Daily Archives: February 22, 2017

thiruvAimozhi – 4.5.6 – kariya mEni

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Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram, emperumAn asks “What do you need?” and AzhwAr says “Is there something to be accomplished which I don’t have?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Is there anything difficult for me to accomplish after having enjoyed emperumAn by praising him who has ultimate beauty to be enjoyed by those who have unfailing knowledge and devotion?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Sixth pAsuram. Previously AzhwAr said “I had the opportunity to serve the divine feet of sarvESvara and was relieved from the hurdles”; when ISvara asked “But, is there anything I can do for you?”; AzhwAr says “Is there anything which I have not got already which needs to be attained now?”.

pAsuram

kariya mEni misai veLiya nIRu siRidhE idum
periya kOlath thadam kaNNan viNNOr perumAn thannai
uriya sollAl isai mAlaigaL Eththi uLLap peRRERku
ariyadhuNdO enakku inRu thottum ini enRumE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

kariya – blackish
mEni misai – on top of the beautiful form
veLiya nIRu – black pigment
siRidhE – to the extent required
idum – wearing
periya kOlam – with unsurpassed beauty
thadam – large
kaNNan – having beautiful eyes

(in this flood of beauty)
viNNOr perumAn thannai – sarvESvara who has the greatness of drowning the nithyasUris
uriya – matching (such beauty)
sollAl – made with words
isai mAlaigaL – with garlands of songs
Eththi – praise
uLLa – to enjoy
peRRERku enakku – for me who got
inRu thottum – starting today (when the enjoyment commenced)
ini – going forward
enRum – forever in the future
ariyadhu – difficult to attain
uNdO – is there anything?

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

sarvESvaran who has beautiful blackish form and on top of that having beautiful large eyes with unsurpassed beauty which are applied with as much black pigment as required, has the greatness of drowning the nithyasUris [with such beauty]; for me who got to enjoy such emperumAn by praising him with matching words of garlands of songs, is there anything difficult to attain starting today and going forward forever in the future?

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • kariya mEni misaimEni indicates colour; on top of the black colour in the black pupils of the divine eyes. It is said in amalanAdhipirAn 8 “kariyavAgip pudai parandhu” (blackish expansive eyes).
  • veLiya nIRu – anjana chUrNam (black pigment). Decorating with pigment as much as required. It is said in siRiya thirumadal “ArAr ayil vERkaN anjanaththin nIRaNindhu” (decorating the beautiful spear like eyes with black pigment).
  • siRidhE idum – It is not necessary to apply this to add further beauty. But since it is applied for auspiciousness, it is only applied a little bit.
  • periya kOlam – There is abundance of natural beauty which doesn’t require any additional decoration.
  • thadam kaNNan – The eyes are much larger than the availability of those who enjoy [those eyes].

Alternative explanation.

  • kariyathadam kaNNan – For the divine reddish eyes which are a contrast for the blackish body, on top of the natural beauty, black pigment is applied.

Another explanation

  • kariyathadam kaNNan – A thamizh scholar explained – kari indicates elephant, that is kuvalyApIdam. kuvalayApIdam angrily targetted (veLiya – sIRa) his divine form and in turn emperumAn breaks it into pieces (nIRu siRidhE idum).

 

  • viNNOr perumAn – nithyasUris are the ones who enjoy the beauty of his divine eyes.
  • perumAn – Even if the whole thripAdhvibhUthi (paramapadham, spiritual realm) together sets out to enjoy emperumAn, the aspect to be enjoyed remains greater than the aspect that was enjoyed already.
  • uriya sollAl – One will think “The beauty of emperumAn is great; nithyasUris are the ones who enjoy; how can we glorify him with our poems?” and refrain from glorifying; still, [AzhwAr sings] using words that match emperumAn.
  • isai mAlaigaL – They are pleasing to hear as said in SrI rAmAyaNam sundhara kANdam 31.1 “samSravE madhuram vAkhyam” (words that are sweet to hear).
  • Eththi uLLap peRRERku – For me who praised and enjoyed him.
  • ariyadhu uNdO – As said in SrI bhagavath gIthA 3.22nAnavAptham avApthavyam” (there is nothing which is not fulfilled or to be attained, presently). Is there anything which is not attained by me already, and is to be attained now?
  • enakku – For me who became attracted to SEshathvam (servitude) in this samsAram where everyone thinks “ISvarO’ham” (I am the lord), who engaged in vAchika kainkaryam (service through words) which is natural for the self, and who has the hurdles removed as said in the thiruvAimozhi 4.5.5vinai nOygaL kariya“.
  • inRu thottum ini enRumE – Starting today when I commenced my servitude and forever going forward. As said in thaiththirIya upanishath “athasO’bhayangathO bhavathi” (Subsequently, he (jIvAthmA) becomes fearless). AzhwAr is saying this without realizing what is coming in the next decad “thIrppAraiyAmini” [In this next decad, AzhwAr again grieves in separation].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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Arththi prabandham – 40

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pAsuram 40

avaththE pozhudhai adiyEn kazhiththu
ippavaththE irukkum adhu paNbO?
thivaththE yAn sErum vagai aruLAy sIrAr ethirAsA
pOrum ini ivvudambaip pOkku

Word-by-Word Meanings

adiyEn – I, the eternal servant (of SrI rAmAnuja)
avaththE kazhiththu – have wasted just like that
pozhudhai – those golden times that could have been spent wisely by doing servitude at the lotus feet (of sri rAmAnuja).
paNbO? – (hey SrI rAmAnuja!!!) Will it be befitting to your stature and qualities?
irukkumadhu – if I were to remain in
ippavaththE – this samsAram that is an enemy (to me doing eternal service to you).
sIrAr ethirAsA – Oh yathirAja! the one who is replete with auspicious qualities,
pOkku – Destroy
ini ivvudambai – this body and
aruLAy – please bless
yAn – me
sErum vagai – with the way to reach
thivaththE – paramapadham.
pOrum – It is enough of me being in the prison called “samsAram”.

Simple Translation

mAmunigaL laments for the wasted time in which he feels he could have done service to his master SrI rAmAnuja. He asks him why he cannot cut asunder his body that seems to be in this materialistic world forever. He tells him if he can do that and take him to paramapadham, a place that he always yearns for, he can do incessant service to SrI rAmAnuja.

Explanation

mAmunigaL says “hey srI rAmAmuja! I was born just to serve you. However all the years, I have wasted the golden times where I could have served you incessantly. I am still deeply immersed in this samsAram.  The fact that I am being here forever in this mundane earth, will never fit to your compassion. Hence, I request you to bless me with the path to paramapadham, a place where the opportunities to server you get multiplied constantly. I am very anxious to go to the place that is being described as “parandhAmam ennum thivam”. However in order for this to happen, hey emperumAnArE, the one who is the leader of sanyAsis, the one who is replete with auspicious qualities, I request you to stop my stay in this samsAram. I request you to destroy my body that is living with the soul in this world which is the source of ignorance and is an impediment to do eternal service to you. Doing this service is the ultimate objective and I request you to kindly grant that”. There is another way of reciting this pAsuram, i.e., “adiyEn ippavaththE irukumadhu paNbO?” This would mean that mAmunigal is asking SrI rAmAnuja whether it is the characteristic trait of me to remain in this world?

adiyEn santhAnam ramanuja dasan

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आर्ति प्रबंधं – १४

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आर्ति प्रबंधं

<< पासुर १३

उपक्षेप

यह पासुरम १२ वे पासुरम से जुड़ा हुआ है। पासुरम १२ एक विषयांतकरण था (प्रासंगिकम )। १२वे पासुरम में श्री रामानुज मणवाळ मामुनि से पूछते हैं, “हे ! मणवाळ मामुनि ! आपके आचार्य के आदेश पर आप मेरे चरणों में शरणागति किये। आपका कहना है कि यह शरणागति मोक्ष का मार्ग है।  क्या यह शरणागति काफी है ?इस शरणागति से अन्यत्र कोई गुण की आवश्यकता नहीं है ?” मणवाळ मामुनि के कल्पना में श्री रामानुज के मन में यही प्रश्न है।  और इसी का उत्तर इस पासुरम में मामुनि देते हैं। “हे ! श्री रामानुजा ! आवश्यक गुणों के उपस्थिति में आपके चरणों में गिरने की कारण क्या हो सकति हैं ? गुणों के अनुपस्थिति में भी आशीर्वाद करने वाले आप हैं। अतः अडियेन के जैसे शरणागतों के रक्षक आपसे अन्य और कोई नहीं हैं।”

पासुरम

अदिगारमुंडेल अरंगर इरंगारो
अदिगारम इल्लादार्कन्रो – एतिरासा
नी इरंगा वेण्डुवदु नीयुम अदिगारिगलुक्के
इरंगिल एन सेय्वोम याम

शब्दार्थ

अदिगारमुंडेल – अगर एक व्यक्ति परिपूर्ण ज्ञान और अनुष्ठान में निपुण है
अरंगर – पेरिय पेरुमाळ (श्री रंगनाथ )
इरंगारो – क्या वें उस व्यक्ति के रक्षण न करेंगें ?
एतिरासा – पर हे ! ऐतरासा ! आप
अदिगारम इल्लादार्कन्रो – पूर्वलिखित गुणों में से कोई भी जिन्के के पास नहीं है उनके रक्षण केलिए आएँगे, क्या यह सत्य नहीं है ?
नी इरंग वेण्डुवदु – हमारी प्रार्थना है कि आप ऐसे जनों (अडियेन को भी लेकर ) की रक्षा केलिए नीचे पधारें
नीयुम अदिगारिगलुक्के इरंगिल – आप भी , जो आश्रितों के एकमात्र आश्रय हैं, अगर  गुणों से भरपूर जनों के ही रक्षा करें तो
एन  सेय्वोम याम – तब हम क्या करें ?

सरल अनुवाद

इस पासुरम में मणवाळ मामुनि श्री रामानुज से प्रकट करते हैं कि, श्री रामानुज के चरण कमलों से अन्यत्र कोई उपाय नहीं हैं। उपाय हीन किसी भी व्यक्ति की श्री रामानुज एकमात्र रक्षक हैं। अपने शरणागतों में किसी गुण की श्री रामानुज अपेक्षा नहीं रखते। पेरिय पेरुमाळ ही ज्ञान और अनुष्ठान की अपेक्षा रखते हैं। मणवाळ मामुनि अंत में बताते हैं कि ,अगर श्री रामानुज गुणों की अपेक्षा करेंगें तो अपने जैसे लोगों की कोई उपाय नहीं हैं।

 

स्पष्टीकरण

श्री रामानुज से मणवाळ मामुनि कहते हैं , “हे श्री रामानुजा ! पेरिय पेरुमाळ को देखिये ! (तिरुविरुत्तम २८ )”पुण्णन्तुळामे पोरुनीर तिरुवरंगा अरुलाई” में  नम्माळ्वार के विनती के अनुसार पेरिय पेरुमाळ उनको आशीर्वाद करते हैं।  पेरिय पेरुमाळ के आशीर्वाद के कारण मिले मोक्ष पाने के पश्चात नम्माळ्वार कहते हैं, “अरुळ सूड़ी उय्न्दवन” (तिरुवाय्मोळि ७.२. ११ ) गुणवानों को ही पेरिय पेरुमाळ आशीर्वाद देते हैं।  हे यतियों के नेता ! हमें देखियें। हम जैसों की कोई भी गुण या योग्यता नहीं है। हम जैसों के आप एकमात्र आश्रय हैं।  किंतु, अगर आप भी गुणों से भरपूर योगयों को ही रक्षा करेंगें तो हम जैसे लोग, आपके कृपा के पात्र बनने केलिए क्या योग्यता के प्रदर्शन कर सकतें हैं ? हम कभी मुक्ति नहीं पा सकेंगें।

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2016/07/arththi-prabandham-14/

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sthOthra rathnam – 53

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Introduction

emperumAn mercifully thinks “How can I let ALavandhAr be bewildered?” and asks “Who are you and to whom did you submit yourself?” ALavandhAr determined [his own nature], as said in thiruvAimozhi 2.3.4 “enadhAvi Aviyum nI … enadhAvi yAr? yAnAr?“, ALavandhAr says “You have accepted your own possession; even Athma samarpaNam (submitting oneself) is like AthmApahAram (stealing the AthmA)” and regrets his act of submitting of the self. Two reasons are given for submitting oneself:

  • For AthmA which is fully dependent on bhagavAn, due to independence caused by time immemorial ignorance, turning away from bhagavAn, as a result fearing to be finished, [one submits oneself to bhagavAn] realizing oneself to be a servitor/possession of bhagavAn, a vow taken by the mind.
  • Like one will carefully protect the ornaments of a king and submit to the king at the appropriate time, submitting the self to Isvara.

But both these principles do not make sense. One can only accept that oneself is his original possession, and samarpaNam (submitting oneself) is also considered as AthmApahAram (stealing of AthmA or claiming that AthmA is now owned by self and is being submitted to ISvara).

mama nAtha ! yadhasthi yO’smyaham
sakalam thadhdhi thavaiva mAdhava |
niyathasvamithi prabudhdhadhI:
athavA kinnu samarpayAmi thE ||

Word by word meaning

nAtha mAdhava! – Oh emperumAn who is sarvasvAmi (lord of all) and lakshmI nAtha (divine consort of SrI mahAlakshmi)!
mama yath asthi – whatever is owned by me
ya: aham asmi – I who am existing
thath sakalam – all of those
thava Eva – by you only
niyatha svam – always owned
ithi – as
prabudhdha dhI: – me who knows this
thE – for you
kim nu samarpayAmi – what can I submit?

Simple Translation

Oh emperumAn who is sarvasvAmi (lord of all) and lakshmI nAtha (divine consort of SrI mahAlakshmi)! All of whatever is owned by me and I who am existing are always owned by you only. What can I, who knows this, submit for you?

  • nAtha – akhila jagath svAmin (Oh lord of all the world)! [It’s] Explaining his relationship with all.
  • mama yath asthi yO’ham asmi – qualities, wealth etc which are part of my ownership; and I, the abode of such aspects.
  • thath sakalam – Whatever is aupAdhika (incidental) and svAbhAvika (natural).
  • mAdhava thavaiva – They belong to you who is SrIya:pathi (divine consort of SrI mahAlakshmi) and sarva SEshi (lord of all). Usage of the term “Eva” (only) eliminates anything belonging to any one else.
  • hi – Highlighting the popularity of this principle as said in mahAbhAratham AraNya parvam 192.56 “sarvEshAmEva lOkAnAm pithA mAthA cha mAdhava: | …” (lakshmInAtha (lord of SrI mahAlakshmi) is the father and mother of all worlds; Oh best among men! you surrender unto him who is the apt refuge).
  • nAtha mAdhava – Saying that all entities are exclusively subservient to the one who is sarvasvAmi and SrIya:pathi. thiruvAimozhi 2.9.9yAnE nI en udaimaiyum nIyE” (I am yours and my belongings are also yours).
  • niyathasvam ithi … – [Always your belonging] Even the samarpaNam (submitting) is unnecessary. Whether I am clear in knowledge or bewildered.
  • ithi prabudhdhadhI: – I who is having such clear knowledge.
  • athavA – Now highlighting the difference [of the true nature] from the principle of samarpaNam (submission) which was explained previously.
  • thE kinnu samarpayAmi – What will I submit to you who [already] owns this [I]? Who is accepting? Who is submitting? Since I am not the lord, I cannot accept. And since I am not independent, I cannot submit. Until one attains liberation, this act of submitting oneself due to fear in samsAram and repenting such submission due to knowing the true nature of self will go on.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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