Daily Archives: February 24, 2017

ఆర్తి ప్రబంధం – 16

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ఆర్తి ప్రబంధం

<< ఆర్తి ప్రబంధం – 15

emperumAnAr_thiruvadi_to_a_dumb

శ్రీ రామానుజులు మూగవాడిని తన శిష్యునిగా స్వీకరించి వానిని తన పాదపద్మములను మాత్రమే ఆశ్రయించమని చెప్పెను

ప్రస్తావన

మునుపటి పాశురమున మణవాళమామునులు, తన హృదయమున శ్రీ రామానుజులయందు ఆవగింజంత ప్రేమ/భక్తి  కూడా లేదని చెప్పి ముగించెను. ఈ పాశురమున శ్రీ రామానుజులు తనను ప్రశ్నిస్తున్నట్లు ఊహించెను. శ్రీ రామానుజులు  ” ఓ! మణవాళ మామునీ! మీరు నా యందు ఏ విధమైన ప్రేమ/భక్తి లేదని చెప్పారు.  కనీసము మీకు ఈ ఇతర సంసారిక విషయములందు ద్వేషమైన ఉన్నదా? ఆధ్యాత్మిక చింతనకు ఆటంకముగా ఉండు ఈ లౌకిక విషయములనుండి దూరముగా ఉండెదరా” అని అడిగెనని తలచెను. మణవాళ మామునులు ” లేదు. నేను లౌకిక విషయములను విడువలేదు. మరియు మీ యెడల కొంచము కూడ పవిత్రమైన ప్రేమ, భక్తి లేదు. ఓ! శ్రీ రామానుజా! మీ పాదపద్మములు ఒకరి యొక్క దోషములను తొలగించును. మీ చరణకమలములను చేరుట ఎప్పుడని మాకు తెలియదు. మీకు మాత్రమే అది తెలియును మరియు మిమ్ము చేరు ఆ సుదినము ఎప్పుడని మాకు తెలియ పరచగలరు” అని సమాధానమిచ్చెను.

పాశురం 16

ఆగాదదు ఈదెన్ఱు అఱిన్దుమ్ పిఱర్క్కు ఉరైత్తుమ్
ఆగాదదే సెయ్వన్ ఆదలాల్ మోకాన్తన్ ఎన్ఱూ
నినైత్తు ఎన్నై ఇగళేల్ ఎతిరాసా
ఎన్ఱు ఉన్నడి సేర్వన్ యాన్

ప్రతి పద్ధార్ధం

అఱిన్దుమ్ – నేను (మణవాళ మామునిగళ్) బాగా తెలిసియూ
ఈదెన్ఱు – విషయముల జాబితా
ఆగాదదు – ఆచార్యులు చెయ్యదగవని చెప్పిన
పిఱర్క్కు ఉరైత్తుమ్ – వాటితో నిలుపకుండ, ఇతరులకూ వాటి గూర్చి ఉపదేశించును
ఆగాదదే సెయ్వన్ – (ఆచార్యులచే చెయ్యదగవని చెప్పిన వాటిని ఇతరులకు ఉపదేశించి) నేను వాటిని చేయుట కొనసాగిస్తున్నాను.
ఆదలాల్ – అందున
ఇగళేల్ – దయచేసి నిందించవద్దు/నిషేధించవద్దు
ఎన్నై – నన్ను
ఎన్ఱూ – చే
నినైత్తు – ఆలోచించి, నన్ను తీసివేయుట
మోకాన్తన్ – అత్యాశకు లోబడిన వారని తలచి
ఎతిరాసా – ఓ! ఎమ్పెరుమానారే!!!
ఎన్ఱు – ఎప్పుడు
యాన్ – నేను
సేర్వన్ – చేరు
ఉన్ – మీ
అడి – చరణ కమలము

సామాన్య అర్ధం

మునుపటి పాశురంలో, మణవాళ మామునులు శ్రీ రామానుజుల యెడల తమకు ఏ విధమైన ప్రేమాభిమానములు లేదని వ్యధ చెందెను. ఈ పాశురమున వారు ఈ లౌకిక విషయమునందు ఇంకనూ ద్వేషము కలగలేదని చింతించెను. వారు ఇహమునను లేక, పరమును తెలుసుకొనలేక కలత చెంది, శ్రీ రామానుజులను తన లెక్కలేని దోషములను నుండి ముక్తి ప్రసాదించి అనుగ్రహించమని కోరెను. శ్రీ రామానుజుల చరణకమలములే తనవంటి వారిని రక్షించును మరియు శ్రీ రామానుజులు మాత్రమే వారిని చేరుట ఎప్పుడని తెలుపగలరని చెప్పి ముగించెను.

వివరణ

మణవాళ మామునులు , ” ఓ! రామానుజా , మన పూర్వీకులచే నియమించబడిన జీవన విధానములను గూర్చి మాకు తెలియును. వాటి గూర్చి ఎంతగా మాకు తెలియుననగా, ఇతరులను శాస్త్రములలో చెప్పని విషయములను చేయరాదని ఉపదేశించెను. ఆచార్యులచే నిషేధించబడిన విషయములను త్యజించవలెనని అందరికీ మేము చెప్పెను. కాని మా విషయమున మేము అన్యముగా వ్యవహరించియున్నాము. ఆచార్యులచే నిషేధించబడిన విషయములను, ఇతరులను చేయరాదని ఉపదేశించిన అన్ని విషయములను మేము చాలా కాలముగ చేయుచున్నాము. కావున మేము చెప్పునది, చేయునది ఒకటి కాదు. ఓ! ఎమ్పెరుమానారే, నన్ను ఈ వ్యామోహమను గూఢమైన వలలో చిక్కిన వారమని త్రోసివేయ రాదు. నమ్మళ్వార్లు “ఎన్ నాళ్ యాన్ ఉన్నై ఇని వందు కూడువన్” (తిరువాయ్ మొళి 3.2.1) అని చెప్పినట్లు, మేము మిమ్ము ఎప్పుడు చేరెదమని తెలియదు. మిమ్ము చేరు సందర్భము  మాకు ఇంకెప్పుడు రాదా? ఈ ఆకర్షించు భయంకరమైన వ్యామోహమునకు లోబడిన మేము పూర్తిగ అఙ్ఞానములో ఉన్నాము. మిమ్ము ఎప్పుడు చేరదమని మాకు తెలియదు. అన్నియు తెలిసియున్న మీకు మాత్రమే, అది ఎప్పుడని తెలుసుకొను శక్తియున్నది. కావున ఆ సుదినము ఎప్పుడని మాకు చెప్పెదరా?” అని పలికెను.

అడియేన్ వైష్ణవి రామానుజ దాసి

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sthOthra rathnam – 55

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avathAra sthalam (birth place) of SrI rAmAnujaSrIperumbUthUr

Introduction

ALavandhAr, after attaining abundance of bhakthi by bhagavAn‘s mercy, instead of stopping with SEshathvam (servitude) towards bhagavAn, prays for thadhIya SEshathvam (servitude towards bhagavAn’s devotees). Like nammAzhwAr enjoyed SEshathvam (servitude) towards bhagavAn in thiruvAimozhi 8.8 “kaNgaL sivandhu” decad, meditated upon ananyArha SEShathvam (exclusive servitude) towards bhagavAn in thiruvAimozhi 8.9 “karu mANikka malai“, without stopping at that, meditated upon thadhIya SEShathvam in thiruvAimozhi 8.10 “nedumARkadimai” and SrI SathrugnAzhwAn among SrI rAmAyaNa purushas (personalities), ALavandhAr too prays for thadhIya SEshathvam.

thava dhAsyasukhaikasanginAm
bhavanEShvasthvapi kItajanma mE |
itharAvasathEshu mA sma bhUth
api mE janma chathurmukhAthmanA ||

Word by word meaning

thava – your
dhAsya sukha Eka sanginAm – those who are engaged in the joy of servitude
bhavanEshu – in their divine palace (residence)
mE – for me
kIta janma api – even to be born as a worm
asthu – should occur.
ithara AvasathEshu – the residence of others
chathurmukha AthmanA janma api – even to be born as brahmA
mE – for me
mA sma bhUth – shall not occur.

Simple Translation

I should be born even as a worm in the divine palace (residence) of those who are engaged in the joy of servitude. Even to be born as brahmA in the residence of others, shall not occur for me.

vyAkyAnam (Commentary)

  • thava dhAsya sukhaika sanginAm – When we look at the joy of aiSvarya (wealth) and kaivalya (self-enjoyment), in comparison to the joy of servitude [to the apt person], they look like hurdles. As said in the following pramANams, worldly pleasures and self-enjoyment are considered as hurdles for servitude [towards bhagavAn]. SrIvishNu purANam 2.6.41 “… thasyAntharAyO maithrEya! dhEvEndhrathvAdhikam palam” (Oh maithrEya! For the one whose mind is fixed on vAsudhEva while engaged in japam (chanting), hOmam (fire sacrifice), archanam (worship) etc, results such as becoming indhra etc are hurdles). SrIvishNu purANam 2.6.40 “… svargApthis thasya vignO’numIyathE” (One who remembers vishNu, becomes relieved from sufferings and reaches paramapadham. For such person, reaching heaven is considered as a hurdle). thiruvAimozhi 1.2.5aRRathu paRRu enil uRRathu vIdu uyir seRRathu” (When attachments towards aspects outside bhagavath vishayam are given up, AthmA is fit to attain (kaivalya) mOksham (being free from samsAram and enjoying oneself)). thiruvAimozhi 4.1.10iRugal iRappu” (mOksha which ends in AthmA exclusively as the goal).
  • Eka sanginAm – Joy acquired from eradication of material bondage and joy acquired from attaining paramapadham, both are dangerous for the servitude as said in jithanthE sthOthram 1.4 “nistharanthi manIshiNa:” (they cross over the ocean of material realm)  and katOpanishath 1.3.9 “sOdhvana: pAramApnOthi thadhvishNO: paramam padham” (One who has true knowledge as the driver and mind as the restraint, he reaches vishNu’s divine abode which is on the other shore of material realm). When one likes the taste of servitude, one will say as in vishNu dharmam 90 “thasya yagya varAhasya vishNOr amithathEjasa: | praNAmam yE’pi kurvanthi thEshAmapi namO nama:” (I salute many times those who salute vishNu who is having unlimited radiance and is in the form of yagya varAha); “vAsudhEvasya yE bhakthA: SAnthAs thadhgathamAnasA: | thEshAm dhAsasya dhAsOham bhavEjjanmani janmani ||” (For those devotees of vAsudhEva who are peaceful and are focussed on bhagavAn, let this AthmA be their servitor birth after birth); thiruvAimozhi 8.10.10 “adiyAr adiyAr adiyAr em kOkkaL avarkkE kudigaLAych chellum nalla kOtpAdE – vAykka” (Let me along with my clan be the servitors for those who are the ultimate devotees of the devotees of emperumAn).
  • thEshAm bhavanEshu kIta janma mE’pyasthu – I need serve their divine feet; but at least, I should be born as a worm in their divine palace (residence).  “api” is also explained as “exclusively/only”, meaning “I must only be born as a worm in their divine palace”. ALavandhAr did not desire for human birth due to such human birth having the ability to move away and not having the situation of being born and residing in the same place [unlike a worm, which will take birth, reside and likely die in the same place]. When asked “Everyone is desiring for high births, why are you desiring to be born as a worm?”, ALavandhAr says “Whatever one [a purusha, person] desires that is the purushArtham (goal)”. So, this is what I want to achieve.
  • itharA vasathEShu – At the residence of those who do not have taste for servitude and think [always] “me, mine”.
  • chathur mukhAthmanA janmApi mA sma bhUth – Even if I am to be born as chathur mukha (four headed) brahmA, I don’t want that. ALavandhAr says “Though being born as brahmA is very desirable for worldly people, for me who is engaged in servitude, there is no desire for that”. ALavandhAr says that he can remain highlighting both the affirmative [that he should be born in a devotee’s residence] and negative [that he does not want to be born in a worldly person’s residence] aspects.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 4.5.8 – namakkum

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Full series >> Fourth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram, AzhwAr thinks about emperumAn‘s attachment towards him and says “There is no one comparable to me even in paramapadham, to praise such sarvESvaran“.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Is there any one equivalent to me in paramapadham to praise sarvESvaran who is the lord of both spiritual and material realms?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Eighth pAsuram. AzhwAr thinks about emperumAn‘s attachment towards him and says “there is no one comparable to me even in paramapadham, to praise emperumAn matching his lordship over the two realms and his tenderness”.

pAsuram

namakkum pUvin misai nangaikkum inbanai gyAlaththAr
thamakkum vAnaththavarkkum perumAnaith thaN thAmarai
sumakkum pAdhap perumAnaich chol mAlaigaL sollumARu
amaikka vallERku iniyAvar nigar agal vAnaththE

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

namakkum – for us (who are lower than nithya samsAris (eternally bound souls), due to our involvement with ignorance etc since time immemorial)
pUvin misai nangaikkum – for pirAtti (SrI mahAlakshmi) who is greater than nithyasUris (eternally free souls) due to her enjoyable aspect of being born in a lotus flower and her completeness in all auspicious qualities.
inbanai – one who gives bliss (due to his ultimately enjoyable nature)

(causing these two aspects)
gyAlaththAr thamakkum – the residents of material realm (who are not greatly knowledgeable)
vAnaththavarkkum – residents of paramapadham (who are greatly knowledgeable), without any difference
perumAnai – one who is having natural lordship for all

(being captivated by his qualities such as beauty, fragrance, tenderness and attractive nature, on top of his enjoyable nature and greatness)
thaN – having freshness
thAmarai – lotus flower
sumakkum – carrying
pAdham – one who is having divine feet
perumAnai – the supreme lord

(staying firm and not becoming overwhelmed by meditating upon such features of emperumAn)
sol mAlaigaL – garlands of words
sollumARu – to praise
amaikka vallERku – to remain firm
agal – vast
vAnaththu – in thripAdh vibhUthi (paramapadham, spiritual realm)
yAvar – who (can enjoy without becoming emotional)
ini – now
nigar – match?

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

emperumAn gives bliss for both us and SrI mahAlakshmi, is having natural lordship for both the residents of material realm and spiritual realm and is the supreme lord carried by fresh lotus flower; who can match me in the spiritual realm to remain firm after praising him with garlands of words?

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

  • namakkum – For us who took shelter of his divine feet today. For us who are lower than nithya samsAris (eternally bound souls). AzhwAr already said in thiruvAimozhi 3.3.4nIsanEn niRai onRum ilEn” (I am very lowly and have no good qualities).
  • pUvin misai nangaikkum – For pirAtti who is greater than nithyasUris and who is complete in qualities of her form and nature.
  • pUvin misai nangai – She is tender and enjoyable like the fragrance in the flower. Just as we have no good qualities, she has no shortcomings.
  • inbanai – While giving bliss, first he will associate with us and then only with her. SrI rAmAyaNam yudhdha kANdam 41.4 “thvayi kinchith samApannE kim kAryam sIthayA mama” (even if you were insulted a little bit, what is the use of my getting back sIthA?). When SrI rAma arrived, rAvaNa appeared on the top of the tower. Looking at that [sugrIva] mahAraja thinks “How dare you lowly person stand atop in front of SrI rAma?”, jumps on him [knocks his crown] and returns back. Seeing that SrI rAma says “Evam sAhasa yukthAni kurvanthi janESvara:” (Kings should not do such daring acts themselves) – when some one needs to be attacked, should the king himself go and do that while the servitors are waiting for the king’s orders [SrI rAma considers himself to be a servitor of sugrIva]? SrI rAmAyaNam kishkinthA kANdam 4.18 “lOkanAtha: purA bhUthvA sugrIva nAthamichchathi” (SrI rAma who is the lord himself, desires sugrIva as his lord) – whether his desire is fulfilled or not, he desired for that. SrI rAmAyaNam kishkinthA kANdam 4.17 “sugrIvam SaraNam gatha:” (SrI rAma surrendered to sugrIva). [Expanding further on the relationship between SrI rAma and sugrIva] When SrI vibhIshaNa AzhwAn came to surrender to SrI rAma, sugrIva said “I won’t allow him to come to our side” and SrI rAma said “I won’t consider myself to exist, if I don’t accept him”. nanjIyar asked [his AchArya, bhattar] “Why do they have such differing view points?” and bhattar mercifully said “Both are differing, since both want to protect the one who surrendered to each of them”. sugrIva tried to fulfil the aspect of “sugrIvam SaraNam gatha:” and SrI rAma tried to fulfil the aspect of “rAghavam SaraNam gatha:” (vibhIshaNa surrendered to SrI rAma). That is why SrI rAma said “Anaya” (bring him over) to sugrIva [himself, who opposed] and accepted vibhIshaNa. SrI rAma said “thvayi kinchith samApannE” – If he [rAvaNa] causes even the slightest insult to your stature of being the king, of what use to me is the object (sIthA) which you went searching for?

What is the cause for his such attachment towards us?

  • gyAlaththAr … – The reason for his equal attachment towards distinctly different entities [those in material realm and those in spiritual realm], though his relationship with everyone is common, is that AzhwAr is on the earth (bhUmip pirAtti), which is his mattress; hence there is special attachment.  While his being the Lord is congruent with their [nithyasUris, in paramapadham] being the servitors, just as parents would show more compassion towards their children who have shortcomings, emperumAn also shows more attachment towards samsAris [as their abilities, intelligence etc are less in comparison with nithyasUris]. As said in mahOpanishath, “sa EkAki na ramEtha” (SrIman nArAyaNa, who was alone during deluge, was not joyful) emperumAn was not happy even though SrIvaikuNtam was very much existing.
  • thaN thAmarai sumakkum pAdhap perumAnai – The sarvasvAmi (lord of all) who is having divine feet which are held by cool lotus flower. It appears that the lotus flower lost the competition with the lotus feet in coolness, fragrance and freshness and in turn, are carrying the lotus feet. AzhwAr already said in thiruvAimozhi 3.1.2thAmarai nin kaN pAdham kai ovvA” (lotus flower does not compare to your divine eyes, divine feet and divine hands).
  • sol mAlaigaL – Previous AchAryas explained this as AzhwAr saying – When emperumAn said to me “Why don’t you praise me with a poem?” I would at once compile a poem, for such competent me [This is called Asukavi – one who is able to instantaneously write a poem]; But, bhattar explained it as AzhwAr saying – As said in thiruvAimozhi 7.9.4 “ennAgiyE thappudhal inRith thanaik kavi thAn solli” (Through me, you praised yourself with poems which have no defects), since it is sarvESvaran who is singing [through me], there is no surprise in  instantaneously singing his praises; but when he acknowledges and mercifully glances at me and says “You sing a poem in praise of me”, I can stay firm without becoming overwhelmed and recite a poem in praise of him – for such me. For me who can recite poems which match his wealth and tenderness which are acquired as a result of his lordship over the spiritual and material realms.
  • ini yAvar nigar agal vAnaththE – Are those who stay firm in paramapadham and sing as in thaiththirIya upanishath “aham annam aham annam aham annam” (I am the food to be enjoyed by bhagavAn [repeated thrice]), a match for me? Even if everyone from the vast spiritual realm were compared with me, are they a match for me? Since paramapadham (spiritual realm) is known as “theLi visumbu” (the spiritual realm where every one is perfectly wise), it will naturally make them recite [perfectly]; but since this samsAram (material realm) is known as “iruL tharumA gyAlam” (the world which gives ignorance), this will deviate everyone from such recitals [as I stay in this material realm and recite firmly, I am greater than them]. AzhwAr already said in thiruviruththam 79 “sIdhanaiyE thozhuvAr viNNuLArilum sIriyarE” (those who worship cool natured emperumAn only [in this realm], are better than the residents of paramapadham).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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