Daily Archives: February 26, 2017

జ్ఞానసారము

Published by:

శ్రీః
శ్రీమతే శఠకోపాయ నమః
శ్రీమతే రామానుజాయ నమః
శ్రీమత్ వరవరమునయే నమః

arulalaperumalemperumanar-svptraruLALa perumAL emperumAnArsrIvillipuththUr

mamunigal-vanamamalai-closeupmaNavALa mAmunigaLvAnamAmalai

e-book – https://1drv.ms/b/s!AiNzc-LF3uwyhhf1kZ2AgZd_T-F6

వ్యాఖ్యాన మూలము –   శ్రీమద్ మణవాళ మామునులు యొక్క వ్యాఖ్యానము ఆధారంగా శ్రీ అరుళాళ మామునిగళ్ రచించిన  జ్ఞాన-ప్రమేయ సారమునకు ,శ్రీ అరుళాళ ప్పెరుమాళ్ ఎంబెరుమానార్ల వంశములో అవతరించిన శ్రీవిల్లిపుత్తూర్ శ్రీ.ఉ.వే. శ్రీనివాసా చార్యులచే తమిళములో  సులభ శైలిలో రచింపబడినది ఈ గ్రంథము.

vk-srinivasacharyar కీర్తి శేషులు శ్రీ.ఉ.వే. శ్రీనివాసా చార్యులు (31వ పట్టము) శ్రీమత్ ఉభయవేదాంత విద్వాంసులు తిరుమలై వింజిమూర్ కుప్పన్ అయ్యంగార్ (కుప్పుస్వామి తాతాచార్యులు)స్వామి కుమారులు.

ఈ   తమిళ వ్యాఖ్యానము శ్రీ.ఉ.వే. కుప్పుస్వామి తాతాచార్యుల 100వ తిరునక్షత్ర సందర్బముగా 2003, మీనమాసము ఉత్తరాషాడ నాడు ప్రచురించబడినది.

శ్రీ.ఉ.వే. శ్రీనివాసా చార్యుల కుమారులు శ్రీ.ఉ.వే. వి.యస్. వేంకటాచారి స్వామివారు ప్రస్తుతము శ్రీవిల్లిపుత్తూర్ తిరుమాళిగలో 33వ పట్టమును అలంకరించియున్నారు. వీరు తిరుమలలో శ్రీకుప్పన్ అయ్యంగార్ మంటపమని ప్రసిధ్ది గాంచిన అరుళాళ మామునుల సన్నిధిలో అనేక కైంకర్యములను చేస్తున్నారు. వీరి మంగళాశాసనములతో ఈగ్రంథము వెలువరించబడినది.

అడియేన్ ఇందుమతి రామానుజదాసి

మూలము : http://divyaprabandham.koyil.org/index.php/2014/11/gyana-saram-english/

పొందుపరిచిన స్థానము – http://divyaprabandham.koyil.org/

ప్రమేయము (గమ్యము) – http://koyil.org
ప్రమాణము (ప్రమాణ గ్రంథములు) – http://granthams.koyil.org
ప్రమాత (ఆచార్యులు) – http://acharyas.koyil.org
శ్రీవైష్ణవ విద్య / పిల్లల కోసం – http://pillai.koyil.org

thiruvAimozhi – 4.5.10 – uNdum umizhndhum

Published by:

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

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 tenth pAsuram, AzhwAr enjoys the sweetness of his own pAsurams and says “Those SrIvaishNavas who are dear to emperumAn, How joyful they will be on hearing these pAsurams!”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I am fortunate to sing the praises of emperumAn who has heart-captivating activities for the protection of the entities he is pervading, for the pleasure of his devotees”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram. AzhwAr says “Being capable of singing his praises to have all his activities contained in my words, not only did I serve in the apt matter [singing emperumAn‘s glories], I also brought happiness for SrIvaishNavas”.

pAsuram

uNdum umizhndhum kadandhum idandhum kidandhum ninRum
koNda kOlaththodu vIRRirundhum maNam kUdiyum
kaNdavARRAl thanadhE ulagena ninRAn thannai
vaN thamizh nURka nORREn adiyArkku inba mAriyE

Listen

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

uNdum – placed in [his] stomach  (during total deluge)
umizhndhum – (subsequently) spat out
kadandhum – measured and placed under his foot (to remove any thought of any other person being the owner)
idandhum – lifted up (during intermediary deluge, in the form of varAha)
kidandhum – (as said in “prathiSiSE mahOdhadhE:“, at the seashore) laid down
ninRum – stood (giving dharSan to the dhEvathAs after killing rAvaNa as said in “avashtabhya cha thishtantham“)
koNda – returned [to ayOdhyA] and accepted the throne
kOlaththodu – with that divine attire
vIRRirundhum – sat
maNam – daily festivities
kUdiyum – being united (with mother earth) and ruled over
kaNda – as visibly seen in these cases
ARRAl – his activities

(Without even seeking for the pramANam “pathim viSvasya“)
ulagu – world
thanadhE – subservient to him
ena – as praised by the whole world
ninRAn thannai – on sarvESvara who stood
vaN thamizh – the dhrAvida prabandham which is distinguished and practicable by all
nURka – to compile
nORREn – acquired the puNya (virtue) (of his acknowledgement);
adiyArkku – for the [pleasure of the] bhAgavathas who are his servitors

(this prabandham)
inba mAri – cloud which rains joy

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

emperumAn placed the world in [his] stomach, spat it out, measured it and placed it under his foot, lifted it up, laid down [as SrI rAma], stood [victorious against rAvaNa], returned [to ayOdhyA] and accepted the throne, sat with that divine attire, being united (with mother earth) and ruled over the world with daily festivities; as visibly seen in these cases, his activities showcase that the world is fully subservient to him; I acquired the puNya (virtue) (of his acknowledgement) to compile the dhrAvida prabandham which is distinguished and practicable by all, on sarvESvara who stood praised by all the world, for the [pleasure of the] bhAgavathas who are his servitors.

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

  • uNdum – Protecting the world by placing it in his stomach during total deluge.
  • umizhndhum – Releasing them outside so that they don’t get cramped inside his divine stomach forever.
  • kadandhum – When persons like mahAbali steal the earth like an eagle catching its prey, he crosses the boundaries and rescues it.
  • idandhum – When deluge consumes the earth, emperumAn assumed the form of mahA varAha and lifted up the earth from the walls of the aNdam (oval shaped universe of 14 layers).
  • kidandhum – As said in SrI rAmAyaNam yudhdha kANdam 21.6 “bAhum bhujagabhOgAbhamudhAyArisUdhana: | anjalim prAngmukha: kruthvA prathiSiSyE mahOdhadhE: ||” (SrI rAma, annihilator of his enemies, saluted the ocean facing east, placed his arm which resembles the body of a snake, as support/pillow for his head, laid down in front of the ocean), laid down in a posture which in itself will destroy lankA, like one ocean is angry with another, stayed in the seashore.
  • ninRum – He stood as said in SrI rAmAyaNam kishkinthA kANdam 19.25 “avashtabhya cha thishtantham dhadharSa dhanurUrjitham” (thArA saw SrI rAma who stood with the majestic bow).
  • koNda kOlaththodu vIRRirundhum – his presence as said in SrI rAmAyaNam ayOdhyA kANdam 99.25 “… utajE rAmamAsInam …” (SrI bharathAzhwAn saw SrI rAma wearing clothes of bark of tree, having matted hair etc in the hermitage). Alternatively, it explains – SrI rAma ruling over in the form of an emperor for 11000 years.
  • maNam kUdiyUm – As he protected SrI bhUmi dhEvi who is his divine companion, for those 11000 years, being united with her.
  • kaNda ARRAl … – We don’t need any pramANams (authentic texts) to establish his supremacy; just his personal command over the world is sufficient to understand that “this world is under his control”; when a person [farmer] ploughs the land, sows seeds in it, waters them and takes care of them [for a period of time], one can understand that “he is the owner”; AzhwAr himself says in thiruvAimozhi 6.3.5 “peydha kAvu kaNdIr perundhEvudai mUvulagu” (the three worlds (upper, middle and lower worlds) which are having great dhEvathAs like brahmA, rudhra et al, is the creation of thiruviNNagar emperumAn).
  • vaN thamizh nORka nORREn – I am blessed to sing thiruvAimozhi. vaN thamizh – udhAra (magnanimous); those who recite the pAsurams will be blessed with all benefits. Alternatively – though these pAsurams are ancient, due to being revealed through AzhwAr, they appear fresh and clear. SrI rAmAyaNam bAla kANdam 4.7 “chiranirvruththamapyEthath prathyakshamiva dharSitham” (Though this happened long ago, it appears as if it is happening now). kaNda ARRAl implies “This is visible in front of our own eyes”.
  • adiyArkku inba mAriyE – Aren’t these pAsurams sung to praise sarvESvara [yes]? They are also giving joy to SrIvaishNavas.
  • inba mAri – Cloud which showers happiness. Seeing how enjoyable this is for me, how enjoyable will this be for those who are favourable towards emperumAn? He himself said in thiruvAimozhi 9.4.9 “thoNdarkkamudhuNNAch chol mAlaigaL sonnEn” (I have sung these garlands of words, to be drunk as nectar for the devotees).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

sthOthra rathnam – 56

Published by:

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full Series

<< Previous

Introduction

ALavandhAr says “Do I need all the glories of being born in a vaishNava’s residence? You should make me qualified such that when they see me, instead of pushing me aside, they should bestow their special mercy unto me, considering me as ‘He is mine'”.

sakruth thvadhAkAravilOkanASayA
thruNIkruthAnuththamabhukthimukthibhi: |
mahAthmabhir mAmavalOkyathAm naya
kshaNEpi thE yadhvirahO’thidhussaha: ||

Word by word meaning

yadh viraha: – the separation of those great vaishNavas
thE – for you
kshaNE api – even for a moment
athi dhussaha: – very intolerable
sakruth – once
thvath AkAra vilOkana ASayA – to the desire of seeing your divine form
thruNIkrutha anuththama bhukthi mukthibhi: – those who have great pleasures and liberation and consider themselves to be as good as a blade of grass
(thai:) mahAthmabhi: – (by those) great vaishNavas
avalOkyathAm – to be mercifully glanced by them
mAm naya – make me qualified

Simple Translation

Make me qualified to be mercifully glanced by those great vaishNavas, whose separation is very intolerable for you, those who have great pleasures and liberation and yet consider themselves to be as good as a blade of grass in comparison to just seeing your divine form once,

vyAkyAnam (Commentary)

  • sakruth thvadhAkAra vilOkanASayA – While one should be constantly having dharSan as said in yajur vEdham (mAdhyAhnika manthram) “paSyEma SaradhaSSatham” (let us see you for 100 years) and vishNu sUktham “sadhA paSyanthi sUraya:” (nithyasUris are always seeing emperumAn), ALavandhAr is saying “sakruth” (once) to indicate that to sustain oneself, just seeing once is all that is required. Also to indicate that to discard worldly enjoyment and liberation, just seeing emperumAn once is sufficient. nammAzhwAr [who was grieving in separation] said in thiruvAimozhi 8.5.1 “oru nAL kANa vArAy” (Just come and see me once). periya thirumozhi 4.9.1 “nammai orukAl kAtti nadandhAl nAngaL uyyOmE?” (Will we not survive if you present yourself to us once?).
  • thvadhAkAra vilOkana – Not stopping with enjoying emperumAn‘s svarUpam (true nature) and guNams (auspicious qualities), but those who are fully engrossed in the divine form which reveals both his nature and qualities [From this explanation, we can understand the importance given by our Azhwars/AchAryas for archAvathAra emperumAn].
  • vilOkana – Just seeing once is sufficient; we don’t need to go to the extent of embracing him etc as said in SrIvishNu purANam 5.18.2 “… sugAdam parishasvajE” (krishNa pulled akrUra with his divine hands and embraced him with great love).
  • ASayA thruNIkruthAnuththama bhukthi mukthibhi: – Need not even see; just the desire to see itself will make everything else look like a blade of grass. anuththama bhukthi: – the enjoyment of brahmA et al; anuththama mukthi: – paramapurushArtha lakshaNa mOksham (the eternal servitude to bhagavAn in paramapadham). As said in SrI rAmAyaNam ayOdhyA kANdam 17.10 “asmadhya hi bhukththair na: paramArthairalancha na: | yathA paSyAma niryAntham rAmam rAjyE prathishtitham” (We don’t want worldly pleasures like eating etc; we don’t want higher pleasures such as mOksham etc. For us, there is nothing better than seeing SrI rAma who is crowned and is coming in a procession”. vishNu dharmam 2.14 “… thvayApi prApthamaiSvaryam …” (Oh indhra! While it is true that you are a dhEva, I only worship the one who bestowed you such wealth). mahAbhAratham SAnthi parvam 195.6 “EthE vai nirayAsthAtha sthAnasya paramAthmana:” (Oh child! When you compare this heaven with the divine abode of paramAthmA, this heaven appears like hell).
  • mahAthmabhi: – By those who are praised by ISvara himself as in SrI bhagavath gIthA 9.13 “mahAthmanas thu mAm …” (but the great souls who are pure, know me and worship me without placing their mind in anything else) and in SrI bhagavath gIthA 7.19sa mahAthmA sa dhurlabha:” (Such large-hearted souls are rare to attain) and praised by AzhwArs as in periya thirumozhi 7.4.4 “pErALan pErOdhum periyOrai” (the great souls who recite the names of the great lord).
  • mAm – Me who is having the taste for the ultimate goal.
  • avalOkyathAm – to be the target of their glance.
  • naya – Your highness who is omnipotent should make this happen.

emperumAn asks “Why are you greatly attached to and praying to be born as a worm in the residence and for the glance of my devotees instead of me?”, ALavandhAr replies “I, who am sApEksha (praying for something), can explain the reason for my attachment towards them. [But before that] Your highness who is complete in all manners naturally, should explain why separation from them is unbearable for you?”.

  • thE … – For you who is svatha:pUrNa (naturally complete) and avAptha samasktha kAma (one who has no unfulfilled desires). Even for a moment, not just intolerable but very intolerable. [pramANams are referred to highlight emperumAn’s attachment towards his devotees] SrI rAmAyaNam sundhara kANdam 66.10 SrI rAma tells hanumAn “chiram jIvathi vaidhEhI yadhi mAsam dharishyathi | na jIvEyam kshaNamapi vinA thAm asithEkshaNAm” (If sIthA can survive my separation for a month, she can survive for ever. Even for a moment I cannot bear the separation of sIthA who has black eyes); SrI rAmAyaNam ayOdhyA kANdam 97.8 “yadhvinA bharatham thvAm cha SathrugnanchApi mAnadha | bhavEnmama sukham kinchith bhasmasAth kuruthAm SikI” (Oh one who brings glories [lakshmaNa]! If there is any joy for me in the absence of bharatha, yourself and Sathrugna, let that joy be burnt into ashes); SrI rAmAyaNam AraNya kANdam 16.39 “samsmarAmyasya vAkyAni …” (I am reminded with those pleasing, sweet, heart-felt, nectar-like words of bharatha); SrI bhagavath gIthA 7.18 “… gyAnIthvAthmaiva mE matham” (All [four] of them are generous, but the gyAni is the one who sustains (me) – this is my principle); mahAbhAratham udhyOga parvam 74.27 “mama prANA hi pANdavA:” (pANdavas are my life); SrI rAmAyaNam yudhdha kANdam 41.4 “… kim kAryam sIthayA mama …” (What is the use of getting back sIthA, if something happens to you (sugrIva)?).

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org