Monthly Archives: February 2017

rAmAnusa nURRanthAdhi – 80

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Introduction (given by maNavALa mAmunigaL)

amudhanAr was sad seeing the state of samsAris who did not accept surrendering to this matter – that was in previous pAsuram;  When asked ‘What is it the state you are in?’, amudhanAr replies, ‘I will serve those who consider as their destiny, the people who consider this matter (emperumAnAr’s divine feet) as their destiny, like in ‘ozhivil kAlam ellAm [thiruvAimozhi – 3.3.1]’ (at all times without break) – this in this pAsuram.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, amudhanAr talked about the state of those in this world that instigates ignorance, who have sunken due to searching everywhere and floundering looking for some other god who might save them, by not accepting to surrender to emperumAnAr, even though emperumAnAr is there who has won the bad philosophies and established the true path of vEdhas.

In this pAsuram – unlike such people, those who are most distinguished compared to them, and not forgetting at any time and also being devotional and loving towards the supreme souls who always have reliance on emperumAnAr – I shall do services only to such devotees  whatever few they may be – at all times, at all states, and of all types, and using all faculties of body, and under everyone’s knowledge about it (serve together) – says amudhanAr about his state.

nallAr paravum irAmAnusan thirunAmam namba
vallAr thiRaththai maRavAdhavargaL yavar avarkkE
ellA idaththilum enRum eppOdhilum eththozhumbum
sollAl manaththAl karumaththinAl seyvan sOrvinRiyE              –   80

Listen

Word by word meaning (given by maNavALa mAmunigaL)

nallAr As said in ‘nallAr navil kurugUr nagarAn [thiruviruththam – 100]’ (those having auspicious qualities and good actions praise nammAzhvAr who incarnated in thirukkurugUr (AzhvAr thirunagari)), all the noble ones
paravum – from their respective places, based on love, they praise
irAmAnsan– emperumAnAr; his –
thirunAmam – divine name; as said by kUraththAzhvAn in ‘nachEth rAmAnujEthyEshA chathurA chathuraksharee – kAmavasthAm prapadhyanthE janthavO hantha mAdhruSa:’ (If there wasn’t this powerful four letter word ‘rA.mA.nu.ja’, Oh! what state would the animals like me be in), such divine name
namba vallAr thiRaththai – which they can consider as their shelter; such people’s ways
maRavAdhavargaL yavar – is always thought about
yAvar – by some few people –
avarkkE –  only to them
ella idaththilum – in all the places
enRum – at all times,
eppOdhilum – at all situations / conditions,
eththozhumbum – by all types/forms of subservience
sollAl – by voice
manaththAl – by mind
karumaththinAl – by body (physically)
as said by ‘thanakkEyAga [thiruvAimozhi – 2.9.4]’ (emperumAn should accept my service only for His benefit/enjoyment),
sOrvinRich cheyvan – will do without any separate enjoyment (pruthak rasam)

When some recite as ‘vallAr thiRaththai madhiyAdhavargaL’ , then ‘madhiththu’  to mean limiting the level of their devotion, and so this phrase to mean, those who do not look at limits of the level of their ways.

nambu – having faith; also, liking (of emperumAnAr’s divine name);
thozhumbu – slave/subservient.
By sol, karumam (words, actions), it identifies corresponding faculties, that is, speech and body.
sOrvu – deviation.

vyAkyAnam

nallAr paravum irAmAnusan –  Like how nammAzhvAr is liked by the noble ones living in (AzhvAr) thirunagari as said in ‘nallAr navil kurugUr nagarAn [thiruviruththam – 100]’ (those having auspicious qualities and good actions praise nammAzhvAr who incarnated in thirukkurugUr (AzhvAr thirunagari)),

he is liked by that nammAzhvAr (nallAr) himself by saying ‘kaliyum kedum kaNdu koNmin [thiruvAimozhi – 5.2.1](effects of kali yugam will be removed, you shall see)and by personal disciple of  nammAzhvAr that is madhurakavigaL by saying ‘mEvinEn avan pon adi [kaNNinuN chiruth thAmbu – 2]’ (reached nammAzhvAr‘s divine feet (which is considered as emperumAnAr)),  and by nAthamunigaL by doing thiruvArAdhanam to the bhavishyadhAchArya vigraham given by the grace of nammAzhvAr, and by ALavandhAr of the same clan (of SrIman nAthamunigaL) who got that vigraham, by saying ‘Amudhalvan [thiruvAimozhi – 7.9.3]’ (he shall be the head of the clan of prapannas) – in such ways they liked emperumAnAr.

As all of the aforementioned had spread emperumAnAr’s glory in this world earlier, like saying ‘innAnilaththE vandhu nAttinan(established in this world),  getting clarity from that is how others starting from AzhvAn, AndAn had started liking emperumAnAr.

Noble ones read the words of nAradha purANam – ‘anantha:prathamam rUpam lakshmaNasthu thatha:param – balapadhra: thrutheeyasthu kalau rAmAnujas smrutha:’ (incarnated in krutha yugam as thiruvananthAzhvAn, in thrEthA yugam as lakshmaNAn, in dhvApara yugam as balarAman, and he will incarnate as rAmAnujar in kali yugam)

As said in ‘arvAnchO yath padha sarasija dhvanthvamASrithya pUrvE mUrdhnA yasyAnvayamupagathA dhESikA mukthi mApu: – sOyam rAmAnuja munirapi’, (Those who are after emperumAnAr would survive by relation with his divine feet, and those before him would survive by relation of his divine head), all the noble ones, from their respective places, due to subservience to their love (prEma paravaSar), would praise emperumAnAr.

Such emperumAnAr’s –

thirunAmam namba vallAr thiRaththai –  thirunAmam : divine name (of emperumAnAr); As said in ‘nachEth rAmAnujEthyEshA chathurA chathuraksharee – kAmavasthAm prapadhyanthE janthavO hantha mAdhruSa:’ (If there wasn’t this power four letter word ‘rAmAnuja’, Oh! what state would the animals like me be in’), and in ‘rAmAnuja dhivAkara:’ (the sun that is emperumAnAr (bringing light (knowledge)), and in ‘rAmAnuja padhAmbhOja samASrayaNA sAlina:’ (those having glorious quality of surrendering to emperumAnAr’s divine feet), and in ‘rAmAnuja padhach chAyA’ ((being a) shadow of emperumAnAr’s divine feet (always being with him and serving him, like embAr)), and in ‘thasmai rAmAnujAryAya nama:parama yOginE  [vEdhArtha sangraham thaniyan](salutations to that emperumAnAr who is a great ascetic), and in ‘rAmAnujAryam namethEdhyavAdheeth’ (hey rAmAnujA! it is to you that I salute) , and in ‘thasmin rAmAnujAryE’ (towards that emperumAnAr), and in ‘rAmAnujaSSaraNamasthu’ (let emperumAnAr’s divine feet be our shelter),  and in ‘rAmAnujam yathi pathim praNamAmi mUrdhnA’ (~we surrender to emperumAnAr’s divine feet ),  they are not able to tolerate separation from the chathuraksharee (four letter word), that is, ‘rA.mA.nu.ja’ – they consider only that name as their shelter and are having strong conviction in it – the ways of such nobles ones, like AzhvAn, AndAn,

emperumAnArSrIperumbUthUr , mudhaliyANdAn (haritha vAraNa puram (Nazarethpettai))

(SAsthram shows that we should follow what the preceptors like the aforementioned have done) :-

yathA thE thathra varthEran, thathA thathra varthEthA: athAbhyAkhyA thEshu‘, (in the ways of AchAryan  what he speaks, where he lives, do services to him till the end),  and,

‘yAnyasmAkagum sucharithAni, thAni thvayOpAsyAni ‘ (what are to be followed by you are whatever the ancestors have done), ‘nO itharANi’ (there is no other shelter for us)

‘yE kE chAsmachchrEyagumSo brAhmaNA:’ and  ‘thAni thvayOpAsyAni’,

and,

yanthvAdhyA: kriyamANam praSamSanthi svadharma yam  vigarhasi sOdharma (what the preceptors say as correct path (dharma) is the correct path; what they show as adharmam is adharmam),

‘ vEdha SAsthra rathA rUdA: gyAna kadga dharAdhvijA: kreedArthamapi yath brUyu: sa dharma na  ithara smrutha:’ (preceptor climbing the chariot that is vEdha SAsthram, with the big knife that is knowledge, whatever he says even as humor is dharmam),

‘yAm thvEshAm svairakathA: thA Esha bhavanthi SasthrANi samaya niyatha sAdhu vruthyA samEdham’ (even if such preceptors say something casually, that would end up being SAsthram to be followed);

As said in ‘parigrAhyam pUrvAchAryargaLudaiya vachanamum anushtAnamum [SrIvachana bhUshaNam]’ (~what preceptors said you say that, what they do, you do),

in these thousand ways that show the state of intellect and corresponding actions of emperumAnAr’s disciples;

the divine name rAmAnuSan as written by svAmi himself

maRavAdhavargaL yavar – As said in ‘svAdhyAyAnmA pramadha: (do not skip even one day from reciting vEdhas),

AchAryAyapriyam dhana mAhruthya prajA thanthum mAvyavachchEthSee: (earn the wealth (service) that is dear to AchAryan, stay with him at all times for doing service),

‘sathyAnna pramadhi thavyam, dharmAnna  pramadhi thavyam’ (mind, speech, and body should be aligned – do not deviate from it; do not deviate from what SAsthram said as dharmam),

and so

instead of forgetting those (noble ones) due to weakness of faith, whatever few ones who are always thinking of the devotees of emperumAnAr;

To begin with amudhanAr meditates upon emperumAnAr’s divine name as said in ‘nenjE solluvOm avan nAmangaLE’ (oh mind! let us recite his names),

and he advises to people of the world as he said in ‘irAmAnusan enRu solluminE’ (say (the name of) emperumAnAr),

and he made it as a prabandham (this prabandham) about emperumAnAr for all the prapannas to recite about him as said in ‘sayam tharu keerththi irAmAnusa muni thAL iNai mEl uyarndha guNaththuth thiruvarangaththu amudhu Ongum anbal iyambum kaliththuRai anthAdhi Odha [rAmAnusan nURRanthAdhi thaniyan]’ (oh mind! please accept to recite the rAmAnusa nURRanthAdhi)  – for me to get such capability/interest, they reformed me who was like a barren land (karunthaRai); they are the ones like AzhvAn;

When recited as ‘namba vallAr thiRaththai madhiyAdhavargaL’  – it shall mean – those who do consider the limits in the ways of those who have the state of conviction on emperumAnAr’s divine name;

avarkkE – Avoiding doing in a common way that is both for the happiness in their face, and for my survival – doing it with staunchness that it is only for the happiness in their face as my destiny, as said in ‘thanakkEyAga [thiruvAimozhi – 2.9.4]’ (emperumAn should accept my service only for His benefit/enjoyment);  from the ‘E’ in ‘avarkkE’ this meaning of ‘only’ is formed.

ellA idaththilum enRum eppOdhilum  – As said in ‘sarvEshu dhESa kAlEshu sarvAvasthAsu sAchyutha – kinkarOsmi’ (all, all places and time, in all situations I wish to be able to serve you), and in ‘ozhivil kAlam ellAm [thiruvAimozhi – 3.3.1]’ (at all times without break, being always with you in all states/situations), and in ‘kAlam sakalamapi sarvathra sakalAsu avasthAsu Avisyur mama’ (at all times, all places and in all ways let me be a servant for You)– like how the involvement was in prathama vishayam (emperumAn),  since He himself divined – ‘thasmAth madhbhaktha bhakthAScha pUjaneeyA viSEshatha: – math bakthaissahasam vAsa:’ (so my devotees and their devotees are to be worshiped; so you stay with them and worship them), and, ‘thasmai dhEyam thathOgrAhyam sacha pUjyOyathAhyaham [kaNNan’s words in gAurda purANam](whoever wishes to do services to me, see them, they are my devotees),

in all the places, at all times, and in all situations;

ellA idaththilum – in all the places

enRum – in whichever place you are in (mountain, forest, or ocean) (avasthai),

eppOdhilum – at all times.

sollAl manaththAl karumaththinAl – by these three; in all the three of manO (mind), vAk (speech), and kAyam (body/physically);  by sol, and karumam (words, actions), it identifies corresponding faculties, that is, speech and body.

eththozhumbum – in whatever form, any type of service/subservience;  in any situation;

sOrvinRiyE –  As prayed in ‘vazhuvilA adimai seyya vENdum nAm [thiruvAimozhi – 3.3.1](we shall do services without any blemishes/deviation), without any break/deviation; sOrvu – deviation;

seyvan ­– I shall do.

Among those three,  even within each of them, I shall do all kind of service by using each faculty of the body – says amudhanAr.

vAcha yatheendhra manasA vapushA cha yushmath pAdhAravindha yugaLam bhajathAm gurUNAm – kUrAdhinAtha kurugESamukAdhya pumsAm pAdhAnu chinthanaparas sathatham bhavEyam’ [yathirAja vimSathi – 3] is how jeeyar also has prayed.

Thus amudhanAr expressed his staunchness of service as said in ‘nanRum thiru udaiyOm nAnilaththil evvuyirkkum – onRum kuRai illai OdhinOm, kunRam eduththAn adi sEr irAmAnusan thAL – pidiththAr pidiththAraip paRRi [by piLLai uRangAvilli dhAsar in iyal sARRu](we have the blessing of pirAttiyAr in this world, there is no shortcoming for anyone, we who hold on to the divine feet of those who hold on to the divine feet of emperumAnAr who holds on to the divine feet of the One who lifted gOvardhana mountain).

From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :

Let samsAris’ state be so. What is your state?  Replying to those asking so – I have not stopped at the stage of taking emperumAnAr as god. I got the attainment of state of doing service without any break to those who consider as their god the people who consider emperumAnAr as their god – says amudhanAr.

nallAr paravum irAmAnusan – those in any place and at any time – even in the past – who have praised emperumAnAr due to their love for him;  vyAsa said ‘kalau kaSchith bhavishyathi’ (there is going to be one (emperumAnAr) born in kali yugam), and nammAzhvAr said, ‘kaliyum kedum kaNdu koNmin [thiruvAimozhi – 5.2.1]’ (~(due to emperumAnAr’s birth) bad effects of kali yugam will be nullified – you shall see).

There are two main 4-letter names – nArAyaNa which is prathama parvam, and rAmAnuja which is charama parvam. To show the greatness of the second name, it includes a special qualification as ‘chathurA’  chathuraksharee’.  While nArAyana can give the joy of SrIvaikuNtam as well as ties of material world, the word rAmAnuja gives only the joy of SrIvaikuNtam – thus it has got this special skill.

{translator’s note: chathuryati  could mean ‘wish for four of anything’. Here we wish for four letters of the name rAmAnuja} .

No need to consider their clan or gOthram (lineage of birth), if one is always thinking without forgetting, the great ways of those having staunch faith in rAmAnuja manthram,  then I will do all kinds of service only to them, says amudhanAr.

nammAzhvAr says about himself, ‘thirumAl thiruppEr vallAr adik kaNNi sUdiya mARan [nammAzhvAr who wears the garland that is divine feet of the devotees who are well versed in the names of emperumAnAr who is the husband of lakshmI]’ (thiruviruththam – 100); but amudhanAr says that he would be subservient to those who always remembers those who have faith in the divine name rAmAnujar, and thus talks about his greatness being one level up.

eppOdhilum – in all levels/states. Whichever level/state I may be in. This is because the previous two phrases (ellA idaththilum, enRum) were about any place and any time.

sOrvinRi cheyvan – sOrvu – deviation;  deviation in doing service is – considering the joy of service as one’s own and enjoying that by oneself.  Unlike that, considering only the happiness of one who is accepting that service is the service without deviation.

– – – – –

Translation: raghurAm SrInivAsa dasan

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thiruvAimozhi – 4.5.9 – vAnaththum

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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 ninth pAsuram, AzhwAr becomes blissful saying “I can praise him in all his states such as all-pervading antharyAmi, and avathArams (incarnations)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Is there anyone like me who can praise him in all his states such as all-pervading antharyAmi, and avathArams (incarnations)?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Ninth pAsuram. AzhwAr says “Is there anyone like me who can praise him in all his states such as all-pervading antharyAmi, and avathArams (incarnations)?”. nithyasUris (eternally free souls) being engrossed in the unlimited pleasure in paramapadham, would not know anything else; since mukthar (liberated souls) would not think about the material realm as said in chAndhOgya upanishath 8.12.3 “nOpajanam smaran idham SarIram” (AthmA will not contemplate about the material body after reaching the spiritual realm), they are comparable to nithyar (nithyasUris); sages like parASara, pArASarya (vyAsa) et al would each be engaged in different aspects; SrI vAlmIki bhagavAn would not think about anything other than SrI rAmAvathAram; SrI parASara bhagavAn and SrI vEdha vyAsa bhagavAn would not think about anything other than krishNAvathAram; SrI Saunaka bhagavAn would be greatly attached to archAvathAram; unlike all of these personalities, I can sing about any aspect of emperumAn – is there any one comparable to me?

pAsuram

vAnaththum vAnaththuL umbarum maNNuLLum maNNin kIzhth
thAnaththum eN thisaiyum thavirAdhu ninRAn thannai
kUnaRsangath thadakkaiyavanaik kudamAdiyai
vAnak kOnaik kavi solla vallERku ini mARuNdE

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

vAnaththum – in svarga (heaven) which is indicated by the word “AkASa” (sky)
uL vAnaththu – residing inside the sky
umbarum – in the higher regions
maNNuLLum – in the earth
maNNin kIzh thAnaththum – the lower regions below earth such as pAthALa etc
eN thisaiyum – eight type of entities (which exist in these different regions, classified by categories such as dhEva (celestial), manushya (human), thiryak (animal), sthAvara (plant) and varNa such as brAhmaNa, kshathriya, vaiSya and SUdhra)
thavirAdhu – without missing anything
ninRAn thannai – one who has the nature of pervading everything

(not only protecting by pervading everywhere in this invisible manner,)
kUn – bent
nal – attractive
sangam – having SrI pAnchajanya (the divine conch)
thada – large
kaiyavanai – one who is having divine hands
kudamAdiyai – one who performs activities such as dancing with pots, which captivate the hearts of everyone

(in this state,)
vAnam kOnai – emperumAn who has the greatness of being enjoyed by nithyasUris (eternally free souls)

(consuming all his states such as all pervading [omnipresence], incarnations, his activities and his supremacy)
kavi solla vallERku – for me who can sing his praises
ini – now
mARu – [matching] opponent
uNdE – is there any?

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

emperumAn has the nature of pervading everything such as svarga (heaven) which is indicated by the word “AkASa” (sky), those who are residing in the higher regions, the earth, the lower regions below earth such as pAthALa etc and in the eight type of entities, without missing anything; is having large divine hands where he is having attractive bent SrI pAnchajanyam (the divine conch); he performs activities such as dancing with pots, which captivate the hearts of everyone; now, is there any [matching] opponent for me who can sing the praises of such emperumAn who has the greatness of being enjoyed by nithyasUris (eternally free souls)?

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

  • vAnaththum – In svarga.
  • vAnaththuL umbarum – in those regions which are higher than such svarga, i.e., mahar lOkam etc.
  • maNNuLLum – on the earth
  • maNNin kIzhth thAnaththum – in the lower regions such as pAthALam etc.
  • eN thisaiyum – eight directions.
  • thavirAdhu ninRAn thannaiemperumAn who fully pervades all these regions and the residents of these regions such as dhEva (celestial beings) etc, like the presence of [water in] ocean. With this, the difference between aNu dhravyam (objects of minuteness) and vibhu dhravyam (objects of hugeness) is explained. AthmA which is aNu (miniscule) will not pervade the whole body; AkAsa (ether) which is huge and all pervading, does not control the entities which it is pervading.

Alternative explanation,

  • vAnaththum … – Higher regions such as svarga etc and the great brahmA et al who reside in such higher regions.
  • kUnal sangath thadakkaiyavanai – Such emperumAn who is pervading everywhere, incarnates among those pervaded objects to be with them – that is being explained here. When asked “Such emperumAn who is incarnating, is he descending with a mortal body?”, as said in thiruvAimozhi 3.5.5Adhi am sOdhi uruvai angu vaiththu ingup piRandha” (having the same primordial spiritual splendorous form here as present in paramapadham), he brought in his auspicious spiritual form and presented the same as a human body.  It is said in SrI bhAgavatham 5.3 “jAthOsi dhEva dhEvE SaSanka chakra gadhAdhara” (Oh lord of nithyasUris who are the controllers of dhEvas (celestial beings)! you have taken birth with your conch, disc and mace).
  • kUnal sangam – As said in SrI rAmAyaNam ayOdhyA kANdam 4.42 “prAnjalim prahvamASInam” (humbly sitting with folded palms), pAnchajanyam which resembles lakshmaNa who is bowing out of enjoying bhagavAn. SrI pAnchajanyAzhwAn is known for enjoying emperumAn‘s hands and mouth.
  • thadak kaiyavanai – The hands are so huge that, even if both the realms (spiritual and material realm) rest on them, there is lot more space remaining to accommodate more.
  • kudamAdiyai – Just as he pervaded everywhere, he danced with pots to be seen by everyone in the town. This is an example for all his divine activities.
  • vAnak kOnaiemperumAn who is bestowing his presence not just for a town, but for the whole [spiritual] realm.
  • kavi solla vallERku – For me who can glorify such emperumAn in all of his forms/states.
  • ini mARu uNdE –  Should I say specifically “agal vAnam” (the spiritual realm) [as in previous pAsuram]? There is no one in both the realms [spiritual and material realm].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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Arththi prabandham – 42

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

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Introduction

SrI rAmAnuja thought to himself, “what a great fortune for me to have got a person like mAmunigaL who stands by the facets of “Akinchanyam (lack of any principal to offer)” and “ananyagadhithvam (lack of place to go as refuge)”. SrI rAmAnuja was pleased and was thinking of the list of things that mAmunigaL should be blessed with. He was involved in blessing mAmunigaL who had a pleasant and lovable character. At this juncture, mAmunigaL expressed his “ananyagadhithvam” even more by briefly describing the “uNNilAviya (thiruvaimozhi 7.1)” padhigam (decad), where the wrecking effects of one’ senses is explained graphically. Listening to this from mAmunigaL, srI rAmAnuja went to a state wherein he felt he could not live anymore if he does not protect mAmunigaL right away.

pAsuram 42

aimpulangaL mElittu adarumpozhudhu adiyEn
un padhangaL thammai ninaiththu OlamittAl
pinbu avaithAm ennai adarAmal irangAy ethirAsa
unnai allAl enakku uNdo?

Word-Word Meanings

aimpulangaL – (My) five senses
mElittu – are so overwhelming and overpowering on me that
adarumpozhudhu – each one of them asks to feed their respective channels when they pounce on me.
adiyEn – (at that time) me, who is the eternal servant of you, my master SrI rAmAnuja
ninaiththu –  will meditate upon (just like how the elephant gajEndhran thought about emperumAn. The crocodile pulled elephant by its leg into the river and elephant started to rebel and tried to push itself back to the land. This happened for like 1,000 dhEva years (one human year is one dhEva day). After such a long time, when the crocodile started to gain strength, elephant started to lose its grip on the land. Water is home for crocodile where its power gets multiplied. Similarly land is home for elephant where it can show its might. But now, since crocodile had the upper hand in the tug of war, it pulled the elephant more and more into the water that at one stage, all but the trunk of elephant was under water. At this point in time, the elephant gajEndra reazlied that there is no other one to protect him except SrIman nArAyaNan, who removes the enemies and saves people. gajEndhra let out a huge cry of help  in “nArAyanAvO” to ask SrIman nArAyaNan to come and rescue him immediately. Just like how the elephant called out for help, mAmunigaL realizes his helplessness and calls out SrI rAmAnuja who is the sole refuge.)
un – your
padhangaL thammai – lotus feet.
OlamittAl – (and at the same time of thinking about your lotus feet) If I call you loudly by your name “rAmAnuja
ethirAsa – Oh!!! The leader of yathis
pinbu – After this (crying out your name loudly while thinking about your lotus feet)
irangAy – Please bless
ennai – me
avaithAm – that those senses that has high degree of harm in it
adarAmal – does not pounce on me.
uNdo? – Is there another protector (you are the sole protector as there are no one else)
enakku – for me
unnai allAl – except you?

The phrase “un padhangaL thammai ninaindhOlamittAl” – this means that if one calls out loudly the phrase “emperumAnAr thiruvadigaLE SaraNam” while simultaneously thinking about him in his mind.

Simple Translation

In this pAsuram, mAmunigaL says that SrI rAmAnuja is his sole protector. He is the protector for all people who are suffering from a multitude of difficulties. mAmunigaL establishes his “ananyagadhithvam” by comparing himself to the elephant gajEndhra who realized its helplessness and believed SrIman nArAyaNan as his only protector. Likewise, mAmunigaL, thought about SrI rAmAnuja’s lotus feet and uttered his name loudly that was a “save the soul”  call.

Explanation

mAmunigal says that his five senses are pouncing on him and pulls him in different directions. Each one of them is making me its servant and is asking  me to satisfy it needs, as seen in the phrase ‘kOvai aivar en mey kudiyERi (periya thirumozhi 7.7.9)”. During that time, me, who is the eternal servant of you, my master SrI rAmAnuja, let out a loud cry for help, uttering your name. This is similar to  how the elephant gajEndhrAzhvAn, who was bitten and dragged by the crocodile in the pond, called out SrIman nArAyaNan loudly. The crocodile gains power in its home territory that is water, as revealed by the phrase “grAham AkarshathE jalE”. When it dragged the feet of gajEndhran into the pond, the latter thought about SrIman nArAyaNan in his mind as per “manasA chinthayan harIm (vishNu dharmam)”. While it exclaimed “nArAyaNAvO”, I called out you who protects everyone from all sorts of danger”.

I request you to not let my five senses conquer and control me which has proved to be utterly detrimental to the soul. Hey the leader of yathis (ascetics)!!! Is there any one apart from you who can protect me? There is no one. Hence, you should protect me”. For the phrase “un padhangaL thannai ninaindhOlamittAl”, it is to be construed that mAmunigaL thought within his mind that “SrI rAmAnuja’s lotus feet is the sole refuge” and uttered the name of “SrI rAmAnuja” loudly while thinking about him and his lotus feet.

adiyEn santhAnam ramanuja dasan

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ఆర్తి ప్రబంధం – 16

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శ్రీః
శ్రీమతే శఠకోపాయ నమః
శ్రీమతే రామానుజాయ నమః
శ్రీమత్ వరవరమునయే నమః

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

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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

Listen

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

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
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sthOthra rathnam – 54

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Full Series

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Introduction

ALavandhAr says to emperumAn “Since I am not stopping with this Athma samarpaNam which is an act of stealing the AthmA, as you revealed this SEshathvam (servitude of mine towards you) out of your unconditional grace, please bestow me the three levels of para bhakthi out of your grace so that this knowledge is used in the goal (service to you)”.

Three levels of para bhakthi are explained in three SlOkams in SrI bhagavath gIthA viz 8.22 “purushas sa para: pArtha bhakthyA labhyasthvananyayA“, 11.54 “bhakthyA thvananyayA Sakya:” and 18.54 “madhbhakthim labhathE param“.

avabOdhithavAnimAm yathA
mayi nithyAm bhavadhIyathAm svayam |
krupayaithadhananyabhOgyathAm
bhagavan! bhakthimapi prayachcha mE ||

Word by word meaning

bhagavan – Oh my lord!
mayi – in me
imAm bhadhIyathAm – this servitude
yathA – as
avabOdhithavAn – you instructed (in the same manner)
svayam krupayA – by your unconditional grace
Ethath anya bhOgyathAm – the sweetness of which is found in nothing else
bhakthim api – devotion [towards you] as well
mE prayachcha – kindly bestow me.

Simple Translation

Oh my lord! as you instructed  this servitude in me by your unconditional grace, kindly bestow me the sweetness of devotion [towards you] as well, which is found in nothing else.

vyAkyAnam (Commentary)

  • mayi nithyAm bhavadhIyathAm avabOdhithavAn imAm – The eternal servitude in me towards you. By saying “bhavadhIyathA“, servitude towards others is differentiated. By saying “mayi nithyAm“, it is indicated that the servitude towards bhagavAn in the self is eternal. vishNu thathvam “svathvam Athmani sanjAtham svAmithvam brahmaNi sthitham” (The nature of the jIvAthmA is being the “belonging/possession”; the nature of brahmam/bhagavAn is being “owner/possessor”). By saying “imAm“, ALavandhAr celebrates the sweetness of servitude.
  • yathA avabOdhithavAn – I was instructed the true nature.
  • svayam krupayA – By his exclusive grace. svayam – kEvalam – only.
  • Ethath ananya bhOgyathAm – bhakthi which has sweetness, which does not allow the heart to accept anything else.
  • bhagavanemperumAn who is complete in gyAnam, Sakthi etc, which makes him give anything to anyone without any hurdle.
  • bhakthim api prayachcha – As you gave the gyAnam (knowledge), in the same manner, please give bhakthi (devotion) as well.
  • mE – for me who is agya (ignorant), aSkatha (incapable) and only has ruchi (taste) [for such devotion].

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 4.5.7 – enRum onRAgi

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 seventh pAsuram, AzhwAr says “I got all these wealth due to his mercy”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “What worries are there for me who got to praise krishNa whose enjoyment has none equal or greater?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Seventh pAsuram. When asked “How did you attain this perfection of saying ‘there is nothing unattainable by me’?”, AzhwAr replies “I got that by the mercy of bhagavAn“.

pAsuram

enRum onRAgi oththArum mikkArgaLum than thanakku
inRi ninRAnai ellA ulagum udaiyAn thannai
kunRam onRal mazhai kAththa pirAnaich chol mAlaigaL
nanRu sUttum vidhi eydhinam enna kuRai namakkE

Listen

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

enRum – in all states (whether it is parathvam (in paramapadham) or in his avathArams (incarnations))
onRu Agi – having a prakAra (form)
oththArum – equal
mikkArgaLum – greater
than thanakku – for his unsurpassedly enjoyable distinct aspects such as saulabhya (simplicity) etc
inRi – without
ninRAnai – remained

(as said in “krishNasya kruthE“, in that state)
ellA ulagum – all worlds
udaiyAn thannai – having subservient to him
mazhai – the danger in the form of heavy rain (with which indhra threatened emperumAn’s dependents)
kunRam onRAl – with a mountain (which he set his sight on)
kAththa – protected
pirAnai – great benefactor
sol mAlaigaL – garlands with abundance of words
nanRu sUttum – to prepare so that he wears them with great liking
vidhi – fortune (in the form of his mercy)
eydhinam – got
namakku – for us
enna kuRai – is there any worry?

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

emperumAn remained in a form without an equal or greater person in all states for his unsurpassedly enjoyable distinct aspects such as saulabhya (simplicity) etc; [during krishNAvathAram] while having all worlds subservient to him, when there was the danger in the form of heavy rain, he, the great benefactor protected [his dependents] with a mountain; is there any worry for us who got the fortune to prepare garlands with abundance of words so that he wears them with great liking?

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

  • enRum – at all times.
  • onRAgi oththArum mikkArgaLum – It is not that there is no match for his form of having all aspects of the world [such as virAt rUpa (universal form)], even for a single aspect of his, there is no equal or greater entity. As said in SvEthAsvathara upanishath “na thathsamaScha abhyadhikaScha dhrusyathE” (No one equal to or higher than bhagavAn  is seen); some one with a form/aspect which is equal to or greater than emperumAn.
  • than thanakku inRi ninRAnai – When emperumAnAr visited southern region, ALavandhAr‘s son sottai nambi mercifully explained – “than thanakku” means “thAnAna thanakku” (bhagavAn‘s form/incarnation). When [SAsthram is] saying “there is no equal/greater entity for emperumAn, it is not talking about emperumAn’s parathvam (supreme state); but in his incarnations where he assumes human forms as said in SrI rAmAyaNam yudhdha kANdam 120.11 ‘AthmAnam mAnusham manyE‘ (I am only a human being)”.
  • ellA ulagum udaiyAn thannai – krishNa who is sarva lOkESvara (lord of all worlds). It is said in mahAbhAratham bhIshma parvam “krishNa Eva hi lOkAnAm” (Creation and annihilation of the worlds are in krishNa).

In this manner, being the prideful owner of everything, would he let his dependents suffer?

  • kunRam … – The saviour who protected the cattle and cowherds when angry indhra out of hunger [since cowherds stopped their offerings to indhra] showered heavy rains on them,  [emperumAn] lifted up the hill which he set his sight on and averted the disaster. thiruvAimozhi 7.4.10 “thImazhai” (rain of fire).
  • sol mAlaigaL … – In parathvam (supremacy), the qualities simply exist; only in avathArams, those qualities shine; as emperumAn is perfect, instead of withdrawing from my praises saying “it’s impossible to speak about him”, I became consumed by such qualities and spoke. I got the great fortune of offering these words to be worn by him. AzhwAr now indicates bhagavath krupA (bhagavAn‘s mercy) by “vidhi“. Since it fructified in him and bhagavAn could not avoid [showering his mercy], he is using the term “vidhi” (destiny). He already said in thiruvAimozhi 2.7.6vidhi sUzhndhadhAl” (wrapped by mercy in the form of unavoidable destiny).
  • enna kuRai namakkE – For us who have become the target of his krupA (mercy) instead of his wrath as said in “nakshamAmi” (SrI varAha emperumAn – I will not forgive), is there any worry? If we have any worries, that means, we are limiting his mercy. [SrI rAmAyaNa SlOkam sundhara kANdam 38.34 is explained elaborately to highlight how emperumAn is bound by his mercy]
    • sa: – emperumAn who is having protection of all, as his nature.
    • tham – kAkAsura, who was situated in ultimate unfavourable attitude.
    • nipathitham bhUmau – he who would not have his feet touch the earth due to pride of being a dhEva (celestial being) is now fallen on the ground; just as a child, caught doing mischief, will go and fall at the feet of its mother when its father chases to punish it, [kAkAsura] fell on [mother] earth.
    • SaraNya: – emperumAn who is the refuge in any situation.
    • SaraNAgatham – one who sought protection with no other refuge to go.
    • vadhArham api – Even by [the most merciful] SrI rAma’s principle, he deserves to be killed [for his mistake].
    • kAkuthstha: – He protected due to his hereditary compassion. But, would his lineage not make him punish those who are worthy to be punished?
    • krupayA – just as we cannot successfully complete the actions which we take up due to our karma [which stops them], he too, since is bound by his krupA, would not complete what he desired [i.e., he cannot punish even if desires to do so]. kAkAsura reached [fell on] the [mother] earth which is the origin of mercy, since that triggered emperumAn‘s krupA; how will he punish?
    • [parya pAlaya: – [emperumAn] protected].
  • enna kuRai namakkE – [Hence] If I have worries, that implies that his mercy is limited.

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

rAmAnusa nURRanthAdhi – 79

Published by:

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Full Series

<< previous (karuththil pugundhu)

Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram, amudhanAr showed his state, that as emperumAnAr gave him the true knowledge, other types of knowledge would not be set in his mind; In this pAsuram – even though having taste/interest to get saved (from the material cycle), some are losing the best true knowledge, by ignoring this required aspect (love towards emperumAnAr’s divine feet), such are the people attached to worldly affairs – so amudhanAr feels sad.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – emperumAnAr removed the blemish in my mind, reformed it, and let true knowledge be born, and made me subservient to Sriya:pathi – would my mind go looking for someone else after this? (in previous pAsuram he actually mentioned that his mind would not be set in other false meanings; here it is mentioned that he said that his mind would not go after someone else; that is, going after someone else would itself imply that the mind set is in false meanings) – divined amudhanAr about the strength of his stability in this matter.

In this pAsuram – even though the sentient beings in this material world also have got the same opportunity to be in this way, instead of that, the words of bAhyas and kudhrushtis (those who reject and misinterpret vEdhas), who talk whatever came to their mouth/mind about AthmA’s dhEha parimANathvam (AthmA is same as body), kShanikathvam (momentariness), etc. – (emperumAnAr) driving away the meanings/goals of  their philosophies without trace, and earlier when their assigning of wrong meanings to vEdhas were spread everywhere in the world, (emperumAnAr) had shown the true meaning;

So even though there is emperumAnAr, due to thinking that he is similar to them, they had left from him and were hoping against hope in their minds whether some other deity would save them, and they were in vain, and were uselessly having doubts/uncertainties in their minds and got ruined – seeing such state of them, amudhanAr feels sad.

thiruvarangathu-amudhanar.emperumAnAr-at-heartthiruvarangaththu amudhanAr (how do we make him happy now after 1000 years?)

poyyaich churakkum poruLaith thuRandhu indhap phUthalaththE
meyyaip purakkum irAmAnusan niRka vERu nammai
uyyak koLLa valla dheyvam ingi yAdhu enRu ularndhu avamE
aiyappadA niRpar vaiyyaththuLLOr nallaRivu izhandhE                             –   79

Listen

Word by word meaning (given by maNavALa mAmunigaL)

poyyai –  the pure falsities of saying AthmA’s dhEha parimANathvam (AthmA is like body and does not have intellect) , kshaNikam gyAna rUpathvam (intellect/knowledge is transient (and knowing this gives him liberation, and if not knowing this then it gives samsAram)), jatathvam (AthmA is unintelligent), etc.,  and — brahmam’s mAyA SapaLitha-thva (brahmam is covered by mAyA; so, though brahmam is one, looking at reflection on bodies it thinks there are many Athmas (and those bodies are NOT real)), upAdhi miSrathvam (brahmam is one, and is reflected on bodies and appears to brahmam to be many AthmAs (and those bodies are real)), vikArithvam (brahmam undergoes changes), etc.
churakkum – and explaining more and more in these (wrong) ways,
poruLai – such meaning of those philosophies that reject or misinterpret vEdhas,
Otti – driving away (such wrong ones),
irAmAnusan – emperumAnAr
purakkum – nurtures
meyyai – true meaning
indha bhUthalaththE – in this earth;
niRka – (he is) waiting and looking at leading path, hoping, whether anyone would come (to learn);
(but) due to thinking of emperumAnAr as someone like us (sajAtheeya budhdhi), they disregard him,
valla – can
vERu – other
dheyvam – god / deity
uyyak koLLa – save
nammai – us
ingi yAdhu enRu – (they) search whether (such deity is) present anywhere here,
ularndhu – due to anguish in their mind (due to not finding such deity), their bodies become dry / in vain,
izhandhu – (and) not getting
nal aRivu – the true knowledge that helps in realizing that this (emperumAnAr‘s divine feet) is our destiny which gives true meaning, and thus get saved;
even though this true matter is your savior,
vaiyaththu uLLOr – those in the earth
avamE – (are) uselessly
aiyappadA niRpar – having doubts/uncertain minds.
Oh! what bad state this is of them!  – is the thought.

For ‘poyyaich churakkum’ etc – its meaning is also as follows – body which due to the nature of getting created and destroyed, and thus keeps changing, is considered as false (not stable); due to series of births that would make us think more and more that the body is AthmA itself and would create the feeling of being independent (from emperumAn), – emperumAnAr drove away such aspects by his advises in this earth, and protects AthmA which is in the form of truth and would be the truth;

when such emperumAnAr (who removed the false (body) and advised the truth (AthmA)), is present/available;

By thamizh grammar, ingu yAdhenRu is written (as well as recited) as ingi yAdhEnRu;  this is similar to ‘umakki yAn’.

vyAkyAnam

poyyaich churakkum poruLaith thuRandhu – poy – untrue. churakkum poruLai – production of more and more such falsities by those who reject or misinterpret vEdhas. As said in ‘asannEva bhavathi, asath brahmEthi vEdhachEth’ ( who understands brahmam as asath, he also become asath; he who understands brahmam as sath becomes that as well),  that is thinking wrongly where knowledge that is absent, attaches wrong attributes, or mistakes for something else (agyAna, anyathA gyAna, viparItha gyAna).

They are – (philosophy names in parentheses below are based on text by AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr) svami

– thinking of AthmA as dhEha parimANathva (AthmA and body are same by evolving) (jaina philosophy),

– kShaNika vigyAna rUpathva (knowledge is transient, becomes new every second(baudhdha philosophy),

– jatathva (AthmA is unintelligent) (nyAya philosophy), etc.,

and,

– thinking of brahmam as mAyA SapaLithathva (brahmam is covered by mAyA and has misunderstood about truth that the reflections of self from other things are actual AthmAs (but they say that the things (reflected from) do not exist)) (by mAyi (Sankara) philosophy),

– upAdhi miSrathva (items from which brahmam is reflected do exist) (bhAskara philosophy),

–  vikArathva (brahmam undergoes changes, and undergoes similar good/bad feelings/situations like chith (changes behavior based on body taken) and achith (changes its form (for example from mud to a pot)) (yAdhavaprakASa philosophy), etc.,

and,

– thinking that the world is mithyAthva (being untrue) (Sankara), avidhyA kAryathva (are due to ignorance (of brahmam imagining that all that appears are existing), etc.,

in these ways, the meanings are untrue, and against vEdhas;

Or, (alternate meaning follows; please note the meaning in this part; a continuation of this alternate meaning is provided near the end for rest of the lines of pAsuram).

poyyaich churakkum poruLai  – As said in ‘nAsathO vidhyathE bhAva: [SrI bhagavath gIthA] (any thing that is said as sath would not undergo change. (anything which is Not said as sath would not be unchanging)) , due to the cycle of getting created and destroyed, the body is considered false, due to the series of births that create feeling that body is AthmA, and of feeling independent (from emperumAn), etc., – starting from such meanings;

poruLaith thuRandhu –  drove away such untrue meanings; in thirunArAyanpuram (drove away those of other philosophies, with his form of thousand heads), and in sarasvathee baNdAram (drove away those who debated and who tried to cast illness in him), as said in ‘kOvA chakShur idhanjchayEabi purassOpadAra tharkkachchadA SasthrASasthri vihAra sampratharaNA svAdhEshu vAdhEshuka:’ (~ only emperumAnAr can do debates in such ways), like kAviri river flowing unbounded by the shores, with true overwhelming unstoppable arguments, argued in many ways with those who reject or misinterpret vEdhas and made them not rest, and not even open their eyes (to argue), and showed (the following proving ways):

if body itself were AthmA then dead body would have to have intelligence, and,

if AthmA were kshaNikam (transient), then for happiness and sorrows that happened first, there would not have to be any thoughts/memories about them in the next moment, and,

if knowledge (gyAnam) itself were AthmA, then it should stay as ‘I am knowledge’ and not as ‘I have come to know/learn’ where it (correctly) thinks about being the ‘bearer’ of knowledge;

if AthmA were jatam (unintelligent), then as said in ‘Ethadh yOvEththitham prAhu: kShEthrajya ithi thath vidha: [SrI bhagavath gIthA] (considering your body as a land, grow plants (using AthmA) that are good qualities like non-violence, etc.,),  it should not say ‘pAdhE mE vEdhanA, Sirasi mE sukham; (I am having pain in my foot, comfort in my head)’,  and  ‘vigyAna ghana:’ (wherever AthmA is kept it would be having the weight of intelligence (like wherever salt is kept in mouth it would taste salty),  thus AthmAs are based on intelligence/sentience; and,

even if brahmam is mAyASapalitham (brahmam is covered by mAyA (imagination) and imagines/confuses itself as being many), as said in ‘nishkaLam nishkriyam Santham niravadhyam niranjchanam’ (there is no blemishes, not affected by deeds, all wishes are fulfilled, no drawbacks, etc. ),  since it is without impurity, and of joyous form, it should not get confused into thinking that I am jeevan or eeSvaran; and if it so gets confused, then, as said in ‘EkO dhEvas sarva bUthEshu kUta:’ (there is only one god, there is that only one brahmam), for the one who is unique (there is nothing else), there would not be anyone to clear that confusion to brahmam, and so brahmam would have to stay with that confusion for ever; and,

if brahmam is vikAri (undergoes changes), it would contradict with the Sruthi that says it is nirvikAri; and,

emperumAnAr told them in many such ways about contradictions (in their arguments/assertions), instructed them, and made them lose, and since they cannot stay in this world in that way, drove them away into the sea;

indha bhUthalaththE  meyyaip purakkum nurturing the true knowledge in this earth;  drove away the ones who argue without any basis (dry), and as said about authoritativeness of vEdhas about everything, in ‘pramANam vEdhAScha’ (vEdhas are the authoritative reference ever), and, ‘Adhau vEdhA: pramANam’ (from old times vEdhas only are authoritative reference),

(Discussion below includes 12 of them for brahmam, 6 for AthmA, and 3 for dhEham (body))

~ ~ ~ ~ ~ ~

Since it is said ‘sathyam gyAnam anantham brahma’ (there is no change in nature (no svarUpa vikArathvam), is of intelligence (no jadathvam),  not limited (by time, place, or material (not having thrividha parichchEdham) – such is brahmam), and,

for saying ‘kapyAsam puNdareekam EvamakShiNee’ (having eyes like blossomed beautiful lotus flower), since it is said ‘vishNO:padhE paramE madhva uthsa:’ (from the divine feet of vishNu flows nectar (beauty)), emperumAn is of ‘subhASraya dhivyA rUpam’ (so brahmam does have divine body),

and since it is said ‘parAsya Sakthir vividhaiva SrUyathE, svAbhAvikee gyAna bala kriyAcha’ (brahmam is great; its power is great; uncontrolled independent one, having knowledge, strength, etc.), emperumAn is ‘samastha kalyANa guNAthmakan (brahmam is having all auspicious qualities),  and,

since it is said ‘pAdha: asya vishvA bhUthAni, thripAdha syAmrutham dhivi’ (one part is leelA vibhUthi (every place other than SrIvaikuNtam), and three parts is nithya vibhUthi (SrIvaikuNtam), so  He is ubhaya vibhUthi nAthan (He is the lord for both the worlds), and,

since it is said ‘hreeSchathE lakshmeeScha pathnyau’ (He is having wives SrIdhEvi, bhUmA dhEvi and neeLA dhEvi), He is dhivya mahishI vallabhan (He is the beloved husband of divine wives), and,

since it is said ‘yathra pUrvE sadhyAssanthi dhEvA:’ (dhEvas, that is, the nithyasUris perform services to Him), and, ‘yathra rushaya: prathama jAyE purANA:’ (nithyasUris perform services to Him), and, ‘Ethath sAma gAyan nAsthE’ (~ they sing sAma vEdham (in SrIvaikuNtam)),  so He is sUribruntha paricharyamAnan (He receives services from nithyasUris surrounding Him), and,

since it is said ‘thadhaikShatha bahusyAm prajAyEyEthi’ (~ shall become (create) many forms of lives), and  ‘thath srushtvA,  thadhEvAnuprAviSath, thadhanupraviSya, sach chathyachchA bhavath’ (~ emperumAn being present inside every AthmA gives existence to them), He is being sUkShma chith achith viSishtan (He being along with sentient and non-sentient that are in subtle forms (during total annihilation)), and is jagath kAraNa bhUthan (reason for creation of world), and,

since it is said ‘Esha sarva bhUthAntharAthmApahatha pApmA dhivyO dhEva EkO nArAyaNa:’ (He who is inside every AthmA, He is the lord of all dhEvas, He who does not have an equal, He is nArAyaNan), He is sarva antharyAmi (He is present in every AthmA), and,

since it is said ‘ambhasya pArE bhuvanasya madhyE nAgasya prushtE mahathO maheeyAn’ (He is on top of mountain, inside the sea, in the sky, in different forms),  He is vyUha rupENa avasthithan (being present in divided forms like sankarshaNa, et al. (in milky ocean)), and,

since it is said ‘brahmaNyO dhEvakee puthrO brahmaNyO madhu sUdhanOm’  (understand that brahmam is the son of dhEvaki, understand that brahmam is madhusUdhanan), and, ‘ajAyamAnO bahudhA vijAyathE’ (He who is unborn, is born in innumerable incarnations), He is anantha avathAra gandhan (He is of innumerable incarnations), and,

since it is said ‘sayaSyAyampurushE, yASchAsAvAdhithyE’ (~In the middle of constellation of Sun is nArAyaNan), and, ’ya EshOntharAdhithyE hiraNmaya:purusha:’ (~ He is present in the middle of constellation of Sun), He is ‘samastha dhivya dhESa nilayan’ (He is present in all the divine temples), and,

since it is said ‘Om nArAyaNAya vidhmahE vAsudhEvAya dheemahi thannO vishNu: prachOdhayAth’ (~ emperumAn having names of nArAyaNa, vAsudhEva, vishNu), He is ‘vishNu nArAyaNa vAsudhEvAdhi Sabhdha vAchyan’ (emperumAn identified with names such as vishNu, nArAyaNa, and vAsudhEvan), and,

since it is said ‘parAthparam purushamupaithi dhivyam’ He is ‘sarvasmAth paran’, and,

(now, about jeevAthmas)

since it is said ‘EshO aNu: AthmA purusham upaithi dhivya:’ (AthmA is of minute form, and he reaches para brahamam), and, ‘ArAkramAthrOhya varO pithrushta:’, He is being ‘prathyakAthma aNu’ (AthmA which glows by itself (self-illuminous)), and,

since it is said ‘nithyAnAm – chEthanAnAm’, He is being ‘nithyan’ ((AthmA is) eternal), and,

since it is said ‘bhOkthA bhOgyam prErithArancha mathvA’¸ He is ‘bhOkthA’ (AthmA is one who enjoys (the things), and,

since it is said ‘pruthak AthmAnam prErithAramcha mathva:’ (understand about jeevAthmA as different from sarvESvaran who instigates) AthmA is being different from SarvESvaran, and,

since it is said ‘thayOranya:pippalam svAdhvaththi’, (AthmA is born to experience the fruits of his deeds) is ‘karma pala bhOkthA’ (experiences the effects of his deeds), and,

since it is said ‘brahmaNEthvAmahasa OmithyAthmAnam yunjeetha’ (jeevAthmA shall say Om and worship brahmam (implies He is the lord and we are His servants)), AthmA is ‘bhagavath ananyArha sEsha bhUthan’ (AthmA is a servant who worships only the emperumAn), and,

since it is said ‘thamEvam vidhvAn amrutha iha bhavathi’ ((such AthmA) would attain liberation in this birth and there is no need to search for any other path for libearation), based on the aforementioned state (of being subservient to emperumAn only), using that knowledge AthmA shall get the liberation to ultimate destiny (service to emperumAn), and,

(now about non-sentient)

since it is said ‘samAnam vrukSham parishasvajAthE’ (~ bird in a tree playing happily (non-sentient is for emperumAn to play),  for eeSvaran, achith (non-sentient) also is kreedA parikaram (tool for emperumAn to enjoy),  and

since it is said ‘AkASath vAyu:, vAyOragni:, agnErApa:, adhbhya:pruthivee’ (from ether came air, from air came fire, from fire came water, from water came land)   it would be as ‘chathurvimSathi thathvAthmakam’ (non-sentient is twenty four thathvams (realities/forms)), and

since it is said ‘mruththikEthyEva sathyam’ (pot, and such similar items imply truth/existence of sand), it would be ‘thuchcha vyAvruththam’ (non-sentient (achith) different from insignificant), and,

~ ~ ~ ~ ~ ~

in these ways emperumAnAr advised about the true character and innate nature of thathva thrayam (chith (sentient), achith (non-sentient), and eeSvaran (emperumAn), in this world which is of ignorance, and thus emperumAnAr so helped;

Or,

to continue with the alternate meaning mentioned earlier, the meaning for poruLaith thurandhu indha bhUthalaththE meyyaip purakkum’ shall be emperumAnAr drove away one’s feeling of independence (from emperumAn), etc., using his advice, and in this world, he saved the AthmA who is sadhaika rUpa rUpan, and sathya Sabhdha vAchyan (identified by the word Truth).

irAmAnusan niRka – even though there is emperumAnAr present as vEdha mArgga prathishtApanAchArya ubhaya vEdhAnthAchAryar, who is looking out to see if there is any one who could be reformed, and is ‘edhir sUzhal pukku’, waiting for some to show up in his sight,

vERu nammai uyyak kOLLa valla dheivam – As ‘anAdhi pApa vAsanA dhUshita aSEsha sEmusheekar’ (having ignorant knowledge based on scent of eternal bad deeds), due to having the thought that emperumAnAr is one like us (human), and not agreeing to his advice,  they look somewhere else looking for ‘some other god who can save us’,

ingi yAdhu enRu ularndhu – ‘who is such god’ – and so kept searching, and flounder, and not finding such god (because such is not present elsewhere), become dry and suffer, and,

avamE aiyyappadA niRpar – even if told that you who have not considered that this matter (emperumAnAr) has to be accepted, you do not have the intellect to take that and survive, and so you do not have any other way to survive – so uselessly they stood having doubts of whether there is any one for them to save them;

vaiyaththu uLLOr nal aRivu izhandhE –  the sentient in this earth, have lost the most pure knowledge,  and so our advice also ended without use; they got ruined as said in ‘samSayAthmA vinaSyathi’ (one always having doubts will be ruined), Oh!, and so since amudhnAr is a well-wisher of everyone, he is feeling sad for them, you see.

From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :

In the alternative meaning, as additional continuation of driving away dhEhAthmAbhimAnam (thiking that body itself is AthmA (and so fully nurturing the body only), and svasvAthanthriyam (thinking of self as independent from emperumAn), etc., ‘meyyaip purakkum’  would be about ‘saving us to be according to the true nature of AthmA’;

Body is considered ‘poy’ (false), because it keeps changing from birth and becomes ash upon death; dhEhAthmAbhinam and svasvAthanthriyam keep creating such bodies over a cycle of births;

As opposed to this, AthmA is eternal and does not change, and so is ‘mey’ (true) since it appears same ever.

Oh the people of earth not knowing the path are suffering unnecessarily by not listening to the advice of emperumAnAr which can remove our dhEhAthmAbhimAnam and svAthanthriyam.

Since they search for some god, it is clear that they Do wish to get saved; but considering emperumAnAr as just one among them, they are losing, even though they have got the ruchi (interest).

emperumAnAr who can give proper knowledge is waiting; and there is no dearth of wanting (from the people); but without surrendering to emperumAnAr they are losing out such an opportunity – so amudhanAr feels sad.

nammAzhvAr said ‘Adhip pirAn niRka maRRAith theivam nAdudhirE [thiruvAimozhi – 4.10.1]’, and amudhanAr  says ‘irAmAnusan niRka vERu nammai uyakkoLLa valla dheivam ingi yAdhu enRu ularndhu’ :

nammAzhvAr says He who gives this body is the god; amudhanAr says he who gives true knowledge and saves AthmA, is the god.

– – – – –

Translation: raghurAm SrInivAsa dasan

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Arththi prabandham – 41

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

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Introduction

This pAsuram is yet another reply from mAmunigal to an imaginary question that he thinks might be running in SrI rAmAnuja’s mind. The question is as follows. SrI rAmAnuja asked “hey mAmunigaL! Fine. You ask me to extreme favors yet not look upon your sins. Is this something that can be done?”. mAmunigaL answers, “svAmi. Please show compassion on me. The connection with this prakruthi (material nature) has made me to do innumerable sins. No one is a match to me in doing sins. You have incarnated in this world to protect each and every being (both sentient and non-sentient) and get them all liberated. Hence, I request you to shower your blessings on me”.

pAsuram 41

enaippOl pizhai seyvAr ivvulagil uNdO?
unaippOl porukkavallAr uNdO?
anaiththulagum vAzhappiRandha ethirAsa mAmunivA
Ezhaikku irangAy ini

Word-by-Word Meanings

ivvulagil uNdO? – Even if one were to search this entire universe, will they get a person
seyvAr – who does
pizhai – sins
enaippOl – like me?
unaippOl – Is there anyone like you
porukkavallAr uNdO?– who patiently tolerates (people’s sins)?
ethirAsa – one who has the name “ethirAsA” and
mA – is venerable
munivA – and is revered as the foremost among the group of yOgis!!!
piRandha – The reason for yourvincarnation is
anaiththulagum – (everyone in) all the worlds
vAzha – to live (by the way of liberation)
irangAy ini – please show compassion on!!!
Ezhaikku – me who is characterized by chapalam (the behavior that makes a person to want anything and everything he comes across)

Simple Translation

In this pAsuram, mAmunigaL says there is no one who has committed more sins than him. On the other side, he says there is no one who can patiently forgive and accept a person than SrI rAmAnuja. Given this, he asks SrI rAmAnuja to shower his choicest blessings for he has committed innumerable sins. He says that the reason for SrI rAmanuja’s incarnation in this world in the first place is to uplift everyone. So mAmunigaL pleads him to help him.

Explanation

There is an excerpt from rAmAnusa nURRanthAdhi 48nigarinRi ninRa en nIsadhaikku” that talks about the unmatched lowliness of a person. mAmunigal here says “If one were to set to find out a person who is on par with me in terms of committing sins, the person would return with empty hands”. mAmunigaL says that there is no person who is a match to him in terms of sins committed. In the same rAmAnusa nURRAnthAdhi pAsuram, there is another phrase “aruLukkum ahdhE pugal”. This means that there is no one who is a match to SrI rAmAnuja in the entire universe, when it comes to patiently dealing with the sins and yet calmly tolerating them.  mAmunigaL continues, “hey emperumAnArE!!! You are always thinking about ways to get everything and everyone in all the worlds liberated from the shackles of bondage. This is the reason for your incarnation.  You always think about ways to make them better by liberating them altogether.  Hence, I request you to shower your compassion on me. I am characterized by poverty (poverty here refers to the weak minded state of the mind where the mind wants to posses and enjoy everything and anything it sees. This state is known as “chapalam” ).

adiyEn santhAnam ramanuja dasan

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