Monthly Archives: February 2017

thiruvAimozhi thiruvAimozhi 4th centum

thiruvAimozhi – 4.5.6 – kariya mEni

February 22, 2017 Published by: Sarathy Thothathri

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

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

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

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

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

pAsuram

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

Listen

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

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

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

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

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

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

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

Alternative explanation.

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

Another explanation

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

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

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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Arththi prabandham Other

Arththi prabandham – 40

February 22, 2017 Published by: santhanam rajagopalan

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

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pAsuram 40

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

Word-by-Word Meanings

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

Simple Translation

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

Explanation

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

adiyEn santhAnam ramanuja dasan

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Arththi prabandham hindi Other

आर्ति प्रबंधं – १४

February 22, 2017 Published by: preeti madhusudhan

श्री: श्रीमते शठकोपाय नम: श्रीमते रामानुजाय नम: श्रीमद्वरवरमुनये नम:

आर्ति प्रबंधं

<< पासुर १३

उपक्षेप

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

पासुरम

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

शब्दार्थ

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

सरल अनुवाद

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

स्पष्टीकरण

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

अडियेन प्रीती रामानुज दासी

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

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Other sthOthra rathnam

sthOthra rathnam – 53

February 22, 2017 Published by: Sarathy Thothathri

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

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Introduction

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

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

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

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

Word by word meaning

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

Simple Translation

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

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

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

Arththi prabandham hindi Other

आर्ति प्रबंधं – १३

February 21, 2017 Published by: preeti madhusudhan

श्री: श्रीमते शठकोपाय नम: श्रीमते रामानुजाय नम: श्रीमद्वरवरमुनये नम:

आर्ति प्रबंधं

<< पासुर १२

उपक्षेप

अब तक मणवाळ मामुनिगळ श्री रामानुज से कई विषयों की प्रार्थना किये। श्री रामानुज की सौलभ्यता ऐसा हैं कि वे इन सारे प्रार्थनाओँ को सच्चा बनाएं। इस पासुरम में मामुनि श्री रामानुज के सौंदर्य रूप की गुण गाते हैं। इससे बढ़कर श्री रामानुज से सम्बंधित सारे जनों के भी गुण गाते हैं।

पासुरम १३

एतिरासन वाळि एतिरासन वाळि
एतिरासन वाळि एन्रेन्रेत्ति चदिराग
वाळ्वार्गळ ताळिणैकीळ वाळ्वार्गळ पेट्रिडुवर
आळवारगळ तनगळ अरुळ

शब्दार्थ

वाळवारगळ – जो वास करते हैं
ताळिनैकीळ – के चरण कमलों में
वाळवारगळ – जो वास करते हैं
चदिराग – बुद्धिमान प्रकार में
एत्तिच – श्रेय की गुणगान कर
एतिरासन वाळी – एतिरासन की जय
एतिरासन वाळी – एतिरासन की जय
एतिरासन वाळी – एतिरासन की जय
एन्रेन्रु – लंबे समय केलिए
पेट्रिडुवर – पाएँगे
अरुळ – के आशीर्वाद
आळ्वार्गळ तनगळ – सारे आळ्वारों

सरल अनुवाद

इस पासुरम में मामुनि वर्णन करते हैं कि कुछ जनों को सारे आळ्वारों के आशीर्वाद प्राप्त होगी। लंबे समय से, “ जय हो रामानुज की , जय हो रामानुज की, जय हो रामानुज की” के घोष से श्री रामानुज के श्रेय गाने वालों के चरण कमलों में गिरने वाले ही यहाँ पर दृष्टान्त किये जाने वाले आशीर्वादित जन हैं।

स्पष्टीकरण

तिरुप्पल्लाण्डु से पेरियाळ्वार श्रीमन नारायण के अनेकों प्रकार से मंगलं गायें। इसी प्रकार मामुनि भागवतो के मंगलं गाते हैं। मणवाळ मामुनि को यह अहसास है कि ,कण्णिनुन चिरुत्ताम्बु ५ के “अडियेन सदिर्तेन इन्रे” के अनुसार, कुछ जन “चरम पर्व निषटै” में हैं। “चरम पर्व निषटै” ऐसा स्थिति है जिसमें लोग अपने आचार्य को अपना सर्वत्र मानते हैं। इस स्थिति में उपस्थित श्री रामानुज के भक्त सदा “ जय हो एतिरासा, जय हो एतिरासा, जय हो एतिरासा” , की भजन करतें हैं। अब, हमारे समझ केलिए, इनको गण १ मानते हैं। माता के छाये में सुरक्षित शिशु के जैसे , “जय हो एतिरासा, जय हो एतिरासा, जय हो एतिरासा” भजन करने वालों के चरण कमलों में गण २ रहते हैं। तिरुवाय्मोळि ३.२. ४, “निन तालिणै कीळ वाळछी” की अर्थ समझ कर गण २ के लोग गण १ के लोगों के चरण कमलों के छाया में रहते हैं। पासुरम के पूर्व भाग में, गण २ पर बरसायें जानें वाले आशीर्वाद पर विचार किया गया है। मदुरकवि आळ्वार और आण्डाळ के गिनती नम्माळ्वार और पेरियाळ्वार के संग की जाती हैं , इससे आळ्वार दस हैं। तिरुवाय्मोळि १. १. १ से ये “मयर्वर मदिनलम अरुळ” पेट्र जाने जाते हैं। ये श्रीमन नारायण के अत्यंत कृपा के पात्र हैं जिससे इनकी अज्ञान हटी और श्रीमन नारायण के प्रति भक्ति बढ़ी। “एल्लयिल अडिमै तिरत्तिनिल एन्रुमेवुमनत्तनराइ (पेरुमाळ तिरुमोळि २.१० ) से यह पता चलता हैं कि इनकी भक्ति श्रीमन नारायण के संग उनके भक्तों के प्रति भी है। गण २ में उपस्थित लोगों को इन दस आळ्वारों की अनेक आशीर्वाद है। इसी आशीर्वाद के कारण गण २ के लोगों को चरम पर्व निष्ठा में विशवास बनी रहती है। यहाँ यह ध्यान रखना है कि, पहले पासुरम में मणवाळ मामुनि इन जनों की विवरण करते समय प्रकट किये कि ये नित्यसुरियों (तिरुवाय्मोळि १.१.१ अयर्वरुम अमरर्गळ ) को पूजनीय हैं। इस पासुरम में मणवाळ मामुनि प्रकट करते हैं कि ऐसे गण २ के जन,आळ्वारों ,जो “मयर्वर मदिनलम”(तिरुवाय्मोळि १. १. १ ) से आशीर्वादित हैं, को पूजनीय हैं।

अडियेन प्रीती रामानुज दासी

आधार : http://divyaprabandham.koyil.org/index.php/2016/07/arththi-prabandham-13/

संगृहीत- http://divyaprabandham.koyil.org

Other sthOthra rathnam

sthOthra rathnam – 52

February 21, 2017 Published by: Sarathy Thothathri

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

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Introduction

emperumAn says “My protection will be according to the nature of the soul; ascertaining your own nature, you submit yourself unto me” and ALavandhAr as done [by nammAzhwAr] in thiruvAimozhi 2.9.5 “siRappil vIdu“, says “there is no such restriction for me; this entity (me) which is known as AthmA, is submitted unto the divine feet of your highness”.

vapurAdhishu yO’pi kO’pi vA
guNathO’sAni yathAthathAvidha: |
thadhayam thava pAdhapadhmayO:
ahamadhyaiva mayA samarpitha: ||

Word by word meaning

vapurAdhishu – among SarIram (body) etc
ya: api ka: api vA – may be any one
guNatha: – characteristically
yathA thathAvidha: – may be of any nature
asAni – let me be;
[I have no restriction on such aspect.]
thath – thus
ayam aham – I, this entity
thava – your
pAdha padhmayO: – at your divine lotus feet
adhyaiva – right now
mayA – by me
samarpitha: – submitted.

Simple Translation

Let me be any one among SarIram (body) etc and characteristically be of any nature [svarUpa – nature and guNa – qualities]; [I have no restriction on such aspect] thus, I, this entity is submitted by me at your divine lotus feet right now.

vyAkyAnam (Commentary)

vapurAdhishu – Talking about dhEha (body), indhriya (senses), mana (mind) and prANa (vital air). There is difference of opinion on what is AthmA – there are those who say AthmA is one among these [body, senses etc] and there are others who says AthmA is beyond matter, and that which is identified by gyAnam (knowledge), Anandham (bliss) etc. Let the AthmA be any one of these.
guNathO’sAni yathAthathAvidha: – While defining the characteristic of the AthmA, there is difference of opinion in it being aNuthva (being miniscule), vibhuthva (being omnipresent), SarIra parimANathva (being a transformation of body), nithyathva (being eternal), anithyathva (being temporary) and gyAthruthva (being the knowledge/knower). I don’t care if any of these is the characteristic of the AthmA.
thath – Since, I do not care about AthmA’s nature and characteristics.
aham – I, who is different from matter, who is the soul, who is shining visibly.
thava pAdha padhmayO: – At the enjoyable divine feet of your highness, who is the protector.
adhyaiva – Even if the AthmA is kshaNika (only exists for a moment), I am submitting in that same moment.
mayA samarpitha: – is submitted by me. [Many pramANams are quoted for submitting oneself] yajur brAhmaNam 3.7 “yO’hamasmi sa san yajE” (Whoever I am, let me be that (and submit myself)). yajur brAhmaNam 3.7 “yasyAsmi na thamantharEmi” (For whomever I am a servitor, I will not leave him and go to anyone else). mahAbhAratham SAnthi parvam 343.24 “AthmA rAjyam dhanam mithram kaLathram vAhanAni cha | Ethath bhagavathE sarvamithi thathprEkshitham sadhA ||” (uparicharavasu always thought “[my] self, kingdom, wealth, friends, wife, vehicles are all for bhagavAn“). SrI rAmAyaNam ayOdhyA kANdam 82.12 “katham dhaSarathAjjAthO bhavEdh rAjyApahAraka: | rAjyam chAham cha rAmasya dharmam vakthumihArhasi ||” (How can one born to dhaSaratha steal the kingdom? Both the kingdom and I are SrI rAma’s possessions. You have to state the truth here).

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

thiruvAimozhi thiruvAimozhi 4th centum

thiruvAimozhi – 4.5.5 – ARRa nalla

February 21, 2017 Published by: Sarathy Thothathri

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 fifth pAsuram, Azhwar says “I became very pleased on enjoying emperumAn who accepted me by manifesting his qualities and activities step by step, just as he mercifully explained all the principles to arjuna, while being the leader of nithyasUris (eternally free souls of paramapadham) and sarvESvara (being the lord of all)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, Azhwar says “I got to praise sarvESvara who bestowed me with gyAna (knowledge) etc, which are tools to enjoy him, and had all my sorrows naturally vanish at once”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fifth pAsuram. Azhwar says “I acquired unsurpassed bliss by singing thiruvAimozhi to have all my hurdles removed in enjoying emperumAn who manifested his nature step by step just as he explained all the principles step by step to arjuna while being sarvAdhika (greater than all)”.

pAsuram

ARRa nalla vagai kAttum ammAnai amarar tham
ERRai ellAp poruLum viriththAnai emmAn thannai
mARRa mAlai punaindhEththi nALum magizhveydhinEn
kARRin munnam kadugi vinai nOygaL kariyavE

Listen

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

ARRa – as much as acceptable
nalla – (as tool for the enjoyment) distinct
vagai – attributes (such as gyAna (knowledge), bhakthi (devotion, [advanced stages of bhakthi such as] parabhakthi, paragyAna, paramabhakthi)
kAttum – reveals (to the AthmAs who enjoy)
ammAnai – being natural lord
amarar tham – (those who have such attributes are facilitated to enjoy like) nithyasUris are facilitated to enjoy him
ERRai – having pride

(through gIthOpanishath)
ellAp poruLum – all such distinct principles
viriththAnai – elaborately explained
emmAn thannai – my lord who unconditionally bestowed these
vinai – sins (which are hurdles for knowledge, devotion etc)
nOygaL – great diseases (such as rAga (desire), dhvEsha (hatred) etc)
kARRin – wind (which can move fast)
munnam – faster than
kadugi – flee
kariya – (as said in “agnau prOtham“) to burn
mARRam mAlai – garland of words
punaindhu – strung
Eththi – praised
nALum – always
magizhvu eydhinEn – attained happiness.

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

emperumAn, being the natural lord, having the pride of revealing [the AthmAs’] distinct attributes as much as acceptable [by them] and facilitating them just as nithyasUris are facilitated to enjoy him, elaborately explained all such principles; I attained happiness by stringing garland of words and praising my [such] lord who unconditionally bestowed these to me, to make the sins, great diseases flee faster than wind and to have them burned.

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

ARRa – Step by step. As much as one can accept. Instead of letting the ocean flow into a small pit, emperumAn letting Azhwar experience his auspicious qualities step by step. [AzhwAr says] After saying in thiruviruththam 1 “inninRa nIrmai iniyAm uRAmai“, had emperumAn given the experience of “vIRRirundhu Ezhulagu” [current decad], I would not have handled it and probably be dead by now [out of overwhelming emotions].
nalla vagai kAttum – He would let me experience/enjoy his qualities and activities.
ammAnai – The owner naturally will make his possession know about the same.
amarar tham ERRai – emperumAn let me, who cannot completely enjoy petty pleasures, enjoy himself, who is eternally enjoyed by nithyasUris. Neither is he lacking in qualities, nor is he lacking those who enjoy him; he is sarvESvara (lord of all) and has the nithyasUris to enjoy him; even after this, he let me enjoy him.
ellAp poruLum – Azhwar explains how emperumAn facilitated AzhwAr to enjoy him. emperumAn manifested his qualities and activities and helped AzhwAr step by step, just as he did in the case of arjuna who first said I do not know what is virtue and what is vice as in SrI bhagavath gIthA 2.7 “Sishyas thEham SAdhimAm thvAm prapannam” (I am becoming your disciple. Please instruct me that which will be good for (me). Please reform me who has surrendered unto you).
- First, krishNa made arjuna aware of the differences between prakruthi (matter) and purusha (soul).
- Then, he instructed him karma yOga.
- Then, he instructed him to give up the status of performer in such karma yOga and work without any attachment in the results.
- Then, he instructed him about Athma gyAnam (knowledge about soul/self).
- Then, he instructed him knowledge about bhagavAn.
- Then, he instructed him about upAsana kramam (bhakthi – devotion) of constantly engaging in bhagavAn.
- After explaining all these and having instilled full faith in arjuna’s heart, and when arjuna worried thinking “these are impossible to practice”, emperumAn concluded saying “depend fully upon me and be free from worries”.
emmAn thannai – [Azhwar says] I don’t know if arjuna benefited from the discourse; but I got the benefit of those instructions. arjuna, after hearing the instructions, even after saying in SrI bhagavath gIthA 18.73 “sthithOsmi” (I am well situated [in the principles]), did he not say “nUnam samSayOsthi” (I have some doubts again)? [Though arjuna did not say this in gIthA, in anugIthA (mahAbhAratham), krishNa tells arjuna, “It appears that you still have some doubts” and repeats the gIthA to him once more]; since bhagavAn who instructed [gIthA] is common for all and the principles which he explained are also common for all, there is nothing wrong in saying “AzhwAr benefited after knowing the principles”; it is said in nAchchiyAr thirumozhi 11.10 “vittuchiththar kEttiruppar” (periyAzhwAr heard the principles of SrI bhagavath gIthA and lived according to those principles). It appears that krishNa stayed in AzhwAr’s manOratham (heart) and instructed.
mARRa mAlai punaindhu Eththi – Stringing garland of words. Being captivated by emperumAn, Azhwar praised out of gratitude and those praises became thiruvAimozhi.
nALum magizhveydhinEn – Became eternally blissful.

If you attained such great result, what happened to your hurdles?

kARRin munnam kadugi vinai nOygaL kariyavE – The sins and the births which are results of such sins, ran away faster than wind and were burnt down. Like a new cloth is purified step by step, if we try to remove the hurdles, we have to do it step by step; but if emperumAn removes it, it does not take all that effort for him; as said in periya thiruvanthAdhi 76 “vinaip padalam viLLa vizhiththu” (By staring at the collection of sins, they will be removed). vishNu dharmam chapter 78 “mEru manthara …” (Even if one’s sins are as high as mEru mountain, by taking shelter of krishNa, those sins get destroyed). Just as the disease of a patient disappears on approaching a learned doctor, the sins of those who are surrendered to sarvESvara, will be destroyed. periya thiruvanthAdhi 54 “vAnO maRikadalO …” (I took shelter of the divine feet of krishNa who killed vathsAsura; I have not seen my cruel sins anywhere near by; did they reach the sky, ocean, air, fire or forest? Alas!).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

iyaRpA rAmAnusa nURRanthAdhi

rAmAnusa nURRanthAdhi – 78

February 21, 2017 Published by: raghuram

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

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Introduction (given by maNavALa mAmunigaL)

After thinking about emperumAnAr’s help in these ways, amudhanAr talks about the pains that emperumAnAr took to reform him, and – in this way after you have reformed me and made me part of what is accepted by you, other incorrect/lowly matters would not be acceptable to my mind.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – amudhanAr fully thought about all the series of help of emperumAnAr, who by showing powerful authoritative references, won those of other philosophies who were overwhelming the world, about how emperumAnAr removed all his sins, and whether wanted to give some more after that; in this pAsuram – Like the experts who turn barren land into a fertile land, after taking up new efforts to reform me who was after material aspects till now and made me to be servant of Sriya:pathi (SrIman nArAyaNan) who is your lord, other incorrect/lowly matters would not set in my mind even if forcefully set – says amudhanAr.

karuththil pugundhu uLLil kaLLan kazhaRRi karudhaRiya
varuththaththinAl miga vanjiththu nee indha maNNagaththE
thiruththith thirumagaL kELvanukku Akkiya pin en nenjil
poruththappadAdhu em irAmAnusA maRROr poyp poruLE – 78

Listen

Word by word meaning (given by maNavALa mAmunigaL)

karuththil pugundhu – Thinking that if staying at distance it may not be possible to reform his heart, he came and entered into myheart,
like those who stay in the house would remove the weeds/trash there,
uLLil kaLLam kazhaRRi – removed AthmApahAram (thinking that the AthmA is mine)
karudhaRiya – what is not even imaginable in others’ minds
varuththaththinAl – with great pains/efforts,
thinking that if I am aware then I will nullify his efforts, without my knowing anything,
miga vanjiththu – keeping it very secret
nee – (neeyE) – you who only know that, and putting efforts
thiruththi – like those who could fix a barren land as cultivatable
indha maNNagaththE – in this world,
thirumagaL kELvanukku – to SrI:pathi (SrIman nArAyaNan) who is your destiny,
Akkiya pin – after making (me) to be used in His antha:puram (private quarters)
en nenjil – in my mind which your highness had reformed
other than the true meaning which your highness has expounded,
maRROr poyp poruL – a false meaning that is outside of that,
poruththap padAdhu – would not fit in my mind even if forcefully set.
Saying ‘indha maNNagaththE thiruththi’  to show that in this world that instigates darkness the difficulty of his reforming me.
karuththu – based on how thoughts are based on mind/heart, it talks about manas (mind) only. Like saying ‘sindhai ‘ (‘thought’ to imply mind which is annihilated along with other faculties of body during total annihilation).
varuththam – strain / efforts.

vyAkyAnam

karuththil pugundhu uLLil kaLLam kazhaRRi – As said in ‘thEshAm Eva anukam pArththam aham agyAnajam thama: | nASayAmyAthma bhAvastha: gyAna dhIpEna bhAsvathA [SrI bhagavath gIthA]” (~ I destroy darkness born due to ignorance, by being the thought of his mind towards my divine form), and in ‘ennaith theemanam keduththAy [thiruvAimozhi – 2.7.8]’ (You made me have the mind that does not have anything bad), thinking that if staying away then it would not be possible to reform him, he entered my heart by himself, and like how those staying in a house would remove the weeds / trash, he wiped away without trace all defects of the form of ignorance, of mistaking of attributes, and of wrong identification (agyAnam, anyathA gyAnam, viparItha gyAnam),

and as said in ‘kimthEna nakrutham pApam chOrENa AthmApahAriNA [mahAbhAratham]’ (one who misunderstood AthmA as his – what stealing has such person not done?), completely removed the defects like stealing of AthmA (thinking that it is mine), etc.

karuththu – based on how thoughts are based on mind/heart, it talks about manas (mind) only. Like saying ‘sindhai ‘ (‘thought’ to imply mind which is annihilated along with other faculties of body during total annihilation).

karudhariya varuththaththinAl – By efforts which others cannot even think of taking up. varuththam – efforts/pains.

miga vanjiththu – Thinking that if I knew then I would nullify his good efforts, he keeping them secret from me, like a mother would secretly get his son fed, i.e., son who has gone out of home angrily and staying in another place during night – irA madam UttuvAraip pOlE. {This phrase is used in mumukshuppadi to show that emperumAn would do that – but here it is used to show the efforts of emperumAnAr}.

nee indha maNNagaththE thiruththi – (neeyE) with efforts that only you would know, reformed the barren land that was me, as said in ‘seyal nanRAgath thiruththi [kaNNinuN chiruththAmbu – 10]’ (~reformed me to follow properly), me who all these days had been eternal samsAri and was involved in material aspects, etc., and was staying away from the good, and had involved in unwanted things.

‘thEshAm sathatha yukthAthAm bhajathAm preethi pUrvakam – dhadhAmi bhudhdhi yOgam tham yEnamAm upayAnthithE [SrI bhagavath gIthA]’ (For those who has got devotion towards me and worship me (with love), I give them (with love) budhdhi yOgam (special knowledge) and using that they reach me), unlike that – reforming not based on some qualification in me, you reformed me voluntarily without anything in me. Reforming is – advising me that this AthmA is a servant of the lord who is Sriya:pathi (SrIman nArAyaNan).

thirumagaL kELvanukku Akkiya pin – This knowledge about my servitude which would typically come once after reaching SrIvaikuNtam (nalam antham illadhOr nAdu), you gave that help in this world, and as the result of it, after making me to be set in the antha:puram (queen’s private quarters) of the husband of SrIdhEvi that is periya pirAttiyAr, like said in ‘pUmagaLAr thanik kELvan [thiruvAimozhi – 1.9.3]’ (~ the husband of thAyAr); after giving my AthmA (uyir) in writing to emperumAn who gave me knowledge (after annihilation).

As said in ‘maRuvith thozhum manamE thandhAy [thiruvAimozhi – 2.7.7]’ (You gave me the mind that would focus and do services to You), after helping me with true knowledge and gracing me by making me be a servant only to bhagavAn;

{Translator’s note: emperumAnAr did not stop with that; he changed the mind of periya pirAttiyAr who herself may not be able to contain her own anger when seeing our continued misdeeds, and of periya perumAL who looked at SAsthram for determining punishments, and made them accept us; the lines in this pAsuram till now could thus apply to emperumAnAr going into the mind of Sriya:pathi ?; (Note that these lines do not explicitly say that it is amudhanAr’s mind into which emperumAnAr entered). Now, kaLLam could mean their justified anger at us); with that, the phrase ‘thirumagaL kELvanukku Akkiya pin’ completes full circle}

emperumAnAr making Sriya:pathi accept us

en nenjil poruththap padAdhu – will not get set in my mind, mind which your highness reformed by taking utmost pains;

em irAmAnusA – As said by ‘asmath gurO:’, Oh emperumAnAr! who gave knowledge to this illiterate mind!

maRROr poyp poruL – other than the truth that you have expounded, any misinterpreted/lowly meaning that is against that,

poruththappadAdhu – (such wrong ones) would not be set in (my) mind even if forcefully pushed.

Saying ‘indha maNNagaththE thiruththi’– to show the difficulty of his reforming me in this world that instigates darkness.

Thus, in the place where light has entered it is not possible for darkness to be present; in the same way, in the place where true knowledge has entered, there is no way for ignorance to enter.

It is said too – ‘gyAnAgnis sarva karmANi basmasAth kuruthErjuna [Sri bhagavath gIthA]’ (~In the fire of knowledge everything is turned into ashes).

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

karuththil pugundhu – karuththu (thought) is about its source that is heart/mind. Since it says ‘pugundhu’ (entered), and since it is not possible to enter into and reform thought itself, it talks about mind/heart to which emperumAnAr entered and reformed.

uLLil kaLLam kazhaRRi – kaLLam -> stealing (of AthmA) – thinking that AthmA is independent of emperumAn is stealing of it from Him; so emperumAnAr removed my svAthanthriyam.

maRRu Or poypporuL – True meaning/aspect is what my emperumAnAr expounded; Everything else that he did not show us are falsities.

It can also imply maRROr(udaiya) poyp poruL – false aspects (of others).

– – – – –

Translation: raghurAm SrInivAsa dasan

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thiruvAimozhi thiruvAimozhi 4th centum

thiruvAimozhi – 4.5.4 – mEvi ninRu

February 20, 2017 Published by: Sarathy Thothathri

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 fourth pAsuram, AzhwAr meditates upon emperumAn being the leader of nithyasUris (eternally free souls of paramapadham) yet accepted AzhwAr who is very lowly and becomes emotional thinking about emperumAn’s great favour.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I praised emperumAn who has the vehicle, weapons etc to protect/nurture those who are exclusively focussed on him, and attained him”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fourth pAsuram. AzhwAr says “emperrumAn who is having ananya prayOjanars (who exist for exclusive enjoyment of emperumAn) and nithyasUris who never engage in any act of ulterior benefits, and who is beyond the reach of nithyasUris, performed great favour towards me who is a nithya samsAri (fully materialistic). I cannot comprehend such great favour of his”.

pAsuram

mEvi ninRu thozhuvAr vinai pOga mEvum pirAn
thUvi am puL udaiyAn adal Azhi ammAn thannai
nAviyalAl isai mAlaigaL Eththi naNNap peRREn
Avi en Aviyai yAn aRiyEn seydha ARRaiyE

Listen

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

mEvi – (being ananya prayOjana) united
ninRu – staying firmly
thozhuvAr – those who enjoy
vinai – sins (which are hurdles for such enjoyment)
pOga – to be destroyed (naturally)
mEvum – (he) uniting (with them)
pirAn – great benefactor
thUvi – wings (to bring him to where they were as said in periya thirumozhi 9.2.8 “anjiRaip puLLum onRu ERi vandhAr“)
am – having beauty
puL – periya thiruvadi (garudAzhwAr)
udaiyAn – having as vehicle
adal – for battle (as said in periya thiruvanthAdhi 87 “kaikazhalA nEmiyAn nam mEl vinai kadivAn” (one who has the sudharSana chakra in his hands to eliminate our sins), having it for destruction of the enemies of the devotees)
Azhi – having thiruvAzhi (divine chakra)
ammAn thannai – sarvESvara
nA – for the tongue
iyalAl – action
isai – in the form of a song
mAlaigaL – with collections (garlands)
Eththi – glorifying
naNNa – activity
peRREn – I got;
Avi – my antharyAmi (indwelling super soul), who sustains me
en – my (body’s)
Aviyai – AthmA (soul – me)
seydha ARRai – manner in which he made me praise him, made me enjoy that and desire for that
yAn – I
aRiyEn – (as “Evam vidham” (in this manner)) cannot examine and know.

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

emperumAn , a great benefactor unites with those who are united and are firmly staying and enjoying him, to have their sins destroyed; he is having beautiful winged periya thiruvadi as vehicle, having the thiruvAzhi to help him in battle; I got to engaging in glorifying through my mouth by offering the collections of the words which come out in the form of songs from my tongue; I cannot examine and know his being my antharyAmi and sustaining me and favouring me in making me praise him, making me enjoy that and desire for that.

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

mEvi ninRu thozhuvAr – After approaching him, instead of begging for ulterior results and leaving as said in “dhEhimE dhadhAmi thE” (You fulfil my desires, I will give you this [in return]), these are the ones who worship emperumAn, having him as the result/goal exclusively as said in mudhal thiruvanthAdhi 26 “vazhuvA vagai ninaindhu vaigal thozhuvAr” (continuously thinking about him and worshipping him every day). Those who worship him saying as in nAchchiyAr thirumozhi 9.7 “inRu vandhu iththanaiyum seydhidap peRil …” (If I am able to serve you in this manner, I will desire for more such service).
vinai pOga – Would they still have sin [after approaching emperumAn]? Yes, to be freed from sins that lead their heart to ulterior benefits.
mEvum pirAn – Just as the AthmA pursued emperumAn without any other expectation, emperumAn too pursued the AthmA without any other expectation; in the mean time, since there is no place to rest for the sins, they will naturally vanish. AzhwAr himself said in periya thiruvanthAdhi 30 “valvinaiyAr thAm – madi adakki niRpadhanil – mINdu adi eduppadhanRO azhagu” (Those sins – instead of staying here where there is no space – isn’t it better for them to leave this place?).
pirAn – One who is having such helping of others as his natural quality.

Previously, AzhwAr explained about those who were initially focussed on ulterior benefits and then became focussed on bhagavAn himself; now, he explains about those who never focussed on anything other than emperumAn; he is talking about emperumAn having anantha [AdhiSEshan] , vainathEya [garudan] et al [as his servitors].

thUvi – Wings. This implies that emperumAn has the means which will carry him, wherever he desires.
am puL – Having the greatness of being beautiful as explained in sthOthra rathnam 41 “thvadhanghrisammardhagiNAngaSObhinA” (shining due to being identified by the scars caused by pressing of your divine feet).
adal Azhi – Since his devotees have always unnecessary fear (for emperumAn‘s safety), he always carry his weapons. adal – midukku – pride.
ammAn thannai – As he is sarvAdhika (greater than all), he is expert in remaining seated on periya thiruvadi (garudAzhwAr) always and in holding the thiruvAzhi AzhwAn (sudharSana chakra) always.
nA iyalAl isai mAlaigaL Eththi – Without the engagement of the mind, his actions of speech themselves became a garland of words. Whenever he twists his tongue, it will result in beautiful poem and tune.
Eththi naNNap peRREn – He did not perform something and sing his praises; his praises were the activities.
Avi en Aviyai seydha ARRai yAn aRiyEn – Avi – nirUpAdhika sarvAthmA (unconditionally present in every entity as antharyAmi). thiruvAimozhi 8.1.5 “ulagangetkellAm Oruyir” (he is the soul of entire world), thaiththirIya upanishath “Athmana AkASa: sambhutha:” (ether appears from paramAthmA), “sarvAthmA” (AthmA of all).
en Aviyai – Me who is very lowly.
seydha ARRai aRiyEn – He who is vibhu (omnipresent), made that me who is aNu (miniscule) attain bliss which matches his, as said in thaiththirIya upanishath Anandhavalli 7 “Esha hyEvAnandhayAthi” (He only gives pleasure to jIvAthmA) and thiruvAimozhi 4.5.3 “vIvil inbam miga ellai nigazhndhanan” (endless bliss of continuous [joyful] aspects occurred). How amazing that emperumAn who is sarvaSarIrI (soul of all), selects one of his forms/bodies and blesses great results to him.
yAn aRiyEn – We can only get drowned in the experience and cannot speak about it. Even upakAra smruthi (remembering the favour with gratitude) is his.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iyaRpA rAmAnusa nURRanthAdhi

rAmAnusa nURRanthAdhi – 77

February 19, 2017 Published by: raghuram

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

Full Series

<< previous (ninRa vaN keerththiyum)

Introduction (given by maNavALa mAmunigaL)

Satisfied by getting the divine feet as he wished, thinking about the favours of emperumAnAr, amudhanAr asks – after doing all these (to me), is there more in emperumAnAr’s mind to do for me?

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – as amudhanAr prayed to emperumAnAr – please give your divine feet which adiyEn (I) could experience all the time; emperumAnAr was happy, and as amudhanAr wished for, due to his kindness he gave his divine feet to amudhanAr; satisfied by this, amudhanAr wonders – after winning the deceitful mis-interpreters of vEdhas using that vEdham itself which is the ultimate authority, spread his glory in the lands of the whole world everywhere, removed without trace my karmas which are hindrance to my reaching of the goal – such is the most generous emperumAnAr; now what is he thinking of doing for me more!

eendhanan eeyAdha innaruL eNNil maRaik kuRumbaip
pAyndhanan am maRaip pal poruLAl – ippadi anaiththum
Eyndhanan keerththiyinAl en vinaigaLai vEr paRiyak
kAyndhanan vaNmai irAmAnusarkku en karuththu iniyE – 77

Listen

Word by word meaning (given by maNavALa mAmunigaL)

eendhanan – he (emperumAnAr) granted me
in aruL – the distinguished grace
eeyAdha – which has not been granted to anyone till now;
pAyndhanan – he kicked out / pushed aside
eNNil – countless
maRaik kuRumbai – philosophies of mis-interpreters who were making mischief on vEdhas and were propagating it that way and were pushing true meanings aside;
keerththiyinAl – by his fame which
Eyndhanan – pervaded
ip padi anaiththum – the whole of earth,
kAyndhanan – he drove away
en vinaigaLai – my karmas (effects of my deeds)
vEr paRiya – to be gone without trace;
en – what
ini – next/now is
karuththu – the thought in the mind
irAmAnusaRku – of emperumAnAr
vaNmai – the most generous.

Is there anything more planned to be done – is the meaning.

When some recite it as ‘Eyndha vaN keerththiyinAr – due to the excellence of his qualities that are spread and set through out the earth, he removed my karmas; that is, ‘isn’t he the one having connection with emperumAnAr’ – thinking in this way, the karmas would go away by themselves from amudhanAr.

pAyndhu – kicking out

vyAkyAnam

eendhanan eeyAdha innaruL – eeyAdha is – As said in ‘manthram yathnEna gOpayEth’, even for those as said in ‘ahankAra yukthASchaimE’ that is, even for hara-virinchAdhis (brahma rudhra, et al), it was not to be given, and so (his grace) was nurtured in that way;

innaruL – his distinguished grace; that is, voluntary utmost grace;

eendhanan – gave.

In the previous pAsuram, as emperumAnAr gave his divine feet as amudhanAr prayed for it, the reason for that is emperumAnAr’s grace – thinks amudhanAr, and praised that here as ‘in aruL’.

innaruL – When looking at the grace of sarvESvaran versus that of emperumAnAr, it is greatness of emperumAnAr’s grace that is very evident by just looking at him (vadivilE thodai koLLalAmpadi) that is most enjoyable. The qualities are a great match to the person [emperumAnA] where they are present.

eNNil maRaik kuRumbaip pAyndhanan am maRaip pal poruLAl – there are countless wrong meanings attributed to the words of vEdhas and they push its true meanings aside; there are many based on (wrong) knowledge (pramitha), and many who consider different things as authoritative references (pramANa), many who have different/many as supreme god (pramEya), and many AchAryas in each of such groups (pramAthA) ; – such philosophies that misinterpret vEdhas.

Also, based on ‘ananthAvai vEdhA:’, it can also mean innumerable vEdhas (chapters, etc).

am maRaip pal poruLAl – The ones who follow such philosophies say, by their mischief, that the words below talk about abEdham (no separate entity other than brahmam), (what are called mAha vAkyam), ‘sarvam kalvidham brahma, EkamEva adhvitheeyam, na iha nAnA asthi kinchana, yathrathu asya sarvamAthmaiva abhUthu, thathkEna kam paSyAth, thathkEna kam vijAneeyAth, thathvamasi, brahmavEdha brahmaiva bhavathi, sa EnAm brahma gamayathi ’, and such Sruthis;

emperumAnAr explained and showed in many ways, that the one (jeevAthmA, sentient entity) who cannot do anything significant by himself and under the control of karmas, and the one (eeSvaran, lord) who can do anything and is not under the control of karmas, cannot be equated base on their nature, and so it is the attribute based togetherness only which can be the correct meaning for these words,

and then he shows the words which absolutely do not agree with oneness of jeevAthmA and paramAthmA, but are congruent with oneness based on attributes, which are the words like ‘bhOkthA bhOgyam prErithAranchamathvA’ (jeevAthmA who enjoys, the non-sentient which is enjoyed, and that which instigates to do that enjoyment (thus showing thathva thrayam of viSishtAdhvaitham)), ‘dhvA suparNA sayujA sakhAyA samAnam vruksham parishasvajAthE | thayOranya: pippalam svAdhvaththi anaSnannanyO abichAkaseethi ||’, ‘imAn lOkAn kAmAnnee kAma rUpyanusancharan, Ethath sAma gAyan nAsthE’ (jeevAthmA goes from here to SrIvaikuNtam, takes up a body and goes in and sings sAma vEdham), ‘yasyAthmA Sareeram yaysa pruthivee Sareeram’ (AthmA, pruthivee (non-sentient) are bodies of emperumAn), and more, that is, the Sruthis which show distinction between jeevAthmA and eeSvaran (bhEdha Sruthis), and the ones which combine oneness and separateness (ghataka Sruthi), and thus using the meanings of those Sruthis –

pAyndhanan – made them run away from that place; pAyndhu – kicking (out)

As said in ‘thadhanya matha dhurmatha jvalitha chEthasAm vAdhinAm Sirassu nihitham mayA padham adhakShiNam lakShyathAm’ (other philosophies, the bad ones, jeevAthmAs who argue against based on the light of such bad philosophies, we will keep our left leg on their heads (will win them)), those acts of winning are possible for the ones associated to emperumAnAr themselves, so it goes without saying that it would be easily possible for him.

ip padi anaiththum Eyndhanan keerththiyinAl – in the surface of this whole earth – he occupied without any bound, due to the glory because of his quality. He occupied such that his commands are taken up dutifully.

en vinaigaLai vEr paRiyak kAyndhanan – He removed by uprooting all my karmas, like doing what is prohibited (by SAsthram), etc., which I performed fully from time eternal till I become his accepted one.

Thinking (athiSankai – unnecessary doubt; since what he cuts off would not grow back, he is still very careful for amudhanAr), that if the root is left then it might bud up again, he pulled out the root also along with it.

He removed it in such a way that it would appear that there was no such plant previously; saying that, amudhanAr is becoming happy, you see!

emperumAnAr got it removed as said in ‘summenAdhE kai vittOdith thURugaL pAyndhanavE [periyAzhvAr thirumozhi – 5.4.3]’ (the sins ran away without trace),

and as said in, vAnO maRi kadalO mArudhamO theeyagamO kAnO orungiRRuk kaNdilamAl [periya thiruvanthAdhi – 54]’ ((after surrendering to emperumAn) I am not able to locate my karmas. Have they vanished in to space? Or in to the sea of riding waves? Or in to the air? Or fire? Or forest? I don’t know where they have vanished into);

When recited as ‘ip padi anaiththum Eyndha vaN keerththiyinAr’ – due to his glory being spread fully on earth, glory which is in the form of giving any goal wished for; by such generosity, he drove away all my bad karmas without trace. That is, ‘isn’t he one having connection with emperumAnAr’ – thinking in this way, the karmas ran away by themselves.

vaNmai irAmAnusarkku en karuththu iniyE – For such most generous emperumAnAr, what is the thinking in his mind, what additional wonder is he thinking of doing for me; he looks like he wants to give something more, you see – says amudhanAr and becomes happy.

It became same like ‘un manaththAl en ninaindhirundhAy [periya thirumozhi – 2.7.1]’ (~what do you have in mind (for/about parakAla nAyaki)).

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

eeyAdha innaruL – His grace is such that I do not wish to share with any one. kaliyan too said -‘thArEn piRarukku un aruL ennidai vaiththAy [periya thirumozhi – 7.1.3]’ (~You showed your grace on me, and I would not give that to others)

en vinaigaLai vEr paRiyak kAyndhanan – root for karmas are their trace/scent. He removed it without any trace/scent of it.

Driving away karmas by his fame is that when everyone comes to know my association with emperumAnAr, the servant of yamA for bad karmas, and dhEvas for good karmas would come to know about this and would not come near me.

vaNmai irAmAnusarkku en karuththu iniyE – what more favour can be possible after this, is the thought.

– – – – –

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