Monthly Archives: February 2017

ఉత్తరదినచర్య – స్లోకం – 4 మరియు 5

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<< స్లోకం 3

శ్లోకం 4 & 5

తతః కనక పర్యంకే తరుణధ్యుమణిధ్యుతౌ |
విశాలవిమల స్లక్ష్ణ తుంగతూలాసనోజ్జ్వలే || (4)

సమగ్రసౌరభోద్గార నిరంతర దిగంతరే |
సోపదానే సుఖాసీనం సుకుమారే వరాసనే || (5)

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ప్రతి పదార్థం:

తతః = తరువాత

తరుణధ్యుమణిధ్యుతౌ = బాల సూర్యునిలాంటి కాంతితో

విశాల విమల శ్లక్ష్ణ తుంగతూలాసనోజ్జ్వలే = విశాలమైన , శుధ్ధమైన , దృడముగా , నున్నగా , సున్నితముగా ఉన్న

సమగ్ర సౌరభ ఉద్గార నిరంతర దిగంతరే = పెరుమాళ్ళ శేష మాలల సౌరభవముతో నాలుగు దిక్కులు వ్యాపించగా

సోపదానే = ఆనుకోవటానికి వీలుగా దిండ్లు అమర్చబడిన

కనక పర్యంకే = బంగారు మంచములో

సుకుమారే = సుకుమారముగా

వరాసనే = ధ్యానము చేయుటకు అనువైఅన జింక చర్మముతో చేయబడ్డ ఆసనములో

సుఖాసీనం =   సుఖాసీనులైన

తం = ఆ మణవాళ మామునులను

చింతయామి = సదా ధ్యానిస్తాను

భావము:

సకలశాస్త్రార్థములకు లక్ష్యమైన పంచమోపాయము( రామానుజులే మొక్షోపాయము అని) మనసార విశ్వసించిన మామునులు తమ తీయని , సులభమైన మాటలతోశిష్యులను ఉల్లాస పరచి, ఆ   రామానుజులను ధ్యానించుటకు ఉపక్రమించారు. అందుకోసము స్వర్ణమయమైన మంచముమీది  ఆసనములో కూర్చున్న అందమును సదా ధ్యానము చేస్తున్నానని ఈ శ్లోకములో చెపుతున్నారు.    తామే కోరి మంచము మీద అందునా స్వర్ణమయమైన మంచము మీద కూర్చోనుట శాస్త్ర విరుధ్ధము. అయినప్పటికీ శిష్యుల కోరిక మేరకు అలా కూర్చున్నారు అని గ్రహించ వలసి వుంది.   బంగారమువెండి, కంచుఇత్తడి, రాయి మొదలైన పాత్రలలో వండిన ఆహారము స్వీకరించుట వలన సన్యాసికి పాపము చేకూరదు. ఆ పాత్రలను ఇతరుల నుండి అడిగి తీసుకుంటే పాపము కలుగుతుంది, అని మేధాతి చెప్పిన విషయమునుపరిసీలిస్తే, ఆహారమునకే కాక మంచమునకు ఉపలక్షణముగా వర్తిస్తుందని తెలుస్తున్నది. శిష్యులు బంగారు మంచమును ఇచ్చి  దాని మీద కూర్చొని తమను వీక్షించమని ప్రార్థించినపుడు వారి కోరికను నెరవేర్చుట దోషము కాదు. బంగారము మీదనో, మంచము మీదనో కోరికతో కూర్చున లేదు. శిష్యుల కోరిక తీర్చ వలచిన నిర్భందము ఆచార్యులకున్నది అది సన్యాసి అయినా తప్పు లేదు అని భావము.

అడియేన్ చూడామణి రామానుజ దాసి

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आर्ति प्रबंधं – ११

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आर्ति प्रबंधं

<< पासुर १०

उपक्षेप

इस पासुरम में, मणवाळ मामुनि के कल्पना में श्री रामानुज उनसे एक प्रश्न करते हैं। “हे ! मणवाळ मामुनि ! आप  “निळळुम अडित्तारुमानोम (पेरिय तिरुवन्दादि ३१ ), “मेविनेन अवन  पोन्नडि (कण्णिनुन चिरुत्ताम्बु २) और “रामानुज पदच्छाया” (एम्बार के तनियन ) वचनों में चित्रित पारतंत्रियम (पारतंत्रियम एक गुण है जिस्से सेवक स्वामी पर संपूर्ण निर्भर है और स्वामी के  सेवक को अपने इच्छानुसार उपयोग करने पर भी, अपने स्वरूप ज्ञान के कारण, सेवक स्थिति से संतुष्ट रहता है )   के साकार रूपक भक्तों के स्थिति केलिए तरस्ते हैं। केवल वडुग नम्बि के जैसों केलिए ही हमारे संग यह संबंध सम्भाव्य है।” मणवाळ मामुनि उत्तर देते हुए कहते हैं , “हे श्री रामानुजा! आपसे अन्यत्र कोई भगवान को न जान्ने वाले वडुग नम्बि के स्थिति, अडियेन को दें।  उसके पश्चात, कृपया अडियेन का उपयोग किसी भी प्रकार कितनी भी समय केलिए, आपके इच्छानुसार करें।”  

पासुरम

उन्नैयोळिय ओरु दैवं मट्ररीया
मन्नूपुगळसीर वडुग नम्बि तन निलयै
एन्रनक्कु नी तंदु एतिरासा एन्नालुम
उन्रनक्के आटकोळ उगन्दु

शब्दार्थ

एतिरासा – हे ! एम्पेरुमानारे
नी तंदु – आपको दीजिये
एन्रनक्कु – मुझे (जो वडुग नम्बि के स्थिति केलिए तरसता हूँ )
निलयै – चरम पर्व निष्ठा (वह उत्तम स्थिति जिसमें गुरु को सर्वत्र मानते हैं )
मन्नु – नित्य / हमेशा
सीर – प्राप्त हुआ
पुगळ – श्रेय (और जिनका परिचय हैं )
वडुग नम्बि तन – वडुग नम्बि , जो
उन्नै ओळिय – आपसे अन्य कोई
ओरु दैवं मट्ररीय – आपके अलावा किसी और को न जानते थे और भगवान को भी बाधा समझते थे, क्योंकि आपके प्रति कैंकर्य में भगवान भी विघ्न हो सकते हैं।
आटकोळ उगन्दु – (हे ! एम्पेरुमानार ) कृपया संतोषी से अपने सेवा में अडियेन की उपयोग करें
एन्नालुम – हर समय और
उन्रनक्के – केवल आपके प्रति

सरल अनुवाद 

इस पासुरम में मणवाळ मामुनि श्री रामानुज से विनति करते हैं कि वे उनको वडुग नम्बि के स्थिति अनुदान करे। वडुग नम्बि श्री रामानुज के शिष्य थे जिन्हें अपने आचार्य से अन्य कोई भगवान की ज्ञान न थी।  मणवाळ मामुनि श्री रामानुज से विनति करते हैं की वे मामुनि को वडुग नम्बि की स्थिति अनुदान करे और अपने सेवा में उपयोग करें।  वे कहते हैं श्री रामानुज की नित्य  कैंकर्य करने से वे (मणवाळ मामुनि ) संतुष्ट रहेंगें।

स्पष्टीकरण

मणवाळ मामुनि कहते हैं , “हे ! यतियों (सन्यासियों ) के नेता ! कृपया वडुग नम्बि के स्थिति, अडियेन को अनुग्रह करें।”श्री रामानुज के शिष्य वडुग नम्बि, अपने आचार्य से अन्यत्र कोई भगवान को न जानते थे। श्रीरंगम के पेरिय पेरुमाळ को भी, श्री रामानुज के प्रति अपने कैंकर्य की बाधा समझते थे। पेरुमाळ और आचार्य दोनों से आश्रय चाहने वालों में से नहीं थे वडुग नम्बि।  वे श्री रामानुज को अपना सर्वत्र मानते थे और पेरुमाळ के दिशा में भी मुड़के नहीं देखते थे।  श्री रामानुज के प्रति अपनी अत्यंत भक्ति के कारण ही वे इस सर्वोत्तम पद में पूजनीय हैं। इसके आगे मणवाळ मामुनि कहते हैं , “तिरुवाय्मोळि २. ९. ४ में आळ्वार के वचन “एनक्के आटचेय एक्कालत्तुम”, के अनुसार कृपया अडियेन को अपने सेवा में ही नित्य उपयोग करें।  अडियेन आपके कैंकर्य मात्र ही हूँ, कृपया अपने संतुष्टि हेतु अडियेन की उपयोग करें।  जहाँ भी पधारें, अडियेन कि कैंकर्य अपनाये।”  

“मन्नु पुगळ सीर वडुग नम्बि निलै”  वचन को “ मन्नु निलै सीर वडुग नम्बि”, प्रकार भी ले सकते हैं। इससे “मन्नु निलै सीर” विशेषण “वडुग नम्बि” संज्ञा की होगी, अर्थात : चरम पर्व निष्ठा में स्थित वडुग नम्बि जो नित्य श्रेयसी हैं।

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2016/07/arththi-prabandham-11/

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sthOthra rathnam – 48

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Introduction

ALavandhAr, thinking about his disqualification, set out to leave emperumAn but remained due to attachment [towards him], emperumAn says “Your surrender caused by my grace is the only remedy for your disqualification”, ALavandhar realises and thinks in the line of most confidential aspect of vEdhAntham “Yes, this surrender highlighting my emptyness is the only remedy for my disqualification which is the cause for all aparAdhams (faults)” and says “Out of your mercy only, kindly remove my sins and accept me”. Alternative explanation – Since he did not attain his goal when he desired for that, he condemns himself thinking “How can I, a samsAri (mundane person), desire for this?”, but remains there due to his attachment [towards emperumAn], prays to emperumAn “Your highness should remove all sins that delay the attainment of the goal for me”. Previously he left emperumAn seeing the ultimate greatness of emperumAn; here, he approaches emperumAn thinking about emperumAn’s ultimate simplicity.

aparAdhasahasrabhAjanam
pathitham bhImabhavArNavOdharE |
agathim SaraNAgatham harE!
krupayA kEvalamAthsamAth kuru ||

Word by word meaning

harE! – Oh my saviour who eliminates the sorrows!
aparAdha sahasra bhAjanam – being the abode of countless faults
bhIma bhava arNava udharE – in the terrible ocean of samsAra (material realm)
pathitham – fallen
agathim – without any refuge (other than you)
SaraNAgatham – me who declares to be surrendered unto you
kEvalam krupayA – only through your mercy
AthmasAth kuru – accept as yours

Simple Translation

Oh my saviour who eliminates the sorrows! I am the abode of countless faults, am fallen in the terrible ocean of samsAra (material realm), have no other refuge and declare to be surrendered unto you; by your mercy only, you should accept me as yours.

vyAkyAnam (Commentary)

  • aparAdha sahasra bhAjanam – Like you are the abode of countless auspicious qualities, I am the abode of countless faults. The word “aparAdham” indicates bhagavAn‘s anugraha (reward) and nigraha (punishment) based on one’s puNya (virtues) and pApa (sins). Thus, he reveals this principle of vEdham.
  • pathitham – I am calling out from this samsAram which instigates such sins. thiruvAimozhi 4.3.9koduvinaith thURRuL ninRu” (Staying in this terrible material realm).
  • bhima – For those who are realised, this realm is totally fearful. jithanthE 1.8 “aham bhIthO’smi dhEvESa samsArE’smin bhayAvahE” (Oh lord of nithyasUris! I am scared in this material realm).
  • bhavArNava – Cannot be comprehended and thus difficult to cross over. For those who are caught in this samsAram, vishNupOtham (the boat of lord vishNu) is the only means to cross over. nAchchiyAr thirumozhi 5.4 “vaikundhan enbadhOr thONi peRAdhuzhalginREn” (I am suffering due to not having the boat of SrIman nArAyaNa).
  • udharE – As said in thiruvAimozhi 3.2.2nin pal mA mAyap piRaviyil padiginRa yAn” (me who is fitting well in this material realm of yours), even I am difficult to reach for you.
  • pathitham – Fallen due to being pushed by karma.
  • agathim – Me who has no other refuge than you.
  • SaraNAgatham – Me who is denoted by the word SaraNAgatha (refugee).
  • harE – Oh one who is the natural eliminator of all the sorrows, due to being the well-wisher.
  • kEvalam krupayA – Instead of claiming any real desire in me [which could be the trigger for your grace], ALavandhAr is saying “Do it purely out of your grace, without any action from my side” as said in thaiththirIya bhruguvalli 10.5 “krupAmAthra manOvruththi:” (with the divine heart filled with grace).
  • AthmasAth kuru – Make me close to you. Accept me as yours.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 73

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Introduction (given by maNavALa mAmunigaL)

When those who saw amudhanAr becoming happy in these ways and ask – since you (now) possess intellect and love that help reach goal, can you not sustain by yourself? –  amudhanAr replies – Due to his qualities of generosity etc., he is the protector of all people in this world, and he advised about the true knowledge – there is no sustenance for me other than the destiny of remembrance of emperumAnAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – as amudhanAr becomes happy about how emperumAnAr due to his generosity placed him among the group of devotees, people near there asked – since you have got intellect and love towards them, can you not get liberated based on that? – amudhanAr replies – due to his generosity, and extreme kindness related to that, and with his calmness that helps in not getting angry when caring for all the people, he himself is the protector for one and all in this earth,  he advised true and distinguished knowledge – it is the reflecting of the fact that emperumAnAr is the protector that would get me liberated, and my intellect and love would not play a role in it.

vaNmaiyinAlum than mA thagavAlum madhi puraiyum
thaNmaiyinAlum ith thAraNiyOrkatku thAn charaNAy
uNmai nan gyAnam uraiththa irAmAnusanai unnum
thiNmai allAl enakkillai maRROr nilai thErndhidilE                     –   73

Listen

Word by word meaning (given by maNavALa mAmunigaL)

than vaNmaiynAlum – By his generosity (which does not see (just the) greatness of meanings),
mA thagavAlum – and by his utmost kindness (which cannot bear to see the wrong paths (of the people)),
madhi puraiyum – like the moon which removes heat, and which gives delight,
thaNmaiyinAlum – by his coldness (pleasantness),
ith tharaNiyOrkatku – to the ones in this world, as said in ‘aRivinAl kuRaivilam [thiruvAimozhi – 4.8.5](we do not have interest in those matters that are not liked by emperumAn),
thAn charaNAy – having himself as the protector
gyAnam uraiththa – advised the knowledge  (which is)
uNmai – true (pAramArthika).
nal – and distinguished;
irAmAnusanai – such emperumAnAr
unnum – thinking of him as the protector –
thiNmai allAl – other than that as destiny,
maRROr nilai illai – there is no other sustenance,
enakku – for me.

vyAkyAnam

vaNmaiyinAlum –  By his generositywhich lifts everyone up from this material world without focussing on greatness of meanings (to be given to them), or the weakness of such people; his generosity  which made everyone one to drink and worship SrI pAdha theertham and divine feet (respectively) by establishing in SALagrAmam, and giving away to every one the most secret/sacred meanings of charama SlOkam (respectively); as said in ‘thathvEnaya: chith  achith eeSvara thath svabhAva bhOgApavargga thadhupAya gathIr udhAra:’ (explained thathva thrayam (sentient, non-sentient, and emperumAn), and about what is to be reached, how to reach it, what is experienced after reaching it, what is its nature, place, etc.), he authored SrI bhAshyam and other granthams and helped in every way;

by such generosity of his,

What instigated such generosity?  (it is his utmost kindness: )

than mA thagavAlum – As said in ‘Evam samsruthi chakrasthE brAmyamANEsva karmabhi: – jeevE dhu:kAkulE vishNO: krupAkApyubajAyathE’ (as people are stuck in the wheel of karma, they are involved in sadness , at some rare time for some people the grace of emperumAn falls on them), and in ‘santhaptha vividhai: dhu:kai: dhurvaSairEva mAdhibhi:’ (~ he is burning (suffering) due to various types of sadness, etc.),  and due to the utmost kindness of (emperumAnAr), of not being able to bear seeing such sorry state of worldly people who have fallen down and piled up in the pit that is this material world,

than mA thagavAlum –  it is not something that came and settled in, but is by nature (than), and is most (mA) distinguished, not able to bear someone’s sorrows is the kindness – by such beautiful grace of his;

salagramam_mudhaliyandan-sripadha_thirththam_15SrI pAdha theertham – SALagrAmam  (Photo courtesy Link)

madhi puraiyum thaNmaiyinAlum – Like the moon (madhi) which makes everyone feel pleasant,  by the great mercy for everyone’s happiness;   thaNmai – pleasant/cool.  purai –  greatness.

As said in ‘hari: dhu:kAni bhakthEbhya: hitha bhudhyA karOthisa: (emperumAn gives sadness to His devotees, to get them in correct path (unlike that emperumAnAr does not even give such sadness for correcting us); ,

– SasthrakShArAgni karmANi sva puthrAya yathA pithA’ (like father takes the stick to his son for correcting him (emperumAn also does the same) –  not doing just the good,  like how one would drink milk for disease of bile, emperumAnAr in all the ways is having  cold/pleasant state that is pleasant for everyone.

ith thAraNiyOrkatkuth thAn charaNAy – in these ways of qualities, what is said in ‘gurur mAthA’ (AchAryan is the mother), and in, ‘upAya upEya bhAvEna thamEva SaraNam vrajEth’ (One shall hold on to AchAryan’s divine feet as means and destiny), – by the saying of ‘svAbhimAnaththAlE eeSvarAbhimAnaththaik kulaiththuk koNda ivanukku AchArya abhimAnam ozhiya gathi illai [SrI vachana bhUshaNam]’ (due to his thinking of himself as great/ independent, he lost the hold of emperumAn, for such a person there is no refuge than the love of AchAryan) – (and so) emperumAnAr is grantor of liberation;

It is said too, ‘sa Eva sarva lOkAnAm udhdharththAnAthra samSaya:’ (the one who can lift everyone up from this material world (is emperumAnAr only) (said kUraththAzhvAn)), and, ‘thasmin rAmAnujAryE gururithicha padham bhAdhi nA anyathra thasmAth Sishta SrImath gurUNAm kulam idham akilam thasya nAthasya Sesha:’ (the word guru fits only emperumAnAr; it does not fit that well for others; so, all the clan of devotees are those who have surrendered to emperumAnAr);

uNmai nal gyAnam uraiththa –  correcting advise about the most noble/required/deep knowledge in the form of real truth, and means (His divine feet), and destiny (service for His happiness);  it is said too, ‘bhajEth sArathamam SAsthram rathnAkara ivAmrutham  – sarvathas sAramAdhathyAth pushpEbhya iva shad padha:’ (emperumAn ignored lowly items and got the most noble nectar from the ocean.  Bee would take only honey from flower, emperumAnAr gave us only the most important aspects).

irAmAnusanai unnum thiNmai allAl – other than the benefit/destiny of being with well determined state that it is only emperumAnAr who is the protector.

maRROr nilai thErndhidil . enakku illai – If we think about this very well, my knowledge and love, etc., are not there for me even a little (for getting to that state).

I who do not possess anything to get benefits, and who does not have any other saviour, my knowledge and love would not sustain me – and thus amudhanAr divines about his utmost dedication (to emperumAnAr).

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

vaNmaiyinAlum – add the ‘than’ to all the three words, that is ‘than vaNmaiyinAlum’, ‘than mAthagavAlum’, ‘than madhi puraiyum thaNmaiynAlum’.

vaNmai – giving the advise without withholding due to the greatness of its meanings – such generosity.

emperumAn helped with vEdham and SrI bhagavath gIthA which talk about not so most important/sacred meanings also, whereas emperumAnAr’s helps with the advice that contains only the most important/sacred meanings.

So his generosity is unique.

madhi puraiyum thNmai –  By advising about true knowledge he relieve people of their heat (from material world), and makes them understand about emperumAn’s qualities and thus makes them happy; similar to the moon which makes one calm and enjoy.

Even though emperumAn as a mother gives us in similar ways, but since He is having svAthanthriyam (independence), there may be some heat (due to our karmas); but since emperumAnAr does not have any svAthanthryam, his advice can be comforting only.

It is said as ‘sudar mA madhi pOl thAyAy aLikkinRa [periya thirumozhi – 7.1.9]’, where the moon is equated to mother in giving comfort; so it shows the quality of vAthsalyam.

So amudhanAr is thinking about three qualities of emperumAnAr – generosity, kindness, and affection. These are same as what is described of SrI ranga nAchchiyAr who is the mother for the world, as thought about by parASara bhattar in ‘audhArya kAruNikathASritha vathsalathva pUrvEshu [SrI guNa rathna gOSam].

thAn charaNAy – people of the world did not know to ask for help, nor did they have ability to feel sorry about it – so emperumAnAr by himself took up to be the protector of the world.

Since it talks being protector of the whole world, it shows there is no differentiation among the receivers.

uNmain nal gyAnam uraiththa – this shows that the protection given by emperumAnAr is his advices, and correcting the people based on that. uNmai gyAnam –  knowledge of what is , as is. nal gyAnam – knowledge that gives joy (because of giving us knowledge about emperumAn’s qualities).

irAmAnusanai .. thErndhidilE –  thinking about him who took himself up to be the protector, as the protector is the benefit/destiny, and I don’t have anything in me on which to base it, says amudhanAr.

– – – – –

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thiruvAimozhi – 4.4.6 – kUththar

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Full series >> Fourth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – parAnkuSa nAyaki‘s mother explains the cause for her daughter’s madness.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, the mother says “Meditating upon bhagavAn‘s heart-captivating activities, she becomes bewildered on seeing similar objects”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

kUththar kudameduththAdil gOvindhanAmenA Odum
vAyththa kuzhal Osai kEtkil mAyavan enRu maiyAkkum
Aychchiyar veNNeygaL kANil avan uNda veNNey Idhennum
pEychchi mulai suvaiththArkku en peN kodi ERiya piththE!

Listen

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

kUththar – dancers
kudam eduththu – lifting pots
Adil – if they dance
gOvindhan – krishNa (who dances out of pride of having abundance of cows)
Am – yes
enA – as
Odum – will run (to see);
vAyththa – that which torments the heart
kuzhal Osai – sound of the flute
kEtkil – if she hears
mAyavan – krishNa (who is amazing at playing the flute to console the cowherd girls from their suffering in separation)
enRu – as
maiyAkkum – will become bewildered;
aAychchiyar – in the hands of cowherd girls
veNNeygaL – butter
kANil – if she sees
avan uNda – he mercifully consumed
veNNey – similar butter
Idhu – this
ennum – says;
pEychchi – pUthanA’s [a demoniacal woman]
mulai – breast
suvaiththArkku – for the great benefactor who consumed along with her prANa (life) and gave himself to the world
kodi – having a slim form like a creeper
en peN – my daughter
ERiya – totally affected
piththu – madness.

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

If the dancers dance with the pots, my daughter will say “he is krishNa” and run to see;  if she hears the sound of flute which torments the heart, she will think that to be krishNa [playing the flute] and become bewildered; if she sees butter in the hands of the cowherd girls, she says it is similar butter which was mercifully consumed by krishNa; my daughter who is having a slim form like a creeper is totally affected by madness towards the great benefactor who consumed [milk] from pUthanA’s breast along with her prANa (life) and gave himself to the world.

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

  • kUththar kudam eduththu Adil – Knowing her nature, she is isolated from watching the dancers. The cowherds express their pride by engaging in dances, specifically kudak kUththu – dancing with pots. But, without knowing the result, some strangers would start dancing.

Seeing that,

  • gOvindhanAm enA Odum – When she sees them dancing, she will run to see krishNa who has abundance of cows.

Some will ask “How can these dancers who beg for their living, be krishNa?”, she replies

  • Am enA Odum – She will run to see them saying “it must be krishNa”.
  • vAyththa kuzhal Osai kEtkil – When the sweet music from the flute which mesmerizes irrespective of whether one is viSEshagyar (wise) or aviSEshagyar (ignorant) is heard.
  • mAyavan enRu maiyAkkum – He himself is said as in thiruvAimozhi 3.4.6nudangu kELvi isai” (songs/tunes that are having engaging sounds). She will be bewildered thinking about his lowly words [of cribbing in separation] which are expressed through his flute in the form of music, saying that “Since morning I was out in the forest to let the cattle gaze the grass, served the elders, was in separation from you and I cannot bear that – this day long separation felt like many eons”.
  • Aychchiyar veNNeygaL kANil – She will reject the butter if told “this butter was prepared by brAhmaNi (female counterpart of a brAhmaNa)”; but when seeing butter which still has the odour of cowherd girls …
  • avan uNda veNNEy Idhu ennum – She says that this is the butter of the same kind which remained after he went, stole and got caught red handed.

Why does she get bewildered like this?

  • pEychchi mulai suvaiththArkku – He already did a favour; from the day she got captivated by such favour, she started going mad for him. Even when the mother was not looking, pUthanA (the demon which came in the disguise of a beautiful cowherd girl) tried to breast feed him, he realized the danger, finished her and saved himself for the benefit of everyone; for that favour, starting from that day, she was mad for him. For union (of a girl and her beloved boy), there are different reasons [identified in ancient literature] such as “pUththaru puNarchchi” (boy approaching the girl with a flower), “punal tharu puNarchchi” (boy saving the girl from drowning in a river), “kaLiRu tharu puNarchchi” (boy saving the girl from an elephant) etc. When a girl desires for a flower from a tall tree, boy climbing disregarding his own safety and gifting that flower for her. The girl thinks “he took all this efforts disregarding his own safety” and presenting herself to him – this is pUththaru puNarchchi. Presenting herself to him, for saving her while drowning in the river is called punal tharu puNarchchi. When saving her who was unexpectedly caught in front of an elephant, if she presents herself to him – that is kaLiRu tharu puNarchchi. None of these is a reason [for parAnkuSa nAyaki presenting herself to emperumAn]; she presents herself to him, for his saving himself from pUthanA.
  • en peN kodi – [Thus] My daughter is different from all others [explained in the different types of unions, since the girls presented themselves to the boys for a reason]; she has natural sthrIthvam (femininity).
  • ERiya piththu – the madness of her.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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sthOthra rathnam – 47

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Introduction

In this SlOkam, ALavandhAr looks at the attainable ISvara‘s distinguished nature, and his own previous state, and thinks “How can I, a samsAri (worldly person) desire for the kainkaryam which is too far for the minds of brahmA, rudhra et al and is desired by nithyasUris who are untouched by material aspects? How can royal food become touched by poison!” and condemns himself as done by nammAzhwAr in “vazhavEzhulgu“.

dhigaSuchimavinItham nirdhayam mAmalajjam
paramapurusha! yO’ham yOgivaryAgragaNyai: |
vidhiSivasankAdhyair dhyAthumathyanthadhUram
thava parijanabhAvam kAmayE kAmavruththa: ||

Word by word meaning

paramapurusha – Oh purushOththama (supreme lord)!
kAma vruththa: ya: aham – me who is popularly known to act according to (my own) whims and fancies
yOgivarya agragaNyai: – those who are considered as foremost among the best yOgis
vidhi Siva sanaka Adhyai: – brahmA, Siva, sanaka et al
dhyAthum – even to think
athyantha dhUram – being very far
thava parijana bhAvam – service to you
kAmayE – desiring
aSuchim – impure
avinItham – not reformed (by an AchArya)
nirdhayam – merciless
alajjam – shameless
(tham) mAm dhik – I should condemn such me

Simple Translation

Oh purushOththama! I who is popularly known to act according to (my own) whims and fancies, should condemn myself who is impure, not reformed, merciless and shamless yet desiring for service to you which is very far to even think for those brahmA, Siva, sanaka et al who are considered as foremost among the best yOgis.

vyAkyAnam (Commentary)

  • aSuchim – Me who is connected to the material body since time immemorial. nithyaSudhdha (those who are eternally pure) are those who have had no connection with material body ever.
  • avinItham – Since I have not done any service towards an AchArya who will help me realize that this body is the cause for impurity, I am not reformed.
  • nirdhayam – Like nectar is countered with poison, me who ignored the distinguished bhagavath vishayam (matters relating to bhagavAn) and tried to counter it.
  • alajjam – Shameless me for not even knowing that it is laughable for me to trying to approach bhagavAn like a bawd (woman incharge of brothel) tries to engage with the emperor.
  • mAm dhikALavandhAr is condemning himself for having these inauspicious qualities.
  • paramapurusha – Oh supreme lord of all!
  • yO’ham – Me who is best known as the worst of fallen persons.
  • yOgi varya … – brahmA, Siva et al who are the foremost among the best yOgis, sanaka et al who are brahma bhAva nishta (fully focussed on emperumAn) – even for these, that which is too far to even think about.
  • thava parijana bhAvam – The kainkaryAmrutham (nectar of performing service) to your highness who is the lord of all and most enjoyable; I desired for that which is performed by the nithyasUris (eternally free souls) who sustain themselves by their attachment to bhagavAn and who are distinguished themselves.
  • kAmayE – Did I stop with just having the attachment? I am at a state where I cannot bear myself anymore without it. I called out saying “kadhA nu sAkshAthkaravANi” and “kadhA praharshayishyAmi“.
  • kAma vruththa: – Me who did whatever I desired like a person attached to sensual pleasures will do anything without checking if it can be done or not. Desire will not see one’s nature [I am also doing this without knowing my own nature].

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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pramANam (scriptures) – http://granthams.koyil.org
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thiruvAimozhi – 4.4.5 – kOmaLa vAn kanRai

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Full series >> Fourth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram – parAnkuSa nAyaki‘s mother says “I do not know when my daughter’s suffering will come to an end”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, the mother says “My daughter thinks about his actions of protection [for others], sees calves and a serpent and says ‘these [calves] are the ones he protected and this [serpent] is his bed while he protects'”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

kOmaLa vAn kanRaip pulgik kOvindhan mEyththana ennum
pOm iLa nAgaththin pin pOy avan kidakkai Idhennum
Am aLavonRum aRiyEn aruvinaiyAttiyEn peRRa
kOmaLa valliyai mAyOn mAl seydhu seyginRa kUththE

Listen

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

kOmaLam – young
vAn – big
kanRai – calves
pulgi – embracing
gOvindhan – gOvindha (who was crowned for herding the cows)
mEyththana – herded (with great love)
ennum – says;
pOm – moving
iLam nAgaththin – young serpent
pin – behind
pOy – going (thinking that “wherever it goes, we can see emperumAn there”)
avan kidakkai – the bed where he rests
Idhu – this
ennum – says;
aru – difficult (to fully exhaust by experiencing the results)
vinaiyAttiyEn – me who is having sins
peRRa – gave birth (to suffer like this)
kOmaLam – tender natured
valliyai – creeper which spreads on the ground (due to not having a supporting stick)
mAyOn – one who is having amazing qualities and activities
mAl seydhu – made her go mad
seyginRa – doing
kUththu – dramas
Am aLavu – to what extent
onRum – anything
aRiyEn – I don’t know

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

My daughter, embracing the young [but] big calves says “these cows were herded by gOvindha”; going behind the young serpent which is moving, she says “this is the bed where he rests”; tender-natured creeper like parAnkuSa nAyaki who is born to me, having sins which are difficult to exhaust by experiencing the results, is driven mad by emperumAn who is having amazing qualities and activities; I don’t know up to what extent his dramas will go on!

It is implied that if she gets killed by being bitten by the snake, he along with his worlds will also be finished. “vAn kanRai” is also recited as “AN kanRai” (male calves).

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

  • kOmaLa vAn kanRaip pulgi – By age they are young, but physically they are well built – embracing such calves; calves which are shining in a distinguished manner like a ruby – embracing such calves; kOmaLa indicates mANikka (ruby) and youthfulness. Thus, embracing such attractive and tender calves. Their age matches krishNa’s age; for those who reached him, they get sAmyApaththi (equality) [since the calves took shelter of krishNa, they too became like him].
  • gOvindhan mEyththana ennum – Crowned for protecting the calves with great desire as said in SrIvishNu purANam 5.17.19 “vathsamadhyagathambAlam” (krishNa who is amidst the calves and looking youthful) and in thirunedunthANdagam 16 “kanRu mEyththu inidhuguandha kALAy” (the bull like krishNa who lovingly herded the calves). Their well-nourished state is physically visible indicating that they were lovingly cared by the apt-lord. When she embraces the calf’s neck, it will jump and run – she will say “the calf is as active and youthful as krishNa”.

At that time, a serpent goes by; she starts following it. That is the bhOga prAvaNayam (bhOga means enjoyment and serpent; desire for enjoyment, desire for serpent) for her.

  • iLa nAgam – mukthAthmAs will always remain 25 years old, due to constant engagement with bhagavAn; she considers that youthful state to be present in the serpent too. Is she thinking properly to embrace the calves and go behind serpent? since the calves remain in one place, she embraces them and since the serpent keeps moving, she chases it. Since she thinks “wherever it goes, he will come there”, she went behind it. He is known to be paramabhOgi (most enjoyable; the supreme person on the serpent).
  • avan kidakkai Idhu ennum – It will go inside ant-hill, its resting place; she will keep looking at that ant-hill, in order to see him when he comes there.
  • Am aLavu onRum aRiyEn – Is the world going to end? I don’t know; she is not withdrawing realizing it to be a serpent; what will happen now? For the divine mother, it appears that her daughter is residing with a serpent [which is very dangerous]. If she dies, emperumAn, who is the cause of whole universe, will also be gone; if the cause [bhagavAn] is gone, the effect [universe] will also be gone.
  • aru vinai AttiyEn peRRa – My sins are the cause for her thoughts and sufferings. Alternatively – it is explained as – my tender daughter who is born to me due to my endless puNyas (virtues) as said in thiruviruththam 37 “nedungAlamum kaNNan nIL malarppAdham paravip peRRa” (acquired by worshipping krishNa’s big lotus feet for a long time).
  • peRRa – Though she is born to her, she is beyond her reach/control as she became completely belonging to bhagavAn‘s spiritual world.
  • kOmaLa valliyai – Not just any creeper, but very young creeper. She is in a childish stage where she needs the support of bhagavAn.
  • mAyOn – One who is having amazing praNayithva (greatly loving) guNam which can make one forget oneself on seeing him.
  • mAl seydhu – driving her mad.
  • seyginRa kUththu – dramas he plays.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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sthOthra rathnam – 46

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

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Introduction

ALavandhAr says – When will I give up attachment to worldly aspects and engage in kainkaryam for your pleasure to fulfil the purpose of my existence, unto your highness who is complete in the previously explained svarUpam (nature), rUpa (form), guNa (qualities) and vibhUthi (wealth, opulence, control) [explained in from 32nd SlOkam to the previous SlOkam]?

bhavanthamEvAnucharan nirantharam
praSAntha niSSEsha manOrathAnthara: |
kadhA’hamaikAnthika nithya kinkara:
praharshayishyAmi sanAthajIvitha: ||

Word by word meaning

bhavantham Eva – you only
nirantharam – continuously
anucharan – following
praSAntha niSSEsha manOrathAnthra: – being relieved from all other attachments with the trace
aikAnthika nithya kinkara: – having eternal kainkaryam
sanAtha jIvitha: – living with a purpose
kadhA aham praharshayishyAmi – when I will please you only?

Simple Translation

Being relieved from all other attachments with the trace and continuously following you only, when will I please you only by having eternal kainkaryam [to you] and by living with a purpose?

vyAkyAnam (Commentary)

  • bhavantham – Your highness who is complete in svarUpa, rUpa, guNa and vibhava. The completeness that is explained in thiruvAimozhi 7.10.1 “inbam payakka … ALginRa engaL pirAn” (our lord who is comfortably situated along with his divine consorts and rules over everything), is highlighted here.
  • Eva – As said in thiruvAimozhi 2.9.4thanakkEyAga” (exclusively for emperumAn), whatever my favourable acts are, let them be fully for your pleasure only.
  • anucharan – Following emperumAn as said in parama samhithA “yEna yEna dhAthA gachchathi” (wherever the lord goes, the servitor follows), thaiththirIya bhrugu valli 10.5 “Etham Anandhamayam AthmAnam upasangramya | imAn lOkAn kAmAnnI kAmarUpyanusancharan |” (Approaching the blissful bhagavAn, assuming the desired forms, following the lord in his desires and worlds, AthmA is singing the sAma gAnam), and SrI rAmAyaNam ayOdhyA kANdam 31.22 “kurushva mAmanucharam” (bless me to travel along with you).
  • nirantharam – without any break.
  • praSAntha … – As said in thiruppAvai 29maRRai nam kAmangaL mARRu” (change my desires in other matters), eliminating all the desires with their traces in matters other than your highness.
  • kadhA – As said in thiruvAimozhi 3.6.10enRu kol kaNgaL kANbadhu” (when will the eyes see?) and thiruvAimozhi 3.2.1ennAL yAn unnai ini vandhu kUduvan” (When will I come and unite with you?), you have to tell the boundary of the time [when I will reach you and serve you].
  • aham – I who only have ruchi (taste) [for this service] but have no means to achieve it.
  • aikAnthika nithya kinkara: – Having a particular specific service which is eternal, as my identity.
  • praharshayishAmi – I will bring him great joy [in this manner]. The prApya (goal) for a chEthana is the joy which occurs in emperumAn on receiving his service.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 4.4.4 – onRiya thingaLai

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

Full series >> Fourth Centum >> Fourth decad

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Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – parAnkuSa nAyaki‘s mother grieves thinking “emperumAn is torturing my daughter who has no support in sorrow of separation”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, the mother says “Meditating upon emperumAn‘s radiant, splendid, invigorating and distinguished form, she looks at the moon, mountain and cloud and confuses them to be him”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

onRiya thingaLaik kAtti oLi maNi vaNNanE ennum
ninRa kunRaththinai nOkki nedumAlE! vA enRu kUvum
nanRu peyyum mazhai kANil nAraNan vandhAn enRu Alum
enRina maiyalgaL seydhAr ennudaik kOmaLaththaiyE

Listen

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

onRiya – perfectly full (with all aspects)
thingaLai – moon
kAtti – pointing at it (for those who are near-by)

(as said in “sudhdhaspatikasankASam“)
oLi – having lustre
maNi – like a spatika jewel [crystal]
vaNNanE – oh one who is having the form!
ennum – says;
ninRa – standing (in front, rising up to that moon)
kunRaththinai – mountain
nOkki – seeing
nedu mAlE – one who is having great friendship (like your form)!
vA – come on (why are you hesitating like someone who committed an offense? While you left me without seeking my permission, whose permission are you waiting for to come?)
enRu – saying so
kUvum – will call out (revealing her love in separation);
nanRu – nicely (to cater to the planted crop)
peyyum – raining
mazhai – cloud
kANil – seeing
nAraNan – nArAyaNa who is the abode of water which is indicated by the word “nAra”
vandhAn – arrived (eliminating our sufferings)
enRu – saying so
Alum – will dance (like peacock dances with delightful sounds when seeing the clouds)
ennudai – my
kOmaLaththai – tender-natured daughter
enRu – when
ina – this type of
maiyalgaL – bewilderment
seydhAr – did he inflict?

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

parAnkuSa nAyaki points at the perfect full moon and says “oh one who is having a lustrous spatika jewel like form!”; seeing the mountain in front and says “one who is having great friendship (like your form)!’; will call out saying “come on”; seeing the nicely raining cloud, she will dance saying “nArAyaNa who is the abode of water which is indicated by the word “nAra”, has arrived”; when did he [bhagavAn] inflict this type of bewilderment on my tender-natured daughter?

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

  • onRiya thingaLaik kAtti – Showing the perfect full moon to those who are standing by.
  • oLi maNi vaNNanE ennum – She calls out “oLi maNi vaNNanE!“. She says “you have come to embrace me with a cool form resembling a lustrous jewel”. Alternative explanation – She says to those who are standing by, “this is the most lustrous sarvESvaran“.

But those people will ask, “How can you say this dull moon is bhagavAn?”,

  • oLi maNi vaNNanE ennum – She will confidently say – that is bhagavAn only.
  • ninRa kunRaththinai nOkki – By that time, she will see some mountain coming by her way; seeing that,
  • nedumAlE vA enRu kUvum – Two explanations.
    • piLLAn explains – Looking at the hugeness of the mountain, she will think “This must be sarvESvaran who divinely measured the world with his divine feet with a huge form to cover the whole universe” and will call out “please come to me”.
    • nanjIyar explains – seeing a mountain which stayed immovable for long time in rains, being fresh/green, she thinks “since he is shy about his offenses, he is covering himself with a green shawl” and says “who can stop elephants from mating? why don’t you come here without hesitation?”.
  • nanRu … – Like the peacocks will dance in the rainy season when rains arrive at proper season instead of damaging rains, she dances seeing the rains.
  • enRu – saying these aspects.
  • ina maiyalgaL seydhAr – In this manner, he [emperumAn] drove her mad. Also implies “When did he drive her mad like this?”. After my daughter became disobedient towards me, do I have time for these? When did this happen as said in thiruvAimozhi 4.2.10en sollum en vasam allaL” (she is not obedient towards my words; nor is she under my control)? When did she drive her mad like this?
  • ennudaik kOmaLaththaiyE – Should he not see if she is capable of handling it? While she is so young that she cannot even handle togetherness, how can she handle separation?

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

thiruvAimozhi – 4.4 – Audio

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

thiruvAimozhi –> thiruvAimozhi 4th centum

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rama-searching-sitha-azhwar

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