Monthly Archives: February 2017

rAmAnusa nURRanthAdhi – 72

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Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram – being content about what he got due to emperumAnAr’s generosity, in this pAsuram amudhanAr thinks about and becomes happy about another big favour of emperumAnAr which he did due to such generosity.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, emperumAnAr, due to his quality that is generosity, gave amudhanAr what he loved (divine feet), and amudhanAr thought about all the benefits due to that generosity, and became content; in this pAsuram – he thinks about and becomes happy about how emperumAnAr kept him among the noble ones who praise emperumAnAr by thinking about – how due to the greatness of his generosity he won those who created confusion based on their leaning towards those philosophies which are lowly, that is, the ones which dismiss vEdhas, and about – how emperumAnAr established in the whole of earth the most pure path that is of vEdhas.

kaiththanan theeya samayak kalagarai kAsinikkE
uyththanan thUya maRai neRi thannai enRu unni uLLam
neyththa anbOdu iRundhu Eththum niRai pugazhOrudanE
vaiththanan ennai irAmAnusan mikka vaNmai seydhE                    –   72

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Word by word meaning (given by maNavALa mAmunigaL)

irAmAnusan – emperumAnAr
mikka vaNmai seydhu – showed unbounded generosity,
kaiththanan – and divined his winning of
kalagarai – those who confuse/agitate
samayam – (based on their association to) such philosophies
theeya – which are lowly;
uyththanan – (and he) lead/administered the
thUya – pure/accurate
mARai neRi thannai – path of vEdham
kAsinikku – in the earth;
enRu unni – thinking of such aspects,
uLLam neyththu – with hearts that are not dry (wet and like new that is polished/immersed with ghee) but affectionate,
av-vanbOdu – and being with that affection
Eththum – they praise (emperumAnAr);
niRai pugazhOrudanE – with such noble ones,
ennai vaiththanan – he kept me among them by his divine grace,
such that I could be counted as ‘he is also one of them’.

Oh! what a favour this is!  – is the thought.

Or, saying ‘niRai pugazhOrudanE vaiththanan’ – he made me who was in the association of the wrong group, to be among the SrIvaishNavas,  as said in ‘adiyarOdu irundhamai’.

It could be considered as ‘neyththa avvanbu’, or as one word ‘neiththavanbu’.

Having affectionate heart is – unlike having a dry/dabbling affection, being full of love.

EmperumAnAr_gOshti_BookCoverthiruvarangaththu amudhanAr (10), placed among niRai pugazhOr

vyAkyAnam

irAmAnusan – As said in ‘vasee vadhAnya: [sthOthra rathnam -18](~emperumAn is generous (that He is) controlled by His devotees)emperumAnAr who was referred to (in previous pAsurams) as ‘generosity’;

mikka vaNmai seydhu – As said in ‘koLLak kuRaivaRRu ilangik kozhundhu vittOngiya un vaLLal thanaththinAl’ ((Oh emperumAnAr!), your generosity which grew more as you gave it),  due to the generosity which does not reduce as more and more are given, but like a polished ruby that becomes brighter; with such quality, and with the thought that we should uplift the whole world,

kaiththanan theeya samayak kalagarai Because they reject vEdhas, they are most lowly – such philosophies which are bhaudhdha, jaina, and mAyAvAdhis, (etc.), and such philosophies that misinterpret vEdhas – being associated to such false philosophies which say that the world is transient (every minute; because knowledge is transient, etc), and that thathvam (and so brahmam) is knowledge only, universe is false, brahmam is knowledge only (nirviSEsha kUtastha chinmAthram brahmam EkamEva thathvam), and tried to establish that there is nothing else, and while agreeing to vEdhas only at the level of words, interpreting wrong meanings by seeing them improperly, but in the end making vEdhas also to be included in the list of imagined (because they had to, due to their argument that there is nothing other than brahmam!)  – emperumAnAr won such people who create agitations due to their such contradicting/bad arguments.

Their arguments would create agitations only, and they are not agreeable by the learned ones.

It is world famous how emperumAnAr won baudhdhas near thirunArAyaNapuram, Saivas in thirumalai, mAyAvadhis in Sarasvathi peetam;  as said in ‘gAthA dhAthA gadhAnAm’.

kAsinikkE uyththanan thUya maRai neRi thannai –  kAsinikkE – as said in avivEka ghanAntha dhingmukhE bahudhA sandhatha dhu:ka varshiNi  – bhagavan bhavadhurdhinE – (due to the darkness that is inability to discern, there is series of rains that are sorrows (while in this forest) – Oh! emperumAn I am suffering due to such bad time), etc.,

and in (SrI dhEvarAja ashtakam) ‘samsAra marukAnthArE dhurvyAdhi vyAgrabhIshaNE  (tiger that is illness, chasing us who are in this forest that is material world, and so we are afraid here) – vishaya kshudhra gulmAdyE thrishA pAdha paSAlinee (the shadows under trees being my interest, but covered by darkness that are lowly pursuits I am interested in) – puthra dhAra gruha kShEthra mruga thrushNAmbu pushkalE  (child, wife, house, land, etc., are but mirAge) – kruthyAkruthya vivEkAntham paribhrAnthamithasthatha:  (not knowing the direction of distinguishing Dos and Don’ts) – ajasramjAtha thrushNArtham avasan nAngamakshamam – kSheeNa Sakthi balArOgyam kEvalam klESA samSrayam” (with decayed strength and stamina, finally left with grief) ,  etc.,

such world which instigates darkness (ignorance), being in such material world, all was in the losing end – for the upliftment of such sentient;  not being able to tolerate the series of troubles of these sentient, due to the generosity based on utmost kindness.

thUya maRai neRi thannai – the path of the most pristine vEdham as said in ‘sudar migu suruthi(gives knowledge/light by itself) – the vEdham which is without having the blemishes of mistaking one for another, or mistakes due to forgetfulness or inattentiveness, or attempts of pleasing anyone, or having any specific being as an author,  or needing any other authoritative reference;

As said in ‘Sruthi smruthi: mamai vAgyA’, the dharmas based fully on vEdhas which are in the form of commands of emperumAn;

by the word ‘maRai’, it shows both the parts of samskrutha vEdhas (Sruthi, smrithi), and thamizh prabandhams.

So, (he set the path of) dharmas that are based on Sruthi and smruthi, and, also the path of dharma of SaraNAgathy which is said in ‘ nyAsam ithyAhu: brahma vidhO vidhu:’ (surrendering to the divine feet of brahmam and get liberation due to that brahmam, that is said in nyAsam),

thasmAn nyAsa mE thEshAm thapasA adhiriktha mAhu:’ (among all thapas, nyAsam that is surrendering is said as supreme),

‘OmithyAthmAnam yunjeetha’ (By OmkAram the jeevAthmA shall surrender to paramAthmA),

yO brahmANam vidhadhAthi pUrvam yOvai vEdhAncha prahiNOthi thasmai tham thadhEvam Athma bhudhdhi prasAdham mumukshurvai SaraNamaham prapadhyE (SvEthASvathAra upanishath)’,(thus showing vEdham surrendering to emperumAn), and,

‘prApyasya brahmaNO ruPam prApthuscha prathyakAthmana: | prApthyupAyam palam prApthEs thathA prApthivirOdi cha || vadhanthi sakalA vEdhAs sEthihAsa purANakA: | munayascha mahAthmAnO vEdha vEdhArthavEdhina: ||’ (talking about artha panchakam),

and thus he set path for SaraNAgathy that is the most supreme meaning of vEdhas,

uyththanan – He established and administered such paths of vEdhas.

enRu unni – Thinking with strong conviction that emperumAnAr did these two  (that he won those of other philosophies, and administered the true path of pure vEdhas),

uLLAm neyththa anbOdu –  with affectionate heart (like polished and liquid as immersed in ghee), and with love due to that;

irundhu Eththum – being with such love, due to kindling of that love, they praise him, as said in ‘pAshaNda thrumashaNda thAvathahana’,

niRai pugazhOrudanE – with such noble ones of completely good qualities;

Without having to pray ‘adiyArgaL kuzhAngaLai – udan kUduvadhu enRu kolO [thiruvAimozhi – 2.3.10] (~when will I be able to join with the groups of your devotees?), 

here –

vaiththanan ennai he joined me (with them) (here);

jeeyar too prays for this only, in ‘vAchA yatheendhra manasA vapushA cha yushmath  pAdhAravindha yugaLam bhajathAm gurUNAm – kUrAdhinAtha kurukESamukAdhya pumsAm pAdhAnu chinthanaparassathatham bhavEyAm”,  “thvath dhAsa dhAsa gaNanA charamAvadhauya: thadh dhAsathaika rasathAvirathAmamAsthu [yathirAja vimSathi].

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

kaiththanan .. kalagarai – Those of other philosophies who were instigating to not allow the true path of vEdhas to be spread in the world;

thUya mArai neRi  thannai – ‘thUya’ could be adjective for ‘neRi’, to mean pure path of vEdhas.

enRunni … vaiththanan ennai – the noble ones losing themselves to the qualities of emperumAnAr, their hearts melt, and as part of losing, due to that affection, they sing praises of emperumAnAr.

irundhu Eththum – praising without break.

pugazh – guNam – quality.

pugazhOrudanE vaiththu – among the group of those complete in qualities, included me to the extent of some thinking that – he is also one with complete qualities.

Also- made me, who was till now with those of bad qualities, to be with the noble ones.

Read as ‘mikka vaNmai seydhu vaiththanan’  – showing his generosity, he included me (among the nobles ones).

For all the benefits seen in the previous pAsurams, this inclusion with noble ones is being the base support, and so is important, and so amudhanAr is separately thinking about it (as this pAsuram), and gets immersed, thinking – Oh! how due to his generosity has helped me in this way!

– – – – –

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thiruvAimozhi – 4.4.3 – aRiyum sendhIyai

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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 third pAsuram – parAnkuSa nAyaki‘s mother, looks speak about her many activities and says “they are innumerable”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, the mother says “parAnkuSa nAyaki thinks about emperumAn‘s prathApam (valour) and anugraham (kindness) and considers agni (fire) and vAyu (air) to be him and worships them”.

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

aRiyum sendhIyaith thazhuvi achchudhan ennum mey vEvAL
eRiyum thaN kARRaith thazhuvi ennudaik kOvindhan ennum
veRikoL thuzhAy malar nARum vinai udai AttiyEn peRRa
seRivaLai mun kaich chiRu mAn seyginRadhen kaNNukkonRE

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

aRiyum – known to burn
sem – having reddish color
thIyai – fire
thazhuvi – embracing (thinking it to be the emperumAn with abundantly radiant form)
achchudhan – he will not abandon me!
ennum – says;

(while embracing such burning fire, like prahlAdha’s body)
mey – body
vEvAL – did not burn (the fire did not affect her); (though she is bewildered, since fire fears bhagavAn, it will not hurt her);
eRiyum – blowing
thaN – cool
kARRai – southerly breeze
thazhuvi – (since it is cool, considering it to be bhagavAn) embracing
ennudai – one who is obedient towards me,
gOvindhan – gOvindha
ennum – says (you said that you were going to herd the cattle, but why have you come back as quick as wind?)

(She)
veRi koL – having abundance of fragrance
thuzhAy malar – thiruththuzhAy  (thuLasi)
nARum – emitting pleasant smell; (as said in thiruviruththam 56 “Or thaN thenRal vandhu … ampUnthuzhAyin inthEn puyaludai nIrmaiyinAl thadaviRRu en pulan kalanE” (a cool breeze approached me and gently touched my body and ornaments with the thuLasi’s honey it carried);
vinai udai AttiyEn – me who is being sinful (to see this bewilderment)
peRRa – being the mother
seRi – became enriched (due to thinking that the substitutes fire and breeze are him)
vaLai – having bangles
mun kai – having forehand
siRu – young
mAn – my daughter who resembles a deer
seyginRadhu – the activities performed
en kaNNukku – for my eyes
onRE – does not appear as one (it appears to be many)

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

While embracing reddish fire which is known to burn, my daughter says “he will not abandon me!”; her body did not burn (like prahlAdha’s body did not burn); embracing the blowing cool southerly breeze, she says “he is my obedient gOvindha”; thiruththuzhAy from her is emitting abundance of fragrance; being the sinful mother of my young daughter who is having enriched forehand with bangles, her activities appear to be many for my eyes.

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

  • aRiyum sendhIyaith thazhuvi –  She embraced fire knowing well that it will burn and cannot be extinguished easily.  Alternatively – before when she was not bewildered, she would know that fire would burn and thus avoid it. She embraced the reddish fire which burns. Is she embracing fire thinking that “The power of fire is subdued by some manthrams/herbs”?
  • sendhIyaith thazhuvi – Seeing that the fire is shining as bhagavAn as said in SrIvishNu purANam 1.9.63 “thEjasAm rASimUrjitham” (one who shines like collection of radiant rays and who has the valour to demolish his enemies), she embraces it. As said in thiruvAimozhi 8.9.3 “porunIrk kadal thIppattengum thigazhum eriyodu selvadhoppa” (Like a wavy ocean set on fire approaching), she thinks that emperumAn is wearing a shining diamond garment and coming to embrace her.
  • achchudhan ennum – she says “he has come to safeguard his belonging [me]”.
  • mey vEvAL – While she is embracing the fire out of bewilderment, why is the fire not burning her? That is because it is coming through achyutha as said in purusha sUktham “mukhAdhindhraSchAgniScha” (From the mouth of the virAt purusha (supreme lord), indhra and agni appeared).
  • sendhIyaith thazhuvi achchudan ennum mey vEvAL – This [recital of “achyutha” name] is her manthram to arrest the fire.
  • mey vEvAL – As said in SrIvishNu purANam 1.17.39 “thath smruthyAhlAdha samsthitha:” (being the one with joy due to thinking about bhagavAn), due to being wet [sweat etc] on thinking about bhagavAn, the fire does not burn her; prahlAdha said in SrIvishNu purANam 1.17.47 “paSyAmi padhmAstharaNAsthruthAni SIthAni sAvAni dhiSAm mukhAni” (Oh father! Though this fire is burning fiercely due to the presence of wind, it is not burning me; I see the presence of a spread of lotus flowers in all my directions). Alternatively – there is no one for me to say as in SrI rAmAyaNam sundhara kANdam 53.28 “SIthObhava” (let there be coolness). Since the one who orders the fire to be cool, herself is embracing the fire, it will not burn her [Here parAnkuSa nAyaki is considered as a divine consort of emperumAn].

To embrace vAyuputhra (son of vAyu, hanumAn) [or vAyu] is the duty of the lord and his beloved consort while in separation; SrI rAmAyaNam 1.13 “parishvangOhanUmatha:” (I am embracing hanumAn as a present to him); Since it is said in thaiththirIya upanishath “vAyOragni:” (From vAyu comes agni, and hence agni is seen as son of vAyu).

  • eRiyum … – Embracing the cool breeze. This is the amazing aspect. For the one who is suffering in separation, even cool breeze will burn. But since the air is bhagavAn‘s life, it also will not burn her; purusha sUktham “prANathvAyurajAyatha” (air appeared in prANa).
  • ennudaik kOvindhan ennum – [Explanation in context of SrI rAma] Can I bear his separation as said in SrI rAmAyaNam sundhara kANdam 66.10 “najIvEyam kshaNamapi” (I will not survive even a moment without sIthA)? parAnkuSa nAyaki says – his existence is for others only.
  • ennudaik kOvindhan ennum – [Explanation in context of krishNa] parAnkuSa nAyaki says “He appeared in the form of a cowherd, to embrace me and relieve me of all my suffering”. She is different from worldly people and women in separation; for worldly people, fire should burn and for women in separation, breeze should burn. She is not seen to be affected by either.
  • veRi koL thuzhAy malar nArum – The fragrance acquired from the union in “kOvai vAyAL” will remain for some days [that is why she is having the fragrance in her body still]; alternative explanation – since if the incidental body is eliminated, the AthmA is naturally existing for bhagavAn [that knowledge about bhagavAn is seen as the fragrance]; another explanation – it can be said that emperumAn hid in the breeze and embraced her through that [thus transmitting his fragrance to her]. It is said in thiruvAimozhi 8.9.10 “anRi maRROr upAyam en ivaL anthaNNanthuzhAy kamazhdhal” (What other reason can we say for the fragrance of beautiful thiruththuzhAy being emitted from her?).
  • vinai udai AttiyEn peRRa – It is due to being born to me who is sinful, she is going through so much suffering. The mother identifies the puNya (virtue) accumulated over many births as pApa [it is due to such puNya, she is engaged in bhagavath vishayam], due to the current loss. Due to my sin, she was engaged so much with him that even in separation the fragrance of thiruththuzhAy is present on her and she looks at similar objects and considers them to be him and then gives them up. Those who become engaged in bhagavath vishayam, will obviously not get along with their [worldly] parents; it is said in periya thirumozhi 3.7.7 “annaiyum aththanum enRu adiyOmukku ingu irangiRRilaL” (she did not show mercy even though we are her parents).
  • seRi vaLai munkaich chiRumAn – this is the current unfortunate situation! instead of seeing the marks of the bangles of her hand [due to their union] on him, we are just seeing his divine thuLasi on her.
  • siRu mAn – One who has many bangles in her forehand. This was her previous state, she is fit to be like that even now [but now due to separation, her bangles slipped out].
  • siRu mAn – Is she matured enough to handle these? She is very young!
  • seyginRadhu en kaNNukku onRE – She is saying “It is not one; many”. Embracing fire, embracing breeze, [her body] smelling divine thuLasi etc. We cannot identify her as a worldly girl since she is unaffected by fire; she cannot be said to be in union with bhagavAn since she is seeking out the objects which resemble him; she cannot be said to be in separation since thiruththuzhAy fragrance is present on her; thus, can her nature be described as one?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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sthOthra rathnam – 45

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namperumal-nachiar_serthi2

Introduction

ALavandhAr enjoys emperumAn‘s form and his qualities which are the abode of such relishable aspects that bring pleasure to pirAtti.

achinthya dhivyAdhbhuthanithyayauvana
svabhAvalAvaNyamayAmruthOdhadhim |
Sriya: Sriyam bhakthajanaikajIvitham
samarthamApathsakhamarthikalpakam ||

Word by word meaning

achinthya dhivya adhbhutha nithya yauvana svabhAva lAvaNya maya amrutha udhadhim – one who is having inconceivable, spiritual/divine, amazing, eternal youth naturally, and being an ocean of abundant beauty
Sriya: Sriyam – Being SrI (wealth) for SrI (SrI mahAlakshmi)
bhaktha jana Eka jIvitham – being the life of his devotees
samartham – being capable (of making even less-intelligent person to experience him progressively)
Apath sakham – being a friend in need
arthi kalpakam – being like a kalpaka vruksham (desire fulfilling tree) for those who seek out

Simple Translation

emperumAn who is having inconceivable, spiritual/divine, amazing, eternal youth naturally, and being an ocean of abundant beauty, who is SrI (wealth) for SrI (SrI mahAlakshmi), who is the life of his devotees, who is capable (of making even less-intelligent person to experience him progressively), who is a friend in need and is like a kalpaka vruksham (desire fulfilling tree) for those who seek out …

vyAkyAnam (Commentary)

  • achinthya – Here, avAngmanasa gOcharathva (inconceivable nature – i.e., beyond speech and mind) of the qualities of his divine forms are explained.
  • dhivya – Being spiritual/divine as said in mahAbhAratham SAnthi parvam 206.60 “na bhUtha sangha samsthAnO dhEhO’sya paramAthmana:” (The divine body of paramAthmA is not made of the five elements (earth, water, fire, air and ether)).
  • adhbhutha – Whatever aspect that is perceived, being amazing. Being as said in periya thirumozhi 2.8.7 “muzhusi vaNdAdiya thaNduzhAyin moym malarkkaNNi” (wearing garland made of cool thiruththuzhAy leaves which were dripping with honey from the bees …).
  • nithya – his eternal nature is explained.
  • yauvana svabhAva – Being as said in rig vEdham ashtakam 2.8.25 “yuvA’kumAra:” (having youth and a little bit of childish physical features – i.e., leaving child stage and entering in to youth stage). Having natural youth as said in SrI rAmAyaNam AraNya kANdam 19.14 “tharuNau rUpasampannau …” (SUrpaNakhA says – [SrI rAma and lakshmaNa] are youthful; are fully beautiful; …).
  • lAvaNya maya – Having wholesome beauty.
  • amrutha udhadhim – Due to relishable aspects in all manners, he is said as an inconceivable ocean as said in SrI rAmAyaNam yudhdha kANdam 19.31 “apramEyO mahOdhadhi:” (vibhIshaNa says – SrI rAma, who is the king, is qualified to surrender unto the ocean; was this immeasurable vast ocean not dug by sagara?).
  • Sriya: Sriyam – As said in periya thirumozhi 7.7.1 “thiruvukkum thiruvAgiya selvan” (emperumAn who is the thiru (wealth) of thiru (mahAlakshmi)), one who gives auspiciousness to pirAtti herself.
  • bhaktha janaika jIvitham – As said in thiruvAimozhi 6.7.1 “ellAm kaNNan” (krishNa is everything), for his devotees, he is the one who sustains them etc. Also explained as, emperumAn who has his devotees as those who sustain him. mahAbhAratham udhyOga parvam 74.27 “mama prANA hi pANdavA:” (pANdavas are my life).
  • samartham – you who is enjoyed by nithyasUris (eternally free souls in paramapadham (spiritual realm)) who are fully knowledgeable, is capable of letting the nithyasamsAris (eternally bound souls in samsAram (material realm)) enjoy you progressively as said in thiruvAimozhi 4.5.5 “ARRa nalla vagai kAttum ammAnai” (the benefactor who shows the path to enjoy him slowly and steadily).
  • Apath sakham – You who have the nature of helping when some one calls out desperately as said in thiruvAimozhi 8.5.2 “kANavArAy enRu enRu kaNNum vAyum thuvarndhu” (when my eyes and mouth became dry, while calling out repeatedly to see you).
  • arthi kalpakamemperumAn who magnanimously presents himself as said in thiruvAimozhi 2.7.11ennai Akkik koNdu enakkE thannaith thandha kaRpagam” (created me, acknowledge me and gave himself to me like a kalpaka tree).

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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ఉత్తరదినచర్య – స్లోకం – 3 – సాయంతనం

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స్వైః ఆలాభైః శుభైః శ్రోత్రున్నందయంతం నమామి తం ||

ప్రతి పదార్థం

తతః =  సంధ్యావందనము చేసిన తరువాత
సాయంతనం = సాయంకాలము చేయవలసిన
హరేః ఆరాధనం = తమ స్వామి అయిన శ్రీరంగ నాధులకు ఆరాధనము
సమ్యగ్ = చక్కగా, పరమ భక్తితో
క్రుత్వా   = చేసి
శుభైః = శ్రోతలకు మేలు కలిగే విధముగా
స్వైః = అలతి అలతి మాటలతో
శ్రోత్రున్ = శ్రోతలకు
న్నంతయంతం = ఆనందము కలుగు విధముగా
ఆలాపైః = చెప్పే
తం = ఆ మామునులను
నమామి =  నమస్కరిస్తున్నాను

భావము

శ్రీవచన భూషణములోని అంతరార్థములను అధికరించిన వారెవరు?ఎవరు దానిని అనుష్టిస్తారు? అని ఉపదేశరత్న మాలలో 55వ పాశురములోఅ అన్నట్లు శ్రీవచనభూషణమును అర్థము చేసుకోవటానికి ,అర్థము చేసుకున్న దానిని అనుష్టించటానికి అనువుగాని గంభీరమైన విషయమున్న గ్రంధాన్ని, శిష్యులకు సుబొధకముగా చెప్పినప్పటికీ శ్రోతలకు కొంచెము కఠినముగానే వుండవచ్చును. కానీ సాయంత్రము  సంధ్యావందనము, అనుష్టానము ముగిసిన తరువాత చేసే ప్రవచనము అసంకల్పితముగానే సరళముగా సాగుతుంది. దీనినే స్వైరాలాభము అంటారు. సకల శాస్రములను మధించినప్పటికీ అతి సులభముగా మాట్లాడటమును  స్వైరాలాభము అంటారు. ఇక్కడ ‘ హరి ‘ అన్న ప్రయోగము పూర్వదినచర్యలో పదిహేడవ శ్లోకములో ప్రస్తావింపబడిన ‘ రంగనిధి ‘ అన్న తమ తిరువారాధన పెరుమాళ్ళయిన  శ్రీరంగనాధులు.  ‘ హరి ‘ అంటే ఆశ్రితుల విరోధులను నిరసించువాడని, సకల దేవతలను నియమించువాదని అర్థము కధా!   పూర్వదినచర్యలో ‘ అథరంగనిధి ‘ (17)  అని ఉదయపు ఆరాధనను ,  ‘ ఆరాధ్యశ్రీనిధిం ‘ (29)  అని మధ్యహ్న్నపు ఆరాధనను , ఈ శ్లొకములో సాయంత్రపు ఆరాధనను పేర్కొనటము జరిగింది.

అడియేన్ చూడామణి రామానుజ దాసి

మూలము : http://divyaprabandham.koyil.org/index.php/2016/09/uththara-dhinacharya-3/

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Arththi Prabandham – 35

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pAsuram 35

aruLAlE adiyEnai abimAniththaruLi
anavaratham adimai koLLa ninaiththu nIyirukka
maruLAlE pulan pOga vAnjai seyyum enRan
valvinayai mARRi unpAl manam vaikkap paNNAy
theruLArum kUraththAzhvAnum avar selvath
thirumaganAr thAmum aruLicheydha thImaith
thiraLAna aththanaiyum sEravuLLa ennaith
thiruththi uyyakkoLLum vagai thERum ethirAsA!!!

Word-by-Word Meanings

anavaratham  –  (hey SrI rAmAnuja!!!) Always
ninaiththu nIyirukka – you are thinking
aruLAlE – out of your sheer compassion that
adiyEnai abimAniththaruLi – I am deemed to be fit only in paramapadham and not in the materialistic world
adimai kolla – and are thinking about using me for your eternal service.
pulan –(my) senses,
enRan – (because of) my
val – popular
vinayai – karmas,
vAnjai seyyum – long for
pOga – and go after materialistic aspects
maruLAlE – and presents me with ignorance that shrouds the above intention of yours.
paNNAi – (I request you to) bless me
mARRi – by taking the focus out of it
manam vaikka – and rechannelize the heart
unpAl – towards you.
theruLArum – The one who is full of knowledge and who goes by the name of
kUraththAzhvAnum – SrI kUrESa and
avar selvath thirumaganAr thAmum – his son periya bhattar who got the glorious opportunity of being born as the son of kUraththAzhvAn
aruLicheydha  – deemed so low of themselves
thImaith thiraLAna – and listed out innumerable group of sins.
aththanayum – (though they said that out of humility), all of them
sEravuLLa – of them (without excluding any of them) are present.
ennaith – in my case.
ethirAsA!!! – yathirAja!
thERum – please think
vagai – of a way
thiruththi – about way to correct
uyyakoLLum – and liberate me

Simple Translation

In this pAsuram, mAmunigaL says that he has all the infinite list of sins that SrI kUrESa and his illustrious son have mentioned out of their humility in their works. These sins shroud him in realizing the pure intentions of SrI rAmAnuja who is always thinking of ways to liberate mAmunigaL and use him for his eternal service. mAmunigaL requests SrI rAmAnuja to redirected his mind that is controlled by senses that are powered by his many ordinary and cruel sins.

Explanation

maNavALa mAmunigaL says, “hey! SrI rAmAnuja!!! “kUranAthabhattAkya dhESikavarOktha samasthanaichyam adhyAsthi asankuchithamEva (yathirAja vimshathi 15)” is a phrase that celebrates the great knowledge of sri kUresar and his son periya bhattar who got the glorious opportunity of being born to him. It is because of this great wealth of being born as son to SrI  kUrESa, he is called as “SrIrangarAja kamalApadhalAli thathvam”. Both sri kUresar and bhattar, out of their extreme humility have listed their innumerable group of sins that includes the likes of the phrases “puthvAchanOcha adhikrAmangyAm (varadharAja sthavam)”. All these sins that they have listed are abundantly present in me. There is no one sin that I do not have”. mAmunigaL continues, “hey SrI rAmAnuja!! You always think about ways to correct people and liberate them as per the phrase “seyal nanRAga thiruthip paNikoLvAn (kaNNinuN siRuth thAmbu 10)”, You, out of sheer compassion towards me, deem myself to be fit in paramapadham and always think of ways to free me from the shackles of this mundane earth. Not withstanding that, you also think of ways to use me for your eternal service. However, my senses and my cruel sins shrouds that pure intention of yours. As per the phrase “SabdhAdhi bhOga ruchiranvahamEdhadhEha (yathirAja vimshathi 16)”,  my sins are so strong and popular that it takes me away from you and indulges me more and more in materialistic stuff, fueled by my senses. I request you to kindly channelize those and divert my thoughts towards you as they say “thanpAl manamvaikkath thiruththi (thiruvAimozhi 1.5.10)”. I request you to kindly bless me with a heart that thinks about you, my eternal master. Please think about it”.

adiyEn santhAnam ramanuja dasan

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thiruvAimozhi – 4.4.2 – pey vaLai

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Previous pAsuram

vishnu-lakshmi

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram – the mother says “I cannot understand the actions of my daughter (parAnkuSa nAyaki) who has a divine form”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, the mother says “She sees the ocean and sun which are related to him (bhagavAn) and becomes weak”.

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

pey vaLaik kaigaLaik kUppip pirAn kidakkum kadal ennum
seyyadhOr gyAiRRaik kAttich chirIdharan mUrththi Idhennum
naiyum kaNNIr malga ninRu nAraNanennumannE! en
dheyva uruviRchiRumAn seyginRadhonRaRiyEnE

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

pey – adorned (after slipping many times)
vaLai – with bangles
kaigaLai – hands
kUppi – performing anjali (joined palms)

(looking at the noisy ocean in front of her)
pirAn – benefactor (for dhEvas who surrendered unto him)
kidakkum – resting (to befriend me)
kadal – ocean
ennum – says;

(appearing at the cessation of night)
seyyadhu – with reddish light
Or – unique
gyAiRRai – Adhithya (Sun)
kAtti – pointing with hands
sirIdharan – as said in “vidhyAsahAyavantham mAmAdhyastham sanAthanam“, one who is worshipped along with periya pirAttiyAr
mUrththi – form
Idhu – this
ennum – says;
naiyum –  becomes weak (since she was unable to approach and enjoy emperumAn who is SaraNya (refuge) and upAsya (worshippable))

(Due to such weakness)
kaNNIr – tears
malga – flowing
ninRu – stays
nAraNan – nArAyaNa (who is with natural relationship towards us)
ennum – says;
annE – Oh mother!
en – my
dheyva uruvil – having a divine spiritual form which is similar to that of the nithyasUris
siRu – childish
mAn – at youthful stage like a doe
seyginRadhu – actions
onRu – any
aRiyEn – don’t understand

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

Performing anjali with hands adorned with bangles, looking at the noisy ocean, she says “this is the ocean where the benefactor is resting”; pointing with the hands at the unique sun with reddish light, she says “this is the form of the one who is worshipped along with periya pirAttiyAr”; she becomes weak (since she was unable to approach and enjoy emperumAn who is SaraNya (refuge) and upAsya (worshippable)); she stays with tears flowing and says “nArAyaNa”; Oh mother! I don’t understand any of the actions of my daughter who is having  a divine spiritual form which is similar to that of the nithyasUris and is at a youthful stage like a doe.

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

  • pey vaLaik kaigaLaik kUppi – One who is having the form that is worshippable even by emperumAn, worshipped him herself. She adorned the bangles in her hands to be worshipped by him [i.e., she would not normally have bangles in her hands while in separation]. When she said “kadalvaNNan“, those bangles which were still falling, other than ones which had already fallen, remained [as she heard the name and gained strength]. She is suffering despite having brahmAsthram (the bangles, the ultimate weapon) in her hands. Like a brave soldier had fallen with his valorous anklet, she has fallen with her bangles.

When she was lying like this, she heard the noise of the ocean.

  • pirAn kidakkum kadal ennum – She is saying “emperumAn became great benefactor as he descended into the near-by ocean since had he just stayed in thiruppARkadal (milk ocean) he cannot arrive quickly to help eliminate my sorrow”.

In this manner, she spends the night listening to the noise of the ocean and in the morning sees the arrival of sun.

  • seyya … – In the morning, seeing the sun, she says “this is SrIdhara’s form”. For her to become bewildered, there was no need for similarity in all aspects, but just a small similarity is sufficient. When she saw the “prabhA and prabhAvAn” (sun’s rays and sun), she is reminded about the togetherness of SrI mahAlakshmi and SrIman nArAyaNan; SrI rAmAyaNam sundhara kANdam 21.15 “bhAskarENa prabhAyathA” (sIthA says – Like the sun’s rays which never get separated from the sun, I never get separated from SrI rAma).
  • naiyum – She became weak like a hungry child in front of the parents (mother and father) together. She became weak thinking “When purushakAra bhUthA (pirAtti who recommends our situation to perumAL) is with him and still not having fulfilled my desire, who will do purushakAram for me?”.
  • kaNNIr malga ninRu – Due to the weakness, her eyes became flooded with tears.
  • nAraNan ennum – Not having strength to say “SrIman nArAyaNan” like one would cry out “ammE“, washing her hands with the [overflowing] tears [When performing vaidhika activities, one will wash the hands and then perform the act, similarly, she is doing that] and called out “nArAyaNa“.
  • annE – Like saying “maithrEya!“, she is looking for a support for her.
  • en dheyva uruvil – Meditating upon sadhruSa padhArthams (similar objects) and sambandhi padhArthams (related objects), she acquired the radiance of nithyasUris [eternally free souls] who eternally enjoy bhagavAn;

but there is a difference between her and them,

  • siRumAn – [Unlike my daughter who is a very young child] they are ancient as said in yajur vEdham achchithram “purANA:” and thiruviruththam 2 “viNNAttavar mUdhUvar” (those elderly residents of paramapadham).
  • seyginRadhu onRaRiyEnE – I am unable to understand what she is starting and what she is ending.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 71

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Introduction (given by maNavALa mAmunigaL)

As amudhanAr requested in this way, emperumAnAr gave the nod, and by his extraordinary grace made amudhanAr’s intellect to be focused on him (emperumAnAr), and amudhanAr thinks about the parts he received due to that and becomes contented.

Introduction (given by piLLailOkam jIyar)

As he requested directly in this way, emperumAnAr agreed saying “that is correct, true” (okkum okkum), and by his special grace made amudhanAr’s faculties/senses to be set on him (emperumAnAr); amudhanAr looking at emperumAnAr’s divine face, says – Oh emperumAnAr! your highness having the generosity to spread the most sacred meanings! – addresses him like this, and merrily explains about how his mind is set on the divine feet of emperumAnAr, and how his love has increased  by getting involved in the enjoyableness of those divine feet, and how he is intent on emperumAnAr’s qualities and is involved in serving him, and about how his prior karmas have run away without trace after emperumAnAr taking him in.

sArndhadhu en sindhai un thAL iNaik keezh anbu thAn migavum
kUrndhadhu ath thAmaraith thALgaLukku undhan kuNangaLukkE
theerndhadhu en seygai mun sey vinai nee sey vinai adhanAl
pErndhadhu vaNmai irAmAnusA em perunthagaiyE                            –   71

Listen

Word by word meaning (given by maNavALa mAmunigaL)

vaNmai – (emperumAnAr) having the quality of generosity that does not see lowliness of the receiver or greatness of what is given,
em – and due to such generosity he made me as his,
irAmAnusA – Oh udaiyavar!
perunthagai – having such greatness!
en – my
sindhai – mind which is as said in ‘ninRavA nillA [periya thirumozhi – 1.1.4]’  (does not stay in one matter),
chArndhadhu – got fixated, like shadow and lines,
thAL keezh – under the divine feet
un –  of your, our lord,
iNai – which match each other;
ath thAmaraith thALgaLukku – towards those divine feet that are the most relished,
anbu thAn – the love, it,
kUrndhadhu – grew
migavum – without  bound;
en seygai – (since) my livelihood
un than –  being about doing things related to love for your qualities,
theerndhadhu – (my such livelihood) got itself dedicated
guNangaLukkE – to such qualities (of yours);
mun sey vinai –  my earlier karmas (deeds)
pErndhadhu – left like dismantling of a mountain
adhu vinaiyAl –  due to acts
sey – (you) performed by
nee –  you who is the remover of all such karmas.

There is no wish for anything else for me, is the abstract here.

nee sey vinai – is about his special grace.

When some recite it as ‘nee seyvana adhanAl’  – due to the acts of yours for removing my karmas.

vyAkyAnam

vaNmai irAmAnusA – Like vAmanan who placed his divine feet on everyone without considering any difference between sages like vaSishta or the lowly ones,  like the rain that pours without differentiating between land and sea,

emperumAnAr being anAlOchitha viSEshAShEsha lOka charaNyar (~ not weighing the receiver, protects the world of such people), not seeing the lowliness of the ones receiving, and not considering the greatness of himself who is giving, gives away most sacred/secret meanings – Oh emperumAnAr having such generosity!

em perum thagaiyE – Oh! The supreme lord who due to that generosity has taken me (in writing) as your servant.

sArndhadhu en sindai un thAL iNaik keezhAlthough living in the same place as your highness, did not ever prostrate on your divine feet  – my mind was like ‘nanamEyam’ (rAvaNan saying would not fall on perumAL’s feet even when falling dying), mind which was wavering as said as ‘sanchalam hi mana’, and ‘ninRavA nillA nenju [periya thirumozhi – 1.1.4] (mind which is fickle)’ – such state of my mind gave way, and reached your divine feet, the feet which are reachable by the noble ones who consider the wealth of brahmAn, rudhran, et al., as nothing, as said in ‘thruNeekrutha virinchAdhi’;

like how one who suffers from the scorching heat of sun would go under a tree having shadows and coldness,  since such comforts are present together in your divine feet, my mind got involved in the richness of it, got relieved from all the ways it suffered in this material world, and got fixated like an essential part of your divine feet, like shadow of and lines under those feet.

anbu thAn migavum kUrndhadhu ath thAmaraith thALgaLukku – My love toward your divine feet grew unbounded; your divine feet which are having the enjoyability of lotus flower with its qualities of beauty, fragrance, coldness, etc.,

unthan guNangaLukkE theerndhadhu en seygai – all these days I was involved in material aspects, and was adverse (to your divine feet) – my deeds have now become dedicated to your divine feet at all places, all times, and all situations as pushed by affection of due to my experience of love for you the lord.

utter generosity of emperumAnAr

jeeyar also prayed for this in the SlOkam – ‘nithyam yatheendhra thava dhivya [yathirAja vimSathi]’ (let my mind be ever involved in your divine body).

mun sey vinai nee sey vinai – As (emperumAnAr) prayed in ‘anAdhi kAla pravruththa anantha akruthya karaNa kruthya akaraNa bhagavath apachAra bhAgavatha apachAra asahya apachAra rUpa nAnAvidha anantha apachArAn Arabhdha kAryAn anArabhdha kAryAn kruthAn kriyamANAn karishyamANan cha sarvAn aSEshatha: kshamasva [SaraNAgathi gadhyam]’ (~please completely remove/forgive (my) sins of not doing what is required, doing what is forbidden, offenses towards You, your devotees, AchAryas, and all kinds of offenses, and in the deeds I have started to do and going to start in the future, being done, and be done in the future),

so all my sinful deeds were completely destroyed and went away, like dismantling of a mountain, due to the fruit of efforts of you who are contrary to my sinful deeds.

In ‘mun sey vinai’ there is no explicit mention of ‘my’ misdeeds.  It is not only the deeds of my own – the effects of sins of others also joined me as said in ‘dhivishatha:pApakruthyAm’ (~ when noble souls get liberated, any of their remaining bad karmas would get accumulated in to those who offended them).

Saying ‘nee sey vinai’ – is about the surrendering (prapaththi) of emperumAnAr towards divine feet of periya perumAL. jeeyar also divined this meaning in the SlOkam ‘kAla thrayEpi [yathirAja vimSathi 18]’ (my bad karmas done) all three times of day, (etc., all would go away only due to the medicine that is the prapaththi you performed during panguni uththiram)).

When recited as ‘nee seyvana adhanAl pErndhadhu’ – it shall mean that all my sinful deeds went away due to just the first glance of yours.

After this has happened, there is no other wants for me – is the meaning.

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

sArndhadhu … un thALiNaik keezh – There is no match comparing me who is after material aspects, and you who is the lord to be reached finally – so my mind getting into your divine feet cannot happen due to me – it is only due to your special grace.

anbu thAn … ath thAmaraith thALgaLukku – It was due to his grace my mind got attracted to your divine feet; wherwas love towards it happened by itself;

unthan guNangaLukkE theerndhadhu en seygai – Instead of just ‘un guNangaLukkE’, he says un than guNangaLukkE’, which implies that emperumAnAr’s such qualities are very special that applies to him only.  seygai – kainkaryam (service).

Services done due to the love that comes after experiencing emperumAnAr’s qualities – such services become dedicated to such qualities of emperumAnAr.

pERndhadhu – after seeing divine lotus feet of emperumAn, nammAzhvAr’s karmas left him (kaNdEn kamala malarp pAdham, kANdalumE viNdE ozhindha vinai AyinavellAm [thiruvAimozhi – 10.4.9];

madhurkavi AzhvAr’s karmas left him due to nammAzhvAr (paNdai val vinai pARRi aruLinAn)

here, amudhanAr’s karmas left him due to wonderful grace of emperumAnAr.

Due to your efforts, each of the aforementioned benefits happened for me:
nee sey vinai adhanAl – sArndhadhu en sindhai un thAL inAik keezh
nee sey vinai adhanAl – anbu thAn migavum kUrndhadhu
nee sey vinai adhnAl – undhan guNangaLukkE theerndhadhu en seygai
nee sey vinai adhnAl – mun sey vinai pErndhadhu

– – – – –

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ఉత్తరదినచర్య – స్లోకం – 2 – అధ గోష్టీం

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<< స్లోకం 1

శ్లోకం 2

అధ గోష్టీం గరిష్టానాం అధిష్టాయ సుమేధసాం |
వాక్యాలంకృతివాక్యానం వ్యాఖ్యాతారం నమామి తం || 2

ప్రతి పదార్థం

అధ = యతిరాజ వింశతి రచించిన తరువాత
గరిష్టానాం = ఆచార్య స్థానమును పొందదగిన గొప్పదనము కలవారై
సుమేధసాం! = మంచి మేధస్సు  గలవారి
గోష్టీం = గోష్టిలో
అధిష్టాయ = చేరి
వాక్యాలంకృతివాక్యాని = శ్రీవచనభూషణములోని వాక్యములను
వ్యాక్యాతారం = వ్యాక్యానము చేయు వారై
తం = మణవాళ మామునులను
నమామి = నమస్కరిస్తున్నాను

భావము

ఇప్పటిదాకా గ్రంధనిర్మాణము గురించి చెప్పి ఇప్పుడు గ్రంధ స్వాధ్యాయములో మరొక మెట్టైన పూర్వాచార్య గ్రంధవ్యాఖ్యానము గురించి వివరిస్తున్నారు. గరిష్ట- అత్యంతం గురవః గరిష్టాః – ఉత్తమమైన ఆచార్యులు అన్న అర్థము. వీరు సుమేధసః .ఒక్కసారి వినగానే అర్థమును పూర్తిగా గ్రహించగలుగుట, అర్థము చేసుకున్న విషయమును మరవకుండా వుండుటను సుమేధా అంటారు.ఇలాంటి వారిలొ గరిష్టులెవరనగా కొయిల్ కందాడై అణ్ణన్ , వానమామలై జీయర్ మొదలైన అష్టదిగ్గజములనబడువారు.

మామునులు ఇప్పటిదాకా యోగములో పరమాత్మను రహస్యముగా అనుభవించారు.  దానిని విడిచి శిష్య గొష్థిలో చేరి వారికి శ్రీవచనభూషణములొని అర్థాలను వివరిస్తున్నారు . వచనభూషణములో అనేక వెలలేని రత్నములు పొదిగి రచించుట వలన దానికి ఆ పేరు వచ్చినది. పూర్వాచార్యుల వచనములు ఎక్కువగాను తమ వాక్కులు తక్కువగాను ఉంచి, చదువరులలో జ్ఞాన దీప్తిని వెలిగించే   విధముగా పిళ్ళై లోకాచార్యులు ఈ గ్రంధమును కూర్చారు .  అది పరమ గంభీరమైనదున దాని లోతులు అర్థమయ్యే విధముగా మామునులు శిష్యులకు బోధిస్తున్నారు. ఖండాన్వయము, దండాన్వ్యము, పద చ్చేదము, వ్యాకరణాంశములు అంతరార్దములు, అన్వయము మొదలగునవన్నీ బాగుగా చెప్పుటనే వ్యాఖ్యానము అంటారు. ఏదైనా ప్రశ్న ఉదయించినపుడు దానిని సహేతుకముగా జవాబులు చెప్పుట. ” సుమేధసః గరిష్టః ” అని కీర్తింపబడిన కొయిల్ అణ్ణన్ లాంటి వారికే బోధపడని శ్రీవచన భూషణమును మామునులు వివరిస్తున్నారు అనటము వలన ఆ గ్రంధము ఎంత లోతైన అర్థములతో కూడీనదో తెలుస్తున్నది. వారి మేధా విలాసము ఎంతటిదో బోధ పడుతుంది. వేదము, స్మ్రుతి,ఇతిహాసములు, పురాణములు, పాంచరాత్ర ఆగమములు, ద్రావిడవేదము మొదలైన గ్రంధముల సారమంతా శ్రీవచనభూషణములో ఇమిడి వున్నది. ఈ ఒక్క గ్రంధమును వివరిస్తే సకల గ్రంధముల సారామును చెప్పినట్లే అవుతుంది. అందువలన ఈ గ్రంధమును మామునులు శిష్యులకు వివరముగా చెపుతున్నారని అర్థము

అడియేన్ చూడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2016/09/uththara-dhinacharya-2/

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ఉత్తరదినచర్య – స్లోకం -1 – ఇతి యతికుల

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శ్రీమద్వరవరమునయే నమ:

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శ్లోకం 1

ఇతి యతికులధుర్యమేధమానైః స్మృతిమధురైరుతితైః ప్రహర్షయంతం |
వరవరముని మేవ చింతయంతీ మతిరియమేతి నిరత్యయం ప్రసాదం ||

ప్రతి పదార్థం:

ఇతి = శ్రీమాధవాంఘ్రి అని ప్రారంభించివిజ్ఞాపనం అన్న దాకా మత్తము
ఏతమానైః = ఇంకా ఇమకా పెరుగుతున్నది
స్మృతిమధురైః  = చెవికింపైన
ఉదితైః = మాటల వలన
యతికులదుర్యం = యతులకు నాయకులైన ఎంబెరుమానార్లను
ప్రహర్షయంతం = మిక్కిలి ఆనందమునునిచ్చునది
వరవరముని మేవ = మణవాళమామునులనే
చింతయంతీ = చింతన చేస్తూ
ఇయమేతి = దాసుడి బుధ్ధి
నిరత్యయం = నిరంతరము
ప్రసాదం = ప్రకాశమును
ఏతి = పొందుతున్నది

భావము:

ఇప్పటి దాకా తగని విషయాలలో సంచరిస్తూ అది దొరకలేదని దుఃఖిస్తూ గడిపిన దాసుడి బుధ్ధి యతిరాజ వింశతిని అనుగ్రహించిన మామునులనే స్మరించే స్థితికి చేరుకున్నది. కావున మునుపు ఉండిన సంచలనము వీడి స్తిమిత పడిందని ఎరుంబియప్ప చెపుతున్నారు.’ వరవరముని మేవ ‘ అనటము వలన తమ మనసు  స్తిమిత పడటానికి కారణము  యతిరాజులు కాక , వారిని కీర్తించిన మామునులని చెపుతున్నారు. భగవంతుడినో,భాగవతులనో, అచార్యులనో స్మరించటము కంటేఅ అచార్య పరతంత్రులైన మామునులను స్మరించటము వలన తేటదనము ఎక్కువ ,అది స్థిరముగా నిలుస్తుంది అని ఎరుంబియప్ప చెపుతున్నారు. కేవలము ఇరవై శ్లోకాలలో’ఏతమానైః ‘అని ఎంతో గొప్పగా కీర్తించటము ఎంబెరుమానార్లను మనసులో నిలుపుకోవటము వలననే సాధ్యమంటున్నారు. మామునులను చెప్పిన ఒకొక్క శ్లోకమును ఎంబెరుమానార్లు వెయ్యిగా భావిస్తారు కదా! ఆవ గింజనే అనంతమైన కొండగా భావించే వారు కదా మహానుభావులు!

‘ ప్రహర్షయంతం ‘ అన్న ప్రయోగములో ‘ హర్షయంతం ‘ అన్న పదమునకు ‘ ప్ర ‘ అనే ఉప సర్గతో కూడిన విశేషణమును చేర్చటము వలన ఎంబెరుమానార్ల విషయములో మామునులు స్వప్రయోజనము కోసమే తప్ప అన్య లాభములకు కాదని స్పష్టమవుతున్నది. ‘చింతయంతిం ‘ అనటము వలన శ్రీ కృష్ణుడినే తలచిన ‘చింతయంతి ‘ అనే గోపిక కంటే, ‘ దీర్గ చింతయంతి ‘అయిన నమ్మళ్వార్ల కంటే, ఈ మామునులు ఎంబెరుమానార్లనే స్మరించు ‘చింతయంతి ‘అని తేలుప పడుతున్నది. ఎంబెరుమాన్లను స్మరించు వారి కంటే  ఎంబెరుమానార్లను స్మరించు వారు ఉన్నతులు.

‘ స్మృతిమధురైరుతితైః ‘ అన్న చోట,- రుతితైః – ధుఃఖమును తెలియజేస్తున్నది.యతిరాజ వింశతిలో ‘ అల్పాపిమే ‘(6) అని ప్రారంభించి చాలా చోట్ల తమ అజ్ఞానమును, భక్తి లోపమును, పాపకర్మలలో మునుగి వుండటము మొదలైన వాటిని ఎత్తి చూపి , హా హంత హంత – ఐయ్యో ,ఐయ్యో, ఐయయ్యో, అని తమ ధుఃఖాతిశయమును తెలిపారు.ఆత్మ స్వరూపమునకు ప్రకాశమునిచ్చు  ధుఃఖము ఔన్నత్య హేతువే అగుట వలన రుతితైః – అన్న పదమునకు ధుఃఖము అను అర్థమును స్వీకరించుట న్యాయమే అవుతుంది. మొక్షాధికారి అయిన ఎంబెరుమానార్లకు మామునులు చెప్పు సంసార పరమైన ధుఃఖములు వీనుల విందే అవుతుందనటములో సందేహము లేదు.అందు వలన అది స్మృతి మధురైః అని గ్రహించాలి.

(యతిరాజ వింశతిలో సంస్కృతములో ధుఃఖించగా ఆర్తి ప్రబంధములో ద్రావిడములో ధుఃఖించారు. )

అడియేన్ చూడామణి రామానుజ దాసి

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sthOthra rathnam – 44

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

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Introduction

As said in SrI rAmAyaNam ayOdhyA kANdam 31.25 lakshmaNa says “bhavAmsthu saha vaidhEhyA girisAnuushu ramsyathE” (While you enjoy with sIthA in the foothills of the mountain, I will serve you both in all ways), ALavandhAr desires to enjoy emperumAn giving pleasure to pirAtti in different aspects.

apUrva nAnArasa bhAva nirbhara
prabadhdhayA mugdha vidhagdhaleelayA |
kshaNANuvath kshipthaparAdhikAlayA
praharshayantham mahishIm mahAbhujam ||

Word by word meaning

apUrva nAnArasa bhAva nirbhara prabadhdhayA – with many relishable aspects which are fresh (every moment)
kshaNa aNuvath kshiptha para Adhi kAlayA – brahmA’s life span being spent like a very small moment , etc.,
mugdha vidhagdha leelayA – by sports which are beautiful and skilful
mahishIm – periya pirAtti
praharshayantham – being the one who gives her joy
mahAbhujam – having huge arms (which are suitable to embrace periya pirAtt)

Simple Translation

emperumAn who gives periya pirAtti joy by his sports/activities which are beautiful and skilful, which are making her feel brahmA’s life span being spent like a very small moment , etc.,, with many relishable aspects which are fresh (every moment), and who is having huge arms (which are suitable to embrace periya pirAtt).

vyAkyAnam (Commentary)

  • apUrva –  Every moment, it feels different from what was observed in the previous moment.
  • nAnArasa bhAva nirbhara – crowded with many different types of relishable aspects and the mood of interaction.
  • prabadhdhayA – together. rasam – As said in “yEna mAdhyathi” (what makes one mad), when chEthana (sentient entity) thinks about that which makes them go mad [about it]. This is due to the bhAvam – emotional feeling of the fully expanded mind.
  • mugdha vidhagdha leelayA – by beautiful and skilful actions
  • kshaNANuvath kshiptha parAdhikAlayA – The parakAlam (life span of brahmA) which went by within a moment. parakAlam – life span of brahmA; parArdha kAlam – half of that time.
  • mahishIm praharshayanthamemperumAn who gives great pleasure to pirAtti who cannot sustain herself in separation from him as said in SrI rAmAyaNam ayOdhyA kANdam 30.18 “yas thvayA saha sa svargO narakO yas thvayA vinA |” (sIthA – Oh rAghava! being together with you is heaven and being in separation from you is hell), SrI rAmAyaNam ayOdhyA kANdam 29.5 “thvath viyOgEna mE rAma! thyakthavyamiha jIvitham” (If I get separated from you, I should die immediately), SrI rAmAyaNam sundhara kANdam 25.17 “sarvadhA thEna hInAyA rAmENa vidhithAthmanA  | thIkshNam vishamivAvAdhya dhurlabham mama jIvitham ||” (After being separated from SrI rAma who knows my heart, sustaining myself is very difficult like consuming poison), thiruvAimozhi 6.10.10 “agalagillEn iRaiyum” (SrI mahAlakshmi – I cannot leave emperumAn even for a moment). Since “praharshayantham” (extreme joy) is used, it is understood that this is eternal.
  • mahA bhujam – Not only he gives pleasure through his relishable activities; but he would bring her joy by embracing her as said in thiruvAimozhi 4.8.2 “aNimAnath thadavaraith thOLAlE” (with the decorated huge mountain-like shoulders). Ofcourse, more than the qualities of svarUpam (true nature), the qualities of rUpa (form) are more enjoyable.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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