Monthly Archives: March 2017

thiruvAimozhi – 4.8.5 – thaLir niRaththAl

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

Full series >> Fourth Centum >> Eighth 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 says “There is no use of my knowledge which is not desired by my greatly beloved SrI rAma, the son of dhaSaratha”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki says “What is the use of my knowledge when it is not desired by chakravarthi thirumagan (the son of emperor dhaSaratha) SrI rAma, who killed rAvaNa et al who committed needless offenses towards sIthA, the divine daughter of king janaka”.

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

thaLir niRaththAl kuRaivillAth thanich chiRaiyil viLappuRRa
kiLi mozhiyAL kAraNamAk kiLar arakkan nagar eriththa
kaLi malarth thuzhAy alangal kamazh mudiyan kadal gyAlaththu
aLi mikkAn kavarAdha aRivinAl kuRaivilamE

Listen

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

thaLir niRaththAl – with the attractive tender sprout like complexion
kuRaivillA – being complete
thanich chiRaiyil – (like the rays which were separated from the sun) alone (amidst the rAkshasis) in a confined manner
viLappuRRa – being famous (to be glorified all over the world as the one who became imprisoned to protect others)
kiLi mozhiyAL – sIthAp pirAtti who has a sweet voice like that of a parrot
kAraNamA – for her sake
kiLar – being tumultuous out of being unjust
arrakkan – rAvaNa’s
kiLar nagar – wealthy city
eriththa – one who burnt it down

(ascending the throne after returning to ayOdhyA)
kaLi malar – having honey, well blossomed
thuzhAy alangal – by the thiruththuzhAy (thuLasi) garland
kamazh – best fragrance
mudiyan – wearing the crown
kadal gyAlaththu – the earth which is surrounded by ocean
aLi mikkAn – mercifully lived manifesting his cool mercy
kavarAdha – not liked
aRivinAl – knowledge
kuRaivilam – we have no use.

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

SrI rAma burnt down the unjust tumultuous rAvana’s wealthy city for the sake of sIthAp pirAtti who is complete with the attractive tender sprout like complexion, who remained alone in a confined manner, was famous [for her mercy to being imprisoned to protect others] and who has a sweet voice like that of a parrot. Such emperumAn, after ascending the throne in ayOdhyA, who was wearing the crown which is given best fragrance by the well blossomed thuLasi garland on it which is having honey, mercifully lived manifesting his cool mercy in the earth which is surrounded by ocean. We have no use of our knowledge which is not liked by such emperumAn.

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

  • thaLir niRaththAl kuRaivillA – As said in SrI rAmAyaNam sundhara kANdam 15.28 “kurvanthIm prabhayAdhEvIm sarvAvithimirAdhiSa:” (One who drives away the darkness in all directions by her bodily radiance) – due to not bathing for ten months of separation from SrI rAma, the radiance in her body got reduced, still was enough to drive away the darkness of all ten directions; raghuvamsam 10.2 “SOkathamOpaham” (radiance which drives darkness away).
  • thanich chiRaiyil – Her constrained stay amidst the rAkshasis (demoniac women) is like the separation of sun and his rays.
  • viLappuRRa – As said in SrI rAmAyaNam sundhara kANdam 15.23 “kruSAmanaSanEnacha” (she was with tearful eyes, in a pitiable state, due to not having food), as explained by hanumAn to SrI rAma “she was not caring for herself”; another explanation – she remained famous in the world for having imprisoned herself in rAvaNa’s city by taking up the shackles on her own without caring for herself, to remove the shackles from the legs of dhEva sthrIs (celestial damsels).
  • kiLi mozhiyAL kAraNamA – Reminded by her words through hanumAn’s words, SrI rama said in sundhara kANdam 64.15 “madhurA madhurA lAbhA” (the sweet person, with sweet words); for the sake of the one who has such sweet voice.
  • kiLar arakkan – His anger is so tumultuous that he cannot bear the togetherness of the mother and father [emperumAn and pirAtti, are the real divine parents for every living entity]; as said in SrI rAmAyaNam ayOdhyA kANdam 1.7 “udhIrNasya rAvaNasya” (well nourished rAvaNa).
  • nagar eriththa – Destroying the residence of rAvaNa and flattening the city [so that one can easily cross from one end to another without any hurdle]. Burning down rAvaNa’s well groomed city.
  • kaLi malar … – kaLi – honey. One who is having divine crown which has the fragrance of thirruththuzhAy (thuLasi) garland with flowers having honey. When he descends like a mortal being, his divine servitors would also appear as part of his entourage; thus, even if he is decorated with kalambagam (collection of flowers), they (AzhwArs, emperumAn‘s devotees) will praise him as being decorated with thiruththuzhAy only; [giving a worldly example for this] even when pANdiya and other (chEra, chOLa) kings are decorated with karumugai flower, the poets will praise them with their appropriate [favourite] flowers such as vEmbu etc only.
  • kadal gyAlaththu aLi mikkAn – Having cool mercy in this samsAram itself. Looking at the sufferings of the samsAris (worldly people), his divine heart became fixated here; he then had to be sent off to paramapdham by separating pirAtti from him [sIthAp pirAtti first ascended to paramapadham], separating iLaiya perumAL from him [lakshmaNa also ascended to paramapadham citing the violation SrI rAma’s order as a reason] and by informing “the purpose of your avathAram (incarnation) is complete; you have to ascend to paramapadham now”.
  • kavarAdha … – There is no use of my knowledge which is not liked by such emperumAn. What is the use of this knowledge which is similar to the vanvAsa gyAnam [knowledge/thoughts of sIthAp pirAtti, where she desired to stay under the guidance of rishis (sages) in their hermitage, during her pregnancy], which led to her second separation from SrI rAma? Such knowledge only leads to separation [from him].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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आर्ति प्रबंधं – २७

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paramapadham

उपक्षेप

पिछले पासुरम में मणवाळ मामुनि, श्री रामानुज से प्रार्थना करते हैं , “ ओळि विसुम्बिल अड़ियेनै ओरुप्पडुत्तु विरैन्दे” अर्थात, परमपद पहुँचने की व्यवहार को शीघ्र ही पूर्ण करें। “वाने तरुवान एनक्काइ”(तिरुवाय्मोळि १०. ८. ५ ) के अनुसार श्री रामानुज मणवाळ मामुनि के परमपद प्राप्ति की तरस देख कर, अनुग्रह करने केलिए तैयार भी हैं। परमपद प्राप्ति की आश्वासन मिलने पर मणवाळ मामुनि अब अपने ह्रदय को आगे की आचरण/ढंग की उपदेश देते हैं। साँसारिक बाधाओं पर  ध्यान न देने की सलाह देते हैं। अपने परमपद पहुँचने की आश्वासन मिलने पर वें अपने ह्रदय को यह उपदेश देते हैं।

पासुरम २७

इव्वुलगिनिल इनि ओन्रुम एण्णादे नेञ्जे
इरवुपगल एतिरासर एमक्कु इनिमेल अरुळुम
अव्वुलगै अलर्मगळकोन अंगिरुक्कुम इरुप्पै
अडियार्गळ कुळाङ्गळ तमै अवर्गळ अनुभवत्तै
इव्वुयिरुम अदुक्कु इटटूपिरन्दु इळन्दु किडनददु
एन्नुम अत्तै एन्रुम अदुक्कु इडैछुवराय किडक्कुम
वेव्विनैयाल वंद उड़ल विडुम पोळुदै विटटाइ
विळैयुम इन्बम तन्नै मुटरुम विडामल इरुन्दु एण्णे !

शब्दार्थ

नेञ्जे – हे! मेरे ह्रदय !
एण्णादे – विचार न करो
ओन्रुम – कुछ भी
इव्वुलगिनिल – इस सँसार में
इनि – अब से
एण्णे – (इसके बदले में ) सोचो
विडामल इरुन्दु – लगातार
इरवुपगल – दिन और रात
अव्वुलगै – परमपद के बारे में
एतिरासर – श्री रामानुज
इनिमेल अरुळुम – भविष्य में अनुग्रह करेंगें
एमक्कु – हमें
अलर्मगळकोन – (सोचो) सर्व शक्त, सर्वज्ञ श्रीमन नारायण जो कमल में विराजित पेरिय पिराट्टि के दिव्य पति हैं।
इरूक्कुम  इरुप्पै – (सोचो )दिव्य, गंबीर सिंहासन पर विराजमान उन्को
अंगु – परमपद में
अवर्गळ अनुभवत्तै – (सोचो ) भोग्य के वस्तु होने के बारे में
कुळाङ्गळ तमै – समूहों को
अडियार्गळ – नित्यसूरियाँ
एन्रुम – (सोचो ) हर वक्त
एन्नुम अत्तै – वह
इटटूपिरन्दु – उचित, किंतु
इळन्दु किडनददु – (नित्यसूरियों के भोग्य वस्तु बनने का) खोया अवसर
इव्वुयिरुम – यह आत्मा भी
अदुक्कु इडैछुवराय किडक्कुम – (सोचो) जो बाधा के रूप में हैं
वंद – के कारण
वेव्विनैयाल – क्रूर पाप ( जो शरीर के संगठन से होता है )
उड़ल विडुम पोळुदै – (सोचो) शरीर के घिरने की समय
अदुक्कु – (सोचो) उससे जो आनंद आता हैं
विट्ठाल – जब शरीर घिरता है
विळैयुम – जिसके कारण आता है
इन्बम तन्नै – नित्यानंद
मुटरुम – (सोचो) यहाँ उल्लेखित सभी

सरल अनुवाद

परमपद में मिलने वाले आनंदमय समय पर विचार करने को मणवाळ मामुनि अपने ह्रुदय को कहतें हैं। कहतें हैं कि, परमपद में रुचि श्री रामानुज की ही अनुग्रह से उत्पन्न हुई। मणवाळ मामुनि अपने ह्रदय को, परमपद, दिव्य दंपत्ति श्रीमन नारायण और पेरिय पिराट्टि, उन्के भक्तों, और उन भक्तों के भोग्य वस्तु बन्ने की अवसर, यह अवसर तुरंत न पाने कि दुर्भाग्य, भक्तों के भोग्य वस्तु बन्ने में बाधा, पाप जो बाधा के रूप में हैं , शरीर जो पापो का कारण हैं, शरीर की अंत में घिरना, उस्के पश्चात उसके परमपद यात्रा का समय, इत्यादियों पर विचार करने को कहतें हैं।

स्पष्टीकरण 

मणवाळ मामुनि अपने ह्रदय से कहतें हैं कि, “हे! मेरे ह्रदय! मोक्ष के पथ और साँसारिक बंधन के पथ, दोनों ही तुम्हारे उत्तरदायित्व हैं। “अत देहावसानेच त्यक्त सर्वेदास्ब्रुह” वचन समझाता है कि यह सँसार घृणा से देखे जाने वाली वस्तुओं से भरी है। ये “प्रकृति प्राकृत” को संपूर्ण रूप में हटाना चाहिए। ऐसी वस्तुओं को कभी भी अपनानी नहीं चाहिए। मामुनि, आगे कहतें हैं,”हे! मेरे ह्रदय! परमपद की इच्छा/रूचि  एम्पेरुमानार ने ही मुझ में उत्पन्न किए। अतः निम्नलिखित वस्तुओँ को हमेशा अपने सोच में रखना। पहले, एम्बेरुमानार के उपहार से प्राप्त होने वाली, उस दिव्य लोक, परमपद के बारे में सोचो। पेरिय पिराट्टि के दिव्य पति, सिंहासन में गंभीरता से विराजमान श्रीमन नारायण पर विचार करो। इसके पश्चात, पेरिय पिराट्टि, जिन्की आसन कमल हैं और जो स्वयं साक्षात सुगंध ही हैं, उन पर अपना ध्यान बढ़ाओ। “एळिल मलर मादरुम तानुम इव्वेळुलगै इन्बम पयक्क इनिदुडन वीट्रिरुंदु( तिरुवाइमोळी ७. १०. १)” वचन से वर्णित पिराट्टि श्रीमन नारायण के संग दिव्य सिंहासन को अलंकृत करती हैं। अब सोचो उन श्रेयसी भक्तों को, जिन्के भोग्य की वस्तु बन्ने से तुम आनंदित होंगे। दिव्य दंपत्ति (श्रीमन नारायण और पेरिय पिराट्टि) के कैंकर्य में मग्न इन्हीं को तिरुवाय्मोळि के २. ३. १० पासुरम में “अडियार कुळाङ्गळै” वर्णित किया गया हैं। तुम्हें (आत्मा को) इन भक्तों के भोग्य वस्तु बन्ने की सर्व लक्षण आने पर भी, दुर्भाग्य हैं अब वह स्थिति नहीं प्राप्त हुआ। इस दुर्भाग्य पर ध्यान दो। इसके कारण जो बाधाएं/ आपत्तियाँ,  है उन्पर विचार करो। इस शरीर के जन्म के कारण जो अनेकों पाप है, जिन्हें “पोल्ला ओळुक्कुम अळुक्कुडमबुम (तिरुविरुत्तम १)” में प्रकट किया गया है, उन्पर विचार करो। अंत काल में शरीर के घिरने के बारे में सोचो और साँसारिक बंधनों के घिरने के पश्चात, तुरंत मिलने वाली अत्यंत आनंद पर भी विचार करो। आत्मन के “अवश्य विचार” सूची में यहाँ  उल्लेखित सारे विषय हैं।  इन पर दिन और रात अविछिन्न विचार करो। इस पासुरम के “ इव्वुलगिनिल इनि ओन्रुम एण्णादे” और तिरुवाय्मोळि १०. ६. १ के “मरुळ ओळी नी” दोनों एक समान है।  दोनों ही अर्चावतार के महत्त्व को प्रकट करते हैं।

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2016/10/arththi-prabandham-27/

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आर्ति प्रबंधं – २६

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

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उपक्षेप

इस पासुरम में श्री रामानुज के ह्रदय की ज्ञान होने के कारण मणवाळ मामुनि श्री रामानुज के पक्ष में बात करतें  हैं। श्री रामानुज के विचार की ज्ञान मामुनि को हैं और उस भाव को , वे इस पासुरम में प्रकट करतें हैं। और पासुरम की समाप्ति परमपद की प्रार्थना के सात करते हैं। श्री रामानुज के विचार हैं कि , “यह मणवाळ मामुनि ने मेरी रक्षण में आये दिन से अनेक पाप किये हैं।  मेरे सिवाय, इन्के पापो के भंडार को क्षमा कर, इन्की रक्षा कौन कर सकता हैं ? इसीलिए हमें ही यह कार्य करना होगा।” श्री रामानुज के इस भाव को ही मामुनि अपने ह्रदय से यहाँ प्रकट कर रहें हैं। आगे कहते हैं कि, निराधार जनों के एकमात्र आश्रय होने के कारण, श्री रामानुज के अलावा और कौन उनकी (मामुनि की ) रक्षा कर सकतें हैं। क्या पेरिय पेरुमाळ के जैसे अत्यंत कृपाळू कर सकते हैं ? उत्तर देते हुए मामुनि कहते हैं कि, श्री रामानुज ही सर्व श्रेष्ट लक्ष्य परमपद की इच्छा दिलाये, इस कारण श्री रामानुज को ही लक्ष्य प्राप्ति भी निश्चित करना हैं। इससे अधिक मामुनि के प्रतिदिन के पापो से भी, श्री रामानुज उन्की रक्षण करना चाह रहें हैं।  मणवाळ मामुनि की दृढ़ विश्वास हैं कि, उन्की पापो से रक्षण में , पेरिय पेरुमाळ इत्यादियों को नहीं , श्री रामानुज की ही आर्ति  हैं।

पासुरम २६

तेन्नरनगर्क्कामो ? देवियर्गटकामो ?
सेनैयर्कोन मुदलान सूरियरगटकामो?
मन्नियसीर मारन अरुळमारी तमक्कामो ?
मट्रूम उळ्ळ देसिगर्गळ तंगलुक्कूमामो ?
एन्नुडैय पिळै पोरुक्क यावरुक्कु मुडियुम ?
एतिरासा उनक्कु अन्रि यान ओरुवरुक्कु आगेन
उन अरुळै एनक्कु रुचि तन्नैयुम उणडाक्की
ओळिविसुम्बिल अडियेनै ओरुप्पडुत्तु विरैन्दे

शब्ढार्थ

एतिरासा – हे एम्पेरुमानारे !
तेन्नरनगर्क्कामो? – (मेरे पापो को क्षमा करना  ) क्या पेरिय पेरुमाळ को साध्य हैं ? या
देवियर्गटकामो? – पेरिय पिराट्टि के संग भू देवी, नीळा देवियों से क्या यह साध्य हैं ? या
सेनैयर्कोन मुदलान सूरियरगटकामो? –  सेनापतियाळ्वान इत्यादि नित्यसूरियाँ क्या यह कर पायेंगें ? या
मन्नियसीर – वें, जो नित्य, भगवान के भक्तों के प्रति वात्सल्यादि गुणों के संग हैं
मारन – और नम्माळ्वार के नाम पहचाने जाने वाले, क्या उनसे साध्य हैं ?
अरुळमारी तमक्कामो ?-  क्या सारे चेतनों पर कृपा बरसाने वाले कलियन को यह साध्य हैं ?
मट्रुम उळ्ळ – और कोई
देसिगर्गळ – नाथमुनि से प्रारंभ आचार्य
तंगळुक्कुमामो ? – क्या यह उन्को साध्य हैं ?
यावरुक्कु मुडियुम ? – किन्कों साध्य हैं
पिळै पोरुक्क – पापो को क्षमा करना
एन्नुडैय – मुझसे किये गए ?
यान –  मैं
ओरुवरुक्कु आगेन – अन्य किसी का दास नहीं बनूँगा
उनक्कु अन्रि – आपके अलावा
उन अरुळै – आपके कृपा से , आपने
रुचि तन्नैयुम उणडाक्कि – प्राप्य में इच्छा उत्पन्न किये
एनक्कु – मुझमें
ओरुप्पडुत्तु अडियेनै
ओळिविसुम्बिल – प्रकाशमान और तेजोमय परमपद
ऐ – (“विरैन्दु” शब्द के अंत में )- पूर्ती चित्रित करने के हेतु, यह अन्तसर्ग है

सरल अनुवाद

श्री रामानुज को छोड़, मणवाळ मामुनि, पेरिय पेरुमाल, उन्के दिव्य महिषियाँ, नित्यसूरियाँ, आळ्वार, आचार्यो जैसे सर्वश्रेष्ठ आत्माओँ के ऊपर विचार करते हैं। उनकी मानना हैं कि, उन्के पापो की क्षमा कर उन्की रक्षा करना इनमें से कोई नहीं कर सकते। केवल श्री रामानुज को ही दया और सामर्थ्य हैं। श्री रामानुज के इस सोच पर विचार करके, समाप्ति में मणवाळ मामुनि उन्से परमपद की प्रार्थना करते हैं।

स्पष्टीकरण

मणवाळ मामुनि कहतें हैं, “हे ! यतियों के नेता ! सर्वशक्तन (अत्यंत शक्तिशाली ), सर्वज्ञ (सर्वत्र , संपूर्ण रूप में जानने वाले), भगवान भी मेरे पापो की अनुमान न कर पाएँगे। हैं कोई, जिन्को मेरे पापो को क्षमा करना साध्य हैं ? क्या “दोषायद्यभितस्यस्यात” और “एन अडियार अदु सेय्यार सेय्दारेल नन्रु सेय्दार” (पेरियाळ्वार तिरुमोळि ४.९. २ ) वचनों से चित्रित पेरिय पेरुमाळ मेरे पापो को क्षमा कर पाएँगे? जगत प्रसिद्द, उन्की अत्यंत दया की भी मेरे पाप परीक्षण करेंगीं। क्या “नकश्चिन नपराद्यति (श्री रामायणम)” और “किमेतान निर्दोष: इहजगति (श्री गुण रत्नकोसम ) में चित्रित की गयीं पेरिय पिराट्टि आदि पिराट्टियाँ मेरे पापो को क्षमा करेंगीं ?क्या पिरट्टियों समेत पेरिय पेरुमाळ के नित्य कैंकर्य को तरस कर प्राप्त किये हुए, सेनपतियाळ्वान जैसे नित्यसूरियों को मेरे पापो को क्षमा करना साध्य हैं ? “असांभि: तुल्योभवतु” के अनुसार, पेरुमाळ और पिराट्टि के प्रति नित्य कैंकर्य में नित्यसूरियाँ समान हैं।  “विष्वक्सेन सँहिता” तथा “विहकेन्द्र सँहिता” में प्रपत्ति के विचार इन्ही नित्यसूरियों ने किया था, क्या वें मेरे पापो को क्षमा कर पाएँगे ? “पयनन्रागिलुम पाङ्गल्लरागिलुम सेयल नन्राग तिरुत्ति पणि कोळ्वान” (कण्णिनुन सिरुत्ताम्बु १० ) के अनुसार, भक्तों के प्रति नित्य रूप में अत्यंत वात्सल्य प्रकट करने वाले नम्माळ्वार मेरे पापो को क्षमा कर पाएँगे ? सारे चेतनों पर  आशीर्वाद बरसाने वाले तिरुमंगै आळ्वार क्षमा कर पायेंगें? क्या, आळ्वार के अनुग्रह से आशीर्वादित नाथमुनि, यामुनमुनि जैसे कृपामात्र प्रसन्नाचारयो से यह साध्य हैं ? सारे पापो को सहन कर क्षमा करने  वाले अआप्के सिवाय यहाँ उल्लेखित किसी से क्या यह साध्य हैं ? “ निगरिन्रि निन्रवेणनीसदैक्कु निन अरुळिङ्गणन्रि पुगलोन्रुमिल्लै (रामानुस नूट्रन्दादि ४८ )” के अनुसार घोर पापियों को भी क्षमा करने वाले आप कृपा समुद्र हैं।  अतः उचित यही हैं कि मैं केवल आपका हूँ, अन्य किसी का नहीं।  

मणवाळ मामुनि आगे प्रस्ताव करते हैं , “आपके चरण कमलों में शरणागति आपके अनुग्रह के कारण ही साध्य हुआ।  उसके पश्चात आपके आशीर्वाद के कारण ही प्राप्य में रुचि उपलभ्ध हुयी।  “सुडरोळियाइ निन्र तन्नुडै चोदि (तिरुवाय्मोळि ३.१०.५ )” और “तेळिविसुम्बु (तिरुवाय्मोळि ९.७.५ )” से वर्णित परमपद तक अडियेन को पहुँचाकर, उन वासियों में से एक बनाने की देवरीर से प्रार्थना हैं। “अंगुट्रेन अल्लेन” (तिरुवाय्मोळि ५.७. २ )” के जैसे परमपद वासियों से ब्रष्ट न होकर, शीघ्र परमपद प्राप्ति की प्रार्थना करता हूँ। “उनक्कन्रि” शब्द का अर्थ है “आपके अलावा”, यह शब्द, “तेन्नरनगर ……एतिरासा” से और “यान ओरुवर्क्कु आगेन” दोनों से इस तरह सम्बंधित किया जा सकता है : एम्बेरुमानार के अलावा अन्य कोई मामुनि के रक्षण न कर पाएँगे और एम्बेरुमानार से अन्य किसी के नहीं हैं मणवाळ मामुनि।  

आगे, विविरण हैं, यहाँ उल्लेखित श्रेष्ट समूह को मामुनि के पापो को क्षमा कर, उन्की रक्षा करने में ,असमर्थता की ।  

“निरंकुसस्वातंत्र्यम” अर्थात संपूर्ण स्वतंत्रता, श्रीमन नारायण की व्यक्तित्व हैं।”क्षिपामि” और “नक्षमामि” दोनों प्रकट करते हैं की श्रीमन नारायण सर्व स्वतंत्र होने के कारण किसी भी समय, किसी भी व्यक्ति को उन्के पापो के अनुसार दंड दे सकते हैं। और  पिराट्टियाँ चित्रित की जातीं हैं इन वचनों से : “क्षमा लक्षमी बृंगीसकल करणोनमातनमधु” और “तिमिर कोन्डाल ओत्तु निर्क्कुम (तिरुवाय्मोळि ६.५.२), अर्थात अपने स्वामी श्रीमन नारायण में वे इतनी मगन हैं कि शिल्प विग्रह के जैसी हैं। वें शायद मेरे पापो को क्षमा करने के स्थिति में नहीं हैं। नान्मुगन तिरुवन्दादि १० के, “अङ्गरवारम अदु केटु अळलुमिळुम” वचनानुसार नित्यसूरियाँ, सर्व काल सर्वावस्था में भी, सदा पिराट्टियाँ समेत श्रीमन नारायण के रक्षण में ही ध्यान रखतें हैं। अतः मामुनि के पापो को सहने तथा रक्षा करने में वें भी असमर्थ ही रहेंगें। “सिन्दै कलंगी तिरुमाल एन्रळैप्पन” (तिरुवाय्मोळि ९.८. १०)”, “उन्नै काणुम अवाविल वीळून्दु( तिरुवाय्मोळि ५.७.२)”, उन्नैकाणुम आसै एन्नुम कडलील वीळून्दु(पेरिय तिरुमोळि ४. ९. ३ )”, तथा “भक्ति पारवश्यत्ताले प्रपन्नरगळ आळ्वार्गळ (श्रीवचनभूषणं ४३) इत्यादि वचनों से भक्ति की सारांश के रूप पहचाने जाने वाले सारे आळ्वार, पिराट्टियों समेत श्रीमन नारायण के प्रति कैंकर्य को तरसते हैं और उसमें मग्न होकर खुद को भी बूल जाते हैं।  अतः मामुनि को या उन्की पापो को क्षमा न कर पाएँगे। अंत में हैं मुमुक्षुओं (मोक्षानंद में इच्छा रखने वाले, परमपद प्राप्ति में इच्छा रखने वाले जन ) की समूह। शरीर में प्राण रहते समय तक इन्की ध्यान मोक्ष पर ही रहना चाहिए और उसिकेलिये तरसना चाहिए।  इस कारण न ही ये  दूसरों को उपदेश दे सकते हैं , न उनके पापो को क्षमा कर पाएँगे। किंतु किसी को भी उन्के पापो से रक्षण करने की स्तिथि में, श्री रामानुज इन सभी सीमाओँ के पार हैं। अपने विनाश की भी चिंता न करते हुए, सँसारी के ज्ञान या अज्ञान पर ध्यान न देते हुए, सँसारियो के दुःखों से उनकों रक्षा करते हैं और किये गए सारे पापो से भी रक्षा करते हैं। इससे बढ़कर यह निश्चित करते हैं कि, “आळुमाळर एङ्गिरवनुडैय तनिमै तीरूमपड़ि(तिरुवाय्मोळि ८.३. ३)” के अनुसार इस्को भगवान के प्रति मंगळासासनम करने की गुण आए। “अदु तिरुत्तलावदे(पेरिय तिरुवन्दादि २५)” के अनुसार “दोषनिवृत्ति से पार” भावित किये जाने वालों को भी कृपा से सुधारने वाले श्री रामानुज ही हैं। और अंत में यह भी निश्चित करतें हैं कि “तिरुमगळ केळ्वन” श्रीमन नारायण के प्रति यह व्यक्ति, अवश्य ही, नित्य रूप में कैंकर्य करें। इसी विषय की प्रस्ताव “मरुळ कोणडिळैक्कुम नमक्कु नेञ्जे रामानुसन सेय्युम सेमंगळ मट्रूळर तरमो (रामानुस नूट्रन्दादि ३९)”, से तिरुवरंगत्तु अमुदनार करतें हैं।  

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2016/09/arththi-prabandham-26/

संगृहीत- http://divyaprabandham.koyil.org

प्रमेय (लक्ष्य) – http://koyil.org
प्रमाण (शास्त्र) – http://granthams.koyil.org
प्रमाता (आचार्य) – http://acharyas.koyil.org
श्रीवैष्णव शिक्षा/बालकों का पोर्टल – http://pillai.koyil.org

 

thiruvAimozhi – 4.8.4 – niRaivinAl

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

Full series >> Fourth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram, parAnkuSa nAyaki says “I have no use for my tender sprout like complexion which is not liked by krishNa who enjoys his activities which are performed by him for the sake of his devotees”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki says “There is no use of my reddish complexion which is not liked by krishNa who killed the seven bulls to enjoy his beloved nappinnai”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fourth pAsuram. parAnkuSa nAyaki says “I don’t need this complexion of mine which is not liked by krishNa who pampered the girls instead of caring for himself”.

pAsuram

niRaivinAl kuRaivillA nedum paNaith thOL madap pinnai
poRaiyinAn mulai aNaivAn poru vidai Ezh adarththugandha
kaRaiyinAr thuvarudukkaik kadaiyAvin kazhikORkaich
chaRaiyinAr kavarAdha thaLir niRaththAl kuRaivilamE

Listen

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

niRaivinAl – completeness in sthrIthvam (femininity)
kuRaivillA – without any shortcoming
nedum paNaith thOL – having long and well grown shoulder
madam – being modest with respect to her beloved consort
pinnai – nappinnaip pirAtti
mulai – bosom
aNaivAn – to embrace
poRaiyinAl – with pride (along with sorrow)
poru vidai Ezh – the seven bulls which were all set to fight him
adarththu ugandha – killed them (and considering “I have now fulfilled my desire”) and became happy about it

(to engage in activity fitting his birth in the cowherd family)
kaRaiyinAr – his clothes having stains [due to gathering fruits in the forest)
thuvar – tree bark
udukkai – garments
kadaiyAvin – bamboo container (which is used to collect the milk from cow)
kazhikOlum – stick which is carried by cowherd boys
kai – having them in his hands
chaRaiyinAr – one who is wearing the waist string with bells (on his waist)
kavarAdha – not liked
thaLir niRaththAl – sprout like reddish complexion
kuRaivilam – no use (for us)

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

emperumAn pridefully killed the seven bulls which were all set to fight him, to embrace the bosom of nappinnaip pirAtti who has completeness in sthrIthvam without any shortcoming in it, who has long and well grown shoulder and who is modest with respect to her beloved consort, and became happy about it. There is no use of my sprout like reddish complexion if that is not liked by emperumAn whose tree bark garments are having stains, who is having bamboo container and stick which is carried by cowherd boys in his hands, and who is wearing the waist string with bells.

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

  • niRaivinAl kuRaivillA – nappinnai who is having no shortcoming in her sthrIthvam (modesty), i.e., being without any reaction even after seeing krishNa taking on the bulls to marry her. When there is reason to show reaction, she remained reactionless [that is real modesty].
  • nedum paNaith thOL – Previously her Athma guNam (internal quality – modesty) was explained. Now her physical quality is explained.
  • nedum paNai … – Long, well grown shoulder. Long bamboo shoot like shoulder. Her beauty is such that, even by engaging in great tasks, one will desire to get her.
  • madap pinnai – very tender natured nappinnai.
  • mulai aNaivAn – to embrace her.
  • poRaiyinAl – Tolerating patiently. When the bulls banged on him with their horns and hooves, he considered them to be coming in contact with nappinnai’s bosom.
  • poru vidai – Not any ordinary bull. They were possessed with demoniac forces and were rearing to fight with krishNa. Not one or two; he held the neck of all the seven bulls and strangled them.
  • ugandha – He became joyous thinking that he now got nappinnai.
  • kaRaiyinAr thuvarudukkai – He wears tree-barks which had lots of stains. Here it is talking about the garment which is worn by cowherds to avoid getting them torn by thorns when they go to the forest. While it is saying “thuvar” (reddish colour), it is also saying “kaRaiyinAr” (stained), since they collect wild fruits from the forest and the essence which drips from them will lead to lot of stains on their garment; so it is a stained garment. She does not even desire for nice yellow garments as said in nAchchiyAr thirumozhi 13.1 “pIthaka vaNNa Adai“, and she (parAnkuSa nAyaki) wants to embrace krishNa with his garment which he wore while protecting cows.
  • kadaiyA – The cowherds will always carry a bamboo container, which they can use at suitable times to milk the cows.
  • kazhi kOl kaikazhi kOl – the stick which is used to throw and mark the distance where the cows can reach up to. Cowherds who carry the bamboo container and stick.
  • kadaiyAvin kazhi kOl kai – Also explained as – the cowherds who carry the stick to control wild cows and milk them [Here kadaiyA is explained as wild cow].
  • kazhi kOl – When the calves go along with the cow, to stop them from feeding on their mother cows, they will be tied with a stick in front of their face – it is talking about that stick. As sanyAsis do not have a permanent residence, they will carry their plate (container) etc along with them; the cowherds too will carry these along with them and will rest where they find grass and water.
  • chaRaiyinAr – Three explanations 1) chaRai means a type of bell; the cowherds usually will tie a bell on their waist string so that when they lead, the cows and calves will follow them obediently based on that sound. 2) Alternative explanation – chaRai means lowly. Those who are born in lowly cowherd families which cannot be compared with other higher varNas. 3) chaRai means lazy. While other cowherds may partially bathe during special occasions such as vishu etc., due to running behind the cows, krishNa would not even do that. nappinnai desires to embrace this form of emperumAn, where he does not bother about himself while protecting those who need to be protected. SrI rAmAyaNanam “dhIkshitham vratha sampannam varAjinatharamSuchim | kurankaSrungapANincha paSyanthIthvA bhajAmyaham“.
  • kavarAdha thaLir niRam – What is the use of divine complexion which is not desired by him? What is the use of the complexion/glow of sIthAp pirAtti who arrived after the killing of rAvaNa, the complexion of which was not liked by SrI rAma himself? There is no other consorts of emperumAn who have spoken like parAnkuSa nAyaki with respect to complexion/method. What is the difference between “maNi mAmai kuRaivilam” which was said in first pAsuram and “thaLir niRaththAl kuRaivilam” which is explained here? There, maNi mAmai speaks about her beauty and tenderness. and here it speaks about her complexion; if we consider that complexion was explained in that pAsuram, here it may be said that parAnkuSa nAyaki is explaining about the beautiful complexion. Explains the SrI rAmAyaNa SlOkam here:
    • dhIkshitham … – As pirAtti was born in janaka kulam (clan) which is very strict in following customs/practices, she liked SrI rAma’s form; as nappinnai was born in cowherd clan where there is no requirement for strictly following customs/practices, she desired for the divine form of krishNa.
    • dhIkshitham – She is saying “I am desiring to see krishNa as the lord, who is having special garment, having butter applied all over his body”.
    • vratha sampannam – When rishi (vaSishsta – the sage and mentor) tells him to fast one session, SrI rAma would think “He is caring for our tender body and diluting it” and would continue fasting for four days – that is due to his total obedience in SAsthram.
    • varAjinatharam – His special garments are even more attractive than silk garments.
    • Suchim – When [sage vaSishta] says “You cannot come in contact with any woman; but when you come in contact with your obedient wife, there is nothing wrong with it; so, you can not come in contact with any other woman”; and he gets unnecessary doubt whether sIthA’s clothes touched his and will bathe fully to purify him [Here, krishNa is opposite to these discipline].
    • kurankaSrunga pANincha – Even more than “Eka vasthraradharOdhanvI” (wearing one garment and holding the bow), I prefer seeing him with deer horn.
    • paSyanthIthvA bhajAmyaham – As she prays for the ultimate goal, incidentals [like performing mangaLASAsanam] will naturally occur in between. Whatever one prays, that is for what is visible only; so, she prays to see him. Even there [spiritual realm], it is said as “sadhA paSyanthi” (always seeing emperumAn). In between she is performing mangaLASAsanam to avert evil-eyes during the process; as the ultimate goal is prayed for, the incidentals such as mangaLASAsanam will happen naturally. [An example from the life of sAvithri is cited here to establish how one goal is attained while another goal is desired] sAvithri showed her husband and prayed that he begets many children through him [sAvithri desired to marry sathyavAn; nAradha muni appeared there and told her that his life span is short; yet she insisted to marry him. Soon after her marriage, the servitors of yama came and took away sathyavAn and sAvithri followed them. When yama enquired what she wanted saying that he will fulfil her desire, she said “I want to have many children with my husband”. yama did not have any choice other than letting sathyavAn live long].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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Arththi prabandham – 59

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

Introduction

mAmunigaL says “I understood the relationship between me and your lotus feet (thanks to my AchAryan thiruvAimozhip piLLai). When will you destroy this mortal coil of mine, after which periya perumAL (who does things that is the best for the soul) comes on garudan and displays HIS face to me? emperumAnArE, please tell me when you will do that?”

pAsuram 59

endhai thiruvarangar ErAr garudan mEl
vandhu mugam kAtti vazhi nadaththach chindhai seydhu
ippollA udambuthanai pOkkuvadhu ennALkolo?
sollAy ethirAsA! sUzhndhu!!!

Word-by-Word Meanings:

endhai – (During the time when this soul leaves the body) my mother and father
thiruvarangar – i.e., periya perumAL, who is known through his dwelling place of kOyil (SrIrangam)
mugam kAtti –, will show my favorite aspects that include HIS kasthUri thilakam, smiling face etc.
vandhu – by coming unto me
ErAr garudan mEl – on top of HIS beautiful garudan.
vazhi nadaththa – and usher me into the glorious path known as “archirAdhi mArgam”
ethirAsA! – emperumAnArE
sollAy – please tell me
ippollA udambuthanai pOkkuvadhu ennALkolo? – When is the day that this despicable body of mine will get destroyed and the soul will be deemed for you?
chindhai seydhu – Please think about
sUzhndhu – and elucidate me on that so that I will be happy about the concreteness of it. Please think about it.

Simple Translation

mAmunigaL asks for the exact day when SrI rAmAnuja will take his body and liberate his soul, to be dedicated exclusively to him. He asks when has he decided for that to happen. He also describes what will happen during his final moments. He says that periya perumAL, who is at SrIrangam, will come on top of HIS beautiful garudan and usher him to HIS paramapadham via “archirAdhi mArgam”.

Explanation

mAmunigaL asks, “hey! SrI rAmAnuja! When is the day that you are going to destroy this body of mine that is the sole determinant to be liberated? During the time the soul leaves the body, I will see my mother and father periya perumAL whose sheer existence is revealed by his dwelling in “kOyil” or “SrIrangam”. HE will come on top of HIS extremely beautiful garudan that is described as “am chirai puL pAgan (thirunedunthANdagam 6)”. HE will show me my favorite aspects that include the likes of HIS kasthUri thilakam, HIS beautiful smile that is described as “nal kadhir muththa veNNagaich cheyavAy (periya thirumozhi 4.4.5) and HIS moon like face. HE, who is described as “the lovable companion at SrIrangam” or “arangathuRaiyum inthuNaivanAna thAm (periya thirumozhi 3.7.6)”, will usher me to paramapadham as in “nayAmi paramAm gatham (varAha charama SlOlam) via the path known as “archirAdhi mArgam”. As nammAzhvAr said “un charaNam thandhu en sanmam kaLaiyAyE (thiruvAimozhi 5.8.7)”, emperumAnArE!!! When are you going to offer your lotus feet to me and put a full stop to my cycle of birth and deaths forever? When are you going to take my body and make this soul exclusively for you? In SrI rAmAyaNam, SrI rAma was given a clear cut time of 14 years to come back to HIS kingdom of ayOdhya in the phrase “pUrNE chathurdhasE varshE”. bharatha was consoled by this as he had a definitive time frame as to when SrI rAma would be back. As per the phrase “ArurOharatham hrushta:” he was able to get some happiness because of the light at the end of a tunnel. However, I am not able to bear any more of these consolatory times. So, please tell an answer that will make me happy. The word “sUzhndhu” here has the same connotation when it was used in the phrase “avAvarach chUzh” (thiruvAimozhi 10.10.11) and “sollu nIyAm aRiyach chUzndhu (periya thiruvandhAdhi 16)”.

adiyEn santhAnam ramanuja dasan

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thiruvAimozhi – 4.8.3 – mada nenjAl

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

Full series >> Fourth Centum >> Eighth 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 says “I don’t need my modesty which is not desired by the greatly distinguished emperumAn who showed great affection towards me previously”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki desiring to explain anishta nivruththi (removal of unfavourable aspects) etc which make emperumAn the upAyam (means), in the subsequent pAsurams fully, first starts explaining the killing of pUthanA who appeared as an anUkUla Sathru (enemy in disguise), and says “There is no use of my modesty when it is not desired by krishNa who descended from the serpent bed”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Third pAsuram. parAnkuSa nAyaki says “I don’t need my modesty which is not desired by emperumAn who is capable of destroying the enemies, who is greatly distinguished and who was greatly affectionate towards me previously”.

pAsuram

mada nenjAl kuRaivillA magaL thAy seydhoru pEychchi
vida nanja mulai suvaiththa migu gyAnch chiRu kuzhavi
pada nAgaNaik kidandha paruvaraith thOL param purudan
nedumAyan kavarAdha niRaivinAl kuRaivilamE

Listen

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

madam nenjAl – having an affectionate heart (towards the nursing baby)
kuRaivillA – without any shortcoming
thAy magaL – mother (yaSOdhA)
seydhu – arriving in the form
oru – distinguished to defeat (the opponent)
pEychchi – the lady devil’s
vidam nanjam mulai – the breast which is covered with strong poison (where the poison of this world appears like nectar, when compared to her poison)
suvaiththa – completely sucked out
migu gyAnam – knowledgeable about different tastes
siRu kuzhavi – being an innocent toddler

(to kill the enemy who appeared in this way)
padam nAgaththu aNai – on the serpent bed (where the serpent’s hoods are expanded due to coming in contact with emperumAn)
kidandha – one who rests
paru varai thOL – one who is having mountain like huge shoulders
param purudan – (as said in “uththama:purusha:“) being the supreme lord
nedu mAyan – krishNa who is having infinitely amazing qualities and activities
kavarAdha – not desired by
niRaivinAl – completeness in my feminine nature
kuRaivu ilam – what use is there?

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

pUthanA (the lady devil) arrived in the form of mother yaSOdhA who has no shortcoming in her affectionate heart; kaNNan emperumAn, being an innocent toddler, knowledgeable about different tastes, completely sucked [her vital air] from her breast which is covered with strong poison; what is the use of my completeness in my feminine nature when it is not desired by such emperumAn who rests on the serpent bed, who is having mountain like huge shoulders, who is the supreme lord and who is having infinitely amazing qualities and activities?

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

  • mada nenjAl kuRaivillA – madappam – tenderness; that is having a soft heart. pUthanA assumed the care which is usually shown by mother yaSOdhA while she nurses krishNa. While she had hatred inside her towards krishNa, externally she manifested favourable intent.
  • magaL thAy seydhu – makkaL has become magaL – it indicates human being. Though she was a devil, she assumed the form of a human being, that too assuming krishNa’s mother’s form as said in periya thirumozhi 1.3.1 “peRRa thAy pOl” (like his own mother).
  • oru pEychchi – How wicked! Implying “Unparallel wickedness”. It can also be considered as disregard for her as saying “some devil”, due to parAnkuSa nAyaki having anger on pUthanA’s act of trying to kill krishNa.
  • vida nanjam – Repetition of poison by saying “visham” and “nanjam” – this implies the heavy nature of the poison; when compared to this, other poisons appear to be nectar.
  • pEychchi vida – To have her life taken away.
  • nanja mulai suvaiththa – One who consumed [through] the poison-afflicted breast. As said in periya thirumozhi 1.3.1 “uyirai vaRRa vAngi uNda vAyan” (emperumAn who sucked her life), he sucked in such a manner that along with milk, her life too came out; to get her life out of her, as said in SrIvishNu purANam 4.5.5 “prAnasahitham papau” (along with the life).
  • migu gyAnach chiRu kuzhavi – Though he was an infant, due to knowing the different tastes, he spotted that “this is not my mother’s breast; it is someone else’s breast” and fed on it. Alternative explanation – though she comes as his mother, and though he may consider her to be his mother, the nature of the object [poisonous milk] will have its effect.
  • pada nAgaNaik kidandha – His resting place also matches what he consumes. He consumes poison and reclines on a poisonous serpent. Poison is the antidote for another poison. Two explanations – after killing the enemy, emperumAn goes and rests on the serpent; another explanation – as said in hari vamsam 113.62 “nAgaparyankamuthsrujya” (he descends from the serpent bed), he steps out from his bed and kills the enemy. When he hears the cry of his devotee, his heart will not be satisfied with “bhOga” (bhOga means enjoyment as well as serpent). Due to the joy of sarvESvara resting on him, his (Adhi SEshan’s) hoods will be expanded. Just as demoniac entities will be killed when they approach [emperumAn] as said in mUnRAm thiruvanthAdhi 66 “vAyndha madhu kaidaparum vayiRurugi mANdAr” (even the brave madhu and kaitap got killed), when devotees approach emperumAn, they will end up with a joyful life.
  • paru varaith thOL – The changes in the EkarUpa (unchanging form) of emperumAn after coming in contact with thiruvananthAzhwAn (Adhi SEshan) is explained. For emperumAn, except for no changes/impacts due to karma [puNya, pApa], if we say that there is no change at all, then there is no point in desiring to embrace such emperumAn.
  • param purudan – As a diamond pressed on a gold plate will shine more than ever before, emperumAn, after reclining on Adhi SEsha, appears to be “sarvAdhika” (greater than all).
  • nedu mAyan – After knowing the flavour of resting on my lap, he does not rest on the lap of Adhi SEshan with satisfaction. (One who has huge mountain like shoulders; being the supreme lord as said in “uththama:purusha:‘; krishNa who has infinitely amazing qualities and activities.)
  • kavarAdha – If one who showed great attachment like this before, disregards me now, what is the use of my sthrIthva (feminine nature)?
  • niRaivu – modesty. That is, the feminine nature, where a woman does not reveal to others, what is in her mind.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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Arththi prabandham – 58

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

Introduction

mAmunigaL in his last pAsuram said “thiruvAimozhip piLLai vAsamalarth thAL adaindha vaththu”. mAmunigaL celebrated himself as a “vasthu” (an entity in the first place) that sought the lotus feet of thiruvAimozhip piLLai. He says that there is more to it. It is because of his association with thiruvAimozhip piLLai (AchAryan – Sishya relationship), he was able to recognize, appreciate and understand the significance of the relationship with SrI rAmAnujA.

pAsuram 58

endhai thiruvAimozhip piLLai innaruLAl
undhan uRavai uNarththiya pin indha uyirkku
ellA uRavum nI enRE ethirAsA
nillAdhadhu uNdO en nenju

Word-by-Word Meanings

endhai – (mAmunigaL says) “There is a popular phrase that goes like “thirumanthram mAthAvum, pithA AchAryanum enRu aruLich cheyvargaL”. Based on that my father thiruVaimozhip piLLai.
thiruvAimozhip piLLai – his
innaruLAl – causeless mercy
undhan uRavai – (made me understand) all kinds of relations at your (SrI rAmAnuja’s) lotus feet
indha uyirkku – that this soul shares.
uNarththiya pin – After protecting me by making me realize my ignorance in the first place,
ethirAsA – emperumAnArE!!!
nI enRE – Isn’t it you?
ellA uRavum – who is referred in all the possible relationships that are implicit in thirumanthram?
en nenju  nillAdhadhu uNdO – (Having said that) Will there ever be a condition when, my  heart will be wavering? (The answer is an obvious no). It behooves us to take cognizance of the opportune phrases in “thandhai naRRAi thAram thanayar perunjelvam endhanakku nIyE” and “allAdha suRRamumAgi

Simple Translation

mAmunigaL says that it is because of his AchAryan and spiritual father thiruvAimozhip piLLai’s grace that he was able to realize all the different relationship that his soul shares with SrI rAmAnuja. His grace removed all the ignorance he had hitherto and thereby protecting him. After this, mAmunigaL questions will there ever be a condition when his heart would be wavering? The answer is a clear no.

Explanation

mAmunigaL says, “There is a popular phrase that goes like “thirumanthram mAthAvum, pithA AchAryanum enRu aruLich cheyvargaL”. Based on that my spiritual father thiruvAimozhip piLLai’s causeless mercy made me understand, all kinds of relations at your (SrI rAmAnuja’s) lotus feet that this soul shares. Hey emperumAnArE!!! After protecting me by making me realize my ignorance in the first place, isn’t it you who is referred in all the possible relationships that are implicit in thirumanthram? Having said that, will there ever be a condition when, my  heart will be wavering? (The answer is an obvious no). It behooves us to take cognizance of the opportune phrases in “thandhai naRRAi thAran thanayar perunjelvam endhanakku nIyE (Arththi prabandham 3)” and “allAdha suRRamumAgi (Arththi prabandham 54)”.

adiyEn santhAnam ramanuja dasan

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ఆర్తి ప్రబంధం – 22

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ప్రస్తావన

ఇంతకు ముందటి పాశురమున మణవాళ మామునులు “ఎన్న భయమ్ నమక్కే” అను వాక్యముచే, తమకి ఇంకే భయము లేదని చెప్పెను. ఈ పాశురమున వారు అదే విధముగా, తిరువాయ్ మొళి పిళ్ళై తమపై నిష్కారణమైన కరుణ చూపు కారణముచే, శ్రీ రామానుజులు తమను అభిమానించెదరు. ఈ అభిమానము తమకు సంసారమను విస్తారమైన సాగరమును అతిక్రమించుటకు సహాయపడును మరియు శ్రీమన్నారాయణుని చరణకమలములయందు తమ స్థానమును ధృవీకరించును అని మామునులు చెప్పెను.

పాశురం 22

తీదఱ్ఱ జ్ఞాణమ్ తిరువాయ్ మొళిప్పిళ్ళై సీరరుళాల్
యేదత్తై మాఱ్ఱుమ్ ఎతిరాసర్ తన్ అభిమానమెన్నుమ్
పోదత్తై యేఱిప్ పవమామ్ పుణరిదనైక్ కడందు
కోదఱ్ఱ మాదవన్ పాదక్కరైయై కుఱుగువనే!!!

ప్రతి పద్ధార్ధం

తీదఱ్ఱ – ఏ విధమైన దోషము లేని వారు
గ్యాన – ఆత్మ యొక్క నిజ స్వరూపము గురించి పూర్తి జ్ఞానము పొందిన వారు
తిరువాయ్ మొళిప్ పిళ్ళై – తిరువాయ్ మొళితో వారికి ఉన్న సంబంధముచే “తిరువాయ్ మొళిప్ పిళ్ళై” అని ప్రసిద్ధి పొందెను. తిరువాయ్ మొళి, శ్రీమన్నారాయణుల కవి యగు నమ్మాళ్వార్లచే రచించబడిన దివ్యమైన రచన
సీరరుళాల్ – వారు మమ్ము నిష్కారణముగా కరుణించును
యేదతై మాఱ్ఱుమ్ – అందువలన మాలో ఉన్న విషయేచ్ఛ మరియు ఆశ అను దోషములు నశించిపోవును
ఎతిరాసర్ తమ్ – వారి (తిరువాయ్ మొళిప్ పిళ్ళై) అనుగ్రహము, అధిరోహించుటను ధృవీకరించు శ్రీ రామానుజుల కృపా కటాక్షము పొందుటకు సహాయపడును.
పోదత్తై యేఱిప్ – తడబడని నౌక యగు “విష్ణు పోతమ్”
పవమామ్ పుణరిదనైక్ కడన్దు – సంసారమను అగాధమైన సాగరమును దాటుటలో సహాయపడు
కుఱుగువనే! – కచ్చితముగా చేరు
కోదఱ్ఱ మాదవన్ పాదక్కరయై – శ్రియ: పతి శ్రీమన్నారాయణుని పాదపద్మములు. “విణ్ణోర్ పిరానార్ మాసిల్ మలరడిక్కీళ్”, “తుయరఱు సుడరడి”, “నిర్దోషమగునది మరియు ఎల్లప్పుడు ప్రకాశముగా మెరుగునది” అని వర్ణించబడు చరణకమలములు.
కుఱుగువనే!!!- చేరును

సామాన్య అర్ధం

ఈ పాశురమున మణవాళమామునులు తాము శ్రీమన్నారాయణుని చరణకమలములను చేరుట నిశ్చయము ఎందుకనగా మేము “విష్ణు పోతం” ము వలే ఉన్న నౌక యొక్క సహాయముచే సంసారమను సాగరము నుండి విముక్తి పొందెదను అని చెప్పెను. శ్రీ రామానుజులు విముక్తి పొందుటకు నిశ్చయముగ ఆ నౌకను అధిరోహించుటకు ఉపకరించెదరు. వారి ఆచార్యులగు, నిష్కళంకులైన తిరువాయ్ మొళి పిళ్ళైల అనుగ్రహముచే, శ్రీ రామానుజులు సాయము చేయుట నిశ్చయమగును.

వివరణ

వ్యాఖ్యాత తిరువాయ్ మొళి పిళ్ళైల గొప్పతనమును వర్ణించుట కొనసాగెను. వారు (తిరువాయ్ మొళి పిళ్ళై) “తత్ జ్ఞానం అజ్ఞానమతోన్యదుక్తమ్”, “విద్యాన్యాత్శ్శిల్పనైపుణ్యమ్” అను వాక్యములు తెలియపరుచినట్లు శ్రీమన్ నారాయణునికి సంబంధించని ఏ కార్యముతోనూ అనుబంధించుకోని నిష్కళంకులు. ఆతను ఈ భౌతిక విషయములచే కొంచము కూడా ప్రభావింపబడక, శ్రీ మహాలక్ష్మి యొక్క నాధులైన శ్రీమన్నారాయణునిపై  (“తామరైయాళ్ కేళ్వనయే నోక్కుమ్ ఉణర్వు”, ముదల్ తిరువందాది 67)  మాత్రమే తమ శక్తి మరియు చిత్తమును నిలుపు వారు. శ్రీమన్నారాయణుని యెడల భక్తి వారిలో ఎంత వ్యాపించియుండెననగా శ్రీమన్నారాయణుని భక్తులను వారికి ప్రభువుగా తలెచెదరు. శ్రీమన్ నారాయణునికి సంబంధించని గ్రంధములను గూర్చి వారు చింతింపరు. ముఖ్యముగా దివ్యమైన తిరువాయ్ మొళి యందు మరియు అందున ఉన్న విశేషమైన తాత్పర్యమునందు వారు మిక్కిలి నిమగ్నులైయుండిరి, కావున వారు ఈ ప్రపంచమున “తిరువాయ్ మొళి పిళ్ళై” అని కీర్తించబడెను. తిరువాయ్ మొళి యందు వారికున్న అగాధ ప్రియముచే, అందరు వారిని “తిరువాయ్ మొళి” తో  గుర్తించ సాగెను. మణవాళ మామునులు అట్టి గొప్ప ఆచార్యులైన తిరువాయ్ మొళి పిళ్ళైల శిష్యులు. మణవాళ మామునులు తమ ఆచార్యుల అనుగ్రహమే వారిని అభిమానించు శ్రీ రామానుజుల ఆశ్రయమున తమను చేర్చునని చెప్పెను. శ్రీ రామానుజులు  “కామాదిదోశహరమ్ (యతిరాజ వింశతి 1)” గా వర్ణించబడెను. మణవాళ మామునులు శ్రీ రామానుజుల సంబంధముచే తాము ఈ సంసారిక బంధమునుండి విముక్తి, “ఇదమిః వైష్ణవమ్ పోతమ్ సమ్యకాస్తే భవార్ణవే” అనగా “శ్రీమన్ నారాయణుని చరణకమలమునందు ఏ సంకటము లేక నిశ్చయముగ చేర్చునది” అని వర్ణించబడిన, “విష్ణు పోతమ్” వలే ఉన్న శ్రీవైష్ణవ నౌక యొక్క సాయముతో పొందెదనని కొనసాగించెను. “సంసార సాగరమ్ ఘోరమ్ అనన్త క్లేశ భాజనమ్” (జితన్తే స్తోత్రమ్ 4) అను వాక్యనుసారం మన శాస్త్రములలో ఈ సంసారము ఆపదలతో నిండి ఉన్న ఒక భయంకరమైన సముద్రముగా చెప్పబడి ఉండెను. మణవాళమామునులు ఆ నౌక ఈ సంసార సాగరమును అతిక్రమించి శ్రీమన్నారాయణుని పాదపద్మములయందు చేర్చునని చెప్పెను. “విణ్ణోర్పిరానార్ మలరడికీళ్ (తిరువిరుత్తమ్ 54)” మరియు “తుయర్ అఱు సుడరడి” (తిరువాయ్ మొళి 1.1.1) అను ప్రబంధ వాక్యమున చెప్పబడినట్లు శ్రీమన్నారాయణుని చరణకమలములు, నిత్యసూరులచే పూజింపబడునవి మరియు ప్రతియొక్కరి అజ్ఞానము, దుఃఖమును తొలగించునవి అని వర్ణించబడి ఉన్నది. ఆ పాదపద్మములు, “హేయ ప్రత్యనీకం” అను వాక్యమున చెప్పినట్లు ఏ విధమైన దోషములు లేనివి మరియు  నిష్కళంకమైనవి. అదియేగాక ఆ పాదపద్మములు మిక్కిలి ప్రకాశముతో మెరయుచున్నవి మరియు ఒకరిని రక్షించుటకు వేరొకరి సాయము అవసరము లేనటువంటివి. అట్టి శుద్ధతత్వమైన శ్రీమన్నారాయణుని చరణకమలములే తమ లక్ష్యము మరియు అక్కడ చేరుట నిశ్చయమని మణవాళ మామునులు చెప్పెను.

“కోదఱ్ఱ” అను పదము దోషము లేని గొప్పదైన మరియు చరణకమలములందు చేరుటకు యోగ్యత కలుగజేయును అను అర్థమును చెప్పవచ్చు. మరొక్క విధమున ఆ వాక్య భాగము “కోదఱ్ఱ మాదవన్” అనునది “దోషములు లేని మాధవుడు”  అని కూడా సూచించును. ఇక్కడ సూచించబడిన దోషము శ్రీమన్నారాయణులు “పిరాట్టి (అమ్మవారి) ” తో లేకుండ ఏకాంతముగా ఉన్నప్పుడు కలిగినది. ఇదే విషయమును తిరువడి యగు హనుమంతులు “రామస్యలోకత్రయ నాయకస్య శ్రీపాదకూలం మనసాజకామ” అను వాక్యములో అనునాదించెను. దీనినే నమ్మళ్వార్లు “మానెయ్ నోక్కి మడవాళై మార్బిల్ కొణ్డాయ్ మాధవా” లోను మరియు తమ వ్యధయొక్క ఉచ్చస్థానమున “ఉన్ తేనే మలరుమ్ తిరుపాదమ్ వినయేన్ సేరుమారు నీ అరుళాయ్ (తిరువాయ్ మొళి 1.5.5)” అని వ్యక్తపరిచెను. కావున పిరాట్టి (అమ్మవారు) (తిరువిల్లాద కోదు అఱ్ఱవన్) శ్రీమన్నారాయణునితో లేనపుడే వారికి దోషములు కానవచ్చును. అందువలన ఏ దోషములు లేని, పిరాట్టి (అమ్మవారి) తో కూడి ఉన్న శ్రీమన్నారాయణుని చేరుటయే మన లక్ష్యమగునని నిదర్శనమైయ్యెను.

అడియేన్ వైష్ణవి రామానుజ దాసి

మూలము : http://divyaprabandham.koyil.org/index.php/2016/09/arththi-prabandham-22/

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

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

ఆర్తి ప్రబంధం – 21

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ప్రస్తావన

ఈ పాశురములో మణవాళమామునులు తమ హృదయమునకు ఉపదేశము చేయుచుండెను. మణవాళ మామునుల హృదయము వారిని ప్రశ్నించెనని భావించవలెను. ” ఓ మణవాళమాముని, మునుపటి పాశురములో మీరు పరమపదమును చేరు దారిని కనులకు కట్టినట్లుగా వర్ణించిరి. అంతయేగాక జీవాత్మ మరియు శ్రీమాన్నారయణుని ఐక్యమును అద్భుతముగా వర్ణించెరి. ఇట్టి తరుణము నేర్పుగా చదివిన మరియు జ్ఞానము గల పండితులకు కూడా అరుదైనది. కాని మీరు ఈ అనుభవమును స్వయముగా అనుభవించునట్లు మాట్లాడుచుండిరి. అకస్మాత్తుగా మీకు ఇట్టి విశ్వాసము మరియు ధైర్యము ఎట్లు వచ్చెను? ఏ విధమైన భయము లేదా? ” అని మణవాళ మామునుల హృదయం వారిని ప్రశ్నించెను. మణవాళమామునులు తమ హృదయము అడిగిన ఈ ప్రశ్నకు వారు సమాధానము ఇచ్చెను. ” ఓ నా ప్రియమైన హృదయమా! భయపడకుము! మాకు కలిగిన ఈ జ్ఞానము మా ఆచార్యులగు తిరువాయ్మొళి పిళ్ళైల నిష్కారణమైన కరుణచే పొందబడినది. ఆ జ్ఞానముతో వారి (తిరువాయ్మొళి పిళ్ళై) అనుగ్రహముచే ముక్తిని తప్పకుండ పొందెదనని విశ్వసించుచున్నాము. మా ఈ స్థితిని చూచి శ్రీ రామానుజులు మిక్కిలి సంతుష్టులై  వారు చేయవలసిన వాటిని వారే చేసెదరు. అందువలన మేము ఇంక భయపడము. నువ్వు కూడా దేనికిని భయపడరాదు.” అని మణవాళమామునులు సమాధానము చెప్పెను.

పాశురం 21

తిరుమలై ఆళ్వార్ తిరువాఇమొళిప్ పిళ్ళై సీరరుళాల్
తరుమ్ మది కొణ్డవర్ తమ్మై ఉత్తారకరాగ ఎణ్ణి
ఇరు మనమే! అవర్క్కాఇ ఎతిరాసర్ ఎమైక్ కడుగప్
పరమపదమ్ తనిల్ యేఱ్ఱువార్ ఎన్న బయమ్ నమక్కే!!!

ప్రతి పద్ధార్ధం

తిరుమలై ఆళ్వార్ – “శ్రీశైలేశర్” అను నామము గల
తిరువాయ్ మొళిప్ పిళ్ళై – తిరువాయ్ మొళిప్ పిళ్ళై
సీరరుళాల్ – నిష్కారణమైన కరుణచే వారు
తరుమ్ – నన్ను అనుగ్రహించి
మది – వారి దివ్యజ్ఞానమును
మనమే! – ఓ! నా మనసా
కొణ్డు – ఆ జ్ఞానము యొక్క ఆధారముగా,
ఇరు – దయచేసి ఉండు
ఎణ్ణి – దృఢమైన నమ్మకములో
అవర్ తమ్మై – ఇంతటి సహాయము చేసిన గొప్ప వారైన, తిరువాయ్ మొళిప్పిళ్ళై
ఉత్తారకరాగ – ఈ సంసారికబంధమునుండి ముక్తి ప్రసాదించిన.
ఎతిరాసర్ – ఎమ్పెరుమానార్,
అవర్క్కాఇ – మా ఆచార్యులగు తిరువాయ్ మొళిప్పిళ్ళైల కొరకు
యేఱ్ఱువార్ – పంపు
ఎమై – “స్వాచార్య అభిమానమే ఉత్తారకమ్” (శిష్యుని పై ఆచార్యుల అనుగ్రహం మాత్రమే శిష్యులను రక్షించును )అను విధిని పాటించు నన్ను,
కడుగ – తొందరగా
పరమపదమ్ తనిల్ – పరమపదమునందు
ఎన్న బయమ్ నమక్కే!!! – ఓ! నా మనసా! కావున మనము ఎందుకు భయపడవలెను!!! భయపడుటకు అవసరము లేదు ( ఆనందముగా నిద్రించ వచ్చు)

సామాన్య అర్ధం

ఎమ్పెరుమానార్లు మనను రక్షించెదరు, కావున మణవాళ మామునులు తమ మనసును భయపడవద్దని చెప్పెను. మణవాళ మామునుల ఆచార్యులగు తిరువాయ్ మొళి పిళ్ళై ల అనుగ్రహము వారితో ఉన్నందు వలన వారు శ్రీ రామానుజులు తమను రక్షించి పరమపదమునకు తీసుకెళ్ళునని దృఢముగా నమ్మెను. గురువు తమ శిష్యునిపై చూపు అనుగ్రహము మరియు తదుపరి వారు చూపు కరుణ మాత్రమే ఎమ్పెరుమానార్లను తమకు శీఘ్రముగా ముక్తి ప్రసాదించుటకు సహాయము చేయునని మణవాళ మామునులు తెలుసుకొనెను.

వివరణ

తిరుమలై ఆళ్వార్ అనునది వారి అసలు పేరు. తరువాత కాలములో వారికి తిరువాయ్ మొళి నందు ఉన్న గాఢమైన ఆసక్తి మరియు జ్ఞానముచే తిరువాయ్ మొళి పిళ్ళై అని ప్రసిద్ధి చెందెను. వారికి తిరువాయ్ మొళి తో ఉన్న సంబంధము మిక్కిలి  ప్రసిద్ధము. ఆ పేరు వారితో నిలిచిపోయెను మరియు వారిని గుర్తించుటకు ప్రత్యేక చిహ్నమైయెను. ఇట్టి తిరువాయ్ మొళి పిళ్ళై వంటి, గొప్ప ఆచార్యులు, వారి నిష్కారణమైన కరుణచే మమ్ము అనుగ్రహించి అత్యుత్తమ జ్ఞానమును ప్రసాదించెను అని మణవాళ మామునులు చెప్పెను. మణవాళ మామునులు అట్టి ఉత్తమ జ్ఞానము గ్రహించువారైయ్యెను. ఆ జ్ఞానమను ఉపాయముచే, మణవాళ మామునులు వారి హృదయముతో ” ఓ మా హృదయమా! గొప్ప ఆచార్యులగు తిరువాయ్ మొళి పిళ్ళై మనకు జ్ఞానమును ప్రసాదించెనని గుర్తుంచుకొనుము. వారే ఆ జ్ఞానముచే ఈ భౌతిక భాందవ్యములనుండి  ముక్తి ప్రసాదించెదరని తెలుసుకొనవలెను. కావున, ఓ మా మనసా! ఈ విషయమును దృఢముగా విశ్వసించవలయును.  అట్లు మనం ఈ విషయమును దృఢముగా నమ్మియుండిన యెడల, శ్రీ రామానుజులు మనపై దయ చూపి, మన ఈ స్థితిని చూచి మెచ్చెదరు. తరువాత వారు మన ఆచార్యుల గూర్చి తలచి, మనము శీఘ్రముగ పరమపదము చేరుటకు “ఏఱ్ఱరుమ్ వైకున్తమ్ (తిరువాయ్ మొళి 7.6.10)” అను ప్రబంధ వాక్యానుసారం అనుగ్రహించెదరు అని చెప్పెను. ఇంకనూ “మనమే నైయల్ మేవుదర్క్కే (ఇరామానుస నూఱ్ఱన్దాది 98)” లో చెప్పినట్లు ఏ విషయమునకును భయపడరాదు. శ్రీ రామానుజులు మనను కచ్చితముగా పరమపదమునకు చేర్చును, కావున మనము నిశ్చింతగా నిద్రించవచ్చును, అని తమ హృదయముతో పలికెను.

అడియేన్ వైష్ణవి రామానుజ దాసి

మూలము : http://divyaprabandham.koyil.org/index.php/2016/08/arththi-prabandham-21/

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

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

thiruvAimozhi – 4.8.2 – maNimAmai

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

Full series >> Fourth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki says “There is no use of my heart which is not desired by emperumAn, the ultimate goal, who enslaved me by showing his divine form which is united with pirAtti (SrI mahAlakshmi)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Second pAsuram. parAnkuSa nAyaki says “What is the use of my obedient heart which is not desired by emperumAn, who enslaved me by showing his divine form which is united with pirAtti (SrI mahAlakshmi), which is the cause for his auspicious qualities”.

pAsuram

maNimAmai kuRaivillA malar mAdhar uRai mArban
aNimAnath thavaraith thOL adal Azhith thadakkaiyan
paNimAnam pizhaiyAmE adiyEnaip paNi koNda
maNimAyan kavarAdha mada nenjAl kuRaivilamE

Listen

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

maNi – infinitely radiant (due to eternal union with emperumAn)
mAmai – in the complexion
kuRaivillA – one who is having no shortcoming

(on top of this matching beauty)
malar mAdhar – the best among women, SrI mahAlkshmi, who is having enjoyability due to the tender nature etc as a result of having the high birth of being born in a flower
uRai – eternally residing
mArban – having the divine chest
aNi – decorated by ornaments
mAnam – elongated
thada – well rounded
varai – like perfectly carved out of a mountain
thOL – having shoulders
adal – capable of destroying the enemies
Azhi – having divine chakra
thadakkaiyan – having huge hands
paNi mAnam – aspects in rendering service
pizhaiyAmE – without missing
adiyEnai – me who has the nature of a servitor
paNi koNda – engaging in matching service
maNi mAyan – one who has black complexion like a bluish precious stone
kavarAdha – not desiring
mada nenjAl – obedient heart
kuRaivu ilam – there is no use

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

The best among women, SrI mahAlakshmi who is having no shortcoming in her infinitely radiant complexion, who is having enjoyability due to the tender nature etc as a result of having the high birth of being born in a flower; emperumAn who is having such pirAtti eternally residing in his chest, who is having the shoulders which are decorated by ornaments, elongated, well rounded and appear to be perfectly carved out of a mountain, who is having huge hands where he is having the divine chakra which is capable of destroying the enemies,  who engaged me  who has the nature of a servitor, in service that matches my nature without missing any aspect in rendering services to him; if such emperumAn who has black complexion like a bluish precious stone is not desiring for my obedient heart, there is no use of that heart.

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

  • maNi mAmai kuRaivillA – One who need not say “maNi mAmai kuRaivilamE” [as I said in the previous pAsuram]. emperumAn who enslaved me by her [SrI mahAlakshmi] eternal presence with him. Even when SrI mahAlakshmi who said in SrI rAmAyaNam yudhdha kANdam 116.45 “na kaschinnAparAdhaythi” (there is no one who does not commit mistakes) was with him, if he disregards me, what is the use of my belongings [like my heart]?
  • malar mAdhar – Not just the complexion, she is having tenderness which never lets emperumAn separate from her. Being like the embodiment of the buds/fragrance of the flower.
  • uRai mArban – One who has the divine chest where she [pirAtti] eternally resides. Born in the lotus flower and eternally residing in his divine chest. He who is having the divine chest which makes her think that the flower, in which she took birth, is like a thorny forest. thiruvaLLuvar too said in thirukkuRaL 1120 “anichchamum annaththin thUviyum mAdhar adikku nerunjip pazham” (When compared to the tender feet of damsels, the anichcha flowers and the feathers of swan appear like thorns). Like the mukthAthmA who would not think about his lives in samsAra (material realm), SrI mahAlakshmi never thinks about the flower where she was born – emperumAn who is having such divine chest. Only if sIthA pirAtti thought about SrI mithilA after marrying SrI rAma, she will think about the flower. I am missing out on the form which she says in thiruvAimozhi 6.10.10 “agalagillEn” (I will never leave).
  • aNi mAnath thada varaith thOL – aNi means ornaments. mAnam means length. As said in SrI rAmAyaNam kishkinthA kANdam 3.14 “sarva bhUsaNa bhUshArhA:” (the shoulders which deserve to be decorated by all ornaments), nanjIyar mercifully explains this as “the shoulders which are ornaments to ornaments themselves”. A thamizh poet/scholar explained this as “aNi means beauty, mAnam means greatness – thus, shoulders which have great beauty”. By this definition also, it implies that the shoulders themselves are decoration for the ornaments. As said in the same SlOkam, “AyathAScha suvruthAScha …“, one who is having the shoulders which are long, well rounded and cannot be overcome by anyone.
  • adal Azhith thadak kaiyan – One who is having the divine chakra in his perfect hand; the divine chakra is of the nature that, being unnecessarily fearful about the divine togetherness of pirAtti and emperumAn, he is always alert for battles, and will destroy the enemies. His actions can be seen on top of emperumAn’s hands.
  • paNi mAnam pizhaiyAmE – paNi means kainkaryam (service), mAnam means measurement – without missing even the smallest services. As said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (lakshmaNa says – I will carry out all kainkaryams).
  • adiyEnaip paNi koNda – Like emperumAn accepted the kainkaryam of iLaiya perumAL (lakshamaNa), he accepted the kainkaryam of AzhwAr too, while being together with pirAtti.
  • adiyEnai – As said in “kumarirundhu pOgamE” (without getting my SEshathvam wasted, engaging me fully). That is, being an entity which is fully subservient to bhagavAn, not being used in the service of him who is the apt lord. An incident is mercifully explained here – Once during a thadhIyArAdhanam (distribution of prasAdham to SrIvaishNavas) in the mutt where emperumAnAr was residing, kidAmbi AchchAn was serving water to the SrIvaishNavas while they were eating [In those days, offering water, i.e., pouring water directly into the mouth of those who need water, was a separate service. Since one should not eat/drink anything with the left hand, this practice of some one pouring water directly into the mouth of those who needed it, existed]. When a SrIvaishNava wanted water, kidAmbi AchchAn goes to him, stands by his side and poured the water. Seeing this from a distance, emperumAnAr rushed to AchchAn and banged on his back and chastised AchchAn saying “Should you not be pouring water standing across the person to ensure regulated flow of water?”. Hearing this, AchchAn said “paNi mAnam pizhaiyAmE adiyEnaip paNi koNda” (engaging me in service without seeing my faults, and reforming me as necessary).
  • paNi koNda maNi mAyan – He did not engage me in kainkaryam saying “dhaha, pacha” (burn him, eat him); but by relaxing his upper body cloth (shawl) [manifesting his divine form]. Having a dark complexion like that of a blue gem.
  • kavarAdha – If he does not show his divine form and let me enjoy him, what is the use of my obedient heart? nanjIyar mercifully explains this here – Since emperumAn who desired for my heart then as said in thiruvAimozhi 4.3.2pUsum sAndhu en nenjamE” (my heart is the sandalwood paste he applies), is disregarding it now – as a beloved consort would break the container with the sandalwood paste inside it, in front of her beloved husband  when he comes late, here AzhwAr also says “I don’t want my heart”. Will I not be patient, had pirAtti not been with him? Will I not be patient, had he not manifested his beautiful shoulders to me? Will I not be patient thinking that he is not the apt goal, had he not manifested the beautiful combination of his divine hand and chakra? Will I not be patient, had he attracted me through his qualities [so I can think about various aspects of him and engage in them] instead of his divine beautiful form [which cannot be forgotten]?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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