Daily Archives: March 1, 2017

thiruvAimozhi – 4.6.1 – thIrppArai yAm

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

Full series >> Fourth Centum >> Sixth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram, the friend of this pirAtti (parAnkuSa nAyaki) explains the cause of her disease [to her relatives] and tells them “Whatever you are doing as the remedy is not the true remedy” and stops them.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram, the friend of parAnkuSa nAyaki tells her mother “We analysed and found out that she is attached to krishNa who was partial to pANdavas; hence, where will we find the one who will cure her disease”.

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.


thIrppArai yAm ini enganam nAdudhum? annaimIr!
OrppAl ivvoNNudhal uRRa nal nOy idhu thERinOm
pOrppAgu thAn seydhu anRaivarai velviththa mAyappOrth
thErppAganArkku ivaL sindhai thuzhAyth thisaikkinRadhE


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

annaimIr – (due to love towards her, you who think “somehow or other her disease should be cured”) mother!
ini – after the disease is not being cured
thIrppArai – those who can cure (this disease)
yAm – we (you all and I, who cannot understand the nature of the disease)
enganam – how
nAdudhum – to find?

(do you [the friend], who say this, know the remedy?)
OrppAl – by checking now
i oL nudhal – this girl with beautiful forehead
uRRa – affected with
nal – laudable
idhu – this
nOy – disease
thERinOm – clearly understood (by seeing her nature and bodily beauty and as it appears to have internally affected her, this is not a bodily disease, but a distinguished disease of attachment towards bhagavAn himself);

(when asked “how did she get this?”)
pOr – for the warfare
pAgu – having abilities
thAn – himself (as said in “yasya manthrI chagOpthA cha suhruchchaiva janArdhana:“)
seydhu – engaged
anRu – that day (when dhuryOdhana and his brothers dominated pANdavars)
aivarai – those five
velviththa – to be victorious
mAyam – having amazing activities in the form of deceit (such as vowing not to take up weapons and took up the same, changing day into night)
pOr – in the battle
thEr – in arjuna’s chariot
pAganArkku – for the one who stood as the charioteer (in front [of arjuna], as said in “pArtham sanchAdhya“, to accept the enemies arrows’ on himself)
ivaL – her
sindhai – heart
thuzhAy – bewildered
thisaikkinRadhu – losing her mind

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

[The friend says] Oh mother! After her (parAnkuSa nAyaki‘s) disease is not being cured, how to find those who can cure (this disease)? By checking now, I clearly understood that this girl with beautiful forehead is affected with this laudable disease. Her heart became bewildered and she lost her mind for the one [krishNa] who stood as the charioteer in arjuna’s chariot during the battle; on that day, krishNa who has the abilities for the warfare and performed amazing activities in the form of deceit, himself engaged to have those five pANdavas victorious.

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

[The disease explained in this pAsuram/padhigam is the exclusive devotion towards emperumAn and the subsequent sorrow in separation of emperumAn.]

  • thIrppArai yAm ini enganam nAdudhum – This is mercifully explained in three different ways.
    • Since it is said “thIrppArai – enganam nAdudhum” (where to find those who can cure this?), the crux is to negate their actions saying “Whatever you are doing is not the remedy”; when they are trying to find a cure, if it is said “where to find those who can cure?”, it implies that whatever they are not doing is not the cure.
    • We will only find those who will become bewildered like herself and where can we find those who can cure her? As said in thiruvAimozhi 6.7.2 “Urum nAdum ulagamum thannaip pOl” (AzhwAr is transforming everyone to become like him), she keeps transforming others to be like her.
    • It appears that her friend too is now looking for those who can cure the disease.
    • [A fourth explanation is given too – probably spontaneously thought about it as the first 3 explanations were given; alternatively, this is given as explanation for “ini” in some manuscripts] As said in thirunedunthANdagam 11 “kadalvaNNar idhu seydhAl kAppArAr” (if emperumAn himself does this, who can save her?), if the medicine itself becomes unsuitable, what is the remedy? That which is said as in thiruvAimozhi 3.4.5nachchu mA marundham” (the desirable medicine acquired from cow) itself becomes unsuitable; He who is said as in vishNu sahasranAmam “nirvANam bhEshajam bhishak” (bliss, medicine and doctor), himself becomes harmful.
  • yAm – After addressing specifically “annaimIr” (you, mother), here, she is saying “yAm” (we); this means that there is no difference between mother and friends [with regard to the sorrow]. When the mothers wished well for SrI rAma and returned, the friends could not even do that as said in SrI rAmAyaNam ayOdhyA kANdam 41st sargam “SOkabhArENa chAkranthASSayanamnajahusthathA” (SrI rAma’s friends being afflicted with sorrow, remained in their beds being unable to stand up); hence, this sorrow, would eliminate the difference between mother and friends; it can also be considered as highlighting the greatness of the friend [yAm, as in respectable yAn. that is, using we to say “I” with reverence “the royal we”].
  • ini – After knowing the nature of the disease.
  • enganam nAdudhum – When she said “Is there any remedy? where can we search?”, all the relatives thought “she must have the solution” and turned towards her; she thinks “If I told them that I already knew the issue, they will blame me only; let me pretend to analyse the situation now”,
  • OrppAl – She said “I think about the situation now; as you also analysed and I too have analysed, this is what I feel now”. She (this friend) is like kUraththAzhwAn (in her gyAnam); when she thinks inward, she can visualise the thathva thrayam (chith, achith and ISvara) part by part, in great detail.
  • ivavoNNudhal – This girl (parAnkuSa nAyaki) who has a distinguished forehead. For the one who has such distinguished face, can she be affected with a disease through any other means? Should she not be affected by emperumAn‘s face only, as said in thiruvAimozhi 7.7.8 “kaNNan kOLizhai vAL mugamAyk kodiyEn uyirk koLginRadhu” (krishNa’s glow having his own beautiful face which is like an ornament for him, through such face captivates the heart of me who is very bad)? If she has a disease, should it not be caused by emperumAn only? If bharathAzhwAn gets affected with a disease will it be chAthurthikam (a type of deadly fever)? Isn’t it well known that he was affected due to separation from SrI rAma? If some thing is troubling her, should it not be a distinct matter [emperumAn]? Can we not distinguish between one who died being killed by an arrow and one who died by drowning in water? Due to desiring for emperumAn who has great qualities and got bewildered due to not getting what she wanted, her fresh face demanded to rid of evil eyes.
  • uRRa – the disease which has penetrated very deep and has no cure.
  • nal nOy – This disease is not be cured. [Instead] one should pay some money and be affected with this disease. The mumukshus (those who desire for liberation) put in many efforts to acquire this disease. Instead of accepting such disease, I am trying to give a remedy! After acquiring true knowledge, until the body is shed, for the dhEha yAthrai (daily conduct of oneself), this disease exists and subsequently it continues eternally [after shedding the body as well]. When [this bhakthi (devotion) is] considered as a means which is different from prapaththi, when that thought it be being the means [instead of bhagavAn being the means] is eliminated, such devotion will become part of the goal. vishNu dharmam 68 “paramApadhamApanna:” (fell in great danger) – this is a distinguished danger. This danger will make emperumAn himself rush to protect in a chaotic manner. When this which is explained as in SrI bhagavath gIthA 11.54 “bhakthyA thvananyayA Sakya:” (I cannot be attained without devotion), is acquired, emperumAn will also be [easily] attained.
  • thERinOm – In their [AzhwArs] group, clarity is rare to find, just like bewilderment is rare to find in the group of rishis (sages). For the rishis, they only have the clarity “one should not be attached to worldly matters”; but in the case of AzhwArs they are bewildered due to bhagavath vishayam (matters related to bhagavAn).

“If you have understood, why don’t you explain it to us” query the relatives of parAnkuSa nAyaki.

  • pOrp pAgu … – Though krishNa was related to both [kauravas and pANdavas], when it was time for action, as said in mahAbhAratham rAjasUya parvam “yasya manthrI cha gOpthA cha suhruthchaiva janArdhana:” (janArdhana who is the lord of all the worlds and is the minister, protector and friend of arjuna), for pANdavas, krishNa remained everything which was taken away by kauravas from them. He himself managed all aspects of the war. pAgu – the act of the manager/controller.
  • thAn seydhuemperumAn who remained seated ruling over all the worlds, himself did. Instead of making it happen based on his powerful position, he personally engaged and completed the task. “thAn” indicates his supremacy. She is captivated by his saulabhyam (simplicity). If a lowly person manifests simplicity, she will not be attracted by that. When such supreme lord manifests simplicity, she becomes captivated.
  • thAn seydhu anRu aivarai velviththa – On that day when those hundred brothers along with all the evil forces stood together and when these five pANdavas stood without much help; this explains – how emperumAn himself arranged the soldiers, drove the chariot, gave rest and water to the horses when they became tired, tended/managed the horses and won the battle for the pANdavas himself. He took up all responsibilities of arjuna on himself.
  • aivarai velviththa – To make the pANdavas victorious was more difficult than defeating the dhuryOdhana and his group [and parAnkuSa nAyaki]. Since dhuryOdhana and group were prideful, it was difficult to defeat them; it is difficult to defeat parAnkuSa nAyaki due to her sthrIthva abhimAnam (pride of considering herself to be a perfect woman); similarly as arjuna said in SrI bhagavath gIthA 1.32na kAnkshE vijayam krishNa” (Oh krishNa! I have no desire for victory), it was difficult to make the pANdavas win [since they had no desire for that].
  • mAyap pOr – Amazing war; also explained as deceitful war. That is, in the pANdavas side, changing of day into night, krishNa declaring that he will not take up weapons and taking it up subsequently were done; in the kauravas side many athirathas (great charioteers) together attacked abhimanyu [when he was unarmed].
  • thErp pAganArkku – Whenever anyone attacked arjuna, krishNa stood there to take the attack on himself, ignoring his [tender] body, drove the chariot, sitting in front of arjuna, without any weapons. He would say as in mahAbhAratham “ayamasmi” (I am yours) – Am I not your servitor? Why don’t you engage me in your service?
  • ivaL …parAnkuSa nAyaki who was captivated by such act of emperumAn. As said in mahAbhAratham when bhIma tells hanumAn “nirguNa: paramAthmA saudhEhanthE vyApyathisthtathi” (the paramAthmA (SrI rAma) who has no inauspicious qualities is well pervaded and manifested in your body), is the sArathya vEsham (the form of emperumAn being a charioteer) not visible in her body? Her heart was shaken and she became bewildered for the one who controlled the chariot; if an ocean shakes, should it not be by the manthara mountain [when the dhEvas and asuras churned the ocean, it became wild]? She who is blessed with “mayarvaRa madhi nalam” (faultless knowledge and devotion), does not become bewildered for his supremacy in paramapadham, but only for his simplicity as the charioteer. When those who are blessed with faultless knowledge and devotion become bewildered, would it not be for emperumAn‘s ASritha pArathanthriyam (his subservience towards his devotees)? One who eliminated the sorrows of arjuna is now causing sorrow for parAnkuSa nAyaki. He removed the sorrow of a man, but is causing sorrow for a helpless woman.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 82

Published by:

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

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Introduction (given by maNavALa mAmunigaL)

Thinking about emperumAnAr’s advice which was part of the benefit for him, that is the divine feet, as said in previous pAsuram as ‘arangan seyya thAL iNaigaL pErvinRi inRu peruththum’, and being happy about it amudhanAr says ‘Oh! how virtuous he is!’.

Introduction (given by piLLailOkam jIyar)

As part of getting the most distinguished destiny, that is the divine feet, as said in previous pAsuram as ‘arangan seyya thAL iNaigaL pErvinRi inRu peruththum irAmAnusA’,  I was deep in actions for enrichment in this material world, and was not getting proper knowledge, giving importance to body related matters due to very cruel bad karmas, and not being stable on anything, and wavering in everything;

unlike as said in ‘AndugaL nAL thingaLAy’ (for years, days, months), not after being with him for a long time, but just in one moment, emperumAnAr  advised me clearly about truth, good means, and destiny up to and including its inner meanings, and made me unequaled in knowledge (due to hearing emperumAnAr’s advises),  such emperumAnAr who is of ultimate help, and who pours all such matters like a rainy cloud – Oh! what a virtuous one he is! Thinking so, amudhanAr becomes very happy.


therivuRRa gyAnam seRiyap peRAdhu ventheevinaiyAl
uruvaRRa gyAnaththu uzhalginRa ennai oru pozhudhil
poruvaRRa kELviyan Akki ninRAn enna puNNiyanO
therivuRRa keerththi irAmAnusan ennum seer mugilE            –   82


Word by word meaning (given by maNavALa mAmunigaL)

seRiyap perAdhu – not having
gyAnam – knowledge of
therivuRRa – interest in distinguishing between truth and false
vem thee vinaiyAl – due to most cruel karma,
uzhalginRa ennai – I not being stable in anything, and being transient in everything with
gyAnaththu – knowledge
uruvaRRA –  which is not having any specific form,
for such me,
ninRAn – (emperumAnAr) came and incarnated in this world, and
even without being together for a very long time,
oru pozhudhil – but in just one moment itself,
kELviyan Akki –  (he) made me get such knowledge (as I heard from his advises),
poruvaRRa – which is not having an equal (no example like me);
as said in ‘dhikkuRRa keerththi’, he, without any distinction of noble or common people – for everyone to know,
therivuRRa – as having bright (famed)
keerththi – auspicious qualities,
as said in ‘guNam thigazh koNdal’, (having kind qualities like rainy clouds)
seer mugil ennum – most generous
irAmAnusan – emperumAnAr,
enna puNNiyanO – Oh! what a virtuous one he is!

When recited as ‘uruvaRRa gyAlaththu:  uru -> beauty, that is goodness; aRRa -> opposite, that is, not having goodness. That is, world that does not have any goodness; in that case, for ‘therivuRRa gyAnam’,etc., not having interest in the knowledge of discerning good from bad, in the world which due to cruel karmas is without any goodness and which is to be avoided, as said in ‘eeNdu pal yOnigaL thORu uzhalvOm’,  me who am going through birth and death through all sorts of creatures;

Or, by ‘therivuRRa gyAnam’, beautiful knowledge that is sharp for understanding as is about the true nature of everything; therivuRRa keerththi – glory due to brightness of knowledge spread all over the world;

seer mugil – beautiful cloud (generosity).


therivuRRa gyAnam seRiyap perAdhu  therivu – ability to distinguish;  that is, having the knowledge about AthmA and other matters; that is, distinguishing that, AthmA is to be pursued, and non-sentient (achith) is to be given up;

Twenty qualities of knowledge, as bhagavAn krishNan said in SrI bhagavath gIthA chapter 18:

uRRa gyAnamhaving knowledge that is enthusiastic about this.

Sruthi also said ‘asthi brahmEthi chEdhvEdha [thaiththiriya upanishath]’ (when he knows that brahmam exists (he becomes learned));

[SrI bhagavath gIthA 13.8 to 13.12 is explained here]

amAnithvamtreat noble ones with respect
adhambithvamnot having hypocrisy when doing service to emperumAn
ahimsAnot causing harm to anyone by mind, speech, or body;
kSAnthi:- not getting agitated if others cause harm to us,
Arjavambeing honest in mind, speech, and body,
AchArya upAsanamhaving sincerity in serving one’s AchAryan
Saucham cleanliness;  mind – not be greedy; speech – not lying; body – not eating the items to be avoided;
sthairyamwhoever argues to try to convince you to leave the truths of vEdhas, not getting confused, and staying in the path shown by vEdhas as advised by AchAryan;
Athma vinigraha:controlling the mind, focusing on matter related to AthmA and focussing away from material/bodily matters;
indhriya arthEshu vairAgyamsteadfastness in avoiding material aspect sought by senses of body; (being a virAdhan)
manO ahankAra Evacha – losing affinity towards thinking body as AthmA
janma mruthyu jarA vyAdhi: dhu:ka dhOsha anu dharSanam – reflecting everyday about the sorrows of being born, death, old age, disease, etc.
asakthi: – not having interest to be involved in matters other than that of AthmA,
anabishvanga: puthra dhAra gruhAdhishu – not having attachment towards child, wife, house/land, etc.
nithyam cha sama chiththa’thvam ishtam anishta upapaththishu – – having neutral handling of good and bad happenings;
mayicha ananya yOgENa bhakthi: avyapachAriNee – keeping your pure devotion towards me only;
viviktha dhESa sEvithvam – be interested in being alone (and involve in devotion towards me),
harathi jana samsadhi – not interested to be among crowd (of worldly people) (as it affects devotion towards emperumAn)
adhyAthma gyAna nishtathvam – having thoughts only about the utmost greatness of AthmA (and not about body);
thathva gyAnArtha chinthanam – thinking through about sentient, non-sentient and being clear about them;
Ethath gyAnam ithi prOktham agyAnam athOnyathA – I only accept (the aforementioned) these as ‘gyAnam’ (knowledge). Everything else is ‘agyAnam’ (ignorance)
sAvidhyA yA vimukthayE – this is the way to know what is to be learned and not learned about based on what would allow or not allow mOksham (liberation) from this world.

that is, having complete knowledge of distinguishing between matters of truth and untruth;.

Or, therivuRRA gyAnamis – knowledge to be bright to see the state and nature of truth; uRRa – having such knowledge well set;

seRiyap peRAdhu – not achieving (such knowledge)

vem thee vinayAl –  starting from time eternal till now, I was being tied to this material world (nithya samsAri), due to doing fully well the prohibited deeds, etc;

by redundant (multiple) words of ‘vem’ (hot), ‘thee’ (fire), it shows the extreme cruelty of such karmas.

uruvaRRa gyAnaththu – having knowledge of no form; that is, the life/essence of knowledge is not present;   since it says ‘agyAnam athOnya dhuktham’ (~other knowledge are of no use / brings sorrows),  any knowledge that is interested in such (lowly) matters, are of no meaningful form;

uru -> Shape/form; and, so, since it is said ‘arthEnaiva viSEshOhi nirAkArathayA dhiyAm’ (we understand an item along with its qualities of form, etc, only when we gain knowledge (is the argument of emperumAnAr in support of viSishtAdhvaitham as opposed to adhvaitham which did not accept that the form is involved in gaining knowledge (so emperumAn is not having form is their argument)),

so for the knowledge, the shape / form is part of it,

and because of saying ‘santhamEnanthaO vidhu:’, that is since SrI:pathi is inside of such matters, all the knoweledge that is Not about matter together with SrI:pathi that is insider it, are formless knowledge (ignorance);

uzhalginRa ennai – even if not having interest in devotion, surrendering, etc., it is about not having any goal/principle, I am like a roaming cow, being unstable and being related to  worldly matters;

when reciting as ‘uruvaRRA gyAlaththu’  – it shall mean: uru -> beauty, that is being of good; aRRu -> not having that; in this world which does not have anything that can be named good; as said in ‘eeNdu pal yOnigaL thORu uzhalvOm’, being born in many births and dying and being born again – and so roaming along in this world in such ways.

oru pozhudhil – (within a short moment (emperumAnAr made me knowledgeable); upanishath says the following:

samith pANi: SrOthriyam brahmanishtam, thasmai, savidhvan anupasannAya samyak praSAntha chiththAya SamAnvidhAya, EnAkSharam purusham vEdha sathyam prOvAchathAm thathvathO brahmavidhyAm (~ When a disciple goes to an AchAryan to learn, he need to go with joined/folded hands, eager to understand brahmam; that AchAryan shall teach such disciple having netrual mind towards good and bad, about utmost knowledge about brahmam), and,

thadh vidhdhi praNipAthEna pari praSNEna sEvayA, upadhEkshanthi thE gyAnam gyAninas thathva dharSina: [SrI bhagavath gIthA]’  (~submissively approach an AchArya, and render service to him with humility and ask him questions submissively; the AchArya will teach that knowledge as he has understood the real truth (that is bhagavAn)), and,

samvathsaram thathardhamvA mAsathrayam athApivA – pareekShya vividhOpAyai: krupayA nispruhaL vadhEth’ (serve AchAryan for at least a year, or at least six months, or at least three months; check whether disciple performs such services, and give him knowledge being neutral and out of your kindness), and

sadhbhudhdhi: sAdhu sEvee samuchitha charitha: thathva bOdhAbilAshee SuSrUshu: thyakthamAna: praNipadhanapara: praSnakAla pradheekSha: Santha: dhAntha: anasUyu: SaraNam upagatha: SAsthra viSvAsa sAlee – Sishya: prAptha: pareekShAm kruthavidhabhimatham thathvathO SikShaNeeya: [nyASa vimSathi]’

(disciple should be having a grasping mind, interested among devotees and serve them, have been having good conduct and habits for a long time, interested in knowing thathvam (real truth), interested in serving AchAryan, not having wrong thoughts like dhurabhimAnam, ahankAram, mamakAram, etc., always prostrating to AchAryan, waits for apt time to ask about doubts, control of external senses, control of mind, not having jealosy towards other disciples, surrendering to AchAryan, having full faith in the SAsthram taught by AchAryan; if such a disciple becomes available, then AchAryan has to test him well and the disciple should have gratitude for such test and acceptance by AchAryan – An AchAryan is to teach only such a disciple.

thus, even as SAsthram has said in these ways that one should test the state of a disciple in many ways and teach only then, even though he has divined his walk to thirukkOshtiyUr eighteen times for learning the important principles, he did not take into account such efforts, due to his generosity, and blessed me; in one moment itself –

poruvaRRa kELviyan Akki – as with the meaning of SAsthram of ‘sa Esha dhESa: kAla’, having the knowledge (of hearing advises), me having no equal;

poru -> upamAnam (equal/comparable).

As said in “thasmAn nyAsamEshAm thapasAm athirikthamAhu: [thaiththirIya upanishath nArAyaNavalli – 50]” (Thus, this nyAsa (SaraNAgathi) is said as the top-most penance), and,

sathkarma nirathASSudhdhA: sAnkyayOgavidhasthadhA – nArhanthi SaraNa: thasyakalAm kOti thameemabhi’ (the pure ones who are interested in good karmas, and who do know sAnkyam, yOgam,etc., they understand that those ways do not equal even in a small way to SaraNAgathi), and,

‘thEnathEnabhyathE thath thath nyAsEnaiva mAhAmunE’ (it is through SaraNAgathy that we reach emperumAn (after realizing that other ways are futile));

That is, emperumAnAr advised prapaththi (surrender) and made (me) become a prapannan (surrendered one).

ninRAn – As said in ‘abhiShichyacha lankAyAm rAkShasEndhram vibheeshaNam – kruthakruthyasthadhA rAmO vijvara: pramumOdha ha (rAma’s fear (fever) whether vibheeshaNan like other brothers would not accept to be throned as the king (of lankA) was present till vibheeshaNan accepted it, and then rAma’s fever receded. How amazing!.),  (emperumAnAr) is present in this world as the only ruler, only after the achievement of reforming me (which was thought to be impossible);  (he could not rest/stand til that time) till reforming me, he was like ‘nAthisvaththamanA:’(rAman started breathing only after achieving it), you see.

therivuRRa keerththi irAmAnusan ennum seer mugilE –  Similar to his ‘dhikkuRRa keerththi’  (fame in all directions), having the qualities that are bright and available regardless of whether they are special or ordinary people.  As said by ‘guNam thigazh koNdal’ (generous like rainy cloud), being most generous everywhere;

therivuRRa keerththi – fame that is bright for everyone to see;  seer mugil – graceful cloud; gracefulness for cloud is its pouring water in land or sea, without any distinction.

enna puNNiyanO – Oh! what a virtuous one he is!  As said in ‘yath thvath priyam thadhiha puNyam’ (what makes emperumAn happy is good karma), thus it can be concluded, that, emperumAnAr, for the happiness in the face of emperumAn, reformed amudhanAr and made him subservient to emperumAn.

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

uruvaRRa gyAnaththu – Formlessness of knowledge is about not fully maturing to the level of understanding of emperumAn who is present inside of all the things known.

Due to karma, the existing knowledge would go after some material (unstable) thing; when that item changes, that lowly knowledge would look for something else; and that would go on and on. So such knowledge would not be stable about anything;

Akki ninRAn – only after making me proper, was he able to rest.

– – – – –

Translation: raghurAm SrInivAsa dasan

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आर्ति प्रबंधं – १६

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

आर्ति प्रबंधं

<< पासुर १५

गूँगे को अपने चरण कमलों को दिखा कर, श्री रामानुज आशीर्वाद करते हैं


पिछले पासुरम में मणवाळ मामुनि निश्चय करतें हैं कि श्री रामानुज के प्रति उनके ह्रदय में एक बिन्दुमात्र भी प्रेम या भक्ति नहीं हैं। इस पासुरम में उनके कल्पना में श्री रामानुज उनसे एक प्रश्न पूछते हैं। “हे ! मणवाळ मामुनि ! आपका कहना हैं कि आपको  मेरे प्रति प्रेम या भक्ति नहीं हैं। रहने दीजिए।  पर धार्मिक यात्रा से विरुध्द साँसारिक विषयों से तो द्वेष हैं ? मणवाळ मामुनि उत्तर देते हैं , “ न ही अडियेन को आपके प्रति भक्ति हैं न ही साँसारिक विषयों से द्वेष।  हे श्री रामानुज ! आपके चरण कमल दोषो को भी गुण मानने वाले हैं। अडियेन को आपके चरण कमलों तक पहुँचने का समय आप ही जानते हैं , कृपया आप अडियेन को बतायें।  

पासुरम १६

आगाददु इदेनरु अरिन्दुम पिररक्कु उरैत्तुम
आगाड़ाडू  सेय्वन आदलाल मोगंत
निनैत्तु एन्नै इगळेल एतिरासा
एन्रु उन्नडि सेर्वन यान


अरिन्दुम – मुझे  (मणवाळ मामुनिगळ ) पता था
ईदेनरु – विषयों की क्रम जो
आगाददु – आचार्य जिन्हें “छोड़ने लायक” विवरण  किये
पिररक्कु उरैत्तुम – उससे बढ़कर, मैं दूसरों को इसके बारे में उपदेश देता हूँ
आगाददे सेय्वन – (बल्के आचार्यो के उपदेश के विरुद्ध कार्यो को करने से, बाकी लोगो को मना कर ) मैं उन्ही कार्यो को लगातार करता हूँ
आदलाल – अत
इगळेल – कृपया अपराधी मान कर न छोड़िये
एन्नै – मुझे
एन्रु  – से
निनैत्तु – यह समझकर मुझे न छोड़े
मोगाँत्न – मोहित व्यक्ति
एतिरासा – हे एम्पेरुमानारे
एन्रु – कब
यान – मैं
सेर्वन – पहुँचूँगा
उन – आपके
अडि – चरण कमल

सरल अनुवाद

पिछले पासुरम मणवाळ मामुनि उदास थे कि श्री रामानुज के प्रति उनके ह्रदय में प्रेम नहीं हैं।  इस पासुरम में वे उदास हैं क्योंकि उन्के ह्रदय में साँसारिक विषयों के प्रति द्वेष नहीं हैं।  उनकी स्तिथि जो न इस पार  है न उस पार, उस्से वे घबराते हैं।  वे श्री रामानुज से प्रार्थना करते हैं कि उन्के दोषों को गुण समझें।  अंत में वे कहते हैं कि श्री रामानुज के चरण कमल ही उन जैसों को रक्षा कर सकती हैं और उन तक पहुँचने की समय मामुनि को श्री रामानुज ही  बता सकते हैं।


मणवाळ मामुनि कहते हैं, “हे श्री रामानुज ! हमारे पूर्वजों के उपदेशों की मुझे ज्ञान हैं।  मैं दूसरों को भी शास्त्रों के  विरुद्ध होने से मना करता हूँ। आचार्यो से निन्दित विषयों को त्याग देने का उपदेश देता हूँ। पर उन्ही कार्यो को मैं प्रति दिन करता हूँ।  आचार्यो से निन्दित उन्हीं कारयों को मैं निष्ठापूर्वक करता हूँ। अतः मेरे उपदेश और कर्म आपस में विरुद्ध हैं।  इस साँसारिक मोह में फसा व्यक्ति समझ कर मुझें कृपया न छोड़िये। (तिरुवाय्मोळि ३. २. १ ) में नम्माळ्वार के वचन “एन नाळ यान उन्नै इनि वंदु कूडुवन” के चित्रण के अनुसार, न जाने मैं कब आप तक पहुंचूंगा। क्या आप तक पहुँचने का मौका मैं हमेशा केलिए खो जाऊँगा ? साँसारिक मोह में फसा में, अज्ञान से भरपूर हूँ।  मुझे नहीं पता कि कब आप तक पहुंचूंगा।  आप जो सरवज्ञ हैं, कृपया आप तक पहुँचने का समय बताये।   

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2016/07/arththi-prabandham-16/

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