Daily Archives: March 4, 2017

thiruvAimozhi – 4.6.4 – marundhAgum

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Full series >> Fourth Centum >> Sixth 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‘s friend says “What is the use of offering different coloured ric varieties to dhEvathAs who are abundant with rajO guNam (passion) and thamO guNam (ignorance), based on the words of the kattuvichchi (psychic reader) who can speak mischievously? If you can engage in the divine nAma sankIrthanam [chanting the divine names] of sarvESvara who is the friend in need, you can redeem her”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fourth pAsuram. parAnkuSa nAyaki‘s friend says “If you give up the repeated chattering of this kattuvichchi (psychic reader) who speaks whatever comes to her mind, and if you can recite the divine names of sarvESvara who is a friend in need, you will have her alive”.

pAsuram

marundhAgum enRu angOr mAya valavai sol koNdu nIr
karunjORum maRRaich chenjOrum kaLan izhaiththen payan?
orungAgavE ulagEzhum vizhungi umizhndhitta
perundhEvan pEr sollagiRkil ivaLaip peRudhirE

Listen

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

(that which is not remedy)
marundhAgum enRu – believing it to be the remedy
angu Or – one who cannot be said to be “from this place, of this nature”
mAyam – deceitful
valavai – one who keeps speaking in a flattering way, her
sol – words
koNdu – believing
nIr – you all (who are not qualified to be in contact with dhEvathAntharams)

(bewildered due to being attached to her, instead of sudhdhAnnam (plain white rice) which is of sAthvika (goodness) nature, [you are taking] thAmasa (ignorance) and rAjasa (passion))
karum sORum – black rice [thAmasa food]
maRRai – different from that
sem sORum – with red rice [rAjasa food]
kaLan – in front of the dhEvathAntharams (other dhEvathAs)
izhaiththu – placing them (to please them)
en payan – what is the use?
ulagu Ezhum – all worlds (without differentiating between devotees and others)
orungAgavE – at once
vizhungi – himself consumed to protect (to save them from being consumed by the deluge)
umizhndhitta – spat them out again (after the deluge completes)
perum dhEvan – para dhEvathA’s (supreme lord’s)
pEr – divine name
sollagiRkil – if you can recite
ivaLai – (distinguished) parAnkuSa nAyaki
peRudhir – will have her alive.

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

Believing something which is not a remedy to be the remedy, believing the words of the deceitful one [psychic reader] who cannot be said to be “from this place, of this nature” and one who keeps speaking in a flattering way, you all are placing the black rice and red rice which is different from the black rice in front of those other dhEvathAs – what is the use of this? If you can recite the divine name of para dhEvathA (supreme lord) who himself consumed all worlds at once to protect and spat them out again, you will have this distinguished parAnkuSa nAyaki alive.

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

  • marundhAgum enRu – Should one who does not have a strict diet claim to be on diet? “marundhAm” – as if it is medicine.
  • angu Or – Saying that “some one is there” with disregard for that person.
  • mAya valavai sol koNdu – One who deceitfully speaks whatever she thinks about. Listening to the words of such person.
  • nIr – What a shame for you who are qualified to hear from those who are sAthvika (goodness personified), honest persons who only speak about bhagavath vishayam.
  • nIr – You who realize the value of the food remnants of sAthvika SrIvaishNavas as said in thirumAlai 41 “pOnagam seydha sEdam tharuvarEl punidham” (if a SrIvaishNava gives his food remnants, that will be very purifying); you who cannot touch anything but sAthvika annam (prasAdham).
  • karum sORum … – thAmasa food and rAjasa food which is close [in quality] to that thAmasa food.
  • kaLan izhaiththu en payan – kaLan – field, izhaikkai – offering. That is, the places where kshudhra dhEvathAs (petty deities) reside such as four way junctions, izhaiththu – offering with the regulations ordained for such dhEvathAs. What is the use of placing rAjasa and thAmasa food as per the ordained regulations for those rAjasa and thAmasa deities in their places of worship? Implies that there is no benefit; it will end with destruction only. Only if one can be saved from the total deluge by any one other than sarvESvara who is sarva rakshaka (protector of all), she (parAnkuSa nAyaki) can be protected with the help of petty deities.

When asked “If there is no benefit [in doing what we are doing], you tell us what you consider as the means to get the benefit” and parAnkuSa nAyaki’s friend says “If you will follow my suggestion, I will only tell you one name [to recite]”.

  • orungAgavE – You approach the one who voluntarily protects without any restriction, even if he is not worshipped with offerings. Even when no one is praying [for protection], he will come and protect considering the danger as the only reason.
  • ulagEzhum – That too, instead of differentiating between devotees and others, he will place everyone in his divine stomach and protect them, and will release them out after the deluge.
  • perum dhEvan – para dhEvathA (supreme deity). Since he is the protector of all, he is the supreme lord; he is the protector for those who are suffering; even though he did not manifest himself previously, when there is imminent danger, he will appear and protect. Due to his such nature, he is svArAdhakan (easily worshippable); unlike the dhEvathAs (deities) you worship who are difficult to worship due to saying “attadhozhiyach chuttadhu kodu vA” [In the incident where rudhra appears as a mendicant, goes to his devotee’s place and asks to kill and cook a young boy, and after eating the body of the boy, he asks for the head too – finally, he brings back the child to life being pleased with his devotees faith]. emperumAn, while protecting his devotees, only expects aprathishEdham (non rejection) which is a hint for the devotee’s AnukUlya (favourable nature) [towards emperumAn].
  • ulagEzhum … – That lord who finished [protected] during that praLayam (deluge) is the one who can finish my praLayam (suffering). How can we take shelter of the kshudhra dhEvathAs (petty deities) who also suffer along with us during the deluge? Should we not take shelter of the sarva rakshaka?
  • pEr sollagiRkil – If you can recite the divine names.

If it is so effortless [like just reciting the divine names], would the benefit also be limited/small?

  • ivaLaip peRudhirE – There [with respect to petty deities], whatever may be the effort, the benefit is small/nothing; here, the effort is just reciting the divine names, and the benefit is great in redeeming her. If you recite the names, you will get her, otherwise you will lose her.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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Arththi prabandham – 44

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Introduction

mAmunigaL said, “indha ulagail porundhAmai Edhumillai andha ulagil pOga Asaiyillai” in the previous pAsuram. This means that mAmunigaL says he does not have the lack of interest to continue living in this world nor does he have the desire to go to paramapadham. After saying this, he looked at other people in this world and observed their actions. He realizes the causes for these people to accrue sins incessantly. This is what is described in this pAsuram.

pAsuram 44

mAkAntha nAraNanAr vaigum vagai aRindhOrkku
EkAntham illai iruL illai
mOkAnthar ivvidam yEkAntham iruL enRu bhayam aRRu irundhu
seyvargaL thAm pAvaththiRam

Word-by-Word Meanings:

nAraNanAr – omniscient and omnipotent SrIman nArAyaNan,
mAkAntha – who is the consort of lakshmi
vaigum vagai – the manner in which HE manifests Himself inside and outside of each and every sentient and non-sentient things in this universe (this meaning is impregnated in the name nArAyaNan)
aRindhOrkku – those who know and understand it
EkAntham illai – there is no solitude
iruL illai – there is no darkness either.
mOkAnthar – As described in the phrase “mOhAntha thamasAsvruththa:”, those people who are blinded by worldly stuff. They do not see anything and would think that
ivvidam EkAntham iruL enRu – this place is an isolated place for there is no one
bhayam aRRu irundhu – they will be fearless and
seyvargaL thAm – and out of their ignorance, would continue to commit
pAvaththiRam – more and more sins

Simple Translation

In this pAsuram, mAmunigal delineates the difference between two types of people. The first group of people see a bright SrIman nArAyaNan everywhere. Hence they never have a time when they think they are alone as they see HIS presence everywhere. They also do not see darkness as HE is full of light. On the other end of the spectrum, there is a lot of people who are not able to see this and and think that they are alone in darkness. This makes them commit innumerable sins that is the cause for their downfall.

Explanation

nammAzhvAr used the name “selva nAraNan” in his thiruvAimozhi (1.10.8)”. HE is the divine consort of periyapirAtti srImahAlakshmi. HE manifests inside and outside of each and every sentient and non sentient beings. This is what is conveyed as the essence of the name “nArAyaNan”. There are some people who realize this omnipresent nature of SrIman nArAyaNan. These people see HIM everywhere, glowing with striking resplendence as seen in the phrases “nArAyaNa paranjOthi: (nArAyaNa sUktham 4)”, “pagal kaNdEn nAraNanaikkaNdEn (iraNdAm thiruvandhAdhi 81)”, “avan ennuL iruL thAn aRa vIRRirundhAn (thiruvAimozhi 8.7.3)”. They do not see solitude and darkness ever. They are never alone and are in constant company of peers. Since they are not alone, they do not have any fear whatsoever. They never see darkness anywhere as they say “hruthi nArAyaNam paSyanApya kachchathrahasthA yassvathAradhauchApi gOvindham tham upAsmahE (vishNu purANam)”

On the contrary, there are other group of people who are labelled as “mOhAnthakas”. As characterized by the phrase“mOhAntha thamasA vruththA:”, these people do not have the ability or capacity to see what lays ahead of them due to their perceived darkness. As described by “anthar bahis sakala vasthushu santhamIsam andha: purassthithamIvahamavIkshamANa: (yathirAja vimshathi 12)”, SrIman nArAyaNan is shining forever everywhere while manifesting equally inside and outside of every sentient and non sentient beings. People who does not see HIM with their inner eyes, they perceive something quite contrary. They see that a particular place as a place where no one is present and is a place where only darkness dwells. This triggers their fearlessness that makes them do innumerable sins as described by the phrase “thasyAnthi kEthvam vrajinam karOshi”. mAmunigaL realizes that this is the state of these kind of people who does not see SrIman nArAyaNan.

adiyEn santhAnam ramanuja dasan

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आर्ति प्रबंधं – १९

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आर्ति प्रबंधं

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उपक्षेप

पिछले पासुरम में मणवाळ मामुनि श्री रामानुज से, इस साँसारिक लोक के नित्य अंधकार और अज्ञान में फॅसे , खुद केलिए रोशनी दिखाने की प्रार्थना करते हैं। इस पासुरम में वे बताते हैं कि वे अपने शरीर के वश में हैं और उसी की मानते हैं।   मणवाळ मामुनि कहते हैं कि उनके यह व्यवहार से उनके पिता से रामानुज ही बदनाम होंगे।  

पासुरम

अल्लुम पगलुम यान आक्कै वळि उळन्रु
सेल्लुमदु उन तेसुक्कु तीन्गु अन्रो ?
नल्लारगळ तान तनयर नीसरक्कु आटचेय्य सगिप्परो
एन्दै एतिरासा इसै

शब्दार्थ

एन्दै एतिरासा – हे मेरे पिता यतिराजा ! सन्यासियों के नेता
इसै – सिर्फ आपको ही यह करना हैं
यान – मैं
अल्लुम पगलुम – रात और दिन
आक्कै वळि उळन्रु – शरीर के प्रभाव में हूँ, उसका सेवक हूँ
सेल्लुमदु – इस रास्ते में जैसे में जा रहा हूँ
तीन्गु अन्रो ? – क्या आपको बदनाम नहीं करता ?
उन तेसुक्कु – और आपके श्रेयस को भी?
नल्लारगळ – महान आत्मा जो ब्रह्म विचार में प्रतम पद पर हैं
तन तनयर – (जब बात आती है )उनके पुत्र की
नीसरक्कु आटचेय्य सगिप्परो – क्या वें (अपने पुत्र के) नीच जनों केलिए नीच काम सह पाएंगे ?

सरल अनुवाद

श्री रामानुज से मणवाळ मामुनि आपमें जीवन बिताने का तरीखा बता रहे हैं।  वे कहते हैं कि वें अपने शरीर के वश में हैं और जैसे वह घसीटता हैं उसी दिशा में जातें हैं।  वे श्री रामानुज से कहते हैं , “हे मेरे पिता ! मेरी व्यवहार नीच है।  अगर आप इसको नहीं रोखेंगे तो क्या यह आपकी अपमान नहीं हैं, क्योंकि आप मेरे पिता हैं और आपका पुत्र निर्धारित पथ के विरुद्ध जा रहा है ? ब्रह्म विचार में लयित महान आत्माओँ के पुत्रों के पथभ्रष्ट होने पर, क्या वें उसको सहते हैं ? क्या वें शीघ्र उन पुत्रों के ध्यान सही रास्ते में लाकर पुनरुज्जीवित नहीं करते  ?

स्पष्टीकरण

.पासुरम के पूर्व भाग में मणवाळ मामुनि अपने जीवन बिताने का तरीखा बताते हैं।  आदर्शतः मणवाळ मामुनि को (इरामानुस नूट्रन्दादि तनियन ) “उन नाममेल्लाम एन्रन नाविनुळ्ळे अल्लुम पगलुम अमरुम पडि नल्ग” वचनानुसार श्री रामानुज के नाम जपकर अपनी जीवन बितानी चाहिए थी। वे कहते हैं रात और दिन श्री रामानुज के दिव्य नाम जपने केलिए उनके पास सुनेहरा समय था।  किन्तु वे कहते हैं कि वे (तिरुवाय्मोळि ३. २. १) के “अन्नाळ नी तन्द आक्कै वळि उळल्वेन” वचनानुसार बिताएं। इस वचन का अर्थ यह है कि, श्रीमन नारायण से दिया गया शरीर पुण्य कार्यो केलिए है पर व्यक्ति उस शरीर के वश हो जाते हैं।  शास्त्रों के अनुसार श्रीमन नारायण के प्रति किये जाने वाले कर्मों केलिए शरीर दिया गया है।  साँसारिक विषयों में मग्न होने केलिए नहीं।  ऐसे करने से शरीर देने वाले श्रीमन नारायण के श्रेय को ही आपत्ति आएगी। पेरियाळवार के पासुरम (पेरियाळ्वार तिरुमोळि ५. ३. ३ ), “उनक्कुप पणि सेयदिरुक्कुम तवम उडयेन इनिप्पोइ ओरुवन तनक्कुप पणिन्दु कड़ैतलै निर्क निन सायै अळिवु कणडाइ” का यही अर्थ है। पेरियाळ्वार का ही प्रश्न मणवाळ मामुनि भी पूछते हैं, अंतर यही है कि पेरियाळ्वार श्रीमन नारायण से और मणवाळ मामुनि ,श्री रामानुज से पूछते हैं  कि उनके पिता होने के कारण क्या यह उन्के श्रेय कम न करेगा ?यहाँ मामुनि एक दृष्टांत देते हैं।  श्रीमन नारायण को उपाय और अपेय मानकर उन्हीं विचारों में मग्न कुछ ज्ञानि हैं। अगर उन्के पुत्र नीच लोगों के प्रति कार्यो में व्यस्त हैं और पथभ्रष्ठ हो गए, क्या वें ज्ञानी पिता यह सहन कर पायेंगे ? कभी नहीं।” मामुनि श्री रामानुज से प्रार्थना करतें हैं , “हे मेरे पिता ! सन्यासियों के नेता ! आप ही ने इस दृष्टांत की विचार किया हैं।  अतः आप से प्रार्थना हैं , कि मुझे आपके प्रति कैंकर्य दे और इस जीवात्मा की रक्षा करें।  यह केवल आप से ही साध्य हैं।

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2016/08/arththi-prabandham-19/

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