Daily Archives: March 7, 2017

thiruvAimozhi – 4.6.7 – aNangukku

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Full series >> Fourth Centum >> Sixth decad

Previous pAsuram

thirumazhisaip pirAn, a great devotee of mAyappirAn

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram, parAnkuSa nAyaki‘s friend says “If you take shelter of other dhEvathAs, that will only lead to her destruction; if you want to save her, take shelter of SrIvaishNavas”.

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

See nanjIyar‘s introduction.

pAsuram

aNangukkarumarundhenRu angOr Adum kaLLum parAych
chuNangai eRindhu num thOL kulaikkap padum annaimIr!
uNangal kedak kazhudhai udhadAttam kaNdu en payan?
vaNangIrgaL mAyap pirAn thamar vEdham vallAraiyE

Listen

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

annaimIr – Oh mothers!
aNangukku – for this divine daughter of yours
aru marundhu enRu – considering to be a rare medicine
angu –  for the other dhEvathA
Or Adum – to cut a goat, the act of which is prohibited
kaLLum – to offer alcohol
parAy – praying

(the body, due to being possessed by that dhEvathA)
suNangai eRindhu – having goose bumps
num thOL – your shoulders
kulaikka – swaying
padum – occurred;
uNangal – paddy which is being dried
keda – to be wasted
kazhudhai – donkey’s (which is eating that paddy)
udhadu Attam – the lips that are chewing
kaNdu – watching
en payan – what is the benefit?

(similarly, as she is losing her existence, the engagement with the other dhEvathA is of no benefit; when asked “so what shall we do now”)
mAyam – amazing qualities and activities
pirAn – the benefactor who manifested them to her and let her enjoy them
thamar – devotees
vEdham vallArai – bhAgavathas who are best among vaidhikas (knowledgeable in vEdham and practicing the principles)
vaNangIrgaL – start worshipping them.

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

Oh mothers! What is the benefit of your praying to the other dhEvathA to cut a goat, the act of which is prohibited and to offer alcohol, considering these acts to be a rare medicine? Your body is having goose bumps and your shoulders are swaying; what is the benefit of watching the donkey’s lips which are chewing the paddy which is being dried while it (paddy) is being wasted (similarly, as she is losing her existence, the engagement with the other dhEvathA is of no benefit)? You start worshipping the bhAgavathas who are best among vaidhikas and who are the devotees of emperumAn, the benefactor who manifested his amazing qualities and activities to her and let her enjoy those.

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

  • aNangukku aru marundhu enRu – aNangu – divine girl. thamizh meaning “sUrum aNangum dheyvap peN peyar” (divine girl is called sUru and aNangu). Considering it to be a matching and rare medicine for her divine nature. Neither you know her distinguished nature nor you understand the lowly nature of your activity.
  • angu Or Adum kaLLum parAy – Offering forbidden [food] items. parAy – prArthana (prayer).
  • thuNangai eRindhu – thuNangai is a type of dance. eRidhal – offering/performing. Engaging in a particular type of dance. thuNangaik kUththu means a type of dance with clapping of hands – here that may also be highlighted; there is a type of dance where they throw turmeric powder at each other – that may also be highlighted here [thuNangai eRindhu is an accepted variation in the pAsuram, for chuNangai eRindhu] .
  • num thOL … – You who know very well that even an anjali (joined palms) performed towards emperumAn is considered to be great due to the simplicity of SaraNyan (one who gives shelter), have engaged in such lowly activities. AzhwArs think that “thozhudhu … ezhudhum ennum idhu migai” ([devotees] offering obeisances and rising are considered too much [for emperumAn to handle due to his overwhelming attachment for them]).
  • uNangal … – The paddy [which is to be turned into rice] which is the source of sustenance is eaten away by a donkey – what is the benefit of watching the donkey’s mouth/lips chewing the paddy? Similarly, you who have to sustain yourself by having her alive, are letting her become destroyed by engaging in activities with those who are the devotees of other dhEvathAs – what is the benefit in doing that? Not only is there no benefit, it also leads to her destruction. Alternative explanation given by aiyan thirukkurugaip perumAL araiyar – uNangal – suffering. To eliminate her suffering; kazhudhu – ghost. When you offer the goat and alcohol to the ghost [which has entered her body – according to you], and when it consumes those food items, what is the benefit of watching it chew on them? thamizh scholars explain in nigaNdu (dictionary) “kazhudhum pEyum paraNum” (kazhudhu, pEy, paraN are synonyms for ghost).

If there is no benefit in these activities, tell us what will bestow us the benefit.

  • vaNangIrgaL – Try to fall at their divine feet.

Who are “they”?

  • mAyap pirAn … –  The SrIvaishNavas who are engaged in the qualities of emperumAn who has amazing qualities and activities. As said in SrI bhagavath gIthA 15.15 “vEdhaiScha sarvair ahamEva vEdhya:” (All of the vEdhams reveal about me only), katavalli upanishath 1.2.5 “sarvE vEdhA yathraikam bhavanthi” (the supreme lord about whom all vEdhams talk in unison) and SrIvishNu purANam 1.14.23 “nathAssmasarvavachasAm prathishtA yathraSAsvathI” (we worship gOvindha who is the essence of all words), those who have understood the essence of vEdham. What is meaning of this adjective “vEdham vallAraiyE” (only those who are expert in vEdham)? parAnkuSa nAyaki‘s friend set out to highlight the remedy for being treated by the devotees of other dhEvathA; while doing that she says fall at the divine feet of those who feel “Without emperumAn, no dhEvathA has independent capability; He is the only goal”. Instead of falling at the feet of those who think “each dhEvathA has its own duties”, take shelter of those who think that all words are ultimately indicating emperumAn.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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आर्ति प्रबंधं – २०

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आर्ति प्रबंधं

<< पासुर १९

उपक्षेप

पिछले पासुरम में मणवाळ मामुनिगळ श्री रामानुज से पूँछते हैं कि क्या ज्ञानी अपने पुत्रों के पथभ्रष्ट होना सह पायेंगें।  (इरामानुस नूट्रन्दादि ४४ ) “नल्लार परवुम इरामानुसन” अनुसार श्री रामानुज , जो नेक लोगों के मान्यवर हैं, मणवाळ मामुनि के शोक गीत सुनें । वें मामुनि के दयनीय स्तिथि पर विचार किये और सह नहीं पाए । वें सोचते हैं कि ,मणवाळ मामुनि को ज्ञानियों की लक्ष्य जो  परमपद है , वहाँ पहुँचना है और नित्यसुरियों के संग रहना हैं। वे मानते हैं कि वहाँ पहुँचकें मामुनि को नित्यसुरियों के प्रति नित्य  कैंकर्य कि पुरस्कार मिलनी चाहिए। श्री रामानुज के इस इच्छा समझ कर, मामुनि अपने पिता श्री रामानुज की वात्सल्य पर अत्यंत संतुष्ट होते हैं और उनको लगता हैं कि उन्को परमपद प्राप्त ही हो गयी।(मुमुक्षुपडि ,द्वय प्रकरणं १ ) के “पेरू तप्पादु एन्रु तुणिन्दु इरुकैयुम”  वचनानुसार आत्म विश्वास के सात, सँसार पार कर परमपद पधारने वाले जीवात्मा की सफ़र की विवरण करते हैं।

पासुरम

पोम वळियै तरुम एन्नुम इन्बम एल्लाम
पुसित्तु वळिपोय अमुद विरसै आट्रिल
नाम मूळगी मलमट्रू तेळिविसुम्बै
नण्णि नलम तिगळ्मेनि तन्नै पेट्रू
ताम अमरर वंदु एदिर कोणडु अलंकरित्तु
सर्करिप्प मामणि मणडपत्तु चेन्रु
मामलराळ कोन मडियिल वैत्तु उगक्कुम
वाळ्वु नमक्कु एतिरासन अरुळुम वाळ्वे

शब्दार्थ 

वाळ्वु – सौभाग्य
अरुळुम वाळवे – के आशीर्वाद
एतिरासन – एम्पेरुमानार
नमक्कु –  हमारे लिए (जैसे नीचे सूचित हैं )
पोम वळियै – (जब आत्मा शरीर से निकलता है ), परमपद के नित्यानंद तक पहुँचाने वाला “अर्चिरादि” मार्ग पर रवाना होता है
तरुम – जीवात्मा को यह पथ प्राप्त है
एन्नुम – और इसके कारण
पुसित्तु – भोग करता है
इनबम एल्लाम – सारे खुशियाँ
वळिपोय – अर्चिरादि मार्ग में जाते समय
नाम मूळगी – (बाद में ), आत्मा को मिलता है दिव्य स्पर्श
अमुद विरसै आट्रिल – “विरजा” नदी में
मलमट्रू – प्राकृतिक मलो  से मुक्त होता है
नण्णि – (इसके पश्चात )पहुँचता है
तेळिविसुम्बै – निष्कलंक और दोषरहित परमपद को
नलम तिगळ मेनी तन्नै पेट्रू – जीवात्मा की स्वरूप प्रकाशित करने वाली, अप्राकृतिक, शुध्द शरीर पाकर
ताम अमरर – नित्यसूरीया
वंदु – आकर
एदिर कोणडु – स्वागत करते है
अलंकरित्तु – श्रृंगार कर
सर्करिप्प – नवीन अप्राकृत शरीर में उपस्तिथ जीवात्मा की सत्कार कर
मामणि मणडपत्तु चेन्रु – “तिरुमामणि मंड़प” नामक मंडप जाकर देखता है
मामलराळ कोन – पेरिय पिराट्टि के दिव्य पुरुष, श्रियपति नामक श्रीमन नारायण
मडियिल वैत्तु उगक्कुम – श्रीमन नारायण अपने गोदी में बिठाके, हमें स्पर्श करके सूंघ  कर, उस अनुभव में संतुष्ट होते हैं ( यह भाग्य केवल श्री रामानुज के कृपा के कारण ही है )

सरल अनुवाद

एम्पेरुमानार की कृपा, जिस्से ही , जीवात्मा  साँसारिक बंधनों से विमुक्त, परमपद पहुँचते हैं,  इस पासुरम में उसकी गुणगान किया गया है। इस भूमि से प्रारम्भ परमपद तक जाने वाली इस अदबुद रास्ते की मामुनि संतोषी से विवरण करते हैं।  नित्यसूरीया इस जीवात्मा के कैसे सत्कार करते हैं और श्रीमन नारायण कैसे स्वागत कर संतुष्ट होते हैं, इसकी भी मामुनि विवरण देते हैं।

स्पष्टीकरण

नम्माळ्वार के “पोम वळियै तरुम नंगळ” (तिरुवाइमोळि ३.९.३ ) के अनुसार, शरीर से विमुक्त आत्मा परमपद पहुँचाने वाले “अर्चिरादि मार्ग” में अनुप्रस्थ करता है। परमपद जाते समय ,उस मार्ग के सर्व सुखों की भोग करता है। इस अप्राकृतिक और सर्वश्रेष्ठ लक्ष्य के समान ही मार्ग भी होनी चाहिए।  अतः इस मार्ग पधारने वाले आत्मा पूज्नीय हैं। “कळवन कोल पिराट्टि” (तिरुमंगै आळ्वार के नायिका भाव की नाम हैं परकाल नायकि, विशेष रूप में पेरिय तिरुमोळि ३.७ में ) के जैसे भगवान के नेतृत्व में जीवात्मा इस मार्ग में जाता है।  “विरजामाम अमृतकाराम माम प्राप्यमहानदीम” वचन से चित्रित प्रसिद्द “विरजा” नदी में आत्मा को एक दिव्य डुबकि मिलता है। इस्से अनादि काल के पाप और कलंक से आत्मा शुद्ध होता है।  इसके पश्चात उसको एक दिव्य अप्राकृतिक शरीर मिलता है।  अपने स्वामी श्रीमन नारायण के दास होने के सत्य स्वरूप से यह प्रकाशमान है।  अब इसे नित्यसूरीया मिल कर, सुस्वागत कर, सत्कार कर, श्रृंगार करते हैं,  गुणगान करते हैं।  वें इसे “तिरुमामणि मण्डप” नामक मण्डप ले जाते हैं। यहाँ  श्रीवैकुंठनात नामक श्रीयःपति से मिलता है। वें इस विमुक्त व्यक्ति को स्वीकार कर , आलिँगन कर, (शिशु से पिता जैसे ) उठा कर सिर  सूँगते हैं और अत्यंत खुश होते हैं।  परमपद प्राप्ति में इच्छा रखने वाले हम जैसों को मिलने वाली यह उत्तम सौभाग्य, हमारे प्रति श्री रामानुज की अत्यंत कारुण्य की उधाहरण हैं जिस्से वें हमें यह उत्तम संपत्ति उपहार करते हैं।  

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2016/08/arththi-prabandham-20/

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Arththi prabandham – 45

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Introduction

In the previous pAsuram, mAmunigaL talked about the omnipresent SrIman nArAyaNan in “mAkAntha nAraNaNAr vaigum vagai”. In this pAsuram he feels that he himself was the lowest of the lowest “mOhAnthakas” as described in the earlier pAsuram, i.e., he deems himself to be lowest person of the group of people who see only darkness and solitude for they are not able to realize SrIman nArAyaNan. He feels that he failed to understand the omnipresent SrIman nArAyaNan and the relationship that he shares with HIM forever. He failed to realize this and became one among the mOhAnthakas. However, in spite of all these, mAmunigaL reminds to his heart, that it is purely due to the association of AchAryan, that he was uplifted for the better. This forms the crux of this pAsuram.

pAsuram 45

nArAyaNan thirumAl nAram nAm ennum muRai
ArAyil nenjE anAdhi anRO – sIrArum
AchAriyanAlE anRO nAm uyndhadhu enRu
kUsAmal eppozhudhum kURu

Word-by-Word Meanings

nenjE – Oh my heart!!!
nArAyaNan thirumAl – As described in the phrase “thirumAlE nAnum unakku pazhavadiyEn”, Sriya:pathi SrIman nArAyaNan is the owner and master of all souls that are collectively referred as “nAram”.
nAram nAm – We are the souls that are eternal.
ArAyil – If it is to be proved
ennum muRai – that eternal relationship (between soul and SrIman nArAyaNan)
anAdhi anRO – Is it something that started from yesterday? No. Is it not true that it is eternal (forever)? (Yes it is in fact true.)
(hey my heart!!!)
sIrArum – The person who showed and reinforced that relationship (to us), the very same person who is full of auspicious qualities like knowledge and the like
AchAriyanAlE anRO – is the AchAryan. Is it not because of him, the AchAryan?
nAm uyndhadhu enRu – The reason we got liberated is indeed because of him.
(hey my heart)
kURu – Please keep telling about it
eppozhudhum – at all times
kUsAmal – without any shame.

Simple Translation

In this pAsuram, mAmunigal talks about the greatness of AchAryan who was the person who restated and reinforced the relationship between the soul and SrIman nArAyaNan. He says that the time before this reinforcement happened, he was akin to a non living thing that is not able to realize anything. Hence mAmunigaL urges his heart to state the fact that it is purely because of AchAryan’s grace that he is being uplifted and nothing else.

Explanation:

mAmunigaL says “hey! my dear heart!!! periyAzhvAr had mentioned “thirumAlE nAnum unakku pazhavadiyEn (thirupallAndu 11)”. He is the Sriya:pathi, the divine consort of SrI, SrIman nArAyaNan. We (souls) are known as “nAram”. The relationship between the soul and SrIman nArAyaNan is eternal and forever. If it has to be researched about the existence of this relationship, we would find that this relationship is not something that was created yesterday or some time ago. It was not created for it was always there and eternal. However, we (mAmunigaL and his heart) did not realize this and was oblivious of this relationship and failed to take any quantum of cognizance about it. We were very much akin to non sentient being that does not have the ability to realize this relationship. But everything changed when our AchAryan made us understand this relationship and reinforced its significance. AchAryan is someone who is full of knowledge and replete with auspicious qualities. We were uplifted only because of our AchAryan. As they say “perumaiyum nANum thavirndhu pidhaRRumin (thiruvAimozhi 3.5.10)”, please speak about this fact. Speak about it openly so that everyone knows about it”. This point is described in “iRaiyum uyirum” pasuram in pramEya sAram 10.

adiyEn santhAnam ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org