Daily Archives: March 17, 2017

sthOthra rathnam – 62

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Introduction

emperumAn asks “What sins do you have which make your birth in this great family lineage also worthless?” and ALavandhAr elaborates further “pApAthmA” [which he said in previous pAsuram].

amaryAdha: kshudhraS chalamathirasUyAprasavabhU:
kruthagnO dhurmAnI smaraparavaSO vanchanapara: |
nruSamsa: pApishta: kathamahamithO dhu:khajaladhE:
apArAdhuththIrNas thava paricharEyam charaNayO: ||

Word by word meaning

amaryAdha: – one who crossed the boundaries of vEdham
kshudhra: – desirous of lowly matters
chala mathi; – having a wavering mind
asUyA prasava bhU: – the origin of jealousy (which sees the good qualities of others as faults)
kruthagna: – doing bad to even the one who does good to me [i.e., being ungrateful]
dhurmAnI – having pride/ego which must be given up
smara para vaSa: – addicted to lust
vanchanapara: – deceiving
nruSamsa: – engaged in cruel acts
pApishta: – engrossed in sins
aham – I
itha: – this
apArAth – endless
dhu:kha jaladhE: – ocean of sorrows
uththIrNa: – reaching the shore
thava charaNayO: – at your divine feet
katham paricharEyam – How am I going to serve?

Simple Translation

I am the one who crossed the boundaries of vEdham,  desirous of lowly matters, having a wavering mind, the origin of jealousy, doing bad to even the one who does good to me, having pride/ego which must be given up, addicted to lust, deceiving,  engaged in cruel acts and engrossed in sins. How am I going to reach the shore of this endless ocean of sorrows and serve at your divine feet?

vyAkyAnam (Commentary)

  • amaryAdha: – I am outside the regulations of vEdham.
  • kshudhra: – being greatly desirous of lowly matters; disregarding the regulations of vEdham and on top of that being greatly desirous of lowly matters which lead to destruction of oneself.
  • chala mathi: – I do not have a firm mind to listen and follow the instructions of a learned person, when he advises “engaging in lowly matters leads to destruction; that which is explained in vEdham should only be pursued”.
  • asUyA prasavabhU: – I am the originating abode for causing defects even in good qualities of others. Not only am I having faults, I can also cause faults even in good qualities of others.
  • kruthagna: – Causing difficulty to the one who helped. That is, engaging in activities which are forbidden in SAsthram which is 100 times more caring than one’s own mother and father as said in SrI rAmAyaNam kishkinthA kANdam 34.12 “gOghnE chaiva surApE cha chOrE bhagnavrathE thathA | nishkruthir vihithA sadhbhi: kruthagnE nAsthi nishkruthi: ||” (Elders have identified atonement for killing cow, consuming alcohol and breaking a vratham. But there is no atonement for being ungrateful).
  • dhurmAnI – Even though being lowly as explained here, considering oneself to be comparable to the most noble persons and treating oneself as said in SrI bhagavath gIthA 16.14 “ISvarO’ham”  (I am the lord).
  • smara para vaSa:ALavandhAr is saying – I have caused my own disaster by considering those who are attached to bhagavAn to be lowly, on top of considering myself to be greater than noble souls and being addicted to lust.
  • vanchana para: – Due to being addicted to lust, engaging in worldly pleasures and even in those situations stealing/cheating others. As said in thirumAlai 16sUdhanAyk kaLvanAgi” (saying that there is no ISwaran (emperumAn), dharmam (virtuous ways) and adharmam (evil ways) and claiming that AthmA (soul) is mine and not ISwaran’s), periya thirumozhi 1.6.3 “sUdhinaip perukkik kaLavinaith thuNindhu” (nurturing deception and boldly engaging in stealing).
  • nruSamsa: – Not only deceiving to steal the things of liking, but also being cruel towards those who trust him.
  • pApishta: – The cause for all of this is due to the taste in committing sins, and thus being fixed in such sinful activities. periya thirumozhi 1.9.9 “pAvamE seydhu pAvi AnEn” (became a sinner by committing sins only), thiruvAimozhi 7.9.4 “oppilAth thIvinaiyEn” (incomparable sinner), periya thirumozhi 1.9.2 “nAnE nAnAvidha naragam pugum pAvam seydhEn” (I myself have committed sins which will lead me to many different hellish regions), ahirbudhnya samhithA 37.30 and 37.31 “aham asmi aparAdhAnAm Alaya: …” (“I am the abode of all faults; I have no means [to protect myself]. I have no refuge other than you. Let you be my means” – the thought with this prayer is called SaraNAgathi. Let this be done towards bhagavAn), SrI rAmAyaNam yudhdha kANdam 17.12 “rAvaNO nAma dhurvruththa:” (Person named rAvaNa who has evil conduct), thiruvAimozhi 3.3.4nIsanEn niRai onRumilEn” (I am very lowly and have no good qualities) – I am engaged in such sinful conduct which is explained by greatly wise souls as mentioned here.
  • apArAth dhu:kha jaladhE katham uththIrNa: – Instead of considering it to be agony which started on a particular day, and for which an end to the agony cannot be found on a particular day, like visible poison, it is an ocean of sorrow which is fearful to be seen.
  • katham uththIrNa: – Is there anything like reaching the shore for me who is drowned in this ocean? As said in thiruchchandha viruththam 115 “muththanAr” (one who is devoid of any attachment in worldly matters), your highness who is devoid of any attachment in worldly matters, should only bring me to the shore.
  • thava charaNayO: katham paricharEyam – As I can’t even eliminate my sorrows, how can I render the service rendered by nithyasUris at the divine feet of your highness? Both removing of my sorrows and engaging me in service are your responsibilities.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 4.7.4 – kANa vandhu

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

Full series >> Fourth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram, AzhwAr says “I, who is very lowly, am calling out to see sarvESvara who is desired to be seen by brahmA et al and cannot be seen by even them; How shameless of me!”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “What is the use of me shamelessly calling out for emperumAn who cannot be seen by dhEvathAs such as brahmA et al, to appear in front of me with his attractive, beautiful form?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fourth pAsuram. AzhwAr calls out for emperumAn to be seen by him; he says – What is the use of desiring “I want to see the divine form which is enjoyed by nithyasUris (eternally free souls of paramapadham) who are never touched by samsAram, and which cannot be seen by brahmA, indhra et al”? The reason for this  [desire] is – my shamelessness and lack of knowledge.

pAsuram

kANa vandhu en kaN mugappE thAmaraik kaN piRazha
ANi sem pon mEni endhAy! ninRaruLAy enRenRu
nANam illAch chiRu thagaiyEn nAningalaRRuvadhen?
pENi vAnOr kANa mAttAp pIdudai appaniyE

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

vAnOr – dhEvas such as brahmA et al
pENi – with desire as per their knowledge and love
kANamAttA – not having the ability to see him
pIdu udai – having greatness
appanai – lord
ANi sem pon – attractive like pure, best gold [ANip pon means the best gold, which is used as benchmark to compare other gold and determine the other gold’s quality]
mEni – having form
endhAy – my father/lord!
thAmarai – like a lotus (which is infinitely enjoyable)
kaN – eye
piRazha – lighting up

(seeing me)
kANa – to be seen (by me, from the beginning)
vandhu – come
en kaN mugappE – in front of me
ninRaruLAy – kindly stand
enRu enRu – saying repeatedly
nANam illA – shamelessly
siRu thagaiyEn – having lowly nature
nAn – I
ingu – in this world which takes me away from bhagavath vishayam (bhagavAn related matters)
alaRRuvadhu – to lament
en – what is the use?

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

Oh my father/lord who is having such greatness that even dhEvas such as brahmA et al with desire as per their knowledge and love, are not having the ability to see him and having a form which is attractive like pure, best gold! What is the use of me who is having lowly nature, shamelessly saying “You kindly come and stand in front of me with your lotus like eyes lighting up, to be seen by me” repeatedly and lamenting in this world which takes me away from bhagavath vishayam?

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

  • kANa vandhu – Not merely experiencing your form in the mind, but you should appear physically to be seen by my eyes – says AzhwAr; another explanation – I should see and enjoy your arrival right from when your commence your journey towards me.  AzhwAr says “ANich chem pon mEni endhAy – en kaN mugappE – ninRaruLAy” (my lord who has pure, best gold like form, kindly stand in front of me). As said in thiruviruththam 85 “maRROppArai illA ANip ponnE” (the best gold like lord, who has no one comparable to him), even the best gold of this world which is said in thiruvAimozhi 3.1.2sutturaiththa nan pon un thirumEni oLi ovvAdhu”  (Even the shine of the best molten gold is not comparable to your divine form’s shine) appears without shine when compared to him. If the best gold is rubbed on the rubbing stone of the tongue (of AzhwAr) and placed in the wax of the heart (of AzhwAr), it will fail the test.
  • sem pon mEni endhAyemperumAn enslaved AzhwAr by showing his form which is said as in thirunedunthANdagam 10 “ponnAnAy” (You are gold). This is explaining the changes which happen in emperumAn’s form which remains EkarUpa (changeless), when he sees AzhwAr.
  • thAmaraik kaN piRazha – His divine eyes light up [with loving agitation] on seeing him, like an agitated ocean rising with topsy-turvy waves; another explanation – shining brightly. Oh emperumAn who made me exist exclusively for you by manifesting your divine form which resembles the best gold!
  • ninRu aruLAy – You have to stand in the vicinity of my eyes.
  • enRu enRu – When he arrives in front, those who are with ulterior motives as explained in “dhEhi mE dhadhami thE” (quid pro quo – you give me something and I will give you this) will say [whatever is to be said] once [But AzhwAr will keep praising emperumAn, since he is not seeking for any ulterior benefits].
  • nANam illA – Who is saying the words that are to be said by whom [AzhwAr is saying the words of nithyasUris here which he feels as inapt]? I who is not contemplating my own previous state and thus being shameless.
  • siRu thagaiyEn – Me who is very lowly. thagai – aLavu – knowledge/greatness. siRu thagai – means lack of knowledge/greatness.
  • nAn ingu alaRRuvadhen – What is the use of calling out to him from a place where he cannot place his divine feet? [Or, What is use of calling out to him from a place where he cannot be served properly?].
  • pENi … – Can he be seen by those (dhEvathAs) who do not place their feet on the earth? As said in uththara mImAmsA 1.3.25 “thadhuparyapibAdharAyaNassambhavAth“, even brahmA et al engage in upAsanam (worship) of lord. pENugai – desiring, which indicates upAsanam. There is greatness of not being seen by even those celestial beings who worship him; How can I, such shameless, ignorant person, lament to see him? AzhwAr considers himself very inferior that when compared to him even brahmA et al (dhEvathAs) appear to be like nithyasUris.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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Arththi prabandham – 50

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Introduction

People who were referred in the earlier pAsuram, were ready to take refuge under the lotus feet of SrI rAmAnuja. mAmunigaL gives them another piece of critical advice wondering why are they wasting their time doing insignificant, inconsequential and trivial things. He says that upon chanting the names of SrI rAmAnuja, they are destined to get the most coveted prize that anyone could ask for.

pAsuram 50

avaththE arumandha kAlaththaip pOkki aRivinmaiyAl
pavaththE uzhalginRa pAviyargAL palakAlam ninRu
thavaththE muyalbavar thangatkum eydhavoNNAdha
andhath thivaththE umai vaikkum sindhiyum nIr ethirAsarenRu

Word-by-Word Meanings:

pAviyargAL – Hey!!! sinners!
aRivinmayAl – Out of sheer ignorance
uzhalginRa – (you people are) dwelling
pavaththE – in this mundane world and
avaththE pOkki – wasting (just like that)
arumandha kAlaththai – the precious time when the names of SrI rAmAnuja could have been chanted and meditated easily
andhaththivaththE – paramapadham that is being described by the Sruthis as “parama vyOma:”
eydhavoNNAdha – is a place that cannot be achieved by even
muyalbhavar thangatkum – those who try their hands hard at it
thavaththE – by means of thapas (penance).
nIr – you people
palakAlam – at all times
ninRu – with undivided attention
ethirAsarenRu sindhiyum – think about him (SrI rAmAnuja or yathirAja) in your heart (the effort is super small yet the result is humongous).
umai – If you people (nithya samsAris) do it, then
vaikkum – it will keep you people one among the elite cream of nithyasUris.

Simple Translation

mAmunigaL talks to the worldly people, “There are many people who are striving to reach paramapadham out of their hardcore penance and steadfastness. They are unable to reach there. You people , on the contrary, have wasted all your time doing trivial, insignificant and unimportant things. Yet, there is an easy way out for you to reach paramapadham. Chant and meditate upon the names of SrI rAmAnuja. It will elevate you to paramapadham without fail.

Explanation

mAmunigaL calls out the people in this world , “hey sinners of this world! You have wasted all the golden time earlier in life where you could have chanted the glorious names of SrI rAmAnuja. Those times have gone and looking back at it, you can realize that they were wasted just like that. In spite of that, there is something so coveted and valuable waiting for you people with your smallest of your efforts. Allow me to explain. paramapadham is a place that is celebrated in the Sruthis as “thath aksharE paramavyOma:” In that place, nithyasUris reside. This place is the ultimate place as the name would suggest (paramapadham). There are many people who indulge themselves in steadfast penance striving to get to this place. Even to those people it is not something that they can get out of their volition or efforts. Yet, there is an absolute easy way to reach there. The way is nothing but chanting and meditating the glorious names of SrI rAmAnuja in your heart. This will automatically take you there. The effort is very trivial yet the result or prize for that is the ultimate that is nothing but paramapadham.

adiyEn santhAnam ramanuja dasan

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