Daily Archives: March 18, 2017

ఆర్తి ప్రబంధం – 18

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ఆర్తి ప్రబంధం

<<ఆర్తి ప్రబంధం – 17

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ప్రస్తావన

శ్రీ రామానుజులు మణవాళమామునులకు పరమపదము చేరు వారి అభిలాషను పూర్తిచేసెదనని హామి ఇచ్చెను. కాని మణవాళమామునులు  “అవన్ అరుళ్ పెరుం అళవావినిల్లాదు (తిరువాయ్ మొళి 9.9.6)” అను ప్రబంధవాక్యములో చెప్పినట్లు, అనుగుణమైన సమయము కొఱకు వేచియుండుటకు ఇష్టపడలేదు. “ఊరెల్లాం తున్జి” (తిరువాయ్ మొళి (5.3)) లో నమ్మాళ్వార్లు పడిన వ్యధను మణవాళ మామునులు ఇప్పుడు అనుభవించుచుండెను. ఇంకను మణవాళ మామునులు ఈ సాంసారికలోకమున ఉండి అజ్ఞానము అను అగాధమైన అంధకారములో చిక్కుకొని శిక్షను అనుభవించుచుండెనని చెప్పెను. ఈ అంధకారమును పోగొట్టుటకు, మణవాళమామునులు శ్రీ రామానుజులు అను సూర్యుని తానున్న దిక్కున ఎప్పుడు ఉదయించెదరని ప్రార్ధించెను ?

పాశురం 18

ఎన్ఱు విడివదు ఎనక్కు ఎన్దాఇ ఎతిరాసా!
ఒన్ఱుమ్ అఱిగిన్ఱిలేన్ ఉరైయాయ్
కున్ఱామల్ ఇప్పడియే ఇన్ద ఉయిర్క్కు ఎన్ఱుమ్ ఇరులే విళైక్కుమ్
ఇప్పవమామ్ నీన్డ ఇరవు

ప్రతి పద్ధార్ధం

ఎన్దాఇ – ఓ! నా తండ్రి !!
ఎతిరాసా! – యతిరాజ
ఇన్ద ఉయిర్క్కు – ఈ జీవాత్మ ఇందున
ఇప్పవమామ్ – ఈ సాంసారిక ప్రపంచము
ఇరులే విళైక్కుమ్ – అజ్ఞానము అను అగాధమైన అంహకారమునకు కారణమగు
ఇప్పడియే – (ఈ జీవాత్మ) ఇటులనే
ఎన్ఱుమ్ – ఎల్లప్పుడు
కున్ఱామల్ – వెలుగు యొక్క ఏ విధమైన ఆనవాలు లేకుండ
నీన్డ ఇరవు – ఉదయము కొఱకు వేచియుండు సుదీర్ఘపు రేయి వలే
ఉరైయాఇ – ఓ!!! ఎమ్పెరుమానారే!!! దయ చేసి చెప్పుము
ఎన్ఱు – ఎప్పుడు
విడివదు ఎనక్కు – నా వంక ఉదయమగునా?
ఒన్ఱుమ్ అఱిగిన్ఱిలేన్ – ఇందు గూర్చి ఏమియూ నేను ఎరుగను

సామాన్య అర్ధం

ఈ పాశురమున మామునులు శ్రీ రామానుజులతో , ఈ అగాధ గుహ యొక్క మరో  చివరలోనైన వెలుగు కనిపించు సంకేతము తనకు ఏమాత్రము  కనిపించుట లేదని చెప్పెను. ఈ ఆత్మను ఎల్లప్పుడు చీకటి చుట్టుముట్టి ఉండెను. ఈ ఆత్మను చుట్టి ఉన్న  ఈ భౌతిక ప్రపంచము యొక్క అజ్ఞానమను చీకటిని తొలగించు తటస్థమైన ప్రకాశము లేదు. మణవాళ మామునులు తన తండ్రి అగు రామానుజులను తాను ఎప్పుడు ఈ అంధకారమునుండి ప్రకాశమును చూచెదనని నిరాశతో ప్రార్ధించెను.

వివరణ

మణవాళమామునులు ” ఓ యతిరాజా!! మా ప్రియమైన తండ్రి!!  ఈ జీవాత్మలో అభివృద్ధి చెందుట యొక్క ఆనవాలు కనబడుటలేదు. అది అంతులేని చీకటిలో చిక్కుకొని ఉన్నది. ఈ భౌతిక ప్రపంచ విషయములచే కలిగిన అఙ్ఞానము వలన కొద్ది పాటి ప్రకాశము కూడా లేకుండ ఈ చీకటి ఉండెను. ఈ అగాధమైన చీకటిలో ఉన్నందువలన ఈ జీవాత్మ అనాదికాలముగా ఆర్తిని అనుభవించుచున్నది. ఈ సంసారమను సుదీర్గ రాత్రి “అవివేఖ ఘనానన్త దిన్ముఖే (స్తోత్రరత్నం 49) అని వర్ణించబడియున్నది. ఈ సంసారమను అంతులేని అగాధ రేయిలో మేము దారితప్పిపోయెను మరియు ఇప్పట్లొ ఎక్కడా ప్రకాశము కనబడుటలేదు. సరియగు దారి తెలిసుకొనుటకు ఏ జాడలేనండున “పదస్స్ఖలితం (స్తోత్రరత్నం 49)” అను వాక్యమున చెప్పినట్లు  మేము అల్లాడుచుండెను. మీ కరుణాకటాక్షము పొందు అదృష్టము మాకు ఎప్పుడు కలుగును. అజ్ఞానముచే నిండియున్న మా మీద, ఎప్పుడు మరియు ఎలా అరుణోదయము కలుగును? ఓ రామానుజా! “నిఖిల కుమతి మాయా సర్వరీ బాలసూర్య~: (యతిరాజ సప్తతి 28)” అను పదవాక్యమున చెప్పినయట్లు మీరు అన్నియూ తెలిసినవారు. మీరే సూర్యుడగుటచే, “సుప్రభాతత్య రజనీ (శ్రీవిష్ణు పురాణమ్)” అను వాక్యములో వర్ణించియునట్లు మేము చిక్కియున్న ఈ చీకటినుండి మమ్ము రక్షించుము” అని ప్రార్ధించెను.

అడియేన్ వైష్ణవి రామానుజ దాసి

మూలము : http://divyaprabandham.koyil.org/index.php/2016/08/arththi-prabandham-18/

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thiruvAimozhi – 4.7.5 – appanE adalAzhiyAnE

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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 fifth pAsuram, AzhwAr says “As I cannot sustain myself after desiring to see your beauty that cannot be seen even by brahmA et al, I said ‘Come right now’ and will wait to see you when you arrive without missing that. How desirous am I!”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Though you are difficult to attain for dhEvas, for your devotees, you fulfilled their desires by engaging in great efforts – thinking about this, I eagerly desired to see you”.

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

appanE adal AzhiyAnE Azh kadalaik kadaindha
thuppanE un thOLgaL nAngum kaNdidak kUdungol enRu
eppozhudhum kaNNa nIr koNdu Avi thuvarndhu thuvarndhu
ippozhudhE vandhidAy enRu EzhaiyEn nOkkuvanE

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

appanE – Oh one who has the nature to bestow favours (to devotees starting with making them exist)!
adal AzhiyAnE – Oh one who is having the divine chakra which is of the nature of destroying their [devotees’] enemies!
Azh kadalai – deep ocean
kadaindha – churned and fulfilled their [devotees’ – here dhEvas’] desires
thuppanE – Oh very majestic lord!

(for those who were not present at that time, the enjoyable)
un thOLgaL nAngum – your four shoulders
kaNdidak kUdum kol – is it possible to see?
enRu – thinking in this manner
eppozhudhum – always
kaNNa nIr koNdu – with tearful eyes
Avi – prANa (life)
thuvarndhu thuvarndhu – drying up more and more
ippozhudhE – right now (before existence ceases)
vandhidAy – you should come
enRu – looking forward with great eagerness
EzhaiyEn – the desirous me
nOkkuvan – seeing (in the direction from where he may come seeing my current state of existence)

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

Oh one who has the nature to bestow favours! Oh one who is having the divine chakra which is of the nature of destroying their [devotees’] enemies! Oh very majestic lord who  churned the deep ocean and fulfilled their [devotees’ – here dhEvas’] desires! I am always thinking “Is it possible to see your four shoulders?”, with tearful eyes and my prANa drying up more and more; I, who is desirous, am looking forward with great eagerness, am seeing in the direction thinking “you should come right now”.

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

  • appanE – Oh lord who has done such great favour to me that I call out to you only even if you don’t turn towards me!
  • adal … – adal – midukku – majestic. Always being alert and ready to fight to destroy the enemies. Oh lord who carries the disc which can eliminate my hurdles!
  • Azh kadal … – Oh lord who has the ability to churn the great ocean which is described as in SrI rAmAyaNam yudhdha kANdam 14.31 “apramEyO mahOdhadhi” (immeasurably deep ocean) and helped even those who do not desire for you and just desire for other worldly aspects!
  • un … – AzhwAr is unlike those dhEvas who accept the salt water [amrutham – nectar]. Instead, he is desiring to see the shoulders which churned that ocean. emperumAn is explained in nAchchiyAr thirumozhi 9.1 as “madhurak kozhunjARu koNda sundharath thOLaniRE” (emperumAn with beautiful shoulders who accepted the divine nectar). AzhwAr is saying “Shall I see your four shoulders?”.
  • eppozhudhum – Like a low-level land which is ready to accept flowing waters always, AzhwAr‘s eyes are always with tears.
  • Avi – my prANa (life).
  • thuvarndhu thuvarndhu – drying up totally; neither dying after drying up nor living due to having faith that our desire to see emperumAn with great qualities will be fulfilled; some times AzhwAr sustains and other times he becomes totally agonised – this keeps repeating.
  • ippozhudhE thandhidAy enRu – emperumAn should only consider AzhwAr‘s agony as the proof and should arrive without even wasting a fraction of a moment.
  • nOkkuvanE – I will be looking at the direction from where you can arrive.

Is he doing like this since emperumAn is having some intention to arrive?

  • EzhaiyEn – No. I am only having the desire. [emperumAnAr orders kUraththAzhwAn to compile varadharAja sthavam in praise of dhEVap perumAL and pray for regaining his eyesight. AzhwAn compiles the prabandham too] When emperumAnAr listens to one of the SlOkams, he tells AzhwAn “emperumAn will surely bestow his mercy on hearing this SlOkam; you just show your face [eyes] to him [and get it cured]” [AzhwAn eventually prays to emperumAn to have the vision to see perumAL and emperumAnAr only].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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Arththi prabandham – 51

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Introduction

As emperumAnAr ponders “Why should you speak about other mundane persons? What was your state previously?”, mAmunigaL says “I too was like them, wasting my time since time immemorial, and was not feeling sorry for what I was missing. For such me, by the grace of your highness, I have now realized the sorrow of what I was missing for so long” and speaks about his own benefit.

pAsuram 51

enRuLan Isan uyirum anRE uNdu ikkAlam ellAm
i
nRaLavAgap pazhudhE kazhindha iruvinaiyAl
enRu izhavinRi irukkum ennenjam iravu pagal
ninRu thavikkum ethirAsA nI aruL seydha pinnE!!!

Word-by-Word Meanings:

enRuLan Isan – As per the phrase, “nAn unnai anRi ilEn kaNdAy nAraNanE ni ennai anRi ilai” (nAnmugan thiruvandhAdhi 7), the relationship between the paramathmA SrIman nArAyaNan and the souls (jIvAthmA) is eternal and cannot be broken by anyone at any point of time. This would mean that the supreme controller ISwaran SrIman nArAyaNan is there forever. On the same token,
uyirum – the soul that is being controlled by the controller SrIman nArAyaNan
anRE uNdu – also is forever.
ikkAlam ellAm – For all these time,
inRaLavAga – till now,
iruvinaiyAl – because of my powerful karma (that includes both good and bad)
pazhudhE kazhindha enRu – I had spent these times as “utterly wasted”.
izhavinRi irukkum – Even worse, I have not even repented for this loss of mine.
ethirAsA – (However) emperumAnArE!!!
nI aruL seydha pinnE – After you showerd your choicest blessings on me!!!
ennenjam – my heart
ninRu – steadfastedly
thavikkum – started to repent for it
iravu pagal – day and night.

Simple Translation

In this pAsuram, mAmunigaL celebrates the blessings of emperumAnAr on him that made him to repent for the wasted time till now. Before emperumAnAr blessed mAmunigaL, the latter did not even repent for the time he lost that includes time from immemorial till now. But all that changed as emperumAnAr blessed mAmunigaL and the latter is thinking day and night only about it.

Explanation

mAmunigaL says “As per the words of thirumazhisai AzhvAr, “nAn unnai anRi ilEn kaNdAy nAraNanE ni ennai anRi ilai” (nAnmugan thiruvandhAdhi 7), the relationship between the paramathmA SrIman nArAyaNan and the souls (jIvAthmA) is eternal and cannot be broken by anyone at any point of time. This would mean that the supreme controller ISwaran SrIman nArAyaNan is there forever. On the same token, the one who is being controlled, that are known as “soul” or “jIvAthmA” is also forever. These mean that there was not a point in time when they were created. The supreme lord SrIman nArAyaNan and all the souls were there forever. However, till this point now when you (emperumAnAr) showered  your choicest blessings on me due to your infinite compassion, I have spent all the time by reaping the effects of my powerful karma (both good and bad). Even worse than that is, I have never repented for the time that was utterly wasted. But after your blessings fell on me, I have been only thinking about my loss and repenting day and night about it. What infinite mercy and what compassion towards me!!!

adiyEn santhAnam ramanuja dasan

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rAmAnusa nURRanthAdhi – 86

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Introduction (given by maNavALa mAmunigaL)

After saying (in previous pAsuram) ‘irAmAnusanaith thozhum periyOr pAdham allAl endhan Ar uyirkkiyAdhonRum paRRillai’, thinking about the ways in which earlier he had considered as his relatives those who were attached to lowly things, and how he was having affection towards them, amudhanAr says that he would not do that hereafter, and it is those who have the mind of thinking about emperumAnAr, would have the rights to rule him.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – ‘irAmAnusanaith thozhum periyOr pAdham allAl endhan Ar uyirkkiyAdhonRum paRRillai’, and so amudhanAr talked about his state. In this pAsuram – earlier I had considered as my relatives those who were attached to lowly matters, and was very much affectionate to them like ‘thAyE thanthai enRum thAramE kiLai maKKaL enRum [periya thirumozhi – 1.9.1]’ (~considering them as all my relatives) – I am filled with fear about that, I shall not do that (from now onwards), it is those whoever may be there that are eligible to rule me if they got the minds like getting treasure, that thinks about emperumAnAr who is worshiped by the noble ones who understand as is about thathva hitha purushArtham (truth, means, and destiny), says amudhanAr.

paRRA manisaraip paRRi ap paRRu vidAthavarE
uRRAr ena uzhanRu Odi naiyEn ini oLLiya nUl
kaRRAr paravum irAmAnusanaik karudhum uLLam
peRRAr yavar avar emmai ninRALum periyavarE             –   86

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Word by word meaning (given by maNavALa mAmunigaL)

paRRi – Those who are surrendered to
ap paRRu vidAdhavarE – and are continuing without leaving that refuge
manisarai – lowly people
paRRA – who are not attached to anything (good) / who do not have any ability,
uRRAr ena – thinking that such people are my relatives,
uzhanRu – and going behind them and involved in that,
and due to love towards their matter,
Odi – anxious to see when they would see me,
and due to joy and sorrow of being with them and separated from them respectively,
ini naiyEn – I suffered; Hereafter I won’t be so;
kaRRAr – Those who have learned well
nUl – the SAsthrams
oLLiya – which shows clearly by itself,
thinking that the use of that education is to –
paravum – praise to their heart’s content, due to love towards him –
irAmAnusanai – such emperumAnAr;
karudhum – their living is thinking about him only
uLLam – they having such mind
peRRAr – and having that like having gotten wealth,
yavar – the few who are in that state,
whatever be their clan, charaNa, gOthram, etc.,
avar – they
periyavar – are the noble ones
emmai  ninRu ALum – who till the time this AthmA of mine is present, would fully get that AthmA to be subservient to them.

OR, For ‘paRRa manisar’ etc. – I would not – surrender to lowly people, and without leaving them thinking that they are the ones who would lift me up from this material world, and so run around thinking of them.

vyAkyAnam

paRRA manisaraip paRRi – As said in ‘periyEn Ayina pin piRarkkE uzhaiththu Ezhai AnEn [periya thirumozhi – 1.9.7]’ (~ become poor (in knowledge/acts/nature) working for/to satisfy other lowly people), and, ‘bAndhavAbhAsalOla:’(living for the welness of relatives only), they being of nature of stealing everything when you have good wealth, and are not protectors when you are having a danger, they do not have any ability for anything, but  surrender to such lowly ones thinking that they would serve that it would destroy the true nature of their AthmA,

ap paRRu vidAdhavarE – those who do not leave that surrendering.

uRRAr ena uzhanRu Odi – misunderstanding that they are real relatives, and as all kind of relationships like mother, father, and others, and as lords, and as protectors, and so went behind them everywhere, not able to stay put in a place till seeing them, and out of such deep love, run around to find them, and not understanding that they are lowly than us, and so thinking that there is some destiny to be reached with their help and so running to their houses many times  and in many ways.  Odi -> rush to them.

naiyEn ini – After getting acceptance of emperumAnAr, I would not do as aforementioned and get damaged.  Hereafter I would not become damaged due to happiness and sadness of being with them or separated from them respectively.

OR,

For paRRA manisar etc.  – Surrendering to lowly people, and without leaving that, thinking of them only as relationships, be immersed in that, and become destroyed; I would not do that from now. Like saying ‘dhureeSvarathvAra bahir vidharthikA dhurASikAyai rachithOyam anjali: (a good-bye salute to you)’, salute and farewell to them, says amudhanAr.

oLLiya nUl kaRRAr paravum – As said in ‘rija: yajU(g)mshi sAmAni thathaiva atharvaNAnicha – sarvam ashtAkSharAnthastham yaSchAnyadhapi vAngmayam’ (all the four vEdhas are present within the eight word manthram),  ‘svagyAnam prApaka gyAnam prApya gyAnam mumukShubhi: – gyAna thryam upAdhEyam Ethadhanyam nakinchana’ (there is no other knowledge than the knowledge about AthmA, knowledge about the means, knowledge about destiny),  getting from the grace of their AchAryan emperumAnAr the meanings of rahasya thrayam which highlights the truth, means, and destiny as is, which is the essence of vEdhas that are said as ‘sudar migu suruthi [thiruvAimozhi – 1.1.7]’, and that the inner most meaning that is shown by that knowledge is only emperumAnAr, as said in ‘AchArya dhEvO bhava’ (AchAryan is the god), ‘dhEvamiva AchAryamupASeetha’ (think of AchAryan himself as god), ‘yasya dhEvE parabhakthir yathAdhEvE thathAgurau’ (be devoted to AchAryan like how you would be devoted to emperumAn), ‘dhEvavathsyAth upAsya:’ (like how you worship emperumAn, worship AchAryan in that way as well), and, ‘thasmin rAmAnujAryE gururithi cha padham bhAthi nAnyathra’ (only in rAmAnujan the word guru is well meant);  – those who have got this clarity decide that the use of such education is to praise such emperumAnAr to their satisfaction due to their love ;

irAmAnusanai – such emperumAnAr

karudhum uLLam peRRAr evar – As said in ‘rAmAnujasya charaNau SaraNAm prapadhyE’, and ‘SaraNamEmi rAmAnujam’, and, ‘rAmAnuja muni than vAyndha malarp pAdham vaNanuginREn [thiruvAimozhi thaniyan]’, and ‘idhath thAy irAmAnusan [thiruvAimozhi thaniyan]’, thinking of emperumAnAr in these ways itself is their life journey – such people, as said in ‘ek kuRRavALar edhu piRappu Edhu iyalvAga ninROr’, even if they are having formless knowledge (lowly), lowly birth, and activities which are to be discarded,

avar emmai ninRALum periyavarE – they with such blemishes, birth, and activities, only are our lords, for time till the AthmA exists (eternal), the noble souls who have stayed firm and rule us as per their wish; nammAzhvAr too divined ‘yavarElum avar kaNdeer … [thiruvAimozhi – 3.7.1]’ (~if there are those who are devotees of emperumAn … they are my lords).

It is said too, ‘SvapachOpi maheepAla vishNu bhakthO dhvijAdhika:’ (Even if he eats the meat of dog, if he is a devotee of vishNu, then he is more noble than a brahmin),

‘na SudhrA: bhagavath bhakthA: viprA: bhAgavathAs smruthA:’ (Don’t refer to them as Sudhra (sad person), if he is having devotion towards emperumAn; such a devotee is a brAhmaNan)

‘bhakthi: ashtavidhAhyEshA yasmin mlEchchEbhi varthathE, saviprEndhra: muni: SrImAn sayathi: sacha paNditha:- thasmai dhEyam thadhOgrAhyam sacha pUjya: yathAhyaham [garuda purANam] (whoever is having these eight types of devotion, even if he is of lowly birth he is the head of brahmins, he is the sage, he is of correct wealth, he is the yathi, he is the learned; one can learn from him and give knowledge to him),

‘SvapachOpi harE: nAma yasya vAchi’ (even if he eats meat of dog, if his mouth utters once the name of Hari),‘sakruthabyavachAth vinikkathaSchEth’ (without even realizing) ‘kulathaivatham mama thasya pAdha dhULi: (he is the head of our clan, and we will place the dust of his feet in our head)’, ‘anuvrajAm yaham nithyam bhUyayEthyangri rENubhi: – thAssarvA: SirasA dhEva: prathigruhNAthi vaisvayam’ (how much ever low birth he may be from, we shall follow him; place the dust of his feet in our head, they all are noble ones whose divine feet we shall keep in our head).

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

paRRA manisarai … Odi naiyEn ini – Since those lowly ones whom I surrendered to are themselves immersed in worldly problems, how would they be able to solve my problem?

ninRu ALum – While emperumAn ruling us would put us through total annihilation, or give delayed acceptance into paramapadham, etc., these noble ones who always think about emperumAnAr would lord us and give only that sweetness of service, very steadily.

The noble ones took me up by themselves saying ‘nam paiyal [thirumAlai – 37]’ (~he is our man / he is ours), and rule me, disallowing me to go in those old ways.

My going after lowly people is the trouble I got myself into; the noble ones got me [out of those troubles] in spite of the absence of any effort from my side.

– – – – –

Translation: raghurAm SrInivAsa dasan

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