Daily Archives: March 22, 2017

sthOthra rathnam – 65

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Introduction

ALavandhAr says “Even if you give up on your vow which is highlighted in SrI rAmAyaNam ayOdhyA kANdam 18.30 ‘rAmO dhvir nAbhibhAshathE‘ (SrI rAma will not speak in two different ways), mercifully seeing my relationship with periya mudhaliyAr (SrIman nAthamunigaL) in context with acquiring knowledge and birth [being born as his grandson], and disregarding my own virtues and vices, you should accept me” and ISvara replies “Since there is no shortcoming in that approach, I oblige to do that” and bestows that boon to ALavandhAr. Being satisfied, ALavandhAr concludes the sthOthram [prabandham].

akruthrima thvachcharaNAravindha
prEma prakarshAvadhim Athmavantham |
pithAmaham nAthamunim vilOkya
prasIdha mathvruththam achinthayithvA ||

Word by word meaning

math vruththam – my conduct
achinthayithvA – without considering
akruthrima thvath charaNa aravindha prEma prakasha avadhim – one who is the epitome of natural love towards your divine lotus feet
Athmavantham – one who is self realised
pithAmaham – one who is my grand father
nAthamunim – nAthamunigaL
vilOkya – seeing him
prasIdha – mercifully pardon (me)

Simple Translation

[Oh emperumAn!] Without considering my conduct, you should mercifully pardon me seeing nAthamunigaL who is the epitome of natural love towards your divine lotus feet, who is self realised and who is my grand father.

vyAkyAnam (Commentary)

  • akruthrima – “kriyayA nirvruththa: kruthrima:, thadhrahitha: akruthrima:, svAbhAvika ithyartha:” (kruthrima (artificial) means something which occurred due to another action; akruthrima means the opposite; that is, something which is natural [not an effect of another action]”. Since ALavandhAr belongs to yOgikulam (clan of those who are experts in yOga), this [love towards emperumAn’s divine feet] is in-born for him. Also explained as “true love towards emperumAn”.
  • thvath – You who are the apt lord; your.
  • charaNa aravindha – the enjoyable divine feet which are naturally approachable by devotees.
  • prEma prakarsha avadhim – Ultimate state of great love for bhagavAn. Whatever attachment we have in worldly matters, he has that in bhagavAn, who is the natural/apt recipient [of our love].
  • Athmavantham – As bhagavath SEshathvam (being a servitor of bhagavAn) is the svarUpam, nAthamunigaL is the one who has the knowledge about the ultimate nature of the self [which is being a servitor of bhagavAn’s devotees]. As said in “dhanavantham” (wealthy) [nAthamunigaL is very knowledgeable about the self].
  • pithAmaham nAthamunim – Having the physical relationship [as my grandfather], one who is the wealth of bhagavath gyAnam (knowledge about bhagavAn).
  • vilOkya – mercifully seeing (glancing) him.
  • prasIdha – Pardon my aparAdhams (faults/mistakes).
  • math vruththam achinthayithvAALavandhAr saying “Please disregard my vices” [this is general explanation]. [specific explanation now] “math vruththam” (my conduct) indicates virtuous activities. When we say some one as vruththAvAn, that means we only talk about his good activities. ALavandhAr requests emperumAn to disregard his own good qualities, and requests him to consider his relationship with periya mudhaliyAr (nAthamunigaL) as the refuge and concludes the sthOthram.

yath padhAmbhOruhadhyAna vidhvasthAsEsha kalmasha:
vasthuthAmupayAthOham yAmunEyam namAmitham

I worship yAmunAchAryar by whose mercy my defects have been removed and I have become an identifiable object, i.e., previously I was like asath (matter) and now I have realized that I am sath (soul) after meditating upon the lotus feet of yAmunAcharya.

—- by SrI rAmAnuja in glorification of yAmunAchArya

Thus ends the English translation for periyavAchchAn piLLai’s divine commentary for sthOthra rathnam.

AzhwAr thiruvadigaLE SaraNam
ALavandhAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 88

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majestic kaliyan (thirumangai AzhvAr)

Introduction (given by maNavALa mAmunigaL)

In previous pAsuram amudhanAr said – kali would affect those who do not have involvement in the advises of emperumAnAr. (In this pAsuram) amudhanAr say – I shall praise him thinking about his descending here and incarnating for helping us with that knowledge, and about the way the lion that is emperumAnAr came to this world to win the tigers that are the philosophers that misinterpreted vEdhas.

Introduction (given by piLLailOkam jIyar)

In previous pAsuram – talked that kali would invade and cause destruction to those who do not have involvement in the knowledge that emperumAnAr advised;

In this pAsuram – amudhanAr says – as I think about emperumAnAr’s descending from the divine abode of SrIvaikuNtam to this earth to advise that knowledge to all in the world, and about how emperumAnAr becomes joyful as he enjoys the dhivya prabandham periya thirumozhi of thirumangai AzhvAr who is the lord of thirukkuRaiyalUr which is having paddies with beautifully growing grains, (and due to that) emperumAnAr not tolerating even a trace of opposing philosophers and so is like a powerful lion, and wins the tigers who accepted vEdhas as authoritative reference but were misinterpreting them and were destroying the people of the world and were ruling the world without any hindrance – and about how emperumAnAr came and incarnated in this world to win them, I shall praise such ways of emperumAnAr.

kali mikka sennel kazhanik kuRaiyal kalaip perumAn
oli mikka pAdalai uNdu than uLLAm thadiththu adhanAl
vali mikka seeyam irAmAnusan maRai vAdhiyarAm
puli mikkadhenRu ippuvanaththil vandhamai pORRuvanE  –  88

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Word by word meaning (given by maNavALa mAmunigaL)

kazhani – having fields
kali mikka –
bustling with ploughs, planting, reaping, etc.,
sen nel – and thus growing beautiful grains,
kuRaiyal – being the lord of such place thirukkuRaiyalUr,
and since he is the thamizh poet of periya thirumozhi, etc., (irunthamizh nUl pulavar),
kalai – divined prabandhams that are in the form of SAsthram,
perumAn – having such glory that is thirumangai AzhvAr, his –
mikka oli pAdalai – periya thirumozhi, which can be said as ‘oli kezhu pAdal [periya thirumozhi – 11.4.10]’, having beautiful sounds;
than – he (emperumAnAr)
uNdu – enjoyed (periya thirumozhi) as life saving, nourishing, and enjoying,
uLLam thadiththu – (and his) divine mind became exhilarated
adhanAl – and due to that,
he who does not tolerate seeing the opposing philosophers
vali mikka – got great strength/force,
seeyam – like a lion,
irAmAnusan – such emperumAnAr,
unlike bAhyar who do not accept vEdhas as authoritative,
maRai – (they who) while accepting vEdhas,
vAdhiyarAm – would do debates and destroy the world
puli mikkadhu enRu – there were too many such tigers that are mis-interpreters of vEdhas,
like how in the place where there are many rogue animals like tiger that hunt meek animals, a lion that would destroy such tigers would come in,
ip puvanaththil – in this world where many other philosophies who wrong the true path of vEdhas, lived;
vandhamai – in the way he incarnated to wrong those other philosophies,
pORRuvan – I shall praise (such ways of emperumAnAr).

kali -> bustling; or, strength – then it talks about the richness of earth;

vyAkyAnam

kali mikka sen nel kazhani –  Having paddy fields that are bustling with ploughs, planting, reaping, etc., and thus growing beautiful grains;  here, kali -> bustling.

Or, ‘kali’ -> beautiful grains grown with strength and sumptuousness of earth;  since they were planted at each appropriate time, they have grown with sumptuousness – such grains;

kazhani – paddy field;

kuraiyal kalaip perumAn – Since it is having such paddy fields with beautiful grains, as said in ‘manniya (n)seer thEngum kuRaiyalUr [upadhEsa raththina mAlai – 30]’, – being the lord of thirukkuRaiyalUr having all types of wealth, he who is as said in ‘irunthamizh nUl pulavan [periya thirumozhi – 1.7.10]’, helped by divining dhivya prabandhams which are a form of SAsthram – such extremely helpful thirumangai AzhvAr’s.  amudhanAr divined in this prabandham also about this great help as ‘kuRaiyal pirAn adik keezh’.  It is amudhanAr and emperumAnAr who are thankful for the help of emperumAnAr and thirumangai AzhvAr respectively; (or thirumangai AzhvAr thankful for the help of nammAzhvAr who made him the poet by giving thiruvAimozhi etc.) (or, nammAzhvAr thankful for the help of Sriya:pathi by giving non-blemished knowledge). vamsam -> help.

oli mikka pAdalai – For those who get into enjoying the dhivya prabandhams authored by this great benefactor, that are said as ‘inbap pAdal [periya thirumozhi – 2.5.10]’ (sweet music/song/pAsuram), viz. thirumozhi, thirukkuRunthANdakam, thirunedunthANdakam, etc., would be overflowed with joy due to its richness of meanings, and its joy, and they would grow strong, and as said by ‘kaliyanadhu oli mAlai [periya thirumozhi – 1.2.10]’ (kaliyan‘s garland of pAsurams of divine sound), since it has to be recited with big voice, those prabandhams having strong sound;

For the thamizh vEdhams of nammAzhvAr, thirumangai AzhvAr incarnated to author its six parts (ARu angam kUra avadhariththa [upadhEsa raththina mAlai – 9]’);

emperumAnAr fully immersed in those prabandhams, considering them as life saving, nourishing, and enjoyment;

than uLLam thadiththu – due to the love out of such experience, his heart becomes exhilarated; due to that experience, he gets the strength to win the philosophers of opposing views; thadiththu – exhilaration.

adhanAl vali mikka seeyam – like a lion having the strength that is such complete knowledge;

irAmAnusan – such emperumAnAr;

Since he does not tolerate to see the opposing philosophers and makes them lose, amudhanAr is saying he is ‘vali mikka seeyam’vali – strength; seeyam – singam – lion.

maRai vAdhiyarAm – Unlike those like baudhdhas who reject vEdhas as authoritative, the other groups while accepting vEdhas as authoritative, give wrong meanings to it, and engage in bad debates using those meanings, making the people of the world overwhelmed, and destroy their minds – such mis-interpreters of vEdhas;

puli mikkadhu enRu – that the tigers (those of other such philosophies) have grown in number; since there was no one to rule them, they were ruling the world themselves;

ip puvanaththil vandhamai – like how in the place where there are many rogue animals like tiger that hunt meek animals, a lion that would destroy such tigers would come in,  in this world where many of other philosophies who wrong the true path of vEdhas lived, in the way he incarnated to wrong those other philosophies,

pORRuvanE – I shall praise (such ways).  As said in ‘gurum prakASayEth dheemAn’ (shall bring to light the glories of guru/AchAryan), I shall praise the qualities and acts of emperumAnAr – thus spake amudhanAr.

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

kalaip perumAn – Having the glory of giving the SAsthrams (kalai – SAsthram (thamizh)). He is ‘irunthamizh nUl pulavan [periya thirumozhi – 1.7.10]’, that is, thirumangai AzhvAr is an expert in the beautiful thamizh prabandhams of thiruvAimozhi and other prabandha SAsthrams; so he is having the glory of writing the prabandhams which came to explain those other prabandhams. What is referred to as ‘irunthamizh nUl’, are the prabandhams of nammAzhvAr. This is seen by the divine words of nammAzhvAr itself, in ‘en nenjaththuL irundhu ingu irunthamizh nUl ivai mozhindhu [thiruvAimozhi – 10.6.4]’.

The word ‘kalai’ is used in other prabandhams to refer to the prabandhams that are equivalent to parts (angam) that came to explain vEdhas; amudhanAr too uses the same word here to refer to thirumangai AzhvAr’s six prabandhams that are equivalent to the six parts which explain vEdhas.

oli mikka pAdal – thirumangai AzhvAr’s prabandhams contain a lot of rhythmic sounds; oli -> sound / bouncy phrases; AzhvAr himself has said this as ‘oli kezhu pAdal [periya thirumozhi – 11.4.10], in the last pAsuram of the padhikam of – ‘nilai idam engum inRi [periya thirumozhi – 11.4]’.

uNdu than uLLam thadiththu – as he said uNdu (ate), those prabandhams are life saving for emperumAnAr. maNavALa mAmunigaL said, ‘mARan kalai uNavAgap peRROm [Arththi prabandham – 55]’ (we have got nammAzhvAr‘s prabandhams for/as our food) , and so they are also enjoyable due to their sweetness.

adhanAl vali mikka seeyam irAmAnusan – When bheemasEnan was thrown in to the Ganges by dhuryOdhanan, he went to pAthALa lOkam, and drank pots and pots of nectar and got the strength of twelve thousand elephants; so does emperumAnAr become a strong lion by drinking thousands of pAsurams that are like nectar;

maRai vAdhiyarAm puli … pORRuvan – those who wish to follow vEdhas can escape from those who reject vEdhas as authoritative reference; but those philosophers who misinterpret vEdhas are like tiger in sheep’s cloth and their changes are regrettable, and it is hard to escape from them and it creates severe damage. In this way since they indirectly jump on our ways and destroy us they are compared to tigers.

This matches with what is said in Sankalpa sUryOdhayam – ‘anyairAmnAya charchA kavachadhruthi kanathgOmukhair dhveepibhiScha’ (due to wearing the armor that is research of vEdhas, they are tigers wearing the face of a cow..);

Even if there are tigers many in number, one lion would finish them off; in the same way even though there were many of those other philosophies, one emperumAnAr could win them such that they do not rear their head ever again. He incarnated in this world in this way, is in the thoughts of amudhanAr.

The pAsuram ‘adaiyAr seeyam [periya thirumozhi – 3.4.10]’, made emperumAnArvali mikka seeyam’.

By these pAsurams, emperumAnAr came to definite conclusion as to the meanings of vEdhas, and made other philosophers also to come to that conclusion by debate and won them over – is the thought here.

Earlier, amudhanAr said that mARan’s (nammAzhvAr’s) thamizh vEdham made emperumAnAr a majestic elephant; here he says that  kaliyan’s (thirumangai AzhvAr’s) sub-parts of that vEdham in thamizh made emperumAnAr like a lion; these prabandhams make It possible to understand the true meanings of samskrutha vEdhas.

I shall praise how emperumAnAr established the true meanings of vEdhams in this way – concludes amudhanAr in this pAsuram.

– – – – –

Translation: raghurAm SrInivAsa dasan

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