Daily Archives: March 24, 2017

thiruvAimozhi – 4.7.10 – chakkaraththaNNalE

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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 tenth pAsuram, AzhwAr becomes distressed thinking “How is this internal vision occurring which affects my joy of being forgetful of him when he is not seen physically?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “When I desired to see emperumAn who is known from vEdham, with his divine hand and chakra, and did not get that physical vision, should he shine in my internal vision, making it impossible for me to forget him and sustain myself?”.

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

chakkaraththaNNalE enRu thAzhndhu kaNNIr thadhumba
pakkam nOkki ninRalandhEn pAviyEn kANginRilEn
mikka gyAna mUrththiyAya vEdha viLakkinai en
thakka gyAnak kaNgaLAlE kaNdu thazhuvuvanE

Listen

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

chakkaram – manifesting the beautiful combination of your divine hand and the chakra
aNNalE – Oh my lord who enslaved me!
enRu – saying this
thAzhndhu – falling down on the ground (due to not being able to enjoy him)
kaN nIr thadhumba – having overflowing tears
pakkam nOkki – looking around
ninRu – remained
alandhEn – anguished;
pAviyEn – I who am a sinner (sins, which stop me from seeing him)
kANginRilEn – unable to see him;

(but to not forget him, at this stage)
mikka gyAna mUrththiyAya – being natural embodiment of boundless knowledge
vEdham viLakkinai – one who is seen through the lamp of vEdham
en – for me (who desires to see him physically and anguishing due to that)
thakka – matching
gyAnam – gyAnam (wisdom)
kaNgaLAlE – eyes
kaNdu – see
thazhuvuvan – will embrace him.

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

Saying “Oh my lord who enslaved me by manifesting the beautiful combination of your divine hand and the chakra!”, falling down on the ground and having overflowing tears, I remained anguished; I who am a sinner, was unable to see him; with my matching gyAnam as the [internal] eyes, I will embrace emperumAn who is the natural embodiment of boundless knowledge and is seen through the lamp of vEdham. As the love became the cause for anguish due to not being able to see him, the internal shining wisdom also became the cause for anguish.

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

  • chakkaraththaNNalE enRu thAzhndhu – Falling on the ground saying “Oh lord who enslaved me showing your divine chakra!”.
  • kaN nIr thadhumba – To have overflowing tears in the eyes. The limit of AzhwAr’s sorrow is known from his tears.
  • pakkam nOkki ninRu alandhEn – Looked eagerly at the direction from where he is likely to come and became vexed [due to his not coming]. As described in vishNu dharmam 68 “paramApadhamApanna:” (fell in great danger).
  • pAviyEn kANginRilEn – Though in great danger [deserving to be helped by him], since I was a great sinner, I did not get to see him.

Though I am unable to see him, did I at least become saved by forgetting him due to his not shining in my heart?

  • mikka gyAna mUrththiyAya – one who is the embodiment of complete knowledge.
  • vEdha viLakkinai – One who is seen through the lamp of vEdham; also explained as – one who is revealed in vEdham.
  • en thakka … – Matching my nature, I will have an internal vision and through that I will see emperumAn and enjoy him. As the love became the cause for anguish due to not being able to see him, the internal shining wisdom in the heart also became the cause for anguish. The gyAnam (knowledge) and bhakthi (devotion) explained in thiruvAimozhi 1.1.1mayarvaRa madhi nalam aruLinan” (emperumAn blessed faultless gyAnam and bhakthi), became the hurdles themselves. AzhwAr says “Do I even need this knowledge which matches my stature, which stops me from forgetting him and sustaining myself?”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 89

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

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Introduction (given by maNavALa mAmunigaL)

As he wished to praise emperumAnAr, he prays to emperumAnAr about a fear he has got related to that praising.

Introduction (given by piLLailOkam jIyar)

In previous pAsuram – amudhanAr showed his faith as he wished to praise emperumAnAr as a lion who incarnated to destroy the tigers that accepted but mis-interpreters of vEdhas and made people be bewildered and destroyed their being.

In this pAsuram – thinking about his earlier ways, and looking at the divine face of emperumAnAr who is having quality of being available to everyone (amicable), he says – it may bring shame to you if I who is completely inferior, praise you, who is having greatest glory; it is better only if I don’t praise you. But if I don’t praise you then my mind would not rest. Given this, I am always staying with fear as to whether you think in your mind – ‘mUrkku pEsuginRAn ivan’ [periyAzhvAr thirumozhi – 5.1.1]’ (~He is talking foolish).

pORRarum seelaththu irAmAnusa nin pugazh therindhu
sARRuvanEl adhu thAzhvu adhu theeril un seer thanakkOr
ERRamenRE koNdirukkilum en manam Eththi anRi
ARRakillAdhu idhaRku en ninaivAy enRittu anjuvanE           –  89

Listen

pud-1emperumAnAr reforming piLLai uRangAvilli dhAsar and ponnAychchiyAr

Word by word meaning (given by maNavALa mAmunigaL)

pORRarum – Like saying ‘nALum en pugazh kOvuna seelam [thiruvAimozhi – 9.3.10]’ (even if I continue forever, how much of your qualities can I  praise about?), it is hard to finish praising (about emperumAnAr),
seelaththu irAmAnusa – Oh emperumAnAr having such quality of being available to everyone!
sARRuvanEl – Such that the whole world hears, if I talked (about you)
therindhu – by discerning
pugazh – the auspicious qualities
nin – of your highness,
like how if a lowly person praises the qualities of sage vaSishtar then that praise would bring shame to those qualities,
adhu – that  (my talking about you)
thAzhvu – would be lowly;
Or ERRam enRu koNdirukkilum – Even if I am in the state of thinking that it would be superior
un seer thanakku – for the qualities of your highness,
adhu theeril – if I do not praise you that way,
Eththi anRi – but other than by praising your qualities
en – my
manam – mind
ARRakillAdhu – cannot withstand;
My state is like said in ‘mUrkkup pEsuginRAn ivan enRu munivAyElum en nAvinukku ARREn [periyAzhvAr thirumozhi – 5.1.1]’ (~ I am not able to control my tongue (from praising you) even if you say ‘he is talking foolishly’ and get angry at me).
en ninaivAy ­– what your highness is considering in your divine mind
idhaRku – about this –
enRittu anjuvan – thinking so, I am fearful.

(sARRuvan – Praising such that it becomes known to everyone).  (SARRu like saying ‘paRAi sARRu’)

vyAkyAnam

pORRarum seelaththu irAmAnusA – Oh emperumAnAr! Having the quality of mingling with common people, how much ever high level one may be in, it would be hard for them to finish praising you;  emperumAnAr’s quality of mingling with lowly/common people (sauSeelyam) is seen in the cases of piLLai uRangAvilli dhAsar and the mute. Even if it is possible to completely talk about the quality of amicability of emperumAn which is said in ‘nALum en pugazh kOvuna seelamE [thiruvAimozhi – 9.3.10]’ (even if I continue forever, how much of your qualities can I  praise about), and ‘Seela Esha: [athimAnusha sthavam] (Oh what a conduct this is! (that He incarnated as human)),

it would be difficult to finish praising about emperumAnAr’s quality of amicability – is how amudhanAr’s mind is thinking, you see.

nin pugazh therindhu sARRuvanEl – like His divine feet as said in ‘thathvEna yasya mahimARNava SIkharANuSSakyOna mAthum api Sarva pithAmahAdhyai: [sthOthra rathnam 7] (which SrIman nArAyaNan’s auspicious qualities that is the ocean, whose single drop itself is not known by other demi-gods, I prostrate to such emperumAn), and,

yasyAsthE mahimAnamAthmAnaiva thvath vallabhObhi prabhu: – nAlammAthumiyath thayA’ (Even if this lord may be your husband, one cannot say up to the limit of his greatness) [chathu: SlOkI 2], since He is of unlimited incarnations like said in ‘SeshOva sainya nAthOvA SrI pathirvEththi sAthvikai: – vidharkyAya mahA prAgyai: [yathirAja mangaLam]’ (Is he Adhi SEshan? Is he sEnai mudhaliyAr? (Only) Sri:pathi (emperumAn) would know; others continue to wonder about that), and so is having great value,

and as said in ‘namathpraNama maNdanam nava kashAya kaNdAmbaram thrithaNda parimaNditham thrividha thathva nirvAhakam – dhayanchithadhrukanchalam dhaLitha vAdhi vAk vaibhavam SamAdhiguNa SAgaram SaraNamEmi rAmAnujam’ (~he is praised by everyone, wearing safron cloth, holding thrithaNdam (three sticks together), establishing the three thathvams (chith, achith, eeSvaran), beautiful eyes that show him as having identity as kindness, glory of speech that wins opponents, have controlled inner and outer senses, is ocean of qualities, we prostrate such emperumAnAr) , after I understand fully well about the qualities of amicability, kindness, etc., of your highness who lifts every one up from this world, and if I praise you for the world to know about those qualities;  therindhu – analyse/research; sARRu -­ making it known to everyone.

adhu thAzhvulike how if a lowly person praises the qualities of sage vaSishtar then that praise would bring shame to those qualities, my praising you so would bring shame to your highness. AzhvAr too divined so in prathama parvam (first stage – devotion towards emperumAn), “imaiyOr palarum munivarum punaindha kaNNineer sAntham pugaiyOdu Endhi vaNanginAl – un perumai mAsUNAdhO mAyOnE [thiruvAimozhi – 1.5.2]’;  jeeyar too in using opposite phrase divine similarly, as ‘hantha thavadhagra gamanasya yatheendhra nArha: [yathirAja vimSathi – 12] (~I am not eligible to come in front of you. Oh! what a state I am in!)

adhu theeril – If I avoided doing the praise which brings shame to you;  theer – avoiding.

un seer thanakku Or ERRam enRE koNdirukkilum – As said in ‘thruNeekrutha virinchAdhi nirankuSa vibhUthaya: | rAmAnuja padhAmbhOja samASrayaNasAlina:’  (~ for ones who have gotten to the divine feet of emperumAnAr,  even the sathyalOkam that is the abode of brahma is like a grass/straw (insignificant)).,

to the sentient who have surrendered to you, you who is said as ‘thathitharANi thruNAya mEnE’ (who thus considers everything else as a piece of grass (insignificant)), they would get the equivalence of your highness due to the very glorious auspicious qualities of yours;

even if I avoid praising you so that it would add to greatness of such auspicious qualities,

en manam Eththi anRi ARRakillAdhu – As said in ‘chanchalam hi mana:’ (nature of mind is to be restless), and, ‘ninRavA nillA nenju [periya thirumozhi – 1.1.4]’  (mind does not stay in one matter), my mind which is very unstable, and very wavering, and which cannot know about the greatness of yours as is, it does not realize that praising you is an insult in the form of good behavior, and it does not withstand itself without praising you.

idharku en ninaivAy enRittu – that is, I am thinking what may be in your mind about my adventurous act,

anjuvavnE – and am fearful by fully comparing the greatness of your highness and lowliness of me.  My state is like said in ‘mUrkkup pEsuginRAn ivan enRu munivAyElum en nAvinukku ARREn [periyAzhvAr thirumozhi – 5.1.1]’ (~ I am not able to control my tongue (from praising you) even if you say ‘he is talking foolishly’, and get angry at me).

So, he says – I am afraid about what may be the thinking of your highness about this.

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

nin pugazh therindhu sARRvanEl – AzhvAn in his athimAnusha sthavam, thinking about amicable character of emperumAn as he incarnated here for us to see, had praised – ‘Seela: ka Esha: [athimAnusha sthavam]’ (Oh what an amicable quality of character this is!); amudhanAr being his disciple, is saying it is hard to fully praise the amicable quality of emperumAnAr.

adhu theeril … koNdirukkilum – It is not going to add to his greatness if I praise about it; if I who am lowly, praised, then it would bring shame to those qualities; so I think I should keep quiet.

en manam … ARRakillAdhu – Even if I avoid praising, my mind would not rest without praising you. I am not able to control my mind which attempts to praise you as it has got involved in you.

– – – – –

Translation: raghurAm SrInivAsa dasan

archived in http://divyaprabandham.koyil.org

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आर्ति प्रबंधं – २२

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आर्ति प्रबंधं

<< पासुर २१

thirukkudanthai_aravamudhazhvar_divine_feet

उपक्षेप

पिछले पासुरम में मणवाळ मामुनि “एन्न भयं नमक्के”, कहते हैं , अर्थात उन्को अब कोई भय नहीं हैं। अब कहते हैं कि अपने आचार्य तिरुवाइमोळिप्पिळ्ळै के निर्हेतुक आशीर्वाद के कारण श्री रामानुज उन पर गर्व करेंगें। यह इस सँसार के सागर को पार कर श्रीमन नारायण के चरण कमलों तक अवश्य पहुँचायेगा।

पासुरम २२

तीदट्र ज्ञानम् तिरुवाइमोळिप्पिळ्ळै सीररुळै
येदत्तै माट्रूम एतिरासर तन अभिमानमेन्नुम
पोदत्तै एट्री पवमाम पुणरिदनै कडन्दु
कोदट्र माधवन  पादक्करैयै कुरुगुवने

शब्दार्थ

तीदट्र – दोष हीन
ज्ञान – जीवात्मा के स्वरूप की सम्पूर्ण ज्ञान
तिरुवाइमोळिप्पिळ्ळै – तिरुवाय्मोळि के संबंध से ये “तिरुवाइमोळिप्पिळ्ळै” जाने जाते हैं।  श्रीमन नारायण के कवि नम्माळ्वार के दिव्य रचना हैं
सीररुळै – वे मुझे (निर्हेतुक) कृपा से आशीर्वाद करते हैं
येदत्तै माट्रूम – जिस्से मोह तथा इच्छा जैसे दोष नष्ट हों
एतिरासर तम – उन्की  (तिरुवाइमोळिप्पिळ्ळै की )  आशीर्वाद, श्री रामानुज के कृपा पात्र बने रहने की सहाय करेगी
पोदत्तै येट्री – “विष्णु पोत” यानी विष्णु की जलयान के जैसे अटल जहाज़ (जलयान ) जो ही
पवमाम पुणरिदनै कडन्दु – सँसार के सागर को पार करने केलिए सहाय करता हैं
कुरुगुवने – निश्चित प्राप्त होता है
कोदट्र माधवन पादक्करयै – श्रिय:पति श्रीमन नारायण के चरण कमल। यह चरण कमल, “विण्णोर पिरानार मासिल मलरडिकीळ”, “तुयररु सुडरडि” चित्रित किया गया हैं , अर्थात “दोषों से विरुद्ध एवं सदा रोशणमय

सरल अनुवाद

इस पासुरम में मणवाळ मामुनि कहते हैं कि श्रीमन नारायण के चरण कमल प्राप्त होना निश्चित है क्योंकि “विष्णु पोत” की तरह एक जलयान की सहायता से वें साँसारिक बंधनों से विमुक्त होने वाले हैं। यह निश्चित हैं क्योंकि श्री रामानुज उस जहाज़ में चढ़ाएंगे। और श्री रामानुज के यह सहायता मणवाळ मामुनि के आचार्य निष्कलंक तिरुवाइमोळिप्पिळ्ळै के आशीर्वाद से ही साध्य है।

स्पष्टीकरण  

विवरणकार अब तिरुवाइमोळिप्पिळ्ळै के श्रेय प्रस्ताव करते हैं।  “तत ज्ञानं अज्ञानमतोन्यधुक्तम” और “विद्यान्यासिलपनैपुणम” वचनों के अनुसार , श्रीमन नारायण से असम्बंधित या विरुद्ध किसी प्रकार के कार्यो से आने वाली दोषों से विमुक्त हैं। “तामरैयाळ केळ्वनये नोक्कुम उणर्वु” (मुदल तिरुवन्दादि ६७ ) की तरह श्री महालक्ष्मि के पति श्रीमन नारायण के प्रति ही सदा उन्की ध्यान हैं, अन्य विषयों में किंचित भी नहीं। श्रीमन नारायण के प्रति उन्की भक्ति ऐसी हैं कि श्रीमन नारायण के भक्तों को अपने स्वामी समझते हैं।  श्रीमन नारायण से संबंधित ग्रंथों के अलावा अन्य विषयों पर वें ध्यान नहीं देते हैं। विशेष रूप में तिरुवाय्मोळि के गेहरी दिव्य अर्थों में मग्न होने के कारण “तिरुवाइमोळिप्पिळ्ळै” जाने जाते हैं।  तिरुवाय्मोळि के प्रति उन्के प्रेम के कारण, तिरुवाय्मोळि उन्की पहचान बन गयी।  ऐसे श्रेयसी आचार्य के शिष्य हैं श्री मणवाळ मामुनि। मणवाळ मामुनि कहते हैं कि , उन्के आचार्य के आशीर्वाद से श्री रामानुज के छाये में अवश्य आएँगे, जो प्रेम भाव प्रकट करेंगें। श्री रामानुज “कामादिदोषहरं” (यतिराज विम्शति १ ) विवरित किये जाते हैं।  “विष्णु पोतं” का अर्थ है , “इदंहि वैष्णवं पोतं सम्यकास्ते भवार्णवे” याने, “बिना कोई संकट ,श्रीमन नारायण के दिव्य चरण कमलों तक पहुँचाने वाला”. मणवाळ मामुनि कहते हैं कि श्री रामानुज के संबंध, सँसार के सागर (साँसारिक बंधन ) से विमुक्त करने वाला श्री वैष्णव जलयान हैं। (जितन्ते स्तोत्र ४ ) के “संसार सागरं घोरं अनंत क्लेस भाजनं”, वचनानुसार, यह सँसार सागर हमारे ग्रंथों में भयानक सागर के रूप में चित्रित किया गया है। मणवाळ मामुनि कहते हैं कि यह जलयान उन्को श्रीमन नारायण के चरण कमलों तक ले जाएगा।  भगवान के चरण कमलों के विषय में बताया गया है , “विण्णोर्पिरानार मलरडिकीळ (तिरुविरुत्तम ५४ ) याने नित्यसूरियों से पूजनीय और “तुयररु सुडरडि (तिरुवाय्मोळि १.१. १ ) याने अज्ञान और पीड़ा से निवारण करने वालें। “हेय प्रत्यनीकं”, के अनुसार वें संपूर्ण रूप से दोषों से विमुक्त हैं। ये दिव्य चरण कमल अत्यंत तेजस्वी हैं और भक्त की ,किसी के या किसी विषय के आवश्यकता के बिना रक्षण करतें हैं। श्रीमन नारायण के  ऐसे निष्कलंक चरण कमल ही मेरे लक्ष्य हैं।  वे कहते हैं लक्ष्य प्राप्ति निश्चित हैं।  “कोदट्र” का अर्थ है निष्कलंक और यह चरण कमलों केलिए सही है। पूर्ण वचन है “कोदट्र माधवन” अर्थात  “निष्कलंक या दोषहीन माधवन” . यहाँ उल्लेखित दोष, श्रीमन नारायण के “पिराट्टि”, श्री महालक्ष्मि के संग न होने पर।  इसी  विषय की तिरुवडि (हनुमान) प्रस्ताव करते हैं, “रामस्यलोकत्रय नायकस्य श्रीपादकूलं मनसाजकाम” में और नम्माळ्वार, बताते हैं , “माने नोक्कि मडवाळै मार्बिल कोणडाइ माधवा” जो “उन तेने मलरूम तिरुपादम विनयेन सेरमारु अरुळाइ (तिरुवाय्मोळि १.५.५ )” में पूर्ण होता है।  अतः, “तिरुविललाद कोदु अट्रवन” अर्थात पिराट्टि महालक्ष्मि के संग के बिना श्रीमन नारायण के दर्शन में ही यह उल्लेखित दोष आएगा।  अतः पिराट्टि के संग श्रीमन नारायण ही लक्ष्य हैं क्योंकि वे ही निष्कलंक हैं।

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2016/09/arththi-prabandham-22/

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