Daily Archives: March 26, 2017

thiruvAimozhi – 4.8 – ERALum

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Previous Decad


Highlights from thirukkurukaippirAn piLLAn‘s introduction

AzhwAr, even after being greatly anguished due to separation from emperumAn and calling out to him, he did not arrive; AzhwAr then decides himself that emperumAn does not like him and mercifully explains through the words of another person [as a nAyaki, consort, of emperumAn] “there is no benefit of my AthmA and its belongings which are disregarded by him; let these be destroyed”.

Highlights from nanjIyar‘s introduction

See piLLAn‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In eighth decad – Since emperumAn did not turn towards AzhwAr, when AzhwAr called out for emperumAn, AzhwAr thinks emperumAn is not interested in him, highlights the following aspects:

  1. His being the upAyam (means) due to his being attainable for devotees and unreachable for others.
  2. His completeness in being the upEyam (goal) due to being the recipient of [our] kainkaryam (service).
  3. His destruction of enemies in disguise, which is an effect of his being the means.
  4. His destroying the hurdles for the desirable aspects.
  5. His destroying the incidental hurdles.
  6. His intellect which enslaves others with his instructions.
  7. His crushing the great enemies.
  8. His destroying the 100 enemies.
  9. His destroying the limbs of the body of his enemy.
  10. His destroying all enemies without leaving a trace of them.

Meditating upon these aspects, AzhwAr says “I have no need for this AthmA and its belongings which were disregarded by emperumAn who favours his devotees” and mercifully speaks about her special detachment, through the words of a consort [of  lord] who disregards her own self and belongings which were disregarded by ISvara.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, AzhwAr called out to emperumAn, which made everyone melt; deciding that “even after calling out like this, sarvESvara did not turn towards me due to having disregard for me”, he decides to give up [his own self and belongings] thinking “if the lord who is naturally apt for me, is with good qualities and is able to destroy the enemies himself does not want these [self and belongings], do I need them?”, and says “I don’t want my self and my belongings which are disregarded by him” and highlights his detachment towards them through the words of another person [as a consort of the lord]. This AthmA is desired only because it is desirable for him; when he does not regard this AthmA as desirable, having attachment to that AthmA is as good as previous state [before enlightenment] of considering the soul to be the same as body [and pampering it];

sthOthra rathnam 57na dhEham” [is explained here].

na dhEham – One is so attached to his/her body that it will make one give up the eternal but invisible benefit also just for bodily enjoyment; I don’t want such body. na prANAn – the body is desired to sustain one’s prANa (life); I don’t want such prANa. na cha sukham – One desires one’s life for it’s joy; I don’t need that joy. I don’t want anything else which supports these. And, all of these are part of the goal for AthmA; I don’t want that AthmA too. Why are you addressing these aspects individually? [ALavandhAr says] There are many aspects which are outside the kingdom of service at your divine feet.I do not want any of these. nAtha – Is there any reason to be desiring for those which are beyond the desire of the owner? [emperumAn says] Alright. In that case, let me eliminate those over time for you. [ALavandhAr says] I cannot even tolerate these for even a single moment. You cannot just keep them away, you have to fully destroy them. [emperumAn asks] Is this your truthful desire? [ALavandhAr says] thath sathyam – Truth. madhu mathana – If I am not telling the truth, let me suffer the fate of those deceptive persons in front of your highness. SrI rAmAyaNam sundhara kANdam 26.5 “nahimEjIvithEnArthO naivArthair na cha bhUshaNai: | vasanthyA rAkshasImadhyE vinA rAmam mahAratham” (For me who is separated from SrI rAma, the mahAratha (the great charioteer) and living amidst the demoniac ladies, there is no use of my life; no use of any objects; no use of any ornaments) – sIthA pirAtti says “my existence is amidst the demoniac ladies, and I am separated from perumAL (SrI rAma), what is the use of any of these?”.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 90

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Introduction (given by maNavALa mAmunigaL)

As he said ‘anjuvan’ (am afraid), emperumAnAr gave a graceful look for such fear to be removed, and so he loses that fear, and thinks – while it would be apt to be saved and do service to him through at least one of the three ways (thought, speech, physical), these sentient entities are experiencing the suffering of the birth! – so thinks amudhanAr and becomes sad.

Introduction (given by piLLailOkam jIyar)

In previous pAsuram – amudhanAr thought about emperumAnAr’s value, and about inability to Not praise emperumAnAr, and he hesitated about how he made an effort for praising him and was afraid (what emperumAnAr might think); emperumAnAr removed his fears by giving him a very graceful look, and due to that his fear was removed, and he started to praise him; In this pAsuram – looking at the ways of worldly people, while emperumAnAr has incarnated to save without making any differentiation among eligible and ineligible people, these worldly people are not thinking about emperumAnAr who, for those who think very well about emperumAnAr once, would dry the never-drying ocean that is this samsAram.

They are not praising with their creation of poems about emperumAnAr who came looking for me to the place I was in, to protect me; even if they are not able to do such praise, they are not worshiping the divine feet of those who are doing such praise; O! even though they got the birth that allowed them to do these, due to confused knowledge, they used that (knowledge) for getting into further series of births, and are suffering – thinking so, amudhanAr becomes sad.

ninaiyAr piRaviyai neekkum pirAnai inneeNilaththE
enai ALa vandha irAmAnusanai irum kavigaL
punaiyAr punaiyum periyavar thALgaLil pUnthodaiyal
vanaiyAr piRappil varundhuvar mAndhar maruL surandhE –  90


Word by word meaning (given by maNavALa mAmunigaL)

ninaiyAr – they do not think
pirAnai – about emperumAnAr
neekkum – who removes
piRaviyai – the birth of those who think about him;
He who made me who had the incomparable lowliness, to be the teacher of his qualities through these words of prabandham, and to rule me in these ways itself,
punaiyAr – they are not creating
irum kavigaL – big poems that would highlight the qualities
irAmAnusanai – of emperumAnAr
enai ALa vandha – who came searching to the place where I was scraping together my existence
in neeNilaththE – while there is so much place in this world;
If they are not able to write poems,
vanaiyAr – they do not (even) offer
pUm thodaiyal – flower garlands
periyavar thALgaLil – under the divine feet of glorious ones
punaiyum – who author poems about emperumAnAr;
mAndhar – They who have got the birth that enables them to do all these,
maruL surandhu – they have got increased confusion of knowledge
piRappil varundhuvar – and are suffering by drowning in this materialistic birth;
O! what a lost fortune they are of, is the thought here.

Some would recite also as ‘ninaivAr piRaviyai neekkum pirAnai’ (in this case, first two lines become adjective for emperumAnAr, but the original text is considered as having significant meaning).

vanai – do; this talks about offering (garlands).
varundhu – being sad;


ninaiyAr piRaviyai neekkum pirAnai – If they wished to think about him for even one time, like the one who is said as ‘bhakthairaNubhyupahrutham prEmNA pUryEvamE abhavEth’ (even if we do a very small service to Him, He takes it as if we did that with great love and as a great service/help), emperumAnAr enhances that goodness of ours a hundred times, and as said in ‘pApa dhvAntha kshayAyacha’ ((emperumAnAr) removes the darkness that are our sins), he removes birth and death and does not let those things go near them – they do not think about such helper that is emperumAnAr.

jeeyar too divined ‘kAmAdhi dhOsha haram Athma padhAshrithAnAm’ [yathirAja vimSathi – 1]‘ (removes the six dangers like kAma etc., and removes association with karmas and births for those who reached emperumAnAr‘s feet).

in neeNilaththE enai ALa vandha irAmAnusanai – being affectionate with me who was unequaled in lowliness, he made me for himself, to be a teacher of his qualities through the words of this prabandham, to rule me in this world, the world that would confuse even sarvESvaran if He comes incarnating here; emperumAnAr incarnated with the only dedicated goal of saving me; while there is so much place of area in this world, he came searching for the place where I was scraping my existence, in kOyil (SrIrangam), and got myself for him – such emperumAnAr.

irum kavigaL punaiyAr – after getting emperumAnAr’s acceptance, even though they are in a position to author praising SlOkas, as said in ‘senchoR kavigAL [thiruvAimozhi – 10.7.1]’ (~Oh! poets of beautiful words), they do not form the poems that show, without shortening, the qualities (of emperumAnAr) that are so very enjoyable. That is, they do not, through words/speech, do the service of singing praises in detail about his qualities. punai -> constructing/putting words together like putting together flowers to make a garland.

punaiyum periyavar thALgaLil pUnthodaiyal vanaiyAr – Suppose they are not able to author poems, as said in ‘vAchA yatheendhra manasA vapushAchayushmath pAdhAravindhayugaLam bhajathAm gurUNAm | kUrAdhinAtha kurugEsa mukhAdhya pumsAm  pAdhAnuchinthana para: [yathirAja vimSathi – 3](Oh yathiraja!, by mind, by speech, and by body, I worship your lotus like feet; always wish to focus my mind at the feet of  the preceptors like kUreSa (kUraththAzhvAn), kurugESA (thirukkurukaippirAn piLLAn), et al),

they do not use their three faculties and with love towards emperumAnAr to bring and present fragrant flowers garlanded together, to the divine feet of those with great glories, like AzhvAn, ANdAn, embAr, (kidAmbi) AchchAn, and more, who author poems of praise, like ‘nachEth rAmAnujEthyEshA’, and, ‘puNyAm bhOjavikAsAya’, and, ‘namapraNava maNdanam’, and, ‘yathirAjO jagath guru:’.

kidAmbi AchchAn

vanai -> doing it. By this he is saying about presenting.

It is said too, ‘kUrAdhinAtha kurugEsa mukhAdhya pumsAm  pAdhAnuchinthana para: sathatham bhavEyam [yathirAja vimSathi – 3]’ (would wish to  always focus on the divine feet of noble ones like kUraththAzhvAn, thirukkurugaip pirAn piLLAN),  and,

sarasvathee surabhithAshayAnAM sathAM vahAmi charaNAmbujam praNathi SAlinA maulinA. [yathirAja sapthathi – 41] (I bow and hold the lotus feet of the great preceptors whose knowledge is having fragrance from the works of emperumAnAr).

piRappil varundhuvar mAndhar maruL surandhE – Surrounded by ignorance, without ability to discern what is to be taken up and what is to be given up, they suffer eternally in births.  varundhu -> sadness/suffering.

It is said, “agyAnEna Avrutham gyAnam thEna muhyanthi janthava:” [bhagavath gIthA 5.15]  (these beings surrounded by lack of knowledge, they stay ignorant);

O! Even though they possess this birth which can do all these good deeds, they are not getting that clear, they are suffering immersed in birth due to confusion of knowledge; what an unfortunate situation from the womb they came from! – and so amudhanAr is sad about them, you see.

It is said too,dhurlabhO mAnushO dhEhO dhEhinAm kshaNabangura: thathrApi dhurlabam manyE vaikuNtapriya dharSanam [SrI bhAgavatham 11.2.29]’ (It is very rare to acquire a human body which in itself is temporary. Even rarer is to be blessed by the vision of one who is dear to srIvaikuNtanAthan).

nrudhEhamAdhyam prathilabhya dhurlabham plavam sukalyam gurukarNadhArakam |
mayAnukUlEna nabhasvathEritham pumAn bhavAbdhim satharEth na AthmahA ||’
(~ This AthmA gets into a boat to cross the ocean that is samsAram, due to the blessing of emperumAn only he can cross it).

amudhanAr himself divined, ‘mAyavan thannai vaNanga vaiththa karaNam ivai’.

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

ninaiyAr piRaviyai neekum pirAnai – When he removes the births just based on the thought (about him), O! the people are not thinking about him.

irum kavigaL – big/great poems.

pUnthodaiyal vanaiyAr – If one cannot put together poems on emperumAnAr, at least can they not present the flowers put together? O! they are not even doing that easy task, says amudhanAr with sadness.

Thinking and singing would be about emperumAnAr – but, presenting flowers would be towards his disciples who sing praises on emperumAnAr. While the first two can be done from anywhere towards emperumAnAr, the last also can be done anywhere where emperumAnAr’s devotees are present.

These three services are using mind, speech, and body, respectively, the three faculties to be used for serving.  These are shown with words ninaiyAr, punaiyAr, vanaiyAr.

And from this it is shown that there is no difference in achievement of true destiny among those who think about, or sing about, emperumAnAr directly, and those who present flowers to the divine feet of those who are associated to emperumAnAr.

Even though there is difference in levels of acts of these three faculties, there is not a difference in quality of (the same) destiny. So realize that the reason for that opportunity is only based on association with emperumAnAr.

piRappil varundhuvar mAndhar maruL surandhu – While having been born as humans having faculties to do service by mind, speech, and body; due to their ignorance and confusion (maruL surandhu) they suffer (varundhuvar).

piRappu – (birth) – this word in the pAsuram stands for the suffering due to birth.

– – – – –

Translation: raghurAm SrInivAsa dasan

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Arththi prabandham – 56

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In the previous pAsuram, mAmunigaL said “madhurakavi sorppadiyE nilayAgap peRROm”. In relation to that and as a logical next step to it, in this pAsuram, he requests for eternal service at the lotus feet of emperumAnAr.

pAsuram 56

undhan abhimAnamE uththArakam enRu
sindhai theLindhirukka cheydha nI
andhO yathirAsA! nOygaLal ennai nalakkAmal
sadhirAga nin thiruththAL thA

Word-by-Word Meanings

ethirAsA! – hey the leader of yathis (ascetics)!!!
undhan abhimAnamE uththArakam enRu – As piLLai lOkAchAryar says “AchArya abhimAnamE uththArakam (SrI vachana bhUshaNam 447), the devotion and care that you (emperumAnAr) have towards me is the sole determining factor for a soul’s upliftment.
sindhai theLindhirukka cheydha nI – This point has been etched in my mind forever. As they say, “theLivuRRa sindhaiyar (thiruvAimozhi 7.5.11)”, you (emperumAnAr) had blessed my heart to be pure (without any dirt) forever.
andhO – Alas!!!
thA – You have to bestow
ennai – me
sadhirAga – intelligently
nin thiruththAL – (with service) to your lotus feet
nalakkAmal – without being affected
nOygaLal – with sufferings

Simple Translation

mAmunigaL requests kainkaryam at the lotus feet of emperumAnAr. This is following to what he said in the previous pAsuram “madhurakavi sorppadiyE nilayAgap peRROm”. He says that it was emperumAnAr who bestowed him with the knowledge about “what AchAryan thinks about you and how much devoted he is about you is what matters”. Even this knowledge is able to live in my mind and heart through his grace. Alas! He requests all his sufferings to end and requests emperumAnAr to smartly make a move and take him unto his lotus feet.


mAmunigaL says “hey! the leader of yathis. You are the person who preached and bestowed me with the knowledge of the phrase “AchArya abhimAnamE uththArakam (srivachanabhUshaNam 447). Based on that, your love and devotion towards me counts as everything for me. This philosophy has been so rooted in me as described in “theLivuRRa sindhaiyar (thiruvAimozhi 7.5.11)”. With your blessings, I am living by it. Alas! Please do not make me suffer more with pains in this world. As you said in SaraNAgathi gadhyam, “sukhEnEmAm prakruthim sthUla sUkshma rUpAm visrujya”, you should take me intelligently to your lotus feet and bless me with eternal service to them as per “un padha yugamAm yEr koNda vIdu (rAmAnusa nURRanthAdhi 83).

adiyEn santhAnam ramanuja dasan

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आर्ति प्रबंधं – २४

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<< पासुर २३



साँसारिक संबंध के हटने से, अत्यंत सौभाग्य स्तिथि जो हैं ,परम श्रेयसी आचार्यो के मध्य पहुँचने तक के घटनाओँ की विवरण इस पासुरम में मणवाळ मामुनि प्रस्तुत करते हैं।   


इंद उडल विटटु इरविमंडलत्तूडु येगी
इव्वणडम कळित्तु इडैयिल आवरणमेळ पोय
अन्दमिल पाळ कडन्दु अळगार  विरसैतनिल कुळित्तु अंगु
अमानवनाल ओळि कोण्ड सोदियुम पेट्रु अमरर
वंदु एदिरकोणडु अलंकरित्तु वाळ्त्ति वळिनडत्त
वैकुंतम पुक्कु मणिमण्डपत्तु चेन्रु
नम तिरुमालडियारगळ कुळाङ्गळुडन
नाळ एनक्कु कुरुगुम वगै नल्गु एन एतिरासा


एन एतिरासा – हे! एतिरासा ! मेरे स्वामी ! यतियों के नेता !
नल्गु – कृपया आशीर्वाद करें
एनक्कु – मुझे
कुरुगुम वगै – कि आज से उस भाग्यवान दिन की अंतर शीघ्र कम हो
कूडुम नाळ – वही सौभाग्य दिन हैं जब मैं मिलूँगा,
नम तिरुमालडियारगळ – हमारे स्वामियां (जो स्वयं श्री:पति श्रीमन नारायण के दास हैं ) जो हैं नित्यसुरियाँ
कुळाङ्गळुडन – और उन्के गण में एक हों
इंद उडल – दोषों से भरे इस अनित्य शरीर
विटटु – के छूटने पर
इरविमंडलत्तूडु येगी – सूर्य मंडल को पार कर
कळित्तु – पार करता हैं
इव्वणडम – यह सँसार
इडैयिल – जो बीच में है
आवरणमेळ पोय – (इसके पश्चात ) सात सागरों को पार करता है
पाळ कडन्दु – “मूल प्रकृति” को पार कर
अन्दमिल – जिस्को असीमित कहा जाता है
अळगार – अंत में जो अति सुन्दर हैं, वहाँ पहुँचता है
विरसैतनिल – “व्रजा” नामक नदि
कुळित्तु – पुण्य स्नान करता है
अंगु – वहाँ
अमानवनाल – “अमानवन” के स्पर्श से उठता है
ओळि कोण्ड सोदियुम पेट्रु – और इससे परिणामित, तेजोमय दिव्य शरीर प्राप्त होता है
अमरर वंदु एदिरकोणडु – इसके पश्चात नित्यसुरियाँ आकर स्वागत करतें हैं
अलंकरित्तु – श्रृंगार करते हैं
वाळ्ति – गुणगान करतें हैं
वळिनडत्त – और मुझें (नए शरीर में ) लेकर जाते हैं
वैकुंतम पुक्कु – श्रीवैकुंटम के पथ में
मणिमण्डपत्तु चेन्रु – और “तिरुमामणि मंडप” नामक वेदी पहुँचता है

सरल अनुवाद

इस पासुरम में मणवाळ मामुनि श्री रामानुज से, अब के और नित्यसुरियों के संग रहने के, बीच के समय के अंतर को शीघ्र कम करने की प्रार्थना करते हैं। शरीर के घिरने के पश्चात, आने वाली यात्रा की विवरण कि यहाँ प्रस्ताव करते हैं। जीवात्मा, सूर्य मंडल, अण्ड, सात सागर जैसे अनेक जगहों को पार कर, अंत में , “व्रजा” नामक नदी को पहुँचती है।  उस नदी में पुण्य स्नान करने के पश्चात, अमानवन के स्पर्श से उठकर, नयी तेजोमय शरीर पाती हैं। नित्यसूरिया आकर, स्वागत कर, श्रृंगार कर, उसे तिरुमामणि मण्डप तक ले जातें हैं जहाँ श्री:पति श्रीमन नारायण विराजमान हैं।  मणवाळ मामुनि की प्रार्थना हैं कि वे अब और नित्यसुरियों के नित्य निवास तक पहुँचने के समय के अंतर को शीघ्र कम करें।  


मणवाळ मामुनि कहते हैं , “हे! मेरे स्वामी ! यतियों (सन्यासियों ) के नेता ! (तिरुवाय्मोळि १०. ७. ३ ) “इम्मायवाक्कै” के अनुसार मेरा अनित्य शरीर दोषों से भरा है। इसमें इच्छा नहीं रखनी चाहिए और (तिरुवाय्मोळि १०. ७. ९) के “मंग ओटटु” के प्रकार नाश होनी चाहिए। इसके पश्चात जीवात्मा , (पेरिय तिरुमडल १६) के “मण्णुम कडुम कदिरोन मण्डलत्तिन नन्नडुवुळ” के प्रकार सूर्य मंडल से लेकर अनेकों लोकों को पार करता है। इसके बाद, “आदिवाहिकस” नामक लोगों के लोक को पर करता है। और (तिरुवाय्मोळि ४. ९. ८ ) के वचन “इमयोर्वाळ तनि मुटटै कोटटै” के अनुसार, एक करोड़ योजनों की देवों के लोक पार  करता है। इसके पश्चात, (तिरुवाय्मोळि १०. १०. १०) के “मुडिविल पेरुम पाळ” वचन से चित्रित असीमित मूल प्रकृति को सात समुंदरों को पार कर पहुँचता है। इस्के पश्चात अति सुंदर “व्रजा” नदी को जीवात्मा पहुँचता है।  यहाँ पुण्य  स्नान करने के बाद, “अमानवन” नामक व्यक्ति व्रजा नदी से बाहर आने केलिए अपने हात देते  हैं।

इस स्पर्श के पश्चात, “ओळी कोण्ड सोदियुमाइ(तिरुवाय्मोळि २. ३. १०) के अनुसार जीवात्मा को एक नई तेजोमय शरीर प्राप्त होता है। यह “पंचोपनिषद मय” कहलाता है।  अर्थात पञ्च दिव्य भूतों से बनाया हुआ। अब, “मुडियुडै वानवर मुरै मुरै एदिर्कोळ्ळ” (तिरुवाय्मोळि १०. ९. ८) के प्रकार (नवीन शरीर वाले) जीवात्मा को नित्यसुरियां आकर स्वागत करते हैं और उसकी श्रृंगार कर, गुणगान कर, “श्री वैकुंठ” नामक दिव्य स्थल लेकर जाते हैं।  “तिरुमामणि मंडप” नामक प्रसिद्द वेदी तक ले जाते हैं , जहाँ अनेक भक्त उपस्थित हैं। श्री रामानुज से मणवाळ मामुनि प्रश्न करते हैं , “ कहते हैं कि , “अडियारगळ कुळाङ्गळुडन कूडुवदु येनृकोलो (तिरुवाय्मोळि २. ३. १०) और “मतदेवतै: परिजनैस्तव संकिशूय:”, ऐसे भक्तों के समूह में रहने की अवसर कब आएगी ? वें श्री:पति श्रीमन नारायण के दास हैं और उन्के प्रति कैंकर्य को सहारा मानते हैं।  हे ! एतिरासा! कृपया आशीर्वाद करें कि आज और उल्लेखित विषयों के संभव दिन के अंतर के समय शीघ्र कम हो। 

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2016/09/arththi-prabandham-24/

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