Daily Archives: March 28, 2017

ఆర్తి ప్రబంధం – 21

Published by:

శ్రీః
శ్రీమతే శఠకోపాయ నమః
శ్రీమతే రామానుజాయ నమః
శ్రీమత్ వరవరమునయే నమః

ఆర్తి ప్రబంధం

<< ఆర్తి ప్రబంధం – 20

ramanujar-srisailesa-mamunigal

ప్రస్తావన

ఈ పాశురములో మణవాళమామునులు తమ హృదయమునకు ఉపదేశము చేయుచుండెను. మణవాళ మామునుల హృదయము వారిని ప్రశ్నించెనని భావించవలెను. ” ఓ మణవాళమాముని, మునుపటి పాశురములో మీరు పరమపదమును చేరు దారిని కనులకు కట్టినట్లుగా వర్ణించిరి. అంతయేగాక జీవాత్మ మరియు శ్రీమాన్నారయణుని ఐక్యమును అద్భుతముగా వర్ణించెరి. ఇట్టి తరుణము నేర్పుగా చదివిన మరియు జ్ఞానము గల పండితులకు కూడా అరుదైనది. కాని మీరు ఈ అనుభవమును స్వయముగా అనుభవించునట్లు మాట్లాడుచుండిరి. అకస్మాత్తుగా మీకు ఇట్టి విశ్వాసము మరియు ధైర్యము ఎట్లు వచ్చెను? ఏ విధమైన భయము లేదా? ” అని మణవాళ మామునుల హృదయం వారిని ప్రశ్నించెను. మణవాళమామునులు తమ హృదయము అడిగిన ఈ ప్రశ్నకు వారు సమాధానము ఇచ్చెను. ” ఓ నా ప్రియమైన హృదయమా! భయపడకుము! మాకు కలిగిన ఈ జ్ఞానము మా ఆచార్యులగు తిరువాయ్మొళి పిళ్ళైల నిష్కారణమైన కరుణచే పొందబడినది. ఆ జ్ఞానముతో వారి (తిరువాయ్మొళి పిళ్ళై) అనుగ్రహముచే ముక్తిని తప్పకుండ పొందెదనని విశ్వసించుచున్నాము. మా ఈ స్థితిని చూచి శ్రీ రామానుజులు మిక్కిలి సంతుష్టులై  వారు చేయవలసిన వాటిని వారే చేసెదరు. అందువలన మేము ఇంక భయపడము. నువ్వు కూడా దేనికిని భయపడరాదు.” అని మణవాళమామునులు సమాధానము చెప్పెను.

పాశురం 21

తిరుమలై ఆళ్వార్ తిరువాఇమొళిప్ పిళ్ళై సీరరుళాల్
తరుమ్ మది కొణ్డవర్ తమ్మై ఉత్తారకరాగ ఎణ్ణి
ఇరు మనమే! అవర్క్కాఇ ఎతిరాసర్ ఎమైక్ కడుగప్
పరమపదమ్ తనిల్ యేఱ్ఱువార్ ఎన్న బయమ్ నమక్కే!!!

ప్రతి పద్ధార్ధం

తిరుమలై ఆళ్వార్ – “శ్రీశైలేశర్” అను నామము గల
తిరువాయ్ మొళిప్ పిళ్ళై – తిరువాయ్ మొళిప్ పిళ్ళై
సీరరుళాల్ – నిష్కారణమైన కరుణచే వారు
తరుమ్ – నన్ను అనుగ్రహించి
మది – వారి దివ్యజ్ఞానమును
మనమే! – ఓ! నా మనసా
కొణ్డు – ఆ జ్ఞానము యొక్క ఆధారముగా,
ఇరు – దయచేసి ఉండు
ఎణ్ణి – దృఢమైన నమ్మకములో
అవర్ తమ్మై – ఇంతటి సహాయము చేసిన గొప్ప వారైన, తిరువాయ్ మొళిప్పిళ్ళై
ఉత్తారకరాగ – ఈ సంసారికబంధమునుండి ముక్తి ప్రసాదించిన.
ఎతిరాసర్ – ఎమ్పెరుమానార్,
అవర్క్కాఇ – మా ఆచార్యులగు తిరువాయ్ మొళిప్పిళ్ళైల కొరకు
యేఱ్ఱువార్ – పంపు
ఎమై – “స్వాచార్య అభిమానమే ఉత్తారకమ్” (శిష్యుని పై ఆచార్యుల అనుగ్రహం మాత్రమే శిష్యులను రక్షించును )అను విధిని పాటించు నన్ను,
కడుగ – తొందరగా
పరమపదమ్ తనిల్ – పరమపదమునందు
ఎన్న బయమ్ నమక్కే!!! – ఓ! నా మనసా! కావున మనము ఎందుకు భయపడవలెను!!! భయపడుటకు అవసరము లేదు ( ఆనందముగా నిద్రించ వచ్చు)

సామాన్య అర్ధం

ఎమ్పెరుమానార్లు మనను రక్షించెదరు, కావున మణవాళ మామునులు తమ మనసును భయపడవద్దని చెప్పెను. మణవాళ మామునుల ఆచార్యులగు తిరువాయ్ మొళి పిళ్ళై ల అనుగ్రహము వారితో ఉన్నందు వలన వారు శ్రీ రామానుజులు తమను రక్షించి పరమపదమునకు తీసుకెళ్ళునని దృఢముగా నమ్మెను. గురువు తమ శిష్యునిపై చూపు అనుగ్రహము మరియు తదుపరి వారు చూపు కరుణ మాత్రమే ఎమ్పెరుమానార్లను తమకు శీఘ్రముగా ముక్తి ప్రసాదించుటకు సహాయము చేయునని మణవాళ మామునులు తెలుసుకొనెను.

వివరణ

తిరుమలై ఆళ్వార్ అనునది వారి అసలు పేరు. తరువాత కాలములో వారికి తిరువాయ్ మొళి నందు ఉన్న గాఢమైన ఆసక్తి మరియు జ్ఞానముచే తిరువాయ్ మొళి పిళ్ళై అని ప్రసిద్ధి చెందెను. వారికి తిరువాయ్ మొళి తో ఉన్న సంబంధము మిక్కిలి  ప్రసిద్ధము. ఆ పేరు వారితో నిలిచిపోయెను మరియు వారిని గుర్తించుటకు ప్రత్యేక చిహ్నమైయెను. ఇట్టి తిరువాయ్ మొళి పిళ్ళై వంటి, గొప్ప ఆచార్యులు, వారి నిష్కారణమైన కరుణచే మమ్ము అనుగ్రహించి అత్యుత్తమ జ్ఞానమును ప్రసాదించెను అని మణవాళ మామునులు చెప్పెను. మణవాళ మామునులు అట్టి ఉత్తమ జ్ఞానము గ్రహించువారైయ్యెను. ఆ జ్ఞానమను ఉపాయముచే, మణవాళ మామునులు వారి హృదయముతో ” ఓ మా హృదయమా! గొప్ప ఆచార్యులగు తిరువాయ్ మొళి పిళ్ళై మనకు జ్ఞానమును ప్రసాదించెనని గుర్తుంచుకొనుము. వారే ఆ జ్ఞానముచే ఈ భౌతిక భాందవ్యములనుండి  ముక్తి ప్రసాదించెదరని తెలుసుకొనవలెను. కావున, ఓ మా మనసా! ఈ విషయమును దృఢముగా విశ్వసించవలయును.  అట్లు మనం ఈ విషయమును దృఢముగా నమ్మియుండిన యెడల, శ్రీ రామానుజులు మనపై దయ చూపి, మన ఈ స్థితిని చూచి మెచ్చెదరు. తరువాత వారు మన ఆచార్యుల గూర్చి తలచి, మనము శీఘ్రముగ పరమపదము చేరుటకు “ఏఱ్ఱరుమ్ వైకున్తమ్ (తిరువాయ్ మొళి 7.6.10)” అను ప్రబంధ వాక్యానుసారం అనుగ్రహించెదరు అని చెప్పెను. ఇంకనూ “మనమే నైయల్ మేవుదర్క్కే (ఇరామానుస నూఱ్ఱన్దాది 98)” లో చెప్పినట్లు ఏ విషయమునకును భయపడరాదు. శ్రీ రామానుజులు మనను కచ్చితముగా పరమపదమునకు చేర్చును, కావున మనము నిశ్చింతగా నిద్రించవచ్చును, అని తమ హృదయముతో పలికెను.

అడియేన్ వైష్ణవి రామానుజ దాసి

మూలము : http://divyaprabandham.koyil.org/index.php/2016/08/arththi-prabandham-21/

పొందుపరిచిన స్థానము – http://divyaprabandham.koyil.org/

ప్రమేయము (గమ్యము) – http://koyil.org
ప్రమాణము (ప్రమాణ గ్రంథములు) – http://granthams.koyil.org
ప్రమాత (ఆచార్యులు) – http://acharyas.koyil.org
శ్రీవైష్ణవ విద్య / పిల్లల కోసం – http://pillai.koyil.org

thiruvAimozhi – 4.8.2 – maNimAmai

Published by:

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

Full series >> Fourth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki says “There is no use of my heart which is not desired by emperumAn, the ultimate goal, who enslaved me by showing his divine form which is united with pirAtti (SrI mahAlakshmi)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Second pAsuram. parAnkuSa nAyaki says “What is the use of my obedient heart which is not desired by emperumAn, who enslaved me by showing his divine form which is united with pirAtti (SrI mahAlakshmi), which is the cause for his auspicious qualities”.

pAsuram

maNimAmai kuRaivillA malar mAdhar uRai mArban
aNimAnath thavaraith thOL adal Azhith thadakkaiyan
paNimAnam pizhaiyAmE adiyEnaip paNi koNda
maNimAyan kavarAdha mada nenjAl kuRaivilamE

Listen

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

maNi – infinitely radiant (due to eternal union with emperumAn)
mAmai – in the complexion
kuRaivillA – one who is having no shortcoming

(on top of this matching beauty)
malar mAdhar – the best among women, SrI mahAlkshmi, who is having enjoyability due to the tender nature etc as a result of having the high birth of being born in a flower
uRai – eternally residing
mArban – having the divine chest
aNi – decorated by ornaments
mAnam – elongated
thada – well rounded
varai – like perfectly carved out of a mountain
thOL – having shoulders
adal – capable of destroying the enemies
Azhi – having divine chakra
thadakkaiyan – having huge hands
paNi mAnam – aspects in rendering service
pizhaiyAmE – without missing
adiyEnai – me who has the nature of a servitor
paNi koNda – engaging in matching service
maNi mAyan – one who has black complexion like a bluish precious stone
kavarAdha – not desiring
mada nenjAl – obedient heart
kuRaivu ilam – there is no use

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

The best among women, SrI mahAlakshmi who is having no shortcoming in her infinitely radiant complexion, who is having enjoyability due to the tender nature etc as a result of having the high birth of being born in a flower; emperumAn who is having such pirAtti eternally residing in his chest, who is having the shoulders which are decorated by ornaments, elongated, well rounded and appear to be perfectly carved out of a mountain, who is having huge hands where he is having the divine chakra which is capable of destroying the enemies,  who engaged me  who has the nature of a servitor, in service that matches my nature without missing any aspect in rendering services to him; if such emperumAn who has black complexion like a bluish precious stone is not desiring for my obedient heart, there is no use of that heart.

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

  • maNi mAmai kuRaivillA – One who need not say “maNi mAmai kuRaivilamE” [as I said in the previous pAsuram]. emperumAn who enslaved me by her [SrI mahAlakshmi] eternal presence with him. Even when SrI mahAlakshmi who said in SrI rAmAyaNam yudhdha kANdam 116.45 “na kaschinnAparAdhaythi” (there is no one who does not commit mistakes) was with him, if he disregards me, what is the use of my belongings [like my heart]?
  • malar mAdhar – Not just the complexion, she is having tenderness which never lets emperumAn separate from her. Being like the embodiment of the buds/fragrance of the flower.
  • uRai mArban – One who has the divine chest where she [pirAtti] eternally resides. Born in the lotus flower and eternally residing in his divine chest. He who is having the divine chest which makes her think that the flower, in which she took birth, is like a thorny forest. thiruvaLLuvar too said in thirukkuRaL 1120 “anichchamum annaththin thUviyum mAdhar adikku nerunjip pazham” (When compared to the tender feet of damsels, the anichcha flowers and the feathers of swan appear like thorns). Like the mukthAthmA who would not think about his lives in samsAra (material realm), SrI mahAlakshmi never thinks about the flower where she was born – emperumAn who is having such divine chest. Only if sIthA pirAtti thought about SrI mithilA after marrying SrI rAma, she will think about the flower. I am missing out on the form which she says in thiruvAimozhi 6.10.10 “agalagillEn” (I will never leave).
  • aNi mAnath thada varaith thOL – aNi means ornaments. mAnam means length. As said in SrI rAmAyaNam kishkinthA kANdam 3.14 “sarva bhUsaNa bhUshArhA:” (the shoulders which deserve to be decorated by all ornaments), nanjIyar mercifully explains this as “the shoulders which are ornaments to ornaments themselves”. A thamizh poet/scholar explained this as “aNi means beauty, mAnam means greatness – thus, shoulders which have great beauty”. By this definition also, it implies that the shoulders themselves are decoration for the ornaments. As said in the same SlOkam, “AyathAScha suvruthAScha …“, one who is having the shoulders which are long, well rounded and cannot be overcome by anyone.
  • adal Azhith thadak kaiyan – One who is having the divine chakra in his perfect hand; the divine chakra is of the nature that, being unnecessarily fearful about the divine togetherness of pirAtti and emperumAn, he is always alert for battles, and will destroy the enemies. His actions can be seen on top of emperumAn’s hands.
  • paNi mAnam pizhaiyAmE – paNi means kainkaryam (service), mAnam means measurement – without missing even the smallest services. As said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (lakshmaNa says – I will carry out all kainkaryams).
  • adiyEnaip paNi koNda – Like emperumAn accepted the kainkaryam of iLaiya perumAL (lakshamaNa), he accepted the kainkaryam of AzhwAr too, while being together with pirAtti.
  • adiyEnai – As said in “kumarirundhu pOgamE” (without getting my SEshathvam wasted, engaging me fully). That is, being an entity which is fully subservient to bhagavAn, not being used in the service of him who is the apt lord. An incident is mercifully explained here – Once during a thadhIyArAdhanam (distribution of prasAdham to SrIvaishNavas) in the mutt where emperumAnAr was residing, kidAmbi AchchAn was serving water to the SrIvaishNavas while they were eating [In those days, offering water, i.e., pouring water directly into the mouth of those who need water, was a separate service. Since one should not eat/drink anything with the left hand, this practice of some one pouring water directly into the mouth of those who needed it, existed]. When a SrIvaishNava wanted water, kidAmbi AchchAn goes to him, stands by his side and poured the water. Seeing this from a distance, emperumAnAr rushed to AchchAn and banged on his back and chastised AchchAn saying “Should you not be pouring water standing across the person to ensure regulated flow of water?”. Hearing this, AchchAn said “paNi mAnam pizhaiyAmE adiyEnaip paNi koNda” (engaging me in service without seeing my faults, and reforming me as necessary).
  • paNi koNda maNi mAyan – He did not engage me in kainkaryam saying “dhaha, pacha” (burn him, eat him); but by relaxing his upper body cloth (shawl) [manifesting his divine form]. Having a dark complexion like that of a blue gem.
  • kavarAdha – If he does not show his divine form and let me enjoy him, what is the use of my obedient heart? nanjIyar mercifully explains this here – Since emperumAn who desired for my heart then as said in thiruvAimozhi 4.3.2pUsum sAndhu en nenjamE” (my heart is the sandalwood paste he applies), is disregarding it now – as a beloved consort would break the container with the sandalwood paste inside it, in front of her beloved husband  when he comes late, here AzhwAr also says “I don’t want my heart”. Will I not be patient, had pirAtti not been with him? Will I not be patient, had he not manifested his beautiful shoulders to me? Will I not be patient thinking that he is not the apt goal, had he not manifested the beautiful combination of his divine hand and chakra? Will I not be patient, had he attracted me through his qualities [so I can think about various aspects of him and engage in them] instead of his divine beautiful form [which cannot be forgotten]?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

rAmAnusa nURRanthAdhi – 91

Published by:

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

Full Series

<< previous (ninaiyAr piRaviyai neekkum pirAnai)

Introduction (given by maNavALa mAmunigaL)

While the people are being so, amudhanAr thinks about the cultivation of goodness done by emperumAnAr for them, and celebrates him for that.

Introduction (given by piLLailOkam jIyar)

In previous pAsuram – amudhanAr talked in detail about the ways and unfortunate birth of those who did not associate themselves to emperumAnAr who is the most noble who lifts up both the people stuck for ever in the material world and those who have got at least a little amicability to be lifted up.

In this pAsuram – Those with knowledge surrounded by the lowly thamO guNam (mental darkness), and knowingly portraying the mystical worship (Agamam) said by rudhran as the best, and those following lowly baudhdha, (jaina, etc.), philosophies, and being in the side of rudhran, were the pAsupathar; they spread darkness with their words; emperumAnAr removed that darkness and helped everyone in the world, like drenching and cleaning by a good spell of rain; and emperumAnAr showed periya perumAL who is visible to our eyes as being easy to approach for all AthmAs, and as the suitable lord; this is the meaning emperumAnAr gave to us very easily. Oh! what a generous one he is – thinking so about the great help of emperumAnAr, amudhanAr celebrates him.

maruL surandhu Agama vAdhiyar kUrum avap poruLAm
iruL surandhu eyththa ulagiruL neenga than eeNdia seer
aruL surandhu ellA uyirkatkum nAthan arangan ennum
poruL surandhAn em irAmAnusan mikka puNNiyanE                    –  91

Listen

Word by word meaning (given by maNavALa mAmunigaL)

maruL – With all the ignorance
surandhu – gathered together
Agama vAdhiyar – taking up as authoritative reference the mystical worship (Agama) based on rudhran, people called pAsupathar, et al, came standing to argue
kURum – to establish rudhran as supreme; they talked based on their creations of new and many explanations,
avam poruLAm – which are such lowly meanings
iruL surandhu – that is, there was such excessive thamas (mental darkness)
ulagu – and the world was
eyththa – distressed due to that
iruL – and was covered in darkness;
neenga – to remove that,
than aruL surandhu – by his driving grace which is his
eeNdiya seer – distinguished and concentrated quality of protecting those surrendered to him,
surandhAn – he helped by giving
poruL – the meaning
ella uyirkatkum nAthan – that the lord of all the AthmAs
arangan ennum – is periya perumAL;
em – his such grace of giving that meaning to us,
irAmAnusan – that is, emperumAnAr,
mikka puNNiyan – is most virtuous, you see!

Or, can be read together as ‘mikka puNNiyanAna em irAmAnusan – porul sorindhAn’, where the focus is on his being most virtuous; ‘avap poruL’ -> harmful meaning;

When reciting as ‘AgamavAdhiyar kURum maRap poruL’, it is opposite of virtuous – such meaning told by those people; it is so because it affects AthmA;

Or, when some recite as ‘Agama vAdhiyar kURum maRaip poruL’, as said in ‘thaiScha prasidhdha vibhavasya samUlathAyai grAhyA thrayee’ (taking the three vEdhas as the source), they quote their Agamam as reference for their statements;  and as said in ‘thrayAmapicha sAmAnyA vAdhaSchiththa vibEthaka:’ (their arguments are to confuse the mind); they use some words of vEdhas that celebrate some other beings due to some momentary happiness about them (praSamsA param), and they say that vEdhas say those meanings only;

Some also recite as ‘iruL sumandhu eyththa’ – in that case, the darkness is a heavy load for the world due to which it suffered;

seer -> beauty; (beauty of emperumAnAr)

Some also recite as ‘irAmAnusan ennum puNNiyan’, which also goes with the earlier meaning.

vyAkyAnam

maruL surandhu Agama vAdhiyar kURumSince He is shown (as supreme) by unique names like nArAyaNa, krishNa, vAsudhEva, kESava, hrusheekESa, achyutha, anantha, and so on, for the three types of sentient entities (bhadhdha, muktha, nithya), and non-sentient groups (sudhdha, miSra, kAla thathvams), He is present everywhere with life-saving, pervading, governing, and not limited by the three aspects (time, place, item), and ever existing – with such qualities, He is the lord of everyone;

But not learning this, having all the effects of earlier births covering them, like the big gathering of poison at the churning of dark sea, they are filled with the gathering of ignorance, and so are rejecting the well known stories of protections of prahlAdhan, gajEndharan, and others, and also rejecting the story of maithrEyar’s neutral (sAmAnyam) question  yathaSchaithath charAcharam’ (wish to know who is the cause of creation, protection, and erasure) for which parAsara bhagavAn gave specific (viSEsham) answer ‘vishNOssakASAth udhbhUtham’ (it is from vishNu that all the worlds come about),  etc.,  (whereas for other lowly purANAms, question would typically be specific – as in “tell me about skandhan”, etc).

They became involved in the bad Agamams of Siva yOgasAram, etc., which can give, just by looking at them, the ignorance/confusion as said in ‘thamas thvagyAnajamvidhdhi mOhanam sarva dhEhinAm pramAdhAlasyanidhrAbhi: thanibhadhnAthi bhAratha’ (the ignorance gives birth to it, and makes anyone with body to get deluded, making them be forgetful, have misunderstandings, laziness, sleepiness, etc., and makes them tied  to the material world),

and so they take that up as authoritative reference, and come stand and do bad debates – such groups called as pAsupathar, etc;

avap poruLAm iruL surandhu – Starting from jatA kalAba basma rudhrAksha lingadhAraNAm (plait of hair, ash, etc., used by Saivites), the unwanted identities and meanings was spread which is darkness;

avap poruL -> harmful meanings.

When considering how some recite it asAgama vAdhiyar kURum maRaip poruL’ it means – not understanding from the words of  rudhra, hara, thruyambaka, sthANu, virUpAksha etc., about the state of one who goes in non-virtuous path, that is rudhran, as one who is surrounded (vyApyathvam), that is, is of the form of aNu (atom). (as opposed to emperumAn whose nature is to surround (vyApakathvam);

and without considering the inner meaning based on sAmAnAdhikaraNa (being same based on how AthmAs are body of emperumAn) what is said in vEdham ‘sabrahmA sa Siva:’ (~brahmA and Siva are parts of emperumAn), etc., not considering what is said in the beginning and end (like summary), taking up some seemingly suitable ones from a few famous and non-known-well meanings from sUtha samhithai etc.,- darkness that is lowly meanings for such cases;

Or, split-reading it askURum  aRaip porul’, their meanings that damage the nature of AthmA; saying damaging because it destroys the ways of AthmA.

Or, ‘aRaito mean, just meaningless sound (dhvani), like that of the waves in the ocean;

{Translator’s note: ANdAL also rejected ‘aRai’ paRai (sounding percussion instrument), and wanted ‘that’ paRai, that is mOksham.}

eyththa ulagiruL neengaAs said in ‘thamasthva gyAnajam viththi’ in the darkness that is ignorance, where the sentient were not able to discern between truth and non-truth, emperumAnAr removed such darkness;  eyththa – (darkness that) makes people/AthmA weak;

than eeNdiya seer aruL surandhu – Like how the sun which removes darkness would spread several thousand rays into the world at the same time, emperumAnAr’s qualities like servitude to those who surrendered to him, etc., he spawned his distinguished gathering grace everywhere in the world;  eeNdu – gathering together; seer -> beautiful;

As said in ‘thathra sathvam nirmalathvAth prakASakamanAmayam –  sukasankEna badhnAthi gyAna sangEna chAnaka’ (sathvam, that is, not having dirt (misunderstandings, confusions, etc), that is, when having association with noble people, darkness that is ignorance would get removed), superiority of sathvam (purity) due to his acceptance of us,

and as said in ‘agyAna thimirAnthasya gyAnAnjana SalAkayA – chakShur unmileethamyEna thasmai sathguravEnama:’ ((AchAryan) removed the darkness that is ignorance, like how it brightens the eyes when wearing black paste (kAjal)), by emperumAnAr’s advises/teachings, all the darkness that is ignorance that followed us from time eternal will be removed without any trace.

ella uyirkatkum nAthan arangam ennum poruL surandhAnHe who is not in some unreachable place, but is in kOyil (SrIrangam) where we are present, where He is in lying posture, that is, periya perumAL, is the apt lord for us as said in ‘pathimviSvasya’ (He is the lord of the world), uthAmruthavasyESAna:’ (He is the owner of Himself), and ‘lOkanAtha: purA bhUthvA [SrI rAmAyaNam – kishkinthA kANdam – 4.18 (iLaiya perumAL to sugreevan)] SrI rAma who is the lord himself…), and ‘muzhu Ezhu ulagukkum nAthan [thiruvAimozhi – 2.7.2]’ (Lord of all the worlds) – emperumAnAr showed this meaning to all the sentient in this world, to save them;

em irAmAnusan – our lord, that is emperumAnAr;

mikka puNNiyanE know that emperumAnAr is highly virtuous;

Some also recite it as irAmAnusan ennum  puNNiyan – Since he helped us in this way, till the time there is moon in the world, know that he would be the most virtuous;

It could be read as ‘mikka puNNiyanAna em irAmAnusan  – poruL surandhAn’ (Our highly virtuous emperumAnAr showed us the meanings).

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

maruL surandhu … ulagiruL neenga –  Agama vAdhiyar – taking the Agamam said by rudhran as authoritative reference, and limiting themselves with that, and not researching fully, they debated with those who give the (true) meanings; they are Saivites like pAsupathar, etc.

Even though they are of many different groups and contradict each other in philosophy and activities, they are together referred to here as Agama vAdhigaL because they agree among  them that Sivan is supreme which is against vEdhas, and like potter is to a pot, they consider Sivan as only the cause of everything; reason for wrong meanings like these is due to confusion of their mind.

Sivan wanted to achieve higher levels and prayed to emperumAn to worship him and carry him, be made worshipable, and so on; emperumAn seeing his state of wishing for self-elevation, ordered him to create mOha Sastthrams (that would confuse people into thinking that Sivan is supreme); purANAs say that Sivan taking this as a reason created  such SAsthram.

varAha purANam says that there was a curse of gauthama towards those who live outside of what are prescribed in vEdhas and who live carelessly due to other afflictions; Sivan wanted to make that curse come true and so created mOha SAsthram. This history is also shown in paramatha bhangam – 41 by vEdhAntha dhEsikan.

avap poruL – Lowering the status of emperumAn and making lower level one as supreme, making prakruthi thathvam as upAdhAna kAraNAm for the world, and keeping the supreme lord as nimiththa kAraNam only  – are all not the meanings of vEdhas, so they are lowly philosophies.

nArAyaNan is the first supreme one; brahmAn, rudran are based on birth only, and since the supreme one Himself changes as the world, He is upAdhAna kAraNam for the world, and since He changes by his own decision, He is also nimithha kAraNAm – these are the true meanings said in vEdhas.

ellA uyir … poruL surandhAn – it is to be noted here that amudhanAr says ‘arangan’ instead of ‘nArAyaNan’,  when saying He is the lord of all the AthmAs. This is to get them to follow in the words of pAncharAthra Agamam which shows the true ways of SAsthram, and so is advising them to follow it in this world and come to arangan in this world, since pAncharAthram talks about archA mUrthy (statue).

– – – – –

Translation: raghurAm SrInivAsa dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org/
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

 

Arththi prabandham – 57

Published by:

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

Full Series

<< Previous

Introduction

mAmunigaL in this pAsuram, assumes that SrI rAmAnuja has a question in his mind and answers him in this pAsuram. The imaginary question that mAmunigaL thinks is running in SrI rAmAnuja’s head is as follows. SrI rAmAnuja asks, “hey mAmunigaL! I have heard your requests. You ask me to do a list of things. Can I ask you something? On what basis/recommendation do you ask me? Do you have any strong background / recommendation for your claims? Is there anyone?”. To this question mAmunigaL answers, “Yes. I deemed myself as a thing in the first place after having surrendered to my AchAryan ‘thiruvAimozhip piLLai’. That is my greatest qualification. Please consider that sole diamond I have. Hey emperumAnAre! You do not look at my flaws. As they say, ‘yathIsvara SruNu Sriman krupayA parayA thava’, please lend your ears toward my low words”.

pAsuram 57

dhEsigargaL pORRum thiruvAimozhip piLLai
vAsamalar thAL adaindha vaththuvennum
nEsaththAl en pizhaigaL kANA ethirAsarE
adiyEn punpagarvai kELum poRuththu

Word-by-Word Meanings:

vAsamalar thAL adaindha vaththuvennum – I am a thing (vasthu) who surrendered at the divinely fragrant and soft lotus feet of
dhEsigargaL pORRum thiruvAimozhip piLLai – thiruvAimozhip piLLai, who is celebrated by ancestors as “senthamizh vEdhath thirumalaiyAzhvAr vAzhi”. HE is the person who expressed deep and unshakable servitude to nammAzhvAr and his scriptures. He spent his livelihood dwelling on nammAzhvAr’s nectarine pAsurams.
nEsaththAl – Because of this association
ethirAsarE – emperumAnArE!!!
kELum – please listen to
adiyEn – my
punpagarvai – lowly words
en pizhaigaL kANA – without seeing my flaws and not focusing about it at all
poRuththu – and without bursting out

Simple Translation

mAmunigaL requests SrI rAmAnuja to look at the great association the former has with thiruvAimozhip piLLai (his AchAryan). He asks SrI rAmAnuja to ignore his flaws, and listen to his lowly words without expressing any burst of anger.

Explanation

mAmunigal says to SrI rAmAnuja, “I am a thing (vasthu) who surrendered at the divinely fragrant and soft lotus feet of thiruvAimozhip piLLai, who is celebrated by ancestors as “senthamizh vEdhath thirumalayAzhvAr vAzhi”. HE is the person who expressed deep and unshakeable servitude to nammAzhvAr and his scriptures. He spent his livelihood dwelling on nammAzhvAr’s nectarine pAsurams.

emperumAnArE!!! Because of this association, please listen to my lowly words without seeing my flaws and not focusing about it at all and without bursting out.

adiyEn santhAnam ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org