Monthly Archives: March 2017

आर्ति प्रबंधं – २३

Published by:

श्री:  श्रीमते शठकोपाय नम:  श्रीमते रामानुजाय नम:  श्रीमद्वरवरमुनये नम:

आर्ति प्रबंधं

<< पासुर २२

उपक्षेप

पिछले दो पासुरों में, मणवाळ मामुनि, अपने आचार्य तिरुवाइमोळिप्पिळ्ळै और परमाचार्य एम्बेरुमानार के आशीर्वाद के विवरण किये। मणवाळ मामुनि के अभिप्राय हैं कि इन्के आशीर्वाद के बल पर वे निश्चित परमपद प्राप्त करेंगें और भगवान की अनुभव करेंगें।  शीघ्र “दिव्यस्थान मण्डप” में निवासित “दिव्य सिंहासन” पर विराजित भगवान की अनुभव  पाने केलिए मणवाळ मामुनि अपनी इच्छा प्रकट करते हैं।  

पासुरम

अडियारगळ कुळाङ्गळ अळगोलक्कम इरुक्क
अनंतमयमान मामणि मण्डपत्तु
पड़ियादूमिल पडुक्कयाय इरुक्कुम अनन्तन
पणमामणिगळ तम्मिन ओळी मंडलत्तिल इडैयिल
वडिवारुम मामलराळ वलवरुगु मट्रै
मण्मगळुम आय्मगळुम इडवरुगुम इरुक्क
नडुवाग वीट्रीरुक्कुम नारणनै कडुग
नान अनुभविक्कुम वगै नल्गु एन एतिरासा

शब्दार्थ 

एन एतिरासा – हे! यतिराजा ! मेरे स्वामी ! यतियों के नेता!
कडुग – निश्चित ही आप शीघ्र
नल्गु – आशीर्वाद करें
नान – मैं
अनुभविक्कुम वगै – भोग  करें
नारणनै – श्रीवैकुंठनाथ
नडुवाग वीट्रीरुक्कुम – मध्य में विराजित, बिजली के बीच कमल की तरह, वर्षा की मेघ जैसे साँवले रंग के, दिव्य महिषियों के मध्य विराजित जो जग की राज करतें हैं।
वडिवारुम मामलराळ – प्रस्तावित दिव्य महिषियाँ हैं, दायें भाग में “ वडिवाय निन वलमारबिनिल वाळ्गिन्र मंगै” में प्रकटित  (तिरुपल्लाण्डु २)  अद्वितीय सौंदर्य और कोमल गुण संपन्न  पेरिय पिराट्टियार,
वलवरुगु – दायें भाग में
मट्रै मण्मगळुम आय्मगळुम – और भूमि पिराट्टि और नीळा देवी जो हैं
इडवरुगुम इरुक्क – बायें भाग में
अडियारगळ कुळाङ्गळ – इन्के संग, नित्यसुरियाँ (अनंत, गरुड़ विश्वक्सेन इत्यादि ) और मुक्तात्मायें (परांकुश और परकाल के जैसे ), यह मोतियों और रत्नों की सुन्दर संग्रहण की तरह दिखता हैं
अळगोलक्कम इरुक्क – सुंदर पंक्ति में
आनन्दमयमान मामणि मंडपत्तु – अत्यंत आनंदमय वेदी में , जो “तिरुमामणि मंडपम” जाना जाता हैं
पणमामणिगळ तम्मिन ओळी मंडलत्तिल इडैयिल – के सिरों से उत्पन्न प्रकाश के मध्य
पडियादुमिल – तुलना से पार
पडुक्कैयाय इरुक्कुम – अनंतन, जो दिव्य शय्या (श्रीमन नारायण के ) के रूप में सेवा करते हैं
अनंतन – “अनन्ताळ्वान” नाम से जाने जाते हैं

सरल अनुवाद

इस पासुरम में मणवाळ मामुनि श्री रामानुज से, कोई विलंब के बिना शीघ्र श्रीवैकुंठनाथ की भोग करने के हेतु, आशीर्वाद करने को प्रार्थना करते हैं। मणवाळ मामुनि श्री वैकुंठनाथ की विवरण करते हैं कि वे अपने दिव्य महिषियाँ :पेरिय पिराट्टि, भूमि देवी तथा नीळा देवी के मध्य, अनन्त , गरुड़  विश्वक्सेन जैसे नित्यसुरियाँ एवं आळ्वारों और आचार्यो जैसे मुक्तात्माओं के श्रेयसी पंक्ति के मध्य, तिरुमामणि मण्डप में  विराजमान हैं।

स्पष्टीकरण

मणवाळ मामुनि कहते हैं , “हे! मेरे स्वामी ! यतियों के नेता! “अडियारगळ कुळाङ्गळ (तिरुवाय्मोळि २. ३. १० ) और “मामणि मण्टपत्तु अंतमिल पेरिन्बत्तडियार(तिरुवाय्मोळि १०. ९. ११ )” के जैसे सुंदर पंक्ति में हैं।  नित्यसूरियों में अनंत,गरुड़ ,विश्वक्सेन इत्यादि एवं मुक्तों में परांकुश, परकाल तथा यतिवरादि हैं। यें मोतियों और रत्नों के सुंदर संग्रहण की तरह दिखतीं हैं।  यह पंक्ति, “आनंदमयाय मंडप रत्नाय नमः” के अनुसार तेजोमय , अत्यंत आनंद से प्रकाशित “तिरुमामणि मंडप” के आगे हैं। अत्यंत कोमल तथा शीतल  “अनंतन” नामक सर्प  शैय्या, जो भगवान के नित्य कैंकर्य केलिए प्रसिद्द हैं, इस मंडप में हैं।  “आयिरम पैन्तलै अनंतन” (पेरियाळ्वार तिरुमोळि ४. ३. १० ), “सिरप्पुडैय पणनगळ मिसैचेळुमणिगळ विट्टेरिक्कुम (पेरियाळ्वार तिरुमोळि ४. ९. ७ ) तथा “दैवछुडर नडुवुळ (पेरिय तिरूमडल १) जैसे वचनों में अनंतन की वर्णन की गयी हैं। “वडिवाय निन वलमारबिनिल वाळ्गिन्र मंगै (तिरुप्पल्लाण्डु २ )” और “वडिक्कोल वाळ नेडुनकण (इरणडाम तिरुवन्दादि ८२ )” में जैसे वर्णन किया गया है, पेरिय पिराट्टि अपने सौंदर्य और कोमल गुण के  स्वरूप से पहचानी जातीं हैं। वें श्रीमन नारायण के दायें पक्ष में दर्शित हैं।  श्रीमन नारायण के बायें पक्ष में पेरिय पिराट्टि के छाया भूमि पिराट्टि एवं नीळा देवी हैं।  एक कमल तथा तीन बिजलियों के मध्य साँवले वर्षा के मेघ के समान दृश्य हैं, इन तीनों पिराट्टियों के मध्य, श्रीमन नारायण।  ये श्रीवैकुंठनाथ हैं जो (तिरुवाय्मोळि १०. ९. १ ) में “वाळपुगळ नारणन” से वर्णित हैं, जो वहाँ “वीट्रीरुंदु येळुलगम तनिक्कोल सेल्ल” (तिरुवाय्मोळि ४.५. १ ) के अनुसार लोकपरिपालन करने केलिए विराजित हैं। “ हे ! मेरे स्वामी एतिरासा ! कृपया मुझे आशीर्वाद कीजिये, जिससे मैं तुरंत इस श्रीवैकुंठनाथ को भोग कर सकूँ”

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2016/09/arththi-prabandham-23/

संगृहीत- http://divyaprabandham.koyil.org

प्रमेय (लक्ष्य) – http://koyil.org
प्रमाण (शास्त्र) – http://granthams.koyil.org
प्रमाता (आचार्य) – http://acharyas.koyil.org
श्रीवैष्णव शिक्षा/बालकों का पोर्टल – http://pillai.koyil.org

thiruvAimozhi – 4.7.10 – chakkaraththaNNalE

Published by:

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

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 – 89

Published by:

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

Full Series

<< previous (kali mikka sennel)

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

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

 

आर्ति प्रबंधं – २२

Published by:

श्री:  श्रीमते शठकोपाय नम:  श्रीमते रामानुजाय नम:  श्रीमद्वरवरमुनये नम:

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/

संगृहीत- http://divyaprabandham.koyil.org

प्रमेय (लक्ष्य) – http://koyil.org
प्रमाण (शास्त्र) – http://granthams.koyil.org
प्रमाता (आचार्य) – http://acharyas.koyil.org
श्रीवैष्णव शिक्षा/बालकों का पोर्टल – http://pillai.koyil.org

thiruvAimozhi – 4.7.9 – idagilEn

Published by:

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 ninth pAsuram, AzhwAr says “If I who don’t have the means such as karma yOga etc to see emperumAn, desire to see him, is there any means to see him?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “How will I being empty handed, yet desirous of seeing my lord who is carrying the enjoyable divine chakra, see him?”.

Highlights from periyavAchchAn piLLai‘s introduction

In ninth pAsuram, AzhwAr says “Having nothing in me, if I desirously call him out to see him, is there any means for me to see him?”.

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

See nanjIyar‘s introduction.

pAsuram

idagilEn onRattagillEn aimpulan vellagillEn
kadavanAgik kAlam thORum pUppaRiththEththagillEn
mada vannenjam kAdhal kUra valvinaiyEn ayarppAyth
thadavuginREn enguk kANban chakkaraththaNNalaiyE!

Listen

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

onRu idagilEn onRu attagillEn – I will not give a handful of food or a glass of water for some one who is hungry or thirsty, respectively;

(since I am devoid of karma yOgam in the absence of dhAnam (charity), I am, as part of gyAna yOgam)
aimpulan – the five senses
vellagillEn – unable to control them (from straying away into worldly pleasures);
kadavanAgi – (based on these, to be engaged in bhakthi yOgam) being an obedient person [devotee]
kAlam thORum – at appropriate times (suitable for worship)
pUppaRiththu – gathering flowers
EththagillEn – not worshipping and praising [emperumAn];

(even while being empty-handed like these)
madam – being desirous (of the goal)
val – very firm attachment which cannot be shaken by any one
nenjam – heart
kAdhal kUra – with overflowing affection
val vinaiyEn – I who am having strong sins (which stop me from having enjoyment which matches such desire)
ayarppAy – being ignorant
chakkaram – having enjoyable divine chakra
aNNalai – lord
thadavuginREn – searched (to see him);
enguk kANban – where will I see him?

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

I will not give a handful of food or a glass of water for some one who is hungry or thirsty, respectively; I am unable to control my five senses; I am not being an obedient person who gathers flowers at appropriate times for worshipping and praising emperumAn; [Still]  having a heart with desire, very firm attachment which cannot be shaken by any one and with overflowing affection, I who am having strong sins, being ignorant, searched to see the lord who is having enjoyable divine chakra; where will I see him?

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

  • idagilEn – When one sees a person who is suffering and offers him something after feeling bad for his state, that will very much please sarvESvara‘s divine heart; I have not done anything like that.
  • onRu attagillEn – Even if one does not desire to spend any wealth for others, at least one can physically work by carrying water and offer that [to a thirsty person]; I did not do that as well.
  • aimpulan vellagillEn – Even if one does not engage in helping others, should not one at least avoid what is hazardous for one’s own self? I did not restrain my senses from engaging in worldly pleasures.
  • kadavanAgi … – I did not gather flowers and other materials matching the times, and worshipped the divine feet of your highness, as ordained in SAsthram. But, has AzhwAr not engaged in worshipping emperumAn? He has never engaged in sAdhana bhakthi (bhakthi yOga as a means to attain emperumAn) which is explained in SASthram; but he is only engaged in bhakthi which is the only way for him to spend his life. If these were present, they can be counted as part of bhakthi yOga; but AzhwAr is saying, he has none of these. Here, AzhwAr is not rejecting the activity itself [like karma, gyAna, bhakthi], but the upAyathva (considering those acts as means) [It is explained in mumukshuppadi sUthram 271 that, for a prapanna (surrendered person), karma becomes part of kainkaryam, gyAna becomes part of svarUpa prakASa (realising the true nature clearly), bhakthi becomes part of prApya ruchi (taste for attaining the goal) and prapaththi (surrender) becomes part of svarUpa yAdhAthmya gyAna (knowing the ultimate nature of the self)].
  • mada val nenjam – madappam indicates the tender nature of the heart – that is, when hearing “bhagavath vishayam” (matters about bhagavAn), becoming engrossed in it at once. vanmai indicates that once a person becomes engrossed, it is difficult to take the heart away from it.
  • kAdhalkUra – with such a heart, full of love
  • valvinaiyEn … – I have sins which stop me from seeing him befitting my eagerness. I did not have my love fulfilled. Neither am I able to control my love towards him nor have I totally lost him since he will manifest himself to even those who slightly desire for him.

What was the nature of my sins?

  • ayarppAy – Me who is foolish, ignorant.
  • thadavuginREn – I am searching for him even if he appears in front of me. As said in SrI rAmAyaNam ayOdhyA kANdam 42.24 “… na thvA paSyAmi kausalyE! …” (my eyes went behind rAma and have not returned till now. Oh kausalyE! Touch me with your hands).
  • enguk kANban – How can I who is empty handed, see him?
  • chakkaraththaNNalaiyE – How can I see sarvESvara who is holding the divine chakra in his hand? Like mother yaSOdhA held krishNa with butter in his hands, AzhwAr desires to see emperumAn with the sharp chakra in his hands.

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

Arththi prabandham – 54

Published by:

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

Full Series

<< Previous

Introduction

mAmunigaL continued to plead with SrI rAmAnuja in the earlier pAsuram and request him to uplift from this world and get him liberated. mAmunigaL knew that SrI rAmAnuja would yield to his requests. However, that does not suffice for mAmunigaL. It is because, as they say “oru pagal Ayiram UzhiyAy (thiruvAimozhi 10.3.1)”, each passing moment for mAmunigaL in this world feels like eons. mAmunigaL requests SrI rAmAnuja, “You are my relative of all sorts. You should not let me go through this suffering with this body in this world. I do not know when will you liberate me from this place and transport me to the place where there is infinite bliss (paramapadham)”.

pAsuram 54

innam eththanai nAL ivvudambudan
irundhu nOvu padakkadavEn aiyO
ennai idhininRum viduviththu nIr
enRu thAn thirunAttinuL yERRuvIr
annaiyum aththanum allAdha suRRamum Agi
ennai aLiththaruL nAdhanE
en idhaththai irAppagal inRiyE
EgameNNum ethirAsa vaLLalE !!!

Word-by-Word Meanings

nAdhanE – Hey!!! my master
aLiththaruL – (You) bless
ennai – me
Agi – by being my
annaiyum – mother who shows priyam,
aththanum – (by being) a father who does hitham and
allAdha suRRamum – (by being) all those desirable and closely knit relations.
ethirAsa vaLLalE – the magnanimous leader of all yathis (ascetics), one who is known as “emperumAnAr”!!!
irAppagal inRiyE EgameNNum – (One who) thinks day and night with undivided attention about
en – my
idhaththai – wish (only thost that  proves good for me)
(Even after falling at your lotus feet)
eththanai nAL – how much
innam – longer
nOvu padakkadavEn – I have to suffer
ivvudambudanE irundhu – in (with) this body?
aiyO – alas!!!
viduviththu – Please liberate
ennai – me
idhininRum – from this body that serves as the obstacle!!!
enRu thAn – when will
nIr – you
ERRuvIr – carry me to
thirunAttinuL – paramapadham?

Simple Translation

In this pAsuram, mAmunigaL says that emperumAnAr is his mother, father and his every kind of good relative. He always thinks about the well being of mAmunigaL. Hence, mAmunigaL asks him when he will be liberated from this bondage and grant him paramapadham, the place of infinite bliss? How long should he suffer with this body in this world.

Explanation

mAmunigaL says, “As madhurakavi AzhvAr said ‘annaiyAy aththanAy ennai ANdidum thanmaiyAn (kaNNinun chiruth thAmbu 4)’, emperumAnArE! You are my mother who showers a lot of love to her child. You are my father who wishes for all good things for his child. You are my closely knit relative who leads a life of high valued principles. You are the leader of the yathis! As they say, “en manamEgamennum irAppagalinRiyE (thiruvAimozhi 9.3.7)”, you think about my well being day and night with undivided attention. Even after surrendering unto your lotus feet as described in “unakkAtppattum adiyEn innum uzhalvEnO (thiruvAimozhi 5.8.10)”, how much longer am I supposed to suffer with this mortal coil of mine in this world? Alas!!! When will you liberate me from this obstacle called “body” and liberate me to paramapadham, the place of infinite bliss? That day will be one unparalleled day. vaLLal would mean – a magnanimous person to whom one cannot reciprocate anything for the good deeds he did.

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

sthOthra rathnam – 65

Published by:

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

Full Series

<< Previous

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

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 – 88

Published by:

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

Full Series

<< previous (periyavar pEsilum)

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

Listen

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

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

thiruvAimozhi – 4.7.8 – kaNdu koNdu

Published by:

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 eighth pAsuram, emperumAn asks “Now, what is that I have not done for you?” and AzhwAr replies “You have not arrived for us to see your highness in this samsAram (material realm), to render all services and be uplifted”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr, out of attachment towards the enjoyable nature of emperumAn, desires to see emperumAn, enjoy him and serve him.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Eighth pAsuram. As AzhwAr explained [in the previous pAsuram] the aspect which he attained, in this pAsuram, he explains what is not yet attained.

pAsuram

kaNdu koNdu en kaigaLAra nin thiruppAdhangaL mEl
eNdisaiyum uLLa pUk koNdu Eththi ugandhugandhu
thoNdarOngaL pAdiyAdach chUzhkadal gyAlaththuLLE
vaNduzhAyin kaNNi vEndhE! vandhidagillAyE

Listen

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

kaNdu koNdu – fully seeing and enjoying (with the eyes and not just in the heart as said in “nAn unnaik kaNdu koNdu” (I seeing you))
en kaigaL – my hands (which are as said in “thAyavanE enRu thadavum” (searching for the one who measured the worlds))
Ara – to the full satisfaction
nin – (the apt) your
thiruppAdhangaL mEl – on your divine feet

(to fulfil his great attachment)
eN thisaiyum – in all directions
uLLa – present
pUkkoNdu – bringing the flowers
Eththi – offering with praises
ugandhu ugandhu – being joyful in each of those activities
thoNdarOngaL – us who are having great devotion in the form of affection towards you
pAdi Ada – singing and dancing (to reveal our love)
kadal sUzh gyAlaththuLLE – in this material realm, which is the earth surrounded by the ocean

(that which was revealed in my heart)
vaL – distinguished
thuzhAyk kaNNi – wearing thiruththuzhAy (thuLasi) garland
vEndhE – Oh my lord!
vandhida killAy – you are not coming.

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

Oh my lord who is wearing distinguished thiruththuzhAy garland! You are not coming here to be fully seen and enjoyed [by me], to bring the flowers from all directions and offer them on your divine feet with my hands to their full satisfaction, being joyful in each of those activities, to sing and dance for us who are having great devotion in the form of affection, in this material realm, which is the earth surrounded by the ocean.

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

  • kaNdu koNdu – To see you to satisfy the hunger of my eyes which were left to starve as said in thiruvAimozhi 3.8.4kANa virumbum en kaNgaL” (my eyes desire to see). As said in periya thirumozhi 2.5.8 “aravindham pOnRu nINda kaNNAnaik kaNNArak kaNdu koNdu” (to the full satisfaction of my eyes to see the one whose eyes resemble lotus flower).
  • en kaigaL Ara – As said in thiruvAimozhi 3.8.3thAyavanE enRu thadavum en kaigaL” (Oh hands will seek out for him saying “Oh one who measured the world!”), to satisfy the need of my hands; as a hungry person would say “vayiRAra uNdu” (eat to the full satisfaction of the stomach).
  • nin thiruppAdhangaL mEl – On the divine feet which sustain you and give pleasure to you. It is said in periyAzhwAr thirumozhi 1.2.1 as “pidiththuch chuvaiththuNNum pAdhak kamalam” (the divine lotus feet you behold and suck on – as a toddler krishNa), they also sustain you. Alternative explanation –  On your divine feet which are apt and enjoyable for me. On your divine feet which is said in thiruvAimozhi 1.5.5 as “un thEnE malarum thiruppAdham” (Your divine feet which is the origin of honey). Previously too, I was engaged like this in worldly matters; instead of that, to be engaged in the divine feet of you who is the apt lord. For the words from mAlathI mAdhava drama “thvath pAdha pankaja parigrahadhanya janmAbhUyAsam” (By reaching your lotus like feet, my purpose of life is fulfilled), ALavandhAr mercifully explained “The words are nice; but it is not in the proper/apt matter” [as the context was not in relation to emperumAn and was in worldly dealings].
  • eN thisaiyum … – Matching the greatness of bhagavAn who is the target and matching my own desire. Matching his own desire, AzhwAr says “I want to bring everything I desire [for emperumAn]”. His desire spreads in all directions [Asai means both desire and direction in thamizh]. This is how the words of those who are desirous to serve, will be; like a hungry person would say “want to eat a whole pot of rice”. Devotees would be as said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (lakshmaNa says – I will carry out all kainkaryams).
  • ugandhu ugandhu – To go on without diminishing the love.
  • thoNdarOngaL – We, who know the intricacies of this kainkaryam (service). After thiruvAimozhi 2.7kEsavan thamar“, AzhwAr is not alone.
  • pAdi Ada – To be singing and dancing out of love.

emperumAn says “This is what I was also planning to do. Once you shed this body, I will bring you to paramapadham and get you engaged in that as said in thaiththirIya upanishath “Ethath sAmagAyannAsthE” (the mukthAthmA is singing the sAma gAnam which is explained subsequently)”, AzhwAr replies “That is not what I want”.

  • sUzh kadal gyAlaththuLLE – If some one is thirsty in one place, should that person’s thirst be quenched in some other place? I want you to come in to this world surrounded by ocean, to be seen by me, right here.
  • vaN thuzhAyin kaNNi vEndhE – While appearing in this samsAram (material realm), you should bless me with that same form which is seen by the residents of paramapadham; you should appear with the same decorations that is shown to nithyasUris.
  • vandhidagillAyEAzhwAr is saying that it is not sufficient to just say “kUviyum koLLAy” (even after calling, you have not accepted me). You are not coming. This is the aspect I have not attained yet. What is the nature of this? Neither has AzhwAr been freed from this material world; nor has he attained [eternal] kainkaryam [in paramapadham]; this being the case, how can he say “I have attained this aspect; I am yet to attain this other aspect”? Here, one [kainkaryam] is the goal, and the other [being freed from material bondage] is ancillary to that goal.  AzhwAr considers to have attained freedom from bondage thinking “As I have said in the beginning itself in thiruviruththam 1 ‘inninRa nIrmai iniyAmuRAmai’ (I cannot bear this existence in this lowly samsArm) and as he is fully capable [of liberating me], this bondage must have been extinguished [by him]”; and since AzhwAr cannot sustain himself without being engaged in kainkaryam, and since he has not achieved it [in paramapadham] yet, he is longing for that.

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

sthOthra rathnam – 64

Published by:

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

Full Series

<< Previous

Introduction

emperumAn asks “If I who am independent, uplift some persons [as special cases], can that be considered as my standard conduct?” and ALavAndhAr replies “At the seashore, when you vowed [to protect all who surrender unto you] in the assembly of your devotees, did that vow exclude me?”.

nanu prapannas sakrudhEva nAtha!
thavAhasmIthi cha yAchamAna: |
thavAnakampya: smaratha: prathigyAm
madhEkavarjam kimitham vratham thE ||

Word by word meaning

nAtha! – Oh my lord!
sakruth Eva prapanna: – saying “I have surrendered unto you once”
aham thava asmi ithi cha – and saying “I should exclusively serve you”
yAchamAna: (aham) – I who am praying
prathigyAm smaratha: thava – to you who are thinking about the vow (which you declared towards vibhIshaNa at the seashore [before the rAma – rAvaNa battle])
nanu anukampya: – deserve to receive your mercy;
thE itham vratham – this vow of your highness’
math Eka varjam kim – does it exclude just me?

Simple Translation

Oh my lord! I who am saying “I have surrendered unto you once” and “I should exclusively serve you” and praying to you, who are thinking about the vow (you declared to vibhIshaNa at the seashore [before the rAma – rAvaNa battle]), deserve to receive your mercy; does this vow of your highness’ exclude just me?

vyAkyAnam (Commentary)

  • nanu prapanna:ALavAndhAr recollects SrI rAma‘s words as in SrI rAmAyaNam yudhdha kANdam 18.33 “sakrudhEva prapannAya” (even if one surrenders once, I will never abandon him). kUraththAzhwAn explains sakrudhEva as sahasaiva (immediately, at once). embAr explains “This AthmA who is in samsAram since time immemorial, even if he mediates upon prapaththi (dhvaya mahA manthram), will that match [the greatness of emperumAn] saying “sakruth” (even once)?”. bhattar explains “If we look at the greatness of emperumAn, performing SaraNAgathi more than once is superfluous. [But] the prApya ruchi [i.e., taste in reciting dhvaya mahA manthram requesting for eternal kainkaryam] will go on until one reaches the final destination [of paramapadham]”.
  • nAtha – Surrendering just once is sufficient since emperumAn is the apt/natural lord. Just Abhimukhyam (friendly gesture) is required – [that is due to emperumAn having] eternal [motherly] relationship where he considers the loss/gain of AthmA as his own. In the case of a person who is not an apt refuge, even Artha prapaththi (desperate surrender) is doubtful in procuring the result. But in the case of emperumAn who is the apt refuge, even dhruptha prapaththi (surrender with patience to achieve the result) will lead to the ultimate result.
  • thavAsmIthi cha yAchamAna: – (aham thavAmsi) – AthmA is pleading with the thought that it should engage in minimal services to establish its own nature; praying for kainkaryam following the method in the latter half of dhvayam. Highlighting my empty-handedness I surrendered unto you saying “thvath pAdha mUlam SaraNam prapadhyE” (I firmly accept your divine lotus feet as the means). I also prayed for the goal saying “aikAnthika nithyakinkara: praharshayishyAmi” (when I will please you only as a confidential eternal servitor). Some explain that, with these two words [aham thavAsmi], the two types of qualified persons in bhakthi [bhakthi yOga] and prapaththi [SaraNAgathi] are spoken about.
  • prathigyAm smarathas thava anukampya: – I recollect your vow at the seashore as said in SrI rAmAyaNam yudhdha kANdam 18.33 “Ethath vratham mama” (This is my vow), remain a recipient of the mercy of your highness.
  • thE vratham idham madhEka varjam kim – Will this distinguished vow of your highness who is common to all, exclude me? Implies – it will not. I will only miss out if you specifically vowed “I will protect all except this one person”. Since your highness is a sathya sankalpa (one with fulfilled vows), you should mercifully protect me.

In the next article we will enjoy the concluding SlOkam of this wonderful prabandham.

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