Monthly Archives: March 2017

thiruvAimozhi – 4.7.7 – aRindhu aRindhu

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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 seventh pAsuram, emperumAn says “Why are you calling me out? I have revealed about me to you and eliminated all your worldly sorrows” and AzhwAr says “That is not sufficient”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “While you remained in my heart, I meditated upon your beautiful form which you revealed to me and became free from worldly ignorance; now, I am desiring to see that beauty with my eyes physically”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Seventh pAsuram. emperumAn says “You are greatly disliking me now;  Did I not do any favour for you? Do you think that I have not helped you in anyway?”, AzhwAr replies “you have done some favours; I have got a little bit now; but I am not satisfied”.

pAsuram

aRindhaRindhu thERith thERi yAn enadhAvi uLLE
niRaindha gyAna mUrththiyAyai ninmalamAga vaiththup
piRandhum seththum ninRidaRum pEdhaimai thIrndhozhindhEn
naRunthuzhAyin kaNNi ammA! nAn unnaik kaNdu koNdE

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

naRu – abundantly fragrant
thuzhAy – having thiruththuzhAy (thuLasi)
kaNNi – wearing divine garland
ammA – Oh sarvAdhika (greater than all)!
nAn – I (who is desirous of your enjoyability)
unnai – you (who is apt and infinitely enjoyable)
kaNdu koNdu – seeing (with my heart, as you revealed yourself)
aRindhu aRindhu – by this mayarvaRa madhinalam (blemishless knowledge/devotion) blessed by you, knowing you to be the prApyam (goal) and prApakam (means)
thERith thERi – having clarity (about the in-depth aspects of such prApyam and prApakam)
yAn – I (who is with firm knowledge [bestowed by you])
enadhu Avi uLLE – in my heart which is substratum for my prANa (life)
niRaindha gyAna mUrththiyAyai – you who is the embodiment of complete knowledge
ninmalamAga – to be freed from any doubt, error
vaiththu – placing (firmly)
piRandhum seththum – going through birth and death
ninRu – remaining to be
idaRum – lamenting
pEdhaimai – ignorance
thIrndhu ozhindhEn – became free from.

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

Oh sarvAdhika who is wearing divine garland which is having abundantly fragrant thiruththuzhAy (thuLasi)! I am seeing you through my heart and having clarity by the mayarvaRa madhinalam (blemishless knowledge/devotion) blessed by you, knowing you to be the prApyam (goal) and prApakam (means), placing you who is the embodiment of complete knowledge, in my heart which is substratum for my prANa, to be freed from any doubt and error, became free from the ignorance of going through birth and death and remaining to be lamenting. “I have not had the fortune of physically seeing you” is the remainder which needs to be assumed.

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

  • aRindhu aRindhu thERith thERi – [First explanation – explaining it as progressive acquiring of clarity] In the [first centum] first decad, AzhwAr meditated upon emperumAn‘s supremacy; there is a clarity which is acquired when that is grasped; subsequent to that, there is clarity acquired by meditating upon him to be worshippable [in second decad], there is clarity acquired by meditating upon him to be simple [in third decad], and there is clarity acquired by meditating upon him to be tolerating the mistakes [of his devotees] [in fourth decad] and so on; in this manner only, AzhwAr’s clarity increased throughout thiruvAimozhi; all of these are mAnasa anubhavam (experience in the mind).
  • aRindhu aRindhu thERith thERi – [Alternative explanation – explaining this in the context of artha panchakam] By your bestowing of mayarvaRa madhinalam, I acquired clarity [in the five essential principles].
    • para svarUpam (nature of bhagavAn) – the clarity acquired by knowing that emperumAn is as said in thiruvAimozhi 1.1.2 “… manuNarvaLavilan poRi uNarvavaiyilan, edhir nigazh kazhivinum inanilan, migu naraiyilan, uNar muzhu nalam, inan …” (bhagavAn is immeasurable by even well blossomed mind which is free of blemishes such as kAmam, krOdham, etc., that can understand the AthmA. He is immeasurable by the external senses which are used to comprehend achith (matter). Thus he is distinct from both chith and achith. He is identified as full knowledge and full bliss and has none who is equal or higher in the past, present or future. He is my sustaining soul); further knowing the ultimate state of this para svarUpam is bhagavAn‘s total dependence in his archAvathAram [on his devotees] as mentioned in thiruvAimozhi 10.6.1 “adhu namadhu vidhi vagaiyE” (his mercy is based on the desire of his devotees) and thiruvAimozhi 3.6.9nenjinAl ninaippAva yavan avanAgum nIL kadal vaNNan” (he who is thought about and joyfully consecrated [in deity form] is the same sarvESvaran who has ocean-like vast nature).
    • sva svarUpam (nature of self) – the clarity acquired by knowing that AthmA is as said in thiruvAimozhi 8.8.5 “senRu senRu param paramAy yAdhum inRith thEyndhaRRu, nanRu thIdhu enRu aRivu aridhAy nAnRAy gyAnam kadandhirukkum” (Pursuing beyond different [material] entities (like body, mind, intelligence etc), unable to distinguish if it is good or bad, being distinguished and beyond the comprehension of mind); further knowing the ultimate state of this AthmA is to be totally surrendered to bhagavAn‘s devotees as said in thiruvAimozhi 8.10.3 “siRu mA manisarAy ennai ANdAr ingE thiriya – naRu mA virai  nAL malar adikkIzh pugudhal – uRumO” (While the devotees who may be physically small but are great in their heart, are present here, should I seek out and reach the divine, fragrant, fresh, lotus feet of emperumAn?) and thiruvAimozhi 3.7.10tham adiyAr adiyOngaLE” (being the servitor of the servitors of lord).
    • upAya svarUpam (nature of the means) – the clarity acquired by knowing that the means (process) is as said in thiruvAimozhi 5.10.11 “nAgaNai misai nampirAn saraNE [charaNau – the divine feet] saraN [SaraNam – refuge] namakku” (the divine feet of the lord who is reclining on Adhi SEsha is the refuge/means for us); further knowing the ultimate state of this upAyam is – bhagavAn‘s sahAkAri nirapEkshyam (not expecting any other support while being the upAyam) which cannot even tolerate the svIkAram (prapaththi/surrender) which is an adhikAri viSEshaNam (a quality of a person who realizes his true nature) [this implies that, even the surrender performed by the AthmA is not the means, bhagavAn is the exclusive means].
    • pala svarUpam (nature of the goal) – the clarity acquired by knowing that the goal is as said in thiruvAimozhi 3.3.1ozhivil kAlam ellAm udanAy manni vazhuvilA adimai seyya vENdum” (Being together with bhagavAn at all times, in all places and in all forms and serving him); further, knowing the ultimate state of this palam is – thiruvAimozhi 10.3.9 “undhan thiruvuLLam idar kedum thORum nAngaL viyakka inbuRudhum” (your divine heart should attain bliss and seeing that we should also feel the bliss) [More than us getting kainkaryam (and feeling joyful first – which is self-centered), his acquiring bliss is more important. As a natural result, we will also feel joyful seeing his joy].
    • virOdhi svarUpam (nature of the obstacles) – the clarity acquired by knowing that the obstacle is as said in thiruvAimozhi 2.9.9yAnE enthanadhE enRu irundhEn” (merely existing considering myself as independent and considering everything but myself as my belongings); further knowing the ultimate state of this virOdhi is – “kainkaryaththil ahankAra garbamAna mamakAram” (While performing kainkaryam, the ownership triggered by the ego) [When performing kainkaryam, it should be done for the pleasure of emperumAn and not to satisfy one’s own ego].
  • yAn – I who learned these by you teaching these principles to me.
  • enadhu Avi uLLE – In my heart.
  • niRaindha gyAna mUrththiyAyai – You who is an embodiment of complete knowledge. You who is so distinguished that I can never be satisfied with what I have enjoyed in you [and still craving for more].
  • ninmalamAga vaiththu – meditating upon you in the most expansive manner.
  • piRandhum … – Immediately after acquiring knowledge [mayarvaRa madhinalam], I acquired what I prayed for in thiruviruththam 1 “inninRa nIrmai ini yAm uRAmai” (I cannot tolerate this lowly samsAram). [That is] I got rid of the ignorance which makes one die, be born again and suffer in this samsAram.
  • naRum thuzhAy … – This is his effort to make this knowledge dawn in me. That is, by manifesting his thuLasi decoration, and making me study in that school of his beautiful form, he bestowed me knowledge and enslaved me.
  • nAn unnaik kaNdu koNdu – I who understands your enjoyable nature, having seen your infinite enjoyability. AzhwAr is explaining the essence that he acquired “naRunthuzhAyin kaNNi ammA! nAn unnaik kaNdu koNdu – aRindhaRindhu thERiththERi yAn enadhAviyuLLE niRaindha gyAna mUrththiyAyai ninmalamAga vaiththu, piRandhum seththum ninRidaRum pEdhaimai thIrndhozhindhEn“.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 87

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Full Series

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Introduction (given by maNavALa mAmunigaL)

When asked “In this age of kali which invades by confusing the mind and faith of sentient, how can you maintain your firm faith?”, amudhanAr replies “that invasion happens only for those who are not involved in the knowledge spread by emperumAnAr“.

Introduction (given by piLLailOkam jIyar)

Your highness talked about your love towards the devotees, as ‘avar emmai ninRu ALum periyavarE’ (in the previous pAsuram), but  – In this day and age of kali that invades by confusing the mind of knowledge, faith, and love, of sentient, is it possible for you to have this faith staying together strong? – few who were present nearby asked so; amudhanAr replies – since emperumAnAr is complete in his qualities of greatness, kindness, etc., if those with limited or absent knowledge attempt to praise him, he would accommodate to possess the nature, form, qualities and places as per the qualification of such people; this time and age of kali would only invade into those who do not possess the intellect spread by such emperumAnAr, and it would not affect me who got such intellect from emperumAnAr; so for me there is no problem of continuation of this faith till time eternal that this AthmA would be present.

periyavar pEsilum pEdhaiyar pEsilum thanguNangatku
uriya sol enRum udaiyavan enRu enRu uNarvil mikkOr
theriyum vaN keerththi irAmAnusan maRai thErndhu ulagil
puriyum nal gyAnam porundhAdhavaraip porum kaliyE           –   87

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Word by word meaning (given by maNavALa mAmunigaL)

periyavar – Those having intellect and ability to speak; such enriched people –
pEsilum – if they speak, or,
pEdhaiyar – those having the limit or lack of knowledge and ability, such poor people –
pEsilum – if they speak also,
it is not possible to see the limit based on their knowledge and ability (for the first kind of people), and (for second kind of people) they would not have to think that attempting this is not possible for us because of lack of knowledge, and so not have to back out;
tham guNagatkuriya – in this way they can speak based on their (respective) qualities,
sol – words according to his nature, form, quality, and place
enRum – at all times,
udaiyavan enRenRu – that he possess such (quality of being described in such words);
uNarvil mikkOr – people having knowledge
theriyum – think through many times and involve in it
vaN keerththi – having such divine glory
irAmAnusan – is emperumAnAr, who
thErndhu – investigated
maRai – vEdham
ulagil – in the world, and
puriyum – helped by giving
nal gyAnam – distinguished knowledge;
porundhAdhavarai – for those not joining / taking up  that (advice)
kali porum – kali would gain upper hand and oppress them.

It would not do so to those who have joined, is the thought.

When recited as ‘guNangatku uriya sol onRum udaiyavan’ – (onRum – > how two different levels fit together due to his greatness and kindness); their words are based on their level of knowledge and ability, or lack of knowledge and ability;   It cannot be said that the words of praise (of learned ones) are excessive, or (words of  the illiterate) would not fit enough, and so cannot say that these are a match of unmatchable – this is due to his unbreakable greatness on the one side, and unbounded kindness on the other side (respectively); so those words would fit him – he is such a lord – is the thought here.

uriya – apt (words); udaiyavar – lord;

Some recite it also as ‘than guNangaktu’, (where ‘than’ applies to emperumAnAr)whether the intellects speak, or the illiterates speak, he always possesses quality that match those words which can be talked about by them;

vaNmai – beauty;

vyAkyAnam

periyavar pEsilum – If those who are full of intellect that is up to par for praising, would praise him,

pEdhaiyar pEsilum – or if those who do not have the knowledge or ability to allow for praising, would praise him;

those with knowledge would try up to the level of their intellect, and would see that they cannot see the limit using their knowledge or ability and would withdraw; while those with lack of knowledge, (due to emperumAnAr’s kindness) they would Not have to back out from praising him due to thinking about their lack of knowledge and ability and saying that comparing to his glory with us of  no knowledge, it is like a lowly person trying to praise sage vaSishta (emperumAnAr is so kind that he can be praised by those with lack of knowledge as well);

than gunangatku uriya sol enRum udaiyavan – accommodates himself according to their intellect and ability, and to their lack of intellect and lack of ability (respectively), such that they could praise him according to their level, and thus has got at all times, unique words for praising each of his nature, form, quality, and place;

since he is having great glory of winning all the philosophies in debate with a thousand faces, how much ever may be the knowledge and ability of others, they would not be able to praise according to his level; if so, it does not need a mention about those with lack of knowledge and ability.

But, if they attempt by their wish based on their force of devotion, he sets himself up to that level to match that praise, which is out of the wealth of his excellence of accessibility to them;

enRu – to say it in this way;

When recited as ‘tham guNangatku (uriya sol onRum udaiyavan)’ – their words are based on their level of knowledge and ability, or lack of knowledge and ability only;

It cannot be said that the words of praise (of learned ones) are excessive, or (words of  the illiterate) would not fit enough, and so cannot say that these are a match of unmatchable etc. – this is due to his unbreakable greatness on the one side, and unbounded kindness on the other side (respectively); so those words would fit him – he is such a lord – is the thought here. What they praised is fact, and not unlike what is there, and thus it establishes the goodness of what they said;  uriya – apt (words); udaiyavar – lord;

Some recite it also as ‘than guNangaktu’, whether the intellects speak, or the illiterates speak, he always possesses words that match his quality which can be talked about by them;

uNarvil mikkOr – if one were to talk about knowledge and ability, some noble ones are quoted as – ‘it is these people who are fully knowledgeable, it is these who have studied everything’ – having such non-blemished knowledge (they are the AzhvArs);

theriyum vaN keerththi – he having beautiful glory such that (nammAzhvAr) understood and said ‘kaliyum kedum kaNdu koNmin’, and gave the bhavishyadhAchArya vigraham’;   (such noble ones);

irAmAnusan – such emperumAnAr;

maRai thErndhu ulagil – As said in ‘gambheerAnAmgruthakagirAm’, since it is deep and hidden for those who try to understand its inner meanings, vEdham has got the name ‘maRai’ (hides); divining vEdhArtha sangraham, gIthA bhAshyam, etc., without making any contradictions of meanings to such vEdham using next levels of vedic text (upabrahmaNams) as said in ‘ithihAsa purANAbhyAm vEdhamsamupa brahmayEth’; thErndhu – researching/investigating;

ulagil puriyum nal gyAnam – in this world of illiteracy, he explained them (vEdhas) and helped everyone from AsEthu-himAchalam – he having such distinguished intellect;  puriyum – giving;

porundhAdhavarai – even if he helps everyone in these ways, due to dullness of faith like uyyakkoNdAr (one who lived during the time of emperumAnAr; he understood the words but not the practicing what emperumAnAr explained about surrendering to emperumAn), and due to misfortune of such birth of this time, such people who do not take it up; that is, those who did not come into the circle of his advises; porundhu – join;

porum kaliyE – the ill-effect of kali yugam would come and invade them; kali would gain upper hand and start oppressing them; so who ever due to the acceptance of emperumAnAr got the distinguished knowledge would not be affected by kali;

thoNdaradippodi AzhvAr too said this same meaning in ‘kAvalil pulanai vaiththu kali thannaik kadakkap pAyndhu – nAvalittu uzhi tharuginRom naman thamar thalaigaL meedhE [thirumAlai – 1]’ (~kali would not disturb those who are devotees of emperumAn).

Sruthi too said ‘nakalu bhAgavathAyam avishayam gachchanthi’ (if they are devotees then they are not under consideration by yaman),

and parihara madhusUdhana prapannAn prabhuraham anya nruNAm na vaishNavANAm’ (~do not go near the place of emperumAn’s devotees; I am not the lord for them; they are my lord) and, ‘thyaja bata dhUra tharENa thAn apApAn’ (leave those devotees; they are not of any sins), so said yaman too to his servants (prostrate before emperumAn‘s devotees and stay away from them), as said in ‘namanum than thUdhuvaraik kUvich chevikku [nAnmugan thiruvanthAdhi – 68]’ (yaman said into to the ears of his servants).

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

pEsilum – Since it is about AchAryan, talking is meant as – praising him;

Compare with pEyAzhvAr’s ‘pEsuvAr evvaLavu pEsuvar avvaLavE .. vadivu [mUnRAm thiruvanthAdhi – 21] (~ how much ever one can talk about the qualities of emperumAn He sets Himself to those words), and nammAzhvAr’s ‘selak kANkirpAr kANum aLavum sellum keerththiyAy [thiruvAimozhi – 5.7.3] (~His glory keeps setting to the level one can try to praise/see to their ability);

Their limits of praising is like going as deep in to the sea as much as they can, or, dipping their body in the sea shore based on their inability;

enRu enRu – those of non-blemished knowledge keep thinking about emperumAnAr again and again, so this is said twice.

My steadfastness that whoever keeps in his mind about emperumAnAr would be my lords (as said in earlier pAsuram), would not be affected by kali because emperumAnAr has made himself available due to his kindness and has included me in that group.

– – – – –

Translation: raghurAm SrInivAsa dasan

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Arththi Prabandham – 53

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Introduction

In the previous pAsuram, mAmunigaL described how periya perumAL would come unto him during his final moments of leaving his mortal coil in this world. He said that periya perumAL would in fact come on HIS transport viz periya thiruvadi. This raises the questions “OK. What will mAmunigaL do in the mean time until his final moments come where periya perumaL would be present?”. mAmunigaL says “for that ultimate moment to happen, this body of mine, that is the source of all sins and subsequent sufferings in this world, has to fall. I cannot forever be suffering the pains caused by the sins which is in turn triggered by the very existence of this physical body. So, hey SrI rAmAnuja!!!, You give me what is needed and best. You should liberate me from this world that is so filled with troubles and pain”.

pAsuram 53

idhaththAlE thennarangar seygiRadhu enRaRindhE
irundhAlum thaRkAla vEdhanaiyin kanaththAl
padhaiththu AvO ennum indhap pAva udambudanE
pala nOvum anubaviththu ippavaththu irukkappOmO?
madhaththAlE valvinaiyin vazhi uzhanRu thirindha
valvinaiyEn thannai unakku ALAkkik koNda
idhath thAyum thandhaiyumAm ethirAsA! Ennai
inik kaduga ippavaththininRum eduththaruLE!!!

Word-by-Word Meanings

idhaththAlE – Because of “hitham” (quality of always thinking and doing that which is good towards a person)
thennarangar – periya perumAL (SrI ranganAthan)
seygiRadhu enRaRindhE irundhAlum – out of his mercy, is letting me suffer the wrath of my karma. Though I know that HE is doing this for my good,
thaRkAla vEdhanaiyin kanaththAl – the sufferings that I had to undergo at that point in time (momentary pain), makes me
padhaiththu – writhed with pain and
AvO ennum – utter exclamations like “hA”, “Oh” that are clearly representative sounds of sufferings and pain.
irukkappOmO? – will I be able to live
ippavaththu – in this samsAram (mundane world)?
indhap pAva udambudanE – with this body that is a sin by itself
pala nOvum anubaviththu – and continue to suffer a multitude of sufferings?
madhaththAlE – Due to the association with this body
valvinaiyin vazhi uzhanRu thirindha – (I have) wandered in the path set by my karmAs and continued that endless journey.
valvinaiyEn thannai – Me, the most cruel sinner of all
ALAkkik koNda – was made your servant by you (emperumAnAr)
unakku – who is the base for all souls.
idhath thAyum – (You did this as) my mother who does “hitham” and also as my
thandhaiyumAm – father.
ethirAsA! – hey! emperumAnArE!!!
ini – here after
kaduga – quickly
eduththaruLE – uplift and liberate
ennai – me
ippavaththininRum – from this samsAram

Simple Meanings

mAmunigaL continues to plead to SrI rAmAnuja to get him liberated. He realizes that his sufferings are because periya perumAL, out of his good nature, wants the effects of his karma to be finished and so is letting him suffer. mAmunigaL says that though he is able to understand why periya perumAL is doing that, he says at the time of suffering the wrath of karma, it is unbearable. It is because of his association with the body that he is into this endless journey filled with thorns of pain. Hence, he requests SrI rAmAnuja, who is his  mother as well as the father, to get him liberated from this sinful world as quickly as possible.

Explanation

mAmunigaL says – As mentioned in the pAsuram “ArapperunthuyarE seydhidinum (gyAna sAram 21)” and similar pAsurams, I do understand that it is because of HIS “hitham” (the quality of always thinking and doing only what is good towards a person), and his blessing that I am suffering a lot (that is because the karmas need to be gone somehow and so one has to undergo the suffering). Even though I realize this and understand it, when it comes to that time of suffering, it pains me a lot. It pains me so much that I exclaim words like “hA” and “Oh” that clearly shows how frustrating it is. I am uttering these words with this body that is the verily the source of all sins. I am suffering like this in this world for a long time. Is it appropriate for me to be like this forever? As thirumangai AzhvAr says “pAvamE seydhu pAvi AnEn (periya thirumozhi 1.9.9)”, I am committing nothing but sins. I am doing that because of my association with this body. I am being pulled into the path in which my body pulls, which unfortunately is filled with sins. As a result, I am reaping the effects of my incessant sins and am writhing each and every moment of this journey. However emperumAnArE!!! You my father and mother who does things for me for my overall betterment out of your “hitham” quality, you have blessed me and approved me. Hence, I request you to uplift me from my incessant sufferings and get me liberated from the shackles of this samsAram.

adiyEn santhAnam ramanuja dasan

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ఆర్తి ప్రబంధం – 20

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పూర్వపు పాశురములో మణవాళ మామునులు శ్రీ రామానుజులతో ఒక వేళ ఙ్ఞానులు వారి తనయుడు దారితప్పి పోయినచో సహించెదరా?  “నల్లార్ పరవుమ్ ఇరామానుసన్” (ఇరామానుస నూత్తంన్దాది 44) అను వాక్యానుసారం మంచివారిచే అనుగమించబడువారని వర్ణించబడు వారగు శ్రీ రామానుజులు , మణవాళమామునుల ప్రలాపమును వినెను. మణవాళమామునుల దీనస్థితిని శ్రీరామానుజులు చూచెను, మరియు వారి విరక్తిభావముల ఉద్ద్రేకమును వినెను. అవి విని సహించక వారు, మామునులు ఙ్ఞానులు వెళ్ళు పరమపదమునకు వెళ్ళి, నిత్యసూరులతో వారిలో ఒకరుగా ఉండవలెనని తలెచెను. అంతయేగాక, వారికి కైంకర్యము చేయు నిత్యానందమును వారికి ప్రసాదించవలెనని అలోచించెను. శ్రీ రామానుజుల కోరికను గ్రహించి మణవాళమామునులు, వారు తమ తండ్రియగు శ్రీరామానుజులు తన పట్ల చూపు అభిలాషవలన తాను నిజముగా పరమపదము చేరి ఆనందభరితుడయెనని తలచెను. “పేఱు తప్పాదు ఎన్ఱు తుణిన్దు ఇరుకైయుమ్ (ముముక్షుప్పడి, ద్వయ ప్రకరణం #1)” లో పేర్కొన్న ప్రకారం ఇప్పుడు మణవాళమామునులు వారి లక్ష్యమగు మొక్షమును చేరుటలో మిక్కిలి నమ్మకముతో ఉండెను మరియు ఈ జీవాత్మ ఈ జగత్తును విడచి పరమపదము పోవు పయనమును వర్ణించ ప్రారంభించెను.

పాశురం 20

పోం వళియైత్ తరుం ఎన్నుం ఇన్బం ఎల్లాం
పుసిత్తు వళిపోయ్ అముద విరసైయాఱ్ఱిల్
నామ్ మూళ్గి మలమఱ్ఱుత్ తెళివిసుమ్బై
నణ్ణి నలం తిగళ్మేని తన్నైప్ పెఱ్ఱు
తామ్ అమరర్ వన్దు ఎదిర్ కొణ్డు అలన్కరితు
సఱ్కరిప్ప మామణి మణ్డపత్తుచ్ చెన్ఱు
మామలరాళ్ కోన్ మడియిల్ వైత్తు ఉగక్కుమ్
వాళ్వు నమక్కు ఎతిరాసన్ అరుళుం వాళ్వే !!!

ప్రతి పద్ధార్ధం

వాళ్వు – భాగ్యము
అరుళుమ్ వాళ్వే – అనుగ్రహించిన
ఎతిరాసన్ – ఎమ్పెరుమానార్
నమక్కు – మనకు (క్రింది చెప్పునట్లు)
పోం వళియై – (జీవాత్మ ఈ దేహమును వదలినపుడు), అను నిర్విఘ్నముగ పరమపదమున అంతులేని ఆనందమును అనుభవించుటకు మార్గమగు, “అర్చిరాది మార్గము” న పయనించసాగును
తరుమ్ – జీవాత్మ ఈ దారిని చేరును
ఎన్నుమ్ – మరియు తదనుగుణముగా
పుసిత్తు – అనుభవించు
ఇన్బమ్ ఎల్లామ్ – అన్ని సుఖములను
వళిపోయ్ – “అర్చిరాది మార్గం” మను దారిలో పయనించుచుడగా.
నామ్ మూళ్గి – (తదుపరి), జీవాత్మా పవిత్రమగుటకు మునుగును
అముద విరసైయాఱ్ఱిల్ – “విరజా” అను పుణ్య నదిలో
మలమఱ్ఱుత్ – ఈ ప్రకృతిచే కలిగిన అన్ని కల్మషములనుంది విముక్తి పొందును
నణ్ణి – (తరువాత) అది చేరును
తెళివిసుమ్బై – నిష్కళంకము మరియు పరిశుద్ధమైన పరమపదం
నలం తిగళ్మేని తన్నైప్ పెఱ్ఱు – పవిత్రమైన మరియు ముఖ్యముగా ఆత్మ యొక్క నిజ స్వరూపముతో ప్రకాశించు , భౌతికగుణములు లేని శరీరమును పొంది
తామ్ అమరర్ – నిత్యసూరులు
వన్దు – వచ్చి,
ఎదిర్ కొణ్డు – ఎదురొచ్చి అభివాదించి,
అలన్కరిత్తు – అలంకరించి
సఱ్కరిప్ప – మరియు ఇప్పుడు కొత్తగా అభౌతిక శరీరములో ఉన్న ఆత్మకు మర్యాదలు చేసి
మామణి మణ్టపతు చెన్ఱు – “తిరుమామణి మన్డపం” అను మన్డపమునకు వెళ్ళి, చూచును
మామలరాళ్ కోన్ – “శ్రియపతి”, “వైకుంఠనాధన్” అని కొనియాడువారు, మరియు పెరియపిరాట్టి యొక్క సహవర్తి యగి శ్రీమాన్నారాయణుని
మడియిల్ వైత్తు ఉగక్కుమ్ – శ్రీమన్నారాయణులు తన ఒడిలో మనను అమర్చెదరు , మనను సంతోషముగా స్పర్శించి మరియు ఘ్రాణించి ఆనందించును (ఈ భాగ్యము శ్రీ రామానుజుల అనుగ్రహమువలన మాత్రమే సాధ్యమగును మరి ఎందువలనను కుదరదు).

సామాన్య అర్ధం

ఈ పాశురమున మణవాళమామునులు జీవాత్మల భాంధవ్యమునుండి విముక్తులు చేసి అవి చేరవలసిన స్థానమునకు అనగా పరమపదమునకు చేర్చు  శ్రీరామానుజుల కృపాకటాక్షములను కొనియాడుచుండెను. మణవాళమామునులు జీవాత్మ ఈ భువిని విడిచి తన ఉత్తమమైన లక్ష్యమగు పరమపదము చేరుటకు చేయు అద్భుత మరియు ఆనందమైన ప్రయాణమును వర్ణించెను. అక్కడ ఈ ముక్త ఆత్మను నిత్యసూరులు ఎట్లు స్వాగతించి గౌరవించెదరు మరియు  శ్రీమాన్నారాయణులు స్వాగతించి, చూచి వెంటనే ఆనందించెదరు అని మణవాళ మామునులు వివరించెను.

వివరణ

“పోమ్ వళియైత్ తరుమ్ నన్గళ్ (తిరువాయ్ మొళి 3.9.3)” అను ప్రబంధవాక్యములో నమ్మాళ్వార్లు చెప్పినట్లు, విముక్తి పొందిన జీవాత్మ ” అర్చిరాదిమార్గం ” అను పరమపదమునకు చేర్చు మార్గమున ప్రయాణించును. తన ప్రయాణమున అది అన్ని సుఖములను అనుభవించును. చేరు గమ్యము ఆనందభరితము మరియు భ్రమింపజేయునది అగుటచే, దానిని చేరు మార్గము కూడ దానికి సమవర్తముగా ఉండవలెను. కావున ఈ మార్గమున పయణించు ఆత్మను అత్యుత్తమ స్థానముగా కొనియాడబడుచున్నది. ఆ ఆత్మను “కళ్వన్ కొల్ పిరాట్టి” (పరకాల నాయకి (తిరుమంగై ఆళ్వార్ల నాయికా భవము) యొక్క పేరు , పెరియ తిరుమొళి 3.7 లో) అనుగమించు భగవంతుడే తీసుకెళ్ళును. “విరజామాం అమ్రుతకారాం మామ్ ప్రాప్యమహానదీం” అను వాఖ్యలో చెప్పినట్లు జీవాత్మా “విరజా” అను నదిలో పవిత్రమగుటగు మునుగు. ఈ విరజా అను నదిన మునుగు జీవాత్మలో ఉన్న కల్మషములను మరియు అనాదిజన్మములచే పొందిన పాపము తొలగి పరిశుద్ధి అగును. తదుపరి ఆ ఆత్మ ఏ భౌతికగుణములు లేని సూక్ష్మశరీరమును పొందును. ఈ సూక్ష్మశరీరమే ఆత్మయొక్క నిజస్వరూపమును ప్రకాశించి, అనంతమునకు యజమానులగు శ్రీమన్నారాయణునికి కైంకర్యము చేయునది. ఈతనిని ఇప్పుడు నిత్యసూరులు స్వాగతించి, అభినందించి, అలంకరించి కొనియాడెదరు. తరువాత వారు అతనిని “తిరుమామని మండపం” అను మండపమునకు తీసుకొని వెళ్ళెదరు. అక్కడ తను శ్రీవైకుంఠనాధుడని కీర్తించబడు శ్రియఃపతిని కలిసెదరు. వారు ఈ విముక్తుడైన వీరిని స్వీకరించి సంతోషముగా ఆలింగనము చేసి, ఒడిలో చేర్చుకొని, శిరస్సును ఆఘ్రాణించి (ఒక తండ్రి తన తనయుని శిరస్సును ఆఘ్రాణించునట్లు) ఆనందించును. పరమపదము చేరవలనని ఆసక్తి ఉన్న మనకు ఇట్టి అపూర్వ భాగ్యము దొరుకుటయే శ్రీ రామానుజుల దయాళుత్వమునకు ఒక గొప్ప ఉదాహరణ. అందువలనే వారు మనకి ఇంతటి ఉత్తమమైన సంపదను ప్రసాదించెను.

మూలము : http://divyaprabandham.koyil.org/index.php/2016/08/arththi-prabandham-20/

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

ఆర్తి ప్రబంధం – 19

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ఆర్తి ప్రబంధం

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ప్రస్తావన

మునుపటి పాశురములో మణవాళమామునులు శ్రీరామానుజులతో ఈ భౌతిక  ప్రపంచముచే కలిగిన అగాధచీకటి మరియు అజ్ఞానములో మునిగి ఆర్తి చెందు తనమీద ప్రకాశమును ప్రసరించమని కోరెను. ఈ పాశురమున మామునులు, తాను తన దేహముచే నియంత్రించబడినందు వలన, తన దేహము పోవు దిక్కున తాను పయనించుచుండెనని చెప్పెను. తన ఈ చేష్టముచే తన తండ్రి యగు శ్రీ రామానుజులకు చెడు పేరు తెచ్చునని మణవాళమామునులు చెప్పెను.

పాశురం 19

అల్లుం పగలంమ్ యాన్ ఆక్కై వళి ఉళన్ఱు
సెల్లుమదు ఉన్ తేసుక్కు తీన్గు అన్ఱో?
నల్లార్గళ్ తన్ తనయర్ నీసర్క్కు ఆట్చెయ్య సగిప్పరో
ఎన్దై ఎతిరాసా ఇసై

ప్రతి పద్ధార్ధం

ఎన్దై ఎతిరాసా – ఓ మా తండ్రీ! యత్రిరాశ!
ఇసై – మీరు మాత్రమే ఈ విషయమున తగు చర్య తీసుకోగలరు.
యాన్ – నేను,
అల్లుం పగలుం – రేయింపగళ్ళు
ఆక్కై వళి ఉళన్ఱు – మా దేహము పోవు దిక్కున మేము పోవుచున్నాము, అనగా దేహమునకు బానిసగాయున్నాము
సెల్లుమదు – పై చెప్పబడిన మేము పయనించు మార్గముచే
తీన్గు అన్ఱో? – మీమీద చెడు అభిప్రాయము కలుగదా?
ఉన్ తేసుక్కు – మరియు మీ కీర్తికీ?
నల్లార్గళ్ – బ్రహ్మము గూర్చి తెలుసుకొనుటలో ముందున్న, గొప్ప వారు
తన్ తనయర్ – వారి తనయుని విషయమున
నీసర్క్కు ఆట్చెయ్య సగిప్పరో – ఇట్టి నీచులకు నీచ చేష్టము చేయు వారి (తనయు) ని సహించగలరా ?

సామాన్య అర్ధం

మణవాళమామునులు  తన జీవనవిధానము గూర్చి శ్రీ రామానుజులతో చెప్పెను. తాను తన శరీరమునకు ఆధీనుడై , అది ఈడ్చు దారిలో వెళ్ళుచున్నాను అని మామునులు చెప్పెను. మణవాళమామునులు శ్రీ రామానుజులతో ” ఓ మా తండ్రి ! నేను చేయునది మిక్కిలి నీచమైన కార్యము. మీరు ఇప్పుడు దీనిని నిలుపనిచో, అది మా తండ్రి అగు మీకు అపకీర్తిని తెచ్చును, మరియు మీ తనయుడు శాస్త్రములచే చూపబడని మార్గమున పోవుచుండెను కదా? బ్రహ్మము (పరమాత్మ యగు శ్రీమన్ నారాయణుని) గూర్చి తెలుసుకొను మహాత్ములు, ఒకవేళ వారి తనయుడు దారి తప్పి పోయినచో వారు సహించగలరా. వారు వెంటనే తమ తనయుడిని గమనించి, వారిని మరల సరియగు దారిన పెట్టెదరు.” అని పలికెను

వివరణ

ఈ పాశురం యొక్క మొదటి భాగములో మణవాళ మామునులు తన జీవన విధానమును వర్ణించెను. మణవాళ మామునులు, “ఉన్ నామమెల్లాం ఎన్ఱన్నావినుళ్ళే అల్లుం పగలుం అమరుం పడి నల్గ (ఇరామానుస నూత్తంన్దాది తనియన్) అను వాక్యములో సూచించునట్లు, వారు ఎల్లప్పుడు శ్రీ రామానుజుల నామమును జపిస్తు తన జీవనమును కొనసాగించియుండవలెను. మణవాళ మామునులు తనకు శ్రీ రామానుజుల కీర్తనీయ నామములను రేయింపగలు పాడు సువర్ణసమయము చాల ఉండెనని చెప్పెను. కాని మణవాళ మామునులు “అన్నాళ్ నీ తన్ద ఆక్కై వళి ఉళల్వేన్ (తిరువాయ్ మొళి 3.2.1) అను ప్రబంధ వాక్యమున తెలిపినయట్లు ఆ అపూర్వ సమయమును గడిపెనని చెప్పెను. శ్రీమన్నారాయణునిచే ధర్మపరముగా, దైవభక్తితో జీవించుటకు ఇచ్చిన ఈ జీవితమును, తన శరీరము యొక్క అఙ్ఞానుసారం గడిపెను అనునది ఆ ప్రబంధ వాక్యము యొక్క భావము. ఈ శరీరము మనకు శ్రీమన్నారాయణునికి శాస్త్రములలో సూచించినయట్లు కైంకర్యములు చేయుటకే ప్రసాదించబడినది. ఈ సాంసారిక భోగములను అనుభవించుటకు ఈ శరీరమును ఉపయోగించరాదు. అట్లు ఉపయోగించినచో, మనకు ఈ దేహమును ప్రసాదించిన వారికి అనగా శ్రీమన్నారాయణునికే మొదట అపకీర్తి కలుగును. “ఉనక్కుప్ పని సెయ్దిరుక్కుమ్ తవం ఉడయేన్ ఇనిప్పోఇ ఒరువన్ తనక్కుప్ పణిన్దు కడైతలై నిఱ్క నిన్ సాయై అళివు కణ్డాఇ” (పెరియాళ్వార్ తిరుమొళి 5.3.3) అను ప్రబంధములో అదే విషయము పేర్కొనెను. మణవాళమామునులు పెరియాళ్వార్లు అడిగిన అదే ప్రశ్నను అడిగెను. కాని పెరియాళ్వార్లు శ్రీమన్నారాయణుని అడిగెను, మణవాళ మామునులు శ్రీ రామానుజులను మీరు మా తండ్రి అగుటచే అది మీకు అవమాన చిహ్నమగును కదా అని అడిగెను. మణవాళమామునులు తన ఈ వివరణకు సాదృశ్యము చూపెను. మిక్కిలి ఙ్ఞానవైరాగ్యముతో ఎప్పుడు వైకుంఠమును చేరు మార్గమునే ఆలోచిస్తు, శ్రీమన్నారాయణునినే తలచి అతనినే చేర ప్రయత్నించు వారు ఉన్నారు.ఒకవేళ అట్టి వారి తనయుడు జీవితమున దారితప్పి ఘాతుకమైన జీవనమును జీవించుచున్న, అట్టి నీచమైన జీవితమును వారు ఆమోదించెదరా? ఎప్పటికి లేదు కదా. మణవాళమామునులు శ్రీ రామానుజులను “ఓ యతిరాజా! మా తండ్రి! మీరే ఈ విషయమును ముందు చెప్పిరి. కావునా మీరే మమ్ము మీ చెంతకు చేర్చుకొని, కైంకర్యము చేయించుకొని ఈ జీవాత్మను రక్షించుము. అది మీ ఒక్కరికే సాధ్యమగును ” అని చెప్పెను.

అడియేన్ వైష్ణవి రామానుజ దాసి

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thiruvAimozhi – 4.7.6 – nOkki nOkki

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

Full series >> Fourth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram, AzhwAr says “Though I know that you are not presenting yourself in front of me, despite being present always around me, due to your not having the intention for that, I desired to see you every moment; this is due to my own ignorance”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

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

nOkki nOkki unnaik kANbAn yAn enadhAvi uLLE
nAkku nILvan gyAnam illai nALthORum ennudaiya
Akkai uLLum Avi uLLum all puRaththin uLLum
nIkkam inRi engum ninRAy ninnai aRindhaRindhE

Listen

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

nAL thORum – everyday
ennudaiya – my
Akkai uLLum – in the heart which is inside my body
Avi uLLum – inside the AthmA (soul) (which is the controller of that body)
alla – beyond these two (and being the faculties of such AthmA)
puRaththin uLLum – indhriyas (senses) etc (which are outside the true self)
nIkkam inRi – without missing anything
engum – everywhere
ninRAy – Oh one who stood (as the antharAthmA (in-dwelling super soul))!

(being omnipresent)
ninnai – you
aRindhu aRindhu- always knowing
unnai – you (who is having enjoyable form)
kANbAn – to see with my eyes
nOkki nOkki – looking forward constantly
yAn – I (who is desirous)
enadhu – my
Avi uLLE – in my heart
nAkku nILvan – will desire for that;
gyAnam – knowledge (that “antharAthmA is beyond the reach of our senses”)
illai – due to not having.

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

Oh one who stood everyday as the antharAthmA in my heart which is inside my body, inside the AthmA and beyond these two, in my indhriyas (senses) and everywhere else without missing anything! Always knowing you (as omnipresent), I will desire in my heart and look forward constantly to see you with my eyes, due to not having the knowledge (that “antharAthmA is beyond the reach of our senses”).

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

  • nOkki nOkki – I will repeatedly look in the direction of your arrival.

What is reason for his constant looking there?

  • unnaik kANbAn – Due to the desire to see you.
  • yAn … – When a person is desirous of something, it is said that “ivan ivvishayaththilE nAkku nIttA ninRAn” (Having the tongue stretched out for that matter [keenly interested in it]); in this manner, I desired for him in my heart.

What is the reason for not revealing that desire?

  • gyAnam illai – There is no one more ignorant than I due to this desire.

But why is this “desire to see emperumAn” considered as ignorance?

  • nAL thORum … – You have permeated everywhere without missing any place such as my body which is a hurdle to reach you at all times, in the AthmA which will be the recipient [of your vision], and the others such as the senses which too are hurdles to see you. When there is treasure in the bag, some will run around searching for it to only end up with swelling in their leg – AzhwAr is like that now.
  • ninnai aRindhu aRindhu – It is only my ignorance that I am not remaining peacefully without realizing that emperumAn does not have the intention to be present in front of me even after being 1) the apt protector for me, 2) one who is omniscient to know the cause of this situation and provide a remedy, 3) being omnipotent to fulfil the task which is taken up, 4) having compassion to show his mercy to me and 5) is omnipresent. It is not that I am apt (to protect myself) and you are not; it is not that I am omniscient and you are ignorant; its not that I am omnipotent and you are incapable; it is not that I am omnipresent and you are miniscule; it is not that you are cruel to let me suffer; being the owner and not caring for your belonging only implies that you don’t have the intention to do so – not being  at peace [knowing all these] is purely due to my ignorance only.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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sthOthra rathnam – 63

Published by:

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

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Introduction

emperumAn asks “Can I eliminate the mistakes committed by you intentionally?” and ALavandhAr replies “Can your highness who forgave the offense committed by kAkAsura (indhra’s son jayantha, who appeared as a crow) and sisupAla, not forgive my offenses too?”.

raghuvara! yadhabhUsthvam thAdhruSO vAyasasya
praNatha ithi dhayALUr yachcha chaidhyasya krishNa! |
prathibhavam aparAdhdhur mugdha! sAyujyadhO’bhU:
vadha kimapadhamAgasthasya thE’sthi kshamAyA: ||

Word by word meaning

raghuvara! – Oh one who appeared as SrI rAma, the best among the raghu kula kings!
thAdhruSa: vAyasasya – with respect to kAkAsura who committed such (big) offense
praNatha: ithi – considering him to be a SaraNAgatha (one who surrendered)
thvam – you
dhayALu: abhU: yath – did you not show him your mercy?
mugdha! krishNa! – Oh krishNa who doesn’t know [care for] any defects!
prathibhavam – birth after birth
apArAdhdhu: – one who committed offenses
chaidhyasya – sisupAla who belongs to chEdhi kula (clan)
sAyujyadha: abhU; cha yath – you blessed him liberation;
thasya thE – such [compassionate] your,
kshamAyA: – patience
apadham – undeserving
Aga: – pApam (sin)
kim asthi – what is there?
vadha – (you yourself) should mercifully explain.

Simple Translation

Oh one who appeared as SrI rAma, the best among the raghu kula kings! With respect to kAkAsura who committed such (big) offense, considering him to be a SaraNAgatha (one who surrendered), did you not show him your mercy? – Oh krishNa who doesn’t know [care for] any defects! sisupAla who belongs to chEdhi kula (clan) and who committed offenses birth after birth, you blessed him liberation; what sin is not deserving to be the target of the patience of your highness? Please explain

vyAkyAnam (Commentary)

  • raghuvara – SrI rAma is most munificient when it comes to protecting those who are surrendered to him that, other earlier magnanimous kings of his dynasty such as raghu et al appear to be murderers in comparison with SrI rAma. Unlike those who protected during raghu – rAkshasa samvAdha (discussion between raghu and the demoniac persons), SrI rAma’s stature is explained as in SrI rAmAyaNam kishkinthA kANdam 4.19 “… sugrIvam SaraNam gatha:” (Such great SrI rAma took shelter of sugrIva) and in SrI rAmAyaNam yudhdha kANdam 41.4 “thvayi kinchith samApannE kim kAryam sIthayA mama” (even if you were insulted a little bit, what is the use of my getting back sIthA?).
  • thAdhruSa: – kAkAsura can only be said as “such cruel person” and his very lowly act cannot even be expressed in words.
  • vAyasasya – To commit such ghastly offense, he gave up his dhEva (celestial) body which is apt and instead assumed a lowly bird body.
  • praNatha ithi – As said in SrI rAmAyaNam sundhara kaNdam 38.33 “sa pithrA cha parithyaktha:” (given-up by his father too), everyone gave up on him thinking “If we accept him, it will lead to our own disaster”, without any other refuge, SrI rAma considered kAkAsura to be surrendered unto him as he fell down on the earth as said in SrI rAmAyaNa SlOkam sundhara kANdam 38.34 “sa tham nipathitham bhUmau” (he who fell down on the earth). SrI vAlmIki rishi also used the  word “SaraNAgatham” to indicate kAkAsura, based on SrI rAma’s opinion.
  • thvam dhayALUrabhU: – While he deserved to be targeted by brahmAsthram, as said in SrI rAmAyaNa SlOkam sundhara kANdam 38.34 “krupayA paryapAlayath” (protected out of his mercy), you became a merciful person. Instead of your vows such as SrI bhagavath gIthA 16.19 “kshipAmi” (I am pushing those evil persons into demoniac births) and in SrI varAha purANam “nakshamAmi” (I will never forgive) becoming true, your mercy only became true, due to the presence of pirAtti with you at that time.
  • yachcha – With the word “cha”, ALavandhAr is indicating, “is it just forgiving kAkAsura?” and adding another example.
  • chaidhyasya – One who was prideful thinking that his chEdhi dynasty is greater than yadhu dynasty (where krishNa was born).
  • prathi bhavam aparAdhdhu: – Unlike kAkAsura who only committed the offense once, sisupAla have been committing offenses for multiple births.
  • sAyujyadhO’bhU: – He bestowed the benefit that is attained by those who worshipped him for births together as said in SrI bhagavath gIthA 7.19bahUnAm janmanAm anthE gyAnavAn” (after many births one becomes a gyAni), and in SrI bhagavath gIthA 6.45anEka janma samsidhdha:” (attained the perfection after many births). sAyujyam means having [certain] qualities which are equal to bhagavAn’s. parama samhithA “sAyujyam prathipannA yE thIvrabhakthAs thapasvina: | kinkarA mama thE nithyam bhavanthi nirupadhravA: ||” (Those who have great devotion towards me, those who have performed the penance of surrender, they will attain sAyujyam with me, being relieved of material bondage, will forever engage in services to me).
  • mugdha: – As said in thiruvAimozhi 7.6.10 “Ayar kulaththIRRiLam piLLai” (Very young child born in the cowherd clan), he is ignorant of the offenses committed by others. Beyond that, while giving the ultimate benefit [of paramapadham], before killing sisupAla, kaNNan emperumAn manifested his divine form to sisupAla [which completely purified him and helped him reach paramapadham even though he had committed so many sins before] – such was emperumAn’s greatness.
  • thasya thE kshamAyA: apadhamAga: kimasthi – Due to the difference in time, your highness is not a different person. Is there any pApam (sins) which cannot be eradicated by the mercy of your highness? No, there is not.
  • vadha – Your highness who is omniscient don’t have a different opinion; to fulfil your compassion, you will accept me.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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Arththi prabandham – 52

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Introduction

mAmunigaL said that he had the opportunity to repent for his wasted/lost time hitherto. This was possible only due to the blessings showered on him by SrI rAmAnuja out of his infinite mercy. Subsequently, in this pAsuram, mAmunigaL celebrates the manner in which periya perumaL would come unto him, for SrI rAmAnuja’s sake. He describes how he would come to him as revealed in the phrase “SrImAn samArUdapadhangarAja:”.

pAsuram 52

kanaka giri mEl kariya mugil pOl
vinadhai siRuvan mERkoNdu
thanuvidum pOdhu ErAr arangar ethirAsarkkAga enpAl
vArA munniRppar magzhindhu

Word-by-Word Meanings

kariya mugil pOl – Just like the clouds that hover over the
kanaka giri mEl – top of a golden mountain called “mEru”,
arangar – periya perumAL
siRuvan – will come on top of the one who is known as “vainathEyan” and “periya thiruvadi” and is the son of
vinadhai – a lady called “vinathA”.
mERkoNdu – periya perumAL will come riding on top of vinadhai siRuvan as the latter is HIS transport.
thanuvidum pOdhu – When my body would eventually fall
arangar – periya perumAL who is
Ar – replete with
Er – beauty etc
enpAl vArA – will came to the place where I will be
ethirAsarkkAga – for the sake of yathirAja.
(Just like how a mother shows up)
munniRppar – HE will stand in front of me
magizhndhu – with much happiness
(periya perumAL will show up and show his face and smile and will enjoy me. This is certain).

Simple Translation

In this pAsuram, mAmunigaL celebrates the manner in which periya perumAL will come during his last moments. mAmunigaL says that HE will come on top of his transport, also known as “vinadhai siRuvan”, “periya thiruvadi” etc. HE will come to the place where I will be and show HIS beautiful smiling face. HE will do all these for the sake of emperumAnAr.

Explanation

mAmunigaL says, “As per the phrases in ‘kAnchanaspa girES SrunghE sagatiththO yadhOyadhA‘ and “manjuyar ponmalai mEl ezhundha mAmugil pOnRuLar (periya thirumozhi 9.2.8)”, there are black hued rain bearing clouds that hover over the great golden mountain of “mEru”. Similarly, when I leave my mortal coils in this earth, periya perumAL will come atop garudan as described in “perum pavvam maNdiyuNda peru vayiRRa karu mugil (thirunedunthAndakam 24). garudan is also known as “periya thiruvadi” or “vinadhai siRuvan” for he is the son of  “vinathA”. At the time of me leaving this body, periya perumAL will come, similar to how a mother would come. HE who is replete with all genres of beauty, will come to the place where I will be at that time. HE will come gleefully for emperumAnAr’s sake. HE will show his smiling face to me. This is certain.

adiyEn santhAnam ramanuja dasan

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ఆర్తి ప్రబంధం – 18

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ఆర్తి ప్రబంధం

<<ఆర్తి ప్రబంధం – 17

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ప్రస్తావన

శ్రీ రామానుజులు మణవాళమామునులకు పరమపదము చేరు వారి అభిలాషను పూర్తిచేసెదనని హామి ఇచ్చెను. కాని మణవాళమామునులు  “అవన్ అరుళ్ పెరుం అళవావినిల్లాదు (తిరువాయ్ మొళి 9.9.6)” అను ప్రబంధవాక్యములో చెప్పినట్లు, అనుగుణమైన సమయము కొఱకు వేచియుండుటకు ఇష్టపడలేదు. “ఊరెల్లాం తున్జి” (తిరువాయ్ మొళి (5.3)) లో నమ్మాళ్వార్లు పడిన వ్యధను మణవాళ మామునులు ఇప్పుడు అనుభవించుచుండెను. ఇంకను మణవాళ మామునులు ఈ సాంసారికలోకమున ఉండి అజ్ఞానము అను అగాధమైన అంధకారములో చిక్కుకొని శిక్షను అనుభవించుచుండెనని చెప్పెను. ఈ అంధకారమును పోగొట్టుటకు, మణవాళమామునులు శ్రీ రామానుజులు అను సూర్యుని తానున్న దిక్కున ఎప్పుడు ఉదయించెదరని ప్రార్ధించెను ?

పాశురం 18

ఎన్ఱు విడివదు ఎనక్కు ఎన్దాఇ ఎతిరాసా!
ఒన్ఱుమ్ అఱిగిన్ఱిలేన్ ఉరైయాయ్
కున్ఱామల్ ఇప్పడియే ఇన్ద ఉయిర్క్కు ఎన్ఱుమ్ ఇరులే విళైక్కుమ్
ఇప్పవమామ్ నీన్డ ఇరవు

ప్రతి పద్ధార్ధం

ఎన్దాఇ – ఓ! నా తండ్రి !!
ఎతిరాసా! – యతిరాజ
ఇన్ద ఉయిర్క్కు – ఈ జీవాత్మ ఇందున
ఇప్పవమామ్ – ఈ సాంసారిక ప్రపంచము
ఇరులే విళైక్కుమ్ – అజ్ఞానము అను అగాధమైన అంహకారమునకు కారణమగు
ఇప్పడియే – (ఈ జీవాత్మ) ఇటులనే
ఎన్ఱుమ్ – ఎల్లప్పుడు
కున్ఱామల్ – వెలుగు యొక్క ఏ విధమైన ఆనవాలు లేకుండ
నీన్డ ఇరవు – ఉదయము కొఱకు వేచియుండు సుదీర్ఘపు రేయి వలే
ఉరైయాఇ – ఓ!!! ఎమ్పెరుమానారే!!! దయ చేసి చెప్పుము
ఎన్ఱు – ఎప్పుడు
విడివదు ఎనక్కు – నా వంక ఉదయమగునా?
ఒన్ఱుమ్ అఱిగిన్ఱిలేన్ – ఇందు గూర్చి ఏమియూ నేను ఎరుగను

సామాన్య అర్ధం

ఈ పాశురమున మామునులు శ్రీ రామానుజులతో , ఈ అగాధ గుహ యొక్క మరో  చివరలోనైన వెలుగు కనిపించు సంకేతము తనకు ఏమాత్రము  కనిపించుట లేదని చెప్పెను. ఈ ఆత్మను ఎల్లప్పుడు చీకటి చుట్టుముట్టి ఉండెను. ఈ ఆత్మను చుట్టి ఉన్న  ఈ భౌతిక ప్రపంచము యొక్క అజ్ఞానమను చీకటిని తొలగించు తటస్థమైన ప్రకాశము లేదు. మణవాళ మామునులు తన తండ్రి అగు రామానుజులను తాను ఎప్పుడు ఈ అంధకారమునుండి ప్రకాశమును చూచెదనని నిరాశతో ప్రార్ధించెను.

వివరణ

మణవాళమామునులు ” ఓ యతిరాజా!! మా ప్రియమైన తండ్రి!!  ఈ జీవాత్మలో అభివృద్ధి చెందుట యొక్క ఆనవాలు కనబడుటలేదు. అది అంతులేని చీకటిలో చిక్కుకొని ఉన్నది. ఈ భౌతిక ప్రపంచ విషయములచే కలిగిన అఙ్ఞానము వలన కొద్ది పాటి ప్రకాశము కూడా లేకుండ ఈ చీకటి ఉండెను. ఈ అగాధమైన చీకటిలో ఉన్నందువలన ఈ జీవాత్మ అనాదికాలముగా ఆర్తిని అనుభవించుచున్నది. ఈ సంసారమను సుదీర్గ రాత్రి “అవివేఖ ఘనానన్త దిన్ముఖే (స్తోత్రరత్నం 49) అని వర్ణించబడియున్నది. ఈ సంసారమను అంతులేని అగాధ రేయిలో మేము దారితప్పిపోయెను మరియు ఇప్పట్లొ ఎక్కడా ప్రకాశము కనబడుటలేదు. సరియగు దారి తెలిసుకొనుటకు ఏ జాడలేనండున “పదస్స్ఖలితం (స్తోత్రరత్నం 49)” అను వాక్యమున చెప్పినట్లు  మేము అల్లాడుచుండెను. మీ కరుణాకటాక్షము పొందు అదృష్టము మాకు ఎప్పుడు కలుగును. అజ్ఞానముచే నిండియున్న మా మీద, ఎప్పుడు మరియు ఎలా అరుణోదయము కలుగును? ఓ రామానుజా! “నిఖిల కుమతి మాయా సర్వరీ బాలసూర్య~: (యతిరాజ సప్తతి 28)” అను పదవాక్యమున చెప్పినయట్లు మీరు అన్నియూ తెలిసినవారు. మీరే సూర్యుడగుటచే, “సుప్రభాతత్య రజనీ (శ్రీవిష్ణు పురాణమ్)” అను వాక్యములో వర్ణించియునట్లు మేము చిక్కియున్న ఈ చీకటినుండి మమ్ము రక్షించుము” అని ప్రార్ధించెను.

అడియేన్ వైష్ణవి రామానుజ దాసి

మూలము : http://divyaprabandham.koyil.org/index.php/2016/08/arththi-prabandham-18/

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thiruvAimozhi – 4.7.5 – appanE adalAzhiyAnE

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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 fifth pAsuram, AzhwAr says “As I cannot sustain myself after desiring to see your beauty that cannot be seen even by brahmA et al, I said ‘Come right now’ and will wait to see you when you arrive without missing that. How desirous am I!”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Though you are difficult to attain for dhEvas, for your devotees, you fulfilled their desires by engaging in great efforts – thinking about this, I eagerly desired to see you”.

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

appanE adal AzhiyAnE Azh kadalaik kadaindha
thuppanE un thOLgaL nAngum kaNdidak kUdungol enRu
eppozhudhum kaNNa nIr koNdu Avi thuvarndhu thuvarndhu
ippozhudhE vandhidAy enRu EzhaiyEn nOkkuvanE

Listen

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

appanE – Oh one who has the nature to bestow favours (to devotees starting with making them exist)!
adal AzhiyAnE – Oh one who is having the divine chakra which is of the nature of destroying their [devotees’] enemies!
Azh kadalai – deep ocean
kadaindha – churned and fulfilled their [devotees’ – here dhEvas’] desires
thuppanE – Oh very majestic lord!

(for those who were not present at that time, the enjoyable)
un thOLgaL nAngum – your four shoulders
kaNdidak kUdum kol – is it possible to see?
enRu – thinking in this manner
eppozhudhum – always
kaNNa nIr koNdu – with tearful eyes
Avi – prANa (life)
thuvarndhu thuvarndhu – drying up more and more
ippozhudhE – right now (before existence ceases)
vandhidAy – you should come
enRu – looking forward with great eagerness
EzhaiyEn – the desirous me
nOkkuvan – seeing (in the direction from where he may come seeing my current state of existence)

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

Oh one who has the nature to bestow favours! Oh one who is having the divine chakra which is of the nature of destroying their [devotees’] enemies! Oh very majestic lord who  churned the deep ocean and fulfilled their [devotees’ – here dhEvas’] desires! I am always thinking “Is it possible to see your four shoulders?”, with tearful eyes and my prANa drying up more and more; I, who is desirous, am looking forward with great eagerness, am seeing in the direction thinking “you should come right now”.

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

  • appanE – Oh lord who has done such great favour to me that I call out to you only even if you don’t turn towards me!
  • adal … – adal – midukku – majestic. Always being alert and ready to fight to destroy the enemies. Oh lord who carries the disc which can eliminate my hurdles!
  • Azh kadal … – Oh lord who has the ability to churn the great ocean which is described as in SrI rAmAyaNam yudhdha kANdam 14.31 “apramEyO mahOdhadhi” (immeasurably deep ocean) and helped even those who do not desire for you and just desire for other worldly aspects!
  • un … – AzhwAr is unlike those dhEvas who accept the salt water [amrutham – nectar]. Instead, he is desiring to see the shoulders which churned that ocean. emperumAn is explained in nAchchiyAr thirumozhi 9.1 as “madhurak kozhunjARu koNda sundharath thOLaniRE” (emperumAn with beautiful shoulders who accepted the divine nectar). AzhwAr is saying “Shall I see your four shoulders?”.
  • eppozhudhum – Like a low-level land which is ready to accept flowing waters always, AzhwAr‘s eyes are always with tears.
  • Avi – my prANa (life).
  • thuvarndhu thuvarndhu – drying up totally; neither dying after drying up nor living due to having faith that our desire to see emperumAn with great qualities will be fulfilled; some times AzhwAr sustains and other times he becomes totally agonised – this keeps repeating.
  • ippozhudhE thandhidAy enRu – emperumAn should only consider AzhwAr‘s agony as the proof and should arrive without even wasting a fraction of a moment.
  • nOkkuvanE – I will be looking at the direction from where you can arrive.

Is he doing like this since emperumAn is having some intention to arrive?

  • EzhaiyEn – No. I am only having the desire. [emperumAnAr orders kUraththAzhwAn to compile varadharAja sthavam in praise of dhEVap perumAL and pray for regaining his eyesight. AzhwAn compiles the prabandham too] When emperumAnAr listens to one of the SlOkams, he tells AzhwAn “emperumAn will surely bestow his mercy on hearing this SlOkam; you just show your face [eyes] to him [and get it cured]” [AzhwAn eventually prays to emperumAn to have the vision to see perumAL and emperumAnAr only].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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