Monthly Archives: March 2017

Arththi prabandham – 48

Published by:

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

Full Series

<< Previous

Introduction

In the previous pAsuram, mAmunigaL mentioned about doing all kinds of kainkaryam to devotees. While using the word “irAmAnusAya nama:”, he got reminded of who gave him this mind of doing kainkaryam. In this pAsuram, he explains that it was periya perumAL who blessed his senses and organs to do kainkaryam for SrI rAmAnuja and his devotees. He says this very gleefully.

pAsuram 48

eNNAdhu ennenjam isaiyAdhu en nAvu irainjAdhu senni
kaNNAnavai onRum kANaluRA kaliyAr naliya
oNNAdha vaNNam ulagu aLiththOn ethirAsan adi
naNNAdhavarai arangEsar seydha nalam namakkE!!!

Word-by-Word Meanings

naNNAdhavarai – There are people who does not take refuge at
ethirAsan adi – the lotus feet of SrI emperumAnAr, who
aLiththOn – protected
ulagu – the worldly
kaliyAr – people of kali yugam, who have conscience
naliya oNNAdha vaNNam – from being pounced by the cruelities of kali
ennenjam – (Towards such people) my heart will not
eNNAdhu – think about them.
en nAvu – My speech
isaiyAdhu – will not be about them , be it talk / praise.
senni – My head
irainjAdhu – will not bow down (towards them).
kaNNAnavai – My eyes
onRum kANaluRA – will not see anything (related to them).
arangEsar – It was periya perumAL who gave me the thoughts and the senses associated with it.
seydha nalam namakkE – these senses does not go subservient to someone else. They are deserved only for SrI rAmAnuja. This great help was possible solely by the blessings of namperumAL
(kaliyAr naliya oNNAdha vaNNam ulagaLiththAn yathirAsAn – This phrase could also mean “SrI rAmAnuja who protected the world from the brunt of the cruel kali).

Simple Translation

mAmunigaL says that his mind, eyes, mouth and head will never do what they are supposed to do, when it comes to facing the people who do not surrender to the lotus feet of SrI rAmAnuja. He says that his eyes will not see them, his head will not bow down, his mind will not think and his mouth will not talk about them. He celebrates that this blessed opportunity was bestowed upon him by the infinite mercy of periya perumAL SrIrangarAjan.

Explanation

mAmunigaL says “emperumAnAr protected this world from the wrath of the cruel kali as mentioned in “thAzhvonRillA maRai thAzhndhu thala muzhudhum kaliyE ALginRa nALvandhAliththavan (irAmAnusa nURRandhAdhi 16)”. As described in the phrase “pEr onRu maRRillai (irAmAnusa nURRandhAdhi 45)”, the means and the final destination are  emperumAnAr’s lotus feet. Those who do not realize this and surrender unto the lotus feet of emperumAnAr, this is how my senses and organs will behave. My mind and heart goes out, celebrates and immerses itself in the glorious attributes of emperumAnAr as described by “naiyum manam un guNangaLai eNNi” and ““nithyam yathIndhra (yathirAja vimSathi 4)”. But when it comes to those people who do not surrender unto the lotus feet of emperumAnAr, all my senses including my heart will stop thinking, praising, talking and seeing. The reason for this particular behavior of mine is due to periya perumAL SrI rangarAjan’s infinite mercy. “nalam” that is used in conjunction with “naNNAdhavarai arangEsar seydha nalam” means “wealth” here.  As per the phrase “mana:pUrvO vAguththara:”, the speech/mouth is closely associated with the mind as it acts as a channel to let the thoughts that emanate from the mind in the first place. However, my mouth will not talk about them nor praise them as in “nAviyal isai mAlaigaL yEththi (thiruvAimozhi 4.5.4)”. My head that goes and bows down to SrI rAmAnuja as in “praNamAmi mUrdhnA (thaniyan by kUraththAzhvAn)” would never bow to those people. As described by “kaN karudhidum kANa (irAmAnusa nURRandhAdhi 102)” and “SrI mAdhavAngri (yathirAja vimSathi 1”, my eyes will never see them. The word “kaliyAr” is personification of kali yuga. It goes to prove that the evil and cruel effects of kali are so powerful that one gets fear instilled and call them with respect out of fear for it as seen in the usage “EvinAr kaliyAr (periya thirmozhi 1.6.8”)

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

thiruvAimozhi – 4.7.1 – seelamillAch chiRiyan

Published by:

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

Full series >> Fourth Centum >> Seventh decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram, AzhwAr says “What abundance of sins committed by me which make you not accept me even after calling out for a long time?”.

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

seelam illAch chiRiyanElum seyvinaiyO peridhAl
gyAlam uNdAy gyAn mUrththI! nArAyaNA! enRenRu
kAlam thORum yAnirundhu kaithalai pUsalittAl
kOla mEni kANa vArAy kUvyium koLLAyE

Listen

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

(Without any expectation, during the danger of total deluge)
gyAlam – all entities [of the world]
uNdAy – consumed and protected them
gyAnam – having distinguished knowledge to protect such world
mUrththI – Oh emperumAn who is an embodiment [of such knowledge]!
nArAyaNA – Oh one who is having the inseparable relationship to know the means for protection!
enRenRu – repeatedly speaking about your characteristics
kAlam thORum – at all times without any break
yAn – I (who will cease to exist in separation from you)
irundhu – staying with grief (with the desire to see you)
kaithalai pUsalittAl – calling out loudly with my hand on my head [a sign of great sorrow]
kOlam mEni – your physical form which is very attractive to see
kANa – to be seen by me
vArAy – you are not coming;

(if that is not suitable for your greatness)
kUviyum koLLAy – you did not call me to your place either;

(Hence, I)
seelam illAch chiRiyanElum – Even though I am ignorant and lowly without any good background
seyvinai – sins committed by physical actions (unlike you creation of the worlds by your divine vow, mine are committed by bodily engagement in sins)
peridhAl -they are very great.

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

Oh emperumAn who is an embodiment of distinguished knowledge by consuming and protecting all entities! Oh one who is having the inseparable relationship to know the means for protection! repeatedly speaking about your characteristics, at all times without any break, I am calling out loudly with my hand on my head; [but] you are not coming to show your physical form which is very attractive to see; you did not call me to your place either; even though I am ignorant and lowly without any good background, sins accrued by my actions are very great.

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

  • seelam illA – seelam means goodness. That is vruththam (good conduct). Good conduct is indicated by the word seelam. It is not that I have anything good in me now, but I have no basis for having any future goodness in me.
  • siRiyanElum – AthmA is miniscule in nature and its gyAnam is all-pervading [in the bodies where the AthmA can reach out]; due to the sorrow, having the all-pervasive nature subdued, AthmA [AzhwAr] merely existed [as a miniscule entity]. Even though I am very small without any goodness now and not having any basis to acquire goodness in the future.
  • sey vinaiyO peridhAl – [But] looking at the accrued sins, it appears that it has grown over and above the three entities namely chith (sentient entities), achith (insentient entities) and ISvara (bhagavAn) and consumes all 3 of them. It appears to have become bigger than ISvara’s qualities which tolerate samsAris (materialistic people) and the knowledge in the form of devotion which was bestowed by emperumAn; [this is because] even that knowledge is useless and even while his qualities are manifested, my sins are accumulating. In this world thathva thrayam (the collection of three entities) is huge; greater than that is AzhwAr‘s gyAnam; the greatness of his sins is bigger than such gyAnam.
  • sey vinai – These were physically committed by one unlike emperumAn’s sankalapam [which occurs just by his thinking about those].
  • O – How amazing! Also explained as AzhwAr‘s great sorrow being revealed in this [as “alas!”]. When asked “If he can be awakened just by the discussion on divine names, what sins does he have?” – It is that [time immemorial] sin which causes him to miss out on the experience to his heart’s content such bhagavAn who makes him sustain himself. sIthA pirAtti too said in SrI rAmAyaNam sundhara kANdam 38.48 “mamaiva dhushkrutham kinchith mahadhasthi …” (My little bit abundant sins are the cause for my current situation even while SrI rAma and lakshmaNa who could protect me were present). They (SrI rAma and lakshmaNa) are capable of completely uprooting all the enemies and protecting me; they grew up strong and made their enemies bite the dust previously; and I am suffering so much that they should have protected me even at the cost of themselves; this being the case, they did not mercifully glance at me [and protect me]; the reason for this is due to some fault [sins] either in them or in me; I cannot find any fault in them; so this must be my own sins. “kinchith” – as we are not sarvagya (omniscient) to know everything, there should be some sin in us which we are not aware off; this must be deduced by the result [suffering we are going through now].
  • gyAlam uNdAy – When contemplating on the abundance of sins, those who depend on self efforts will start thinking about atonement for the same; but AzhwAr is firmly of the belief that “emperumAn has got the remedy for this in his hands”; AzhwAr himself said in periya thiruvanthAdhi 87 “eppOdhum kai kazhalA nEmiyAn nam mEl vinai kadivAn” (emperumAn who always has sudharSana chakra attached to his hand, will drive away our sins); this is  “sudharSana” [the chakra which brings auspiciousness by its sight] as said in jithanthE sthOtram “bhagavathO balEna” [with bhagavAn‘s strength]; hence AzhwAr is contemplating emperumAn’s nature. SrI rAmAyaNam ayOdhyA kANdam 62.20 “gajamvAvIkshya” [sIthA pirAtti did not fear seeing elephants, tigers and lions, since she was under the protection of SrI rAma] and so on.
  • gyAlam uNdAy – Is emperumAn not of the nature that he will come and help when there is great danger which has no other protection? Would he protect only if the whole word is under a deluge? Would he not help if all the dangers that envelop all the persons, fall on one person? Would be only help those who do not realise their danger and who do not call out? Is there any compulsion for him not to help those who realise their danger and call out to him? It is only on that day when the word, under deluge, makes an attempt to lift itself can one have the means to remedy one’s own sins. For you to protect, you only need a relationship and a person in danger.

emperumAn says “Though my nature is to help others, since the benefit is for you, you should have the knowledge befitting such benefit”, AzhwAr replies

  • gyAna mUrththI – I have knowledge to make myself a nithya samsAri (eternally bound in this world). Don’t you have the knowledge to eliminate such thoughts from me and engage me in good path? As said in thiruvAimozhi 4.9.2 “AmARu onRu aRiyEn nAn” (I don’t know the path which is beneficial), periyAzhwAr thirumozhi 2.7.8 “AmARu aRiyum pirAnE” (Oh benefactor who knows the proper path), jithanthE sthOthram “naiva kinchith parOkshanthE” (there is nothing that is not known to your highness) – there is nothing that I know and there is nothing that you don’t know; if there is nothing that I can do, and nothing that you cannot do, then for whom is a task difficult to achieve? When a person [AzhwAr] is both blind and lame and another person [emperumAn] has good vision and walking ability, who will lead whom in the proper path? Oh one who is having the knowledge of one’s disease and its remedy as true nature!

emperumAn says “Though I help during danger and have the knowledge to know and provide remedy, I will only help those who are aptly related to me”, AzhwAr replies

  • nArAyaNA – Oh emperumAn who is aptly related to me to protect me! By saying “nArAyaNa“, it implies that AthmA is subservient to bhagavAn like body to soul. But would SarIra (body) or SarIrI (soul) try to attain the benefit? only the owner will try to acquire his belongings [bhagavAn is the owner of everything which is also indicated by the word “nArAyaNa”].
  • enRu enRu – The reason for repetition of “enRu” – since nArAyaNa word is focussed on qualities such as vAthsalyam (motherly affection) etc which make him the upAyam (means) and qualities such as SEshithva (lordship) etc which make him the upEyam (goal). Now, AzhwAr is not of the nature that he would say something to get something and after acquiring it stopping to say so; as the present tense in upAyam [here, it is talking about prapadhyE (surrendering) in dhvaya mahA manthram], this continuous calling out in itself is the goal for him. This is explained in mudhal thiruvanthAdhi 95 “namO nArAyaNA enRu OvAdhuraikkum urai” (the words of “namO nArAyaNA” which is constantly recited).
  • kAlam thORum – Am I reciting this now and subsequently saying “there is some other worshippable aspect” and engaging in that? [No – always engaged in emperumAn].
  • yAn irundhu – Even after suffering do I have to live long for 100 years? When separated from emperumAn who is abundant with auspicious qualities, the desire will not let one die and make one think “Can we see him one more time?”.
  • kai thalai pUsal ittAl – Three explanations – 1) When I keep my hands [in anjali mudhrA – joined palms] on my head, should you not manifest yourself? 2) When I keep my hand on my head [with sorrow] and call you out loudly; 3) When I have my hands on my head forever and call you out.
  • kOla mEni – If that divine form is not presented for those who are desirous to see, what for is that form? Isn’t it said as in jithanthE sthOthram “bhakthAnAm” [his forms, etc are for his devotees]? As cool water is kept out of reach for thirsty person; this water is not useful for those who are desirous; [is he water?] he is said as in thiruvAimozhi 10.1.8 “maradhaga maNith thadam” (emerald pond).
  • kANa – Would those who are searching for karumugai mAlai (garland of dark coloured flowers), do so for wearing it or for keeping it as a base to carry some weight on it? Even after attaining, emperumAn is said as “sadhA paSyanthi” (nithyasUris are always seeing emperumAn); here also it is as said in siRiya thirumadal 69 “kArAr thirumEni kANum aLavu” (to see emperumAn’s cloud like divine form); he is said in nAnmugan thiruvanthAdhi 39 “azhaippan thiruvEnkataththAnaik kANa” (Calling thiruvEnkatamudaiyAn (SrInivAsa) to see him); as said in SrI rAmAyaNam sundhara kaNdam 25.16 “dhanyA paSyanthi mE nAtham” (Many pious great souls are seeing my husband); sIthA pirAtti said “The whole world is stealing my belonging”.
  • vArAy – When seeing such divine form, it is apt to know that only by his grace, he is coming. kANa (to see) – prApyam (goal); vArAy (come) – prApakam (means). Alternative explanation – vArAy – not coming; if you are not coming, we cannot force you to do so. Even if you are not willing to fulfil my desire, it is required for me to have my sorrow eliminated.
  • kUviyum koLLAyE – You are not accepting, even if I call you out, which is not proper [you should have come yourself instead of me calling].

Even if I pray continuously, you are not appearing with your divine form; even if I call out, you are not accepting and coming; reason for this is, even though I am miniscule without any good qualities, my sins are great;. [artha panchakam explanation] By saying “nArAyaNa“, prApyam (bhagavAn) is explained. “siRiyan” explains Athma svarUpam (nature of AthmA); “vArAy” explains upAyam (means); “kANa” explains palam (goal); “seyvinaiyO peridhu” explains virOdhi (obstacle); thus artha panchakam is explained.

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

आर्ति प्रबंधं – २१

Published by:

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

आर्ति प्रबंधं

<< पासुर १०

ramanujar-srisailesa-mamunigal

उपक्षेप

यह पासुरम मणवाळ मामुनि और उनके मन के बीच की संभाषण है। उनकी मन का प्रश्न है “हे मणवाळ मामुनि ! पिछले पासुरम में आप परमपद के मार्ग की और श्रीमन नारायण से जीवात्मा की मिलन का भी विवरण दिए। अत्यंत ज्ञानियों केलिए भी यह अपूर्व अवसर है। किन्तु आप के बातों से लगता हैं कि आप ने यह अनुभव किया है।  आप अचानक इतने विश्वासपूर्ण और साहसी कैसे बन गए ?”  इसकी उत्तर देते हुए मणवाळ मामुनि अपने ह्रदय से कहते हैं , “हे मेरे प्रिय ह्रदय! निर्भय रहो ! मेरी ज्ञान मेरे आचार्य तिरुवाइमोळिप्पिळ्ळै के निर्हेतुक कृपा से हैं।  उस्से मैं इस निश्चय पर आया हूँ कि आचार्य के कृपा ही मुक्ति दायित्व हैं। मेरी इस स्तिथि देख एम्पेरुमानार अपने कार्य खुद करेंगें।  अतः मैं निर्भय और वैसे ही तुम भी रहना।

पासुरम

तिरुमलै आळ्वार तिरुवाइमोळिप्पिळ्ळै सीररुळै
तरुम मदि कोण्डवर तम्मै उत्तारकराग एण्णि
इरु मनमे ! अवरकाई एतिरासर एमै कडुग
परमपदम तनिल येटरुवार एन्न बयम नमक्के

शब्दार्थ

तिरुमलै आळ्वार – जिनका नाम है “श्रीशैलेशर”
तिरुवाइमोळिप्पिळ्ळै – तिरुवाइमोळिप्पिळ्ळै के अलावा कोई नहीं
सीररूळै – अपने निर्हेतुक कृपा से
तरुम – मुझे आशीर्वाद किये
मदि – उन्की दिव्य ज्ञान
मनमे – हे मेरी प्यारी ह्रदय
कोणडु –  उस ज्ञान को उपाय बना कर
इरु – रहिये
एण्णि – इस दृढ़ विश्वास के सात कि
अवर तम्मै – तिरुवाइमोळिप्पिळ्ळै, महान जिन्हों ने इतना मदद किये
उत्तारकराग – साँसारिक बंधनों से विमुक्त करने वाले हैं
एतिरासर – एम्पेरुमानार
अवरकाई – मेरे आचार्य तिरुवाइमोळिप्पिळ्ळै के लिए
येट्रूवार – भेजेँगे
एमै – मैं, जो “स्वाचार्य अभिमानमे उत्तारकम” (शिष्यों के प्रति आचार्य की अभिमान ही शिष्यों की एकमात्र रक्षण है )
कडुग – शीघ्र ही
परमपदम तनिल – परमपदम तक
एन्न बयम नमक्के ! – हे मेरे ह्रदय ! अतः क्यों डरे ! कोई भय नहीं है (सीने में हाथ रख कर निश्चिन्त सो सकते हैं )

सरल अनुवाद

मणवाळ मामुनि अपने ह्रदय से निर्भय रहने को कहते हैं, क्योंकि एम्पेरुमानार उनकी रक्षा करेंगें।  मणवाळ मामुनि के आचार्य तिरुवाइम्ळिप्पिळ्ळै के, मामुनि के प्रति जो प्रेम और कारुण्य हैं, वही इसका कारण हैं। मणवाळ मामुनि को ज्ञान हैं कि आचार्य के आशीर्वाद और कृपा से ही एम्पेरुमानार शीघ्र राहत दिलाएँगे।

स्पष्टीकरण 

तिरुमलै आळ्वार ही तिरुनाम था।  तिरुवाय्मोळि में अत्यंत प्रभाव और ज्ञान के कारण वें तिरुवाइमोळिप्पिळ्ळै नाम से पहचानें गए।  वही उन्की पहचान बन गयी।  मणवाळ मामुनि के कहना हैं की ऐसे महान आचार्य अपने निर्हेतुक कृपा से आशीर्वाद किये और सर्वश्रेष्ठ विषय की ज्ञान भी दिए।  इस ज्ञान के प्रापक हैं मणवाळ मामुनि।  इस ज्ञान को उपाय बना कर, अपने ह्रदय से कहते हैं , “हे ह्रदय ! स्मरण रखो के महान तिरुवाइमोळिप्पिळ्ळै ने हमें यह ज्ञान उपहार किया हैं।  इसका प्रयोग यह हैं कि हमें एहसास होना हैं कि इस साँसारिक बंधन से वे ही हमें विमुक्त करेंगें।  इस पर दृढ़ विश्वास रखो।  इस दृढ़ विश्वास को देख श्री रामानुज हमारी स्तिथि की प्रोत्साहन करेंगें।  इसके पश्चात हमारे आचार्य पर विचार करेंगें और उन्के हेतु (तिरुवाय्मोळि ७.६. १० ) के “येट्रारुम वैकुन्दम” वचनानुसार, हमें शीघ्र परमपग भेजेँगे।  (इरामानुस नूट्रन्दादि ९८) के “मनमे नैयल मेवुदर्क्के” के  अनुसार मणवाळ मामुनि अपने ह्रदय से कहते हैं , “तुम निर्भय रहो” श्री रामानुज परमपद तक पहुँचायेंगे, इसलिए सीने में हाथ रख निश्चिन्त सो सकते हैं।

अडियेन प्रीती रामानुज दासी

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

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 – seelamillA

Published by:

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

Full series >> Fourth Centum

Previous Decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

(seelamillA) AzhwAr who became bewildered out of infinite grief born out of separation from paramapurusha (supreme lord), awakening slightly after hearing bhagavAn’s divine names, unable to tolerate the grief of such separation, calls out for emperumAn saying “kANa vArAy” (come and see me, come to be seen by me).

Highlights from nanjIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the seventh decad –  For AzhwAr, the awakening acquired by hearing the divine names of bhagavAn as said previously in “Eththudhalum thozhudhAdum” (praise, pray and dance), instead of helping him reach emperumAn and enjoy him, led to worsen his grief due to not reaching him; as a result, this AzhwAr who has great desire to attain him starts highlighting the following aspects of sarvESvaran who is most enjoyable:

  1. his unique relationship with everyone which makes him protect all entities from losing their existence
  2. his audhAryam (magnanimity) which makes others to fully exist for him and to let them enjoy him
  3. his ultimate humility towards those exclusive devotees
  4. his ultimate beauty which triggers their desire towards him
  5. his acts of fulfilling the desires of his devotees even by engaging in difficult tasks
  6. his internal presence in everyone which kindles their desires towards him
  7. the enjoyable nature of such blissful presence in the hearts of everyone
  8. His being the origin of such great desire caused by his enjoyable nature
  9. His having enjoyable symbols in him to be enjoyed by those who desire to enjoy him
  10. His being revealed by all of vEdham

Meditating upon these aspects, AzhwAr mercifully explains the great longing which was born out his desire to enjoy such enjoyable emperumAn.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

As said in SrI rAmAyaNam sundhara kANdam 29.6 “varshENa bhIjam prathisanja harsha” (The crop which dried out due to wind and hot weather, became green on seeing the rains, similarly she [sIthA] became happy), the crop will naturally regain its freshness, AzhwAr awakened by the discussion on divine names. The instruction [by parAnkuSa nAyaki’s friend] about divine names of “vaNthuvarApathi mannai Eththumin” which is amrutha sanjIvani (medicine which gives immortality) as the pampering  awakened her; the result of that – the bewilderment was eliminated. Since in unconscious/bewildered state there is no contemplation [about emperumAn], there is no grief; but as the awakening did not lead to attainment of the goal, it caused grief and out of that grief, AzhwAr is calling out [for emperumAn]. One can tolerate hunger while asleep, but when awakened, one cannot be satisfied unless he is fed to his satisfaction. Once awakened, he contemplated upon the grief of not attaining emperumAn which could not be tolerated by him; he started thinking about

  • emperumAn‘s nature of helping when in danger
  • his ability to know the cause and bestow the remedy
  • his having the aptness [natural relationship] to help during danger
  • his having divine bodily beauty which cannot be borne when in separation
  • his having the ability to eliminate the obstacles and help during danger
  • his having the tools to help in such situations
  • his willing to protect everyone without holding back

This being the case, as he did not help seeing his sorrowful situation, AzhwAr cries out with great sorrow like an overflowing ocean rising and calling out, to be heard by him even if he is in paramapadham and to make him appear in front of him at once; as occurred in SrI rAmAyaNam sundhara kANdam 28.8 “hArAma hAlakshmaNa hAsumithrE” (sIthA calls out – Oh rAma! Oh lakshmaNa! Oh sumithrA!);

SrI rAmAyaNam ayOdhyA kANdam “thadhApi sUthEna …” SlOkam is explained here:

  • thadhApi sUthEna … – SrI kausalyA cries out due to grief in separation of perumAL (SrI rAma), SrI sumanthra (minister/charioteer) consoled her saying “Don’t try to call him out in separation; he will himself be back”.
  • sUthEna – When the charioteer [like krishNa who was the charioteer for arjuna and who assumed the role of gIthAchArya] says something, it must be considered trustworthy.
  • suyukthavAdhinA – Even if one does not have full faith on the words of charioteer, he spoke very convincingly to eliminate the grief.
  • nivAryamANA – Though he stops them from grieving.
  • suthaSOkakarSithA – Her grief is so great that even his words did not convince her. When a child was born after long time, and that child got separated from the mother, how can the mother bear that? “
  • nachaivadhEvIvirarAmakUjithAth – Previously she eliminated others’ sufferings, and never having experienced sorrow, now she is crying out without break; she is crying out like a cuckoo, so that anyone hears that will feel pity for her. She called out saying “priyEthi puthrEthi cha rAgavEdhi cha” – Oh one who is so dear to me that I cannot bear your separation; Oh one who is the reliever of the suffering of those who are in separation from you; you being born in the clan of sarvarakshaka (protector of all), can you torture your own mother?. AzhwAr is now calling out for emperumAn like SrI kausalyA called out for SrI rAma.
Each pAsuram is discussed subsequently.

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 – 84

Published by:

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

Full Series

<< previous (seer koNdu)

Introduction (given by maNavALa mAmunigaL)

While there are more benefits to be achieved in the future, it is not even possible to completely talk about the list of benefits I have already obtained, says amudhanAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – emperumAnAr made the whole world know that I am in to the charama parvam of subservience to emperumAnAr’s divine feet, and not involved in the group of those who are in prathama parvam of surrender to emperumAn – said amudhanAr.

In this pAsuram – seeing emperumAnAr to the satisfaction of my eyes, that image engrossed in me and extended up to his devotees, and I became subservient to them; I got the ties of my most cruel karmas removed, and drank the nectar of emperumAnAr’s auspicious qualities to my mouth’s content;  if I attempt to talk about the benefits, since it is countless , I cannot complete the listing of all these benefits – says amudhanAr.

kaNdu koNdEn em irAmAnusan thannai kANdalumE
thoNdu koNdEn avan thoNdar poRRALil en thollai vennOy
viNdu koNdEn avan seer veLLa vAriyai vAy maduththu inRu
uNdu koNdEn innam uRRana Odhil ulappillaiyE                         –   84

Listen

Word by word meaning (given by maNavALa mAmunigaL)

kaNdu koNdEn – I recognized him as is that –

em irAmAnusan thannai – he is not same as us, but has come to lift us up from samsAram,  he is our lord, that is emperumAnAr;

kANdalumE –  as I saw in this way
and instead of stopping at his level,
thoNdu koNdEn – I became subservient
pon thALil – to the divine feet of
avan thoNdar – those who consider only him as their shelter;
viNdu koNdEn – I got rid of
en – my
thollai – eternal
vem – very cruel
nOy – karmas;
like the very thirsty ones would put their mouth and drink water from a pond,
vAy maduththu – with great devotion
inRu uNdu koNdEn – today I consumed
avan – his
seer veLLa vAriyai – qualities that is the water of ocean;
ulappu illai – there is not an end to it
Odhil – if I talk about
uRRana – what I obtained
innam – even more.

Saying kANdalumE is – the moment I saw him

thoNdu koNdEn is – got subservience in my hands.
vAri – ocean
ulappu – end

emperumAnAr with his devotees

vyAkyAnam

kaNdu koNdEn – The beauty of emperumAnAr’s form which is as said in ‘kAshAya SObhi gamaneeya SikhA nivESam dhaNdathryOjvalakaram vimalOpaveedham – udhyath dhinESanibamullasadh UrdhvapuNdram rUpam thavAsthu yathirAja dhruSor mamAgrE’ (Oh emperumAnAr! Your divine form stands in front of my eyes – the brightness of kAshAyam cloth you are wearing, beautiful black lock of hair (tuft), the three sticks held together (thridhaNdam), wearing of white pUNUl string (yagyOpavIdham), bright thirumaN SrIchUrNam (Urdhva puNdram) like the light of the rising sun), such beauty which is to be seen by praying for it, I, without any effort of mine, saw that to the satisfaction of my eyes, as I got it by chance.

As said (after seeing His devotees) in ‘kaNdOm kaNdOm kaNdOm kaNNukku iniyana kaNdOm [thiruvAimozhi – 5.2.2]’ (We have seen, we have seen, we have seen the beautiful scene (which is that His devotees are spread everywhere)), and ‘thiruk kaNdEn pon mEni kaNdEn thigazhum arukkan aNi niRamum kaNdEn [mUnRAm thiruvanthAdhi – 1]’ (I am seeing periya pirAttiyAr, emperumAn’s divine body, His brightness, and His devotees that is, conch and discus), etc., like the ones (AzhvArs) who got non-blemished knowledge and saw the devotees, I see (his divine form) with my eyes;

What is it that you saw?

em irAmAnusan thannai – Since it is said ‘kalau rAmAnujassmrutha: (As fourth incarnation in kali yugam Adhi SEshan has incarnated as rAmAnujan)’, and, SEshOvA sainya nAthOvA SrIpathirvEththi sAthvikai: | vitharkyAyam mahApragyai: yathirAjAya (mangaLam)’,  (~ is rAmAnujan an incarnation of Adhi SEshan, or is it that of vishvaksEnar, or is it Sriya:pathi himself (wonder the devotees), and they keep discussing but are not able to come to a conclusion; (long live such) yathirAja), emperumAnAr is not one among our kind of group; to lift us up from samsAram he has incarnated from paramapadham and came looking for us to our place – having such faith, I have realized/ saw about emperumAnAr as is.

kANdalumE thoNdu koNdEn avan thoNdar pon thALil –  as I saw him in this way, my love for him grew, and not stopping at that level, it reached out to his devotees who consider only him as their shelter, and I became subservient to do all services towards their desirable divine feet. Saying ‘kANdalumE is to mean – right at the moment of seeing him. thoNdukoNdEn is a full word to mean I submitted myself to subservience.

jeeyar (maNavALa mAmunigaL) to prayed – ‘thvadhdhAsadhAsagaNanA charamAvadhau ya: thadhdhAsathaikarasathA avirathA mamAsthu [yathirAja vimSathi – 16]’ (For your servant who is so devoted to your words that he could be even bought or sold (by you), please let me serve, without interest in anything else, the last of series of such servants who serve such a devotee of yours; please let this happen every day by your grace).

en thollai vennOy viNdu koNdEn – as I was involved in this subservience, I completely got myself removed from the sorrows of my mind, etc., due to the most cruel karmas that were earned from time eternal, and which were part of emperumAn’s thoughts of ‘won’t forgive, will punish’ (kShipAmi nakShamAmi);

avan seer veLLa vAriyai – the great ocean that is that emperumAnAr’s auspicious qualities;

overflowing of the ocean; ocean is not a proper substitute to describe it since emperumAnAr’s auspicious qualities are countless; so amudhanAr describes it as overflowing ocean; since the matter (emperumAnAr) is enjoyable, this (emperumAnAr’s qualities) is also enjoyable.  Or, like the ocean that is the flood of his auspicious qualities;  vAri -> ocean;

vAy maduththu inRu uNdu koNdEn – distressed due to the rays of sun, and desirable of water, one would enter into pond and drink water fully out of mouth – in the same manner, amudhanAr also had been distressed due to sorrows of worldly matters, and to be relieved from it, as he got acceptance of emperumAnAr, he went near emperumAnAr and with love drank with mouth the nectar that is auspicious qualities of emperumAnAr, and enjoyed that experience – says amudhanAr.

Like how we are fond of milk, juice, etc., amudhanAr is fond of emperumAnAr’s divine qualities that are as explained in ‘pAlE pOl seer’ [periya thiruvanthAdhi 58].

vAy maduththu uNdu – is – opening the mouth and praising with words related to those qualities.

innam uRRana – not just what have been talked about till now, even more benefits I got due to emperumAnAr;

Odhil – if I attempt to talk about them,

ulappu illai – there would be no end.

Since there is no count to what I received, it is not possible to for me to say it in counting, says amudhanAr.

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

en thollai … uNdu koNdEn – nOyis about karma which is the reason for disease (of being born here, etc.);

What nammAzhvAr said in prathama parvam,  in ‘kaNdEn kamala malarp pAdham kANdalumE viNdE ozhindha vinay AyinavellAm [thiruvAimozhi – 10.4.9]’ (~ Saw the divine feet (of emperumAn), and as I saw that, all my karmAs left me);

vAy maduththu uNdu koNdEn – Similar to how nammAzhvAr said in ‘adiyEn vAy maduththu parugik kaLiththEnE [thiruvAimozhi  – 2.3.9]’ (I enjoyed drinking the nectar (emperumAn) putting my mouth in it); and periyAzhvAr said in ‘udal urugi vAy thiRandhu maduththu unnai niRaiththuk koNdEn [periyAzhvAr thirumozhi – 5.4.4]’ (~my body melted, I opened my mouth and filled it with you).

innam … ulappu illaiyE – If I keep talking about all that I got, there would not be an end to it, says amudhanAr.

– – – – –

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

జ్ఞానసారము – అవతారిక

Published by:

శ్రీః
శ్రీమతే శఠకోపాయ నమః
శ్రీమతే రామానుజాయ నమః
శ్రీమత్ వరవరమునయే నమః

జ్ఞానసారము

<< తనియన్

శ్రీ అరుళాళ పెరుమాళ్ ఎంబెరుమానార్లు శ్రీమద్రామానుజుల శ్రీపాదములను ఆశ్రయించిన వారు. వేదము మొదలైన సకల శాస్త్రముల అంతరార్థములను ఆచార్యుల ముఖతా తెలుసుకున్న వారు. కావున పరమాత్మను ఆశ్రయించి పొందే ఆనందమును బాగుగా తెలిసినవారు. ఆచార్యుల దగ్గర ఉండి, వారి శ్రీపాదములను సేవించి, వారి అభిమతానుసారముగా నడచుకొన్న వారు. అపారమైన గురుభక్తి గలవారగుటచే శ్రీ అరుళాళ ప్పెరుమాళ్ ఎంబెరుమానార్లు తమ గురువుగారి వద్ద నేర్చిన తత్వ రహస్యార్థములను ప్రజలందరూ నేర్వాలన్న ఆకాంక్షతో ,తాము తెలుసుకొన్న పరమాత్మకు సంబంధించిన వాస్తవములను, పరమాత్మను పొందే మార్గమును, పొందిన తరువాత లభించే ఆనందమును సులభమైన శైలిలో, తమిళములో “జ్ఞానసారము” అను గ్రంథముగా ఆవిష్కరించారు. ” వెణ్పా” అనే దేశీయ చందములో ఈ గ్రంథము కూర్చబడినది 

అడియేన్ ఇందుమతి రామానుజదాసి

మూలము : http://divyaprabandham.koyil.org/index.php/2014/11/gyana-saram-introduction/

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

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

thiruvAimozhi – 4.6.11 – thozhudhAdi

Published by:

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

Full series >> Fourth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Those who recite/practice this decad with their heart’s involvement, will not suffer in separation from emperumAn that I suffered”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains the fruits of this decad saying “Those who recite this decad being emotionally charged with love will be free from the sorrow of separation from bhagavAn“.

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

thozhudhAdith thUmaNi vaNNanukku Atcheydhu nOy thIrndha
vazhuvAdha thol pugazh vaN kurugUrch chatakOpan sol
vazhuvAdha AyiraththuL ivai paththu veRigaLum
thozhudhAdip pAda vallAr dhukka seelam ilargaLE

Listen

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

thozhudhu – performing anjali (joined palms – which befits the SEshathva (servitude))
Adi – (out of that joy) dancing up and down,
thU maNi – resembling a radiant blue jewel
vaNNanukku – krishNa who is having such complexion
AL seydhu – doing this as kainkaryam (service)
nOy thIrndha – to cure the disease of sorrow of separation from emperumAn
vazhuvAdha – without faults (of any contact with other dhEvathAs in any manner)
thol pugazh – one who is having the greatness of natural servitude( towards bhagavAn
vaN kurugUr – the leader of distinguished AzhwArthirunagari
satakOpan – nammAzhwAr
sol – mercifully spoken by
vazhuvAdha – revealing without missing any aspect of bhagavath svarUrpam etc
AyiraththuL – among thousand pAsurams
veRigaL – sang to eliminate the worship of dhEvathAs
ivai paththum – this decad
thozhudhu – worshipping (being engrossed in the meanings and becoming blissful)
Adi – dance
pAda – sing (out of overwhelming love)
vallAr – experts
dhukkam – sorrow born out of separation from bhagavAn and the sorrow caused by worshipping dhEvathAs as a remedy to cure such suffering
seelam – character
ilargaL – will be devoid of.

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

nammAzhwAr, the faultless leader of distinguished AzhwArthirunagari,  who has no faults and who is performing anjali and dancing up and down, towards krishNa who is having divine complexion resembling a radiant blue jewel, doing all of these as kainkaryam (service) to cure the disease in the form of sorrow of separation from emperumAn. Such nammAzhwAr explains the ways to eliminate the worshiping of other dhEvathAs in this decad among these thousand pAsurams revealing without missing any aspect of bhagavath svarUrpam etc. Those who are experts in such decad who can pray, dance and sing this decad will attain the character of being free from sorrow born out of separation from emperumAn and sorrow caused by pursuing other dhEvathAs.

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

  • thozhudhu Adith thUmaNi vaNNanukku Atcheydhu nOy thIrndha – For this, ammangi ammAL [a disciple of bhagavadh rAmAnuja] explains – When an unconscious person regains consciousness slightly, others will say “she drank curd, stabilized herself, opened her eyes and spoke a few words”; similarly, here also done [that parAnkuSa nAyaki prayed, danced, sang etc]. Due to the previously experienced great grief, even the awakening is rejoiced greatly; since next decad is “seelamillAch chiRiyEn” (very humble person with no good qualities), she only regained as much consciousness as required to be called out.
  • thozhudhu … – even this friend of parAnkuSa nAyaki does not understand bhagavAn‘s greatness; she told others to praise emperumAn; but for parAnkuSa nAyaki to be awakened even that is not required and just her telling others to praise him is sufficient. Just as outsiders will not understand bhagavAn’s greatness, even those who are insiders find it difficult to comprehend his greatness.
  • vazhuvAdha thol pugazh – Even in unconscious/bewildered state, dhEvathAnthara sparSam (contact with other dhEvathAs) and thadhIya sparSam (contact with the devotees of other dhEvathAs) lead to destruction of one’s existence and even in such state, bhagavAn‘s names and thadhIya sparSam (contact with devotees of bhagavAn) lead to sustaining oneself – greatness of being situated in such SrIvaishNavaSrI. This is what makes one a vaishNava; after hearing the instruction “sarvESvaran is rakshaka (protector)” [based on dhvayam or charama SlOkam] from some one (i.e., AchArya), if one comes in contact with other dhEvathAs and abhAgavathas (non-devotees), one cannot be called as vaishNava. If one meditates upon the first half of dhvayam, one cannot engage in any self-effort [even cutting grass]; if one meditates upon the second half of dhvayam, one cannot even sleep for a moment like iLaiya perumAL [lakshmaNa who accompanied SrI rAma and served him]. One’s state would be as explained in thiruviruththam 97 “kazhivadhOr kAdhal uRRArkkum uNdO kaNgaL thunjudhal” (For one who is very attached to emperumAn, can he/she even sleep for a moment?”. When one realizes “this is the svarUpam (true nature)”, if the activities befitting that svarUpam are not pursued and if the obstacles for such activities are not avoided, it implies that true knowledge has not dawned in that person. If one does not follow this fully, he cannot be said to be following the path of AzhwArs; AzhwArs’ nature is explained in nAnmugan thiruvanthAdhi 68 “thiruvadi than nAmam maRandhum puRam thozhA mAndhar” (A SrIvaishNava may even forget emperumAn’s name, but will never worship other dhEvathAs), nAnmugan thiruvanthAdhi 53 “thiruvillAth thEvaraith thEREnmin dhEvu” (I will not consider a dhEvathA who is without SrI mahAlakshmi as dhEvathA), periya thirumozhi 11.6.7 “eNNAdha mAnidaththai eNNAdha pOdhellAm iniyavARu” (It is pleasing whenever I don’t think about those who don’t think about emperumAn), periya thirumozhi 7.4.4 “pErALan pErOdhum periyOrai orukAlum pirigilEn” (I will never separate from those great personalities who recite the names of the great lord). Should one at least not do this, being grateful to be freed from sins which were carried out since time immemorial and to attain eternal kainkaryam?
  • vazhuvAdha AyiraththuL … – This decad which explains all the principles that are to be known by the AthmA, without missing any aspect and which relate to veRi (removing the attachment towards other dhEvathAs].  In thamizh culture, there is a tradition named “veRi vilakku“; when a girl is suffering from viraha jvaram (fever of separation from her beloved), the relatives would start engaging a psychic reader in cutting goat, offering alcohol and sacrifices, and a friend of the girl would say “This is a disease which occurred due to attachment with her beloved and not because of anything else” and stop their activities.
  • thozhudhu Adip pAda vallAr – As the relatives would feel rejoice on having the bewilderment of the girl eliminated, the same joy would be present for those who learn this decad – that is how AzhwAr feels.
  • dhukka seelam ilargaLE – The sorrow is – coming in contact with other dhEvathAs and losing contact with bhAgavathas, when being bewildered. They will acquire the character of not having such sorrow. seelam – svabhAvam (character).

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

In the next article we will enjoy the next decad.

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

జ్ఞానసారము – తనియన్

Published by:

శ్రీః
శ్రీమతే శఠకోపాయ నమః
శ్రీమతే రామానుజాయ నమః
శ్రీమత్ వరవరమునయే నమః

జ్ఞానసారము

తనియన్

కార్తికే భరణిజాతమ్ యతీంద్రాచార్యమ్ ఆశ్రయే
జ్ఞాన ప్రమేయ సారాభి వక్తారమ్ వరదమ్ మునిమ్

భావం: కార్తిక మాసము, భరణి నక్షత్రములో అవతరించినవారు, యతీంద్రులైన భగవద్రామానుజులను ఆశ్రయించినవారు, తమ జ్ఞానసార, ప్రమేయసారములలో ఆచార్యుల ఔన్నత్యమును చాటినవారు అయిన అరుళాళ మామునులను ఆశ్రయిస్తున్నాను.

రామానుజార్య సచ్చిష్యం వేద శాస్త్రార్థ సంపదం
చతుర్దాశ్రమ సంపన్నం దేవరాజ మునిం భజే

భావం: రామానుజాచార్యులకు మంచి శిష్యులు, వేదాది సకలశాస్త్ర పారంగతులు, నాలుగవ ఆశ్రమమైన సన్యాశాస్రమును స్వీకరించిన  అరుళాళ మామునులను ఆశ్రయిస్తున్నాను.

సూచిక – (రామానుజార్య సచ్చిష్యం)   పూర్వాశ్రమలో  వీరు యఙ్ఞమూర్తి అనే తిరునామముతో ఉన్నప్పుడు పద్దెనిమిది రోజులు  తర్కం మొదలగు వేదాంత భాగములపై రామానుజాచార్యులతో  వాద వివాదం చేసి వారిని సంప్రదాయం ఎట్లు కాపాడవలెనో అని చింతామగ్నులుగా చేసారు.అప్పుడు , పరమ కృపాసాగరులు హస్తిగిరి  వరదరాజులు రామానుజాచార్యులకు స్వప్నములో కనపడి ఎంబెరుమానారే మీరు  అలసిపోవలదు. మీకు ఒక ఉత్తమ శిష్యులను అనుగ్రహిస్తున్నాను, అతడి పైగెలుస్తారు అని అన్నారని గురుపరంపర ప్రభావములో ఉన్న విషయమును ఇక్కడ గుర్తు చేసుకోవాలి.

(వేద శాస్త్రార్థ సంపదం) –       రామానుజాచార్యులతో పద్దెనిమిది రోజులు వేదాంత చర్చ చేసిన ప్రజ్ఞ వలన  ,ఙ్ఞానసార ప్రమేయసార గ్రంథములలో వేదము మొదలగు శాస్రములలోని సారవంతమైన అంశములను చక్కని వెణపా  అనే ఛందస్సులో కూర్చడము వలన వీరి ప్రజ్ఞా పాటవములు బోధపడుతున్నది.

(దేవరాజ మునిం) – కృపాసాగరుడైన దేవరాజ పెరుమాళ్ళ వలన రామానుజాచార్యులకు శిష్యులైన ఔన్నత్యము, జ్ఞాన, భక్తి ,వైరాగ్యముల పరాకాష్ట కావటము , రామానుజమునికి సమానముగా ప్రకాశించటము వలన  వీరు అరుళాళముని అన్న తిరునామమును పొందారు.

ఙ్ఞానసార తనియన్-

సురుళార్ కరుంకుళల్ తోగైయార్ వేల్ విళియిల్ తువళుమ్
మరుళామ్ వినై కెడుమ్ మార్గం  పెత్తేన్ మఱైనాన్గుమ్ శొన్న
పొరుళ్ ఙ్ఞాన సారత్తై పుందియిల్ తందవన్  పొంగొళిశేర్
అరుళాళ మామునియమ్ పొఱ్కళల్ గళ్ అడైంద పిన్నే

భావము – నాలుగు వేదములనుండి అంతరార్థములను వెలికితీసి ,తిరుమంత్రములోని సారమును చేర్చి, జ్ఞానసారము, ప్రమేయసారములను గ్రంథములను చేసి లోకములో జ్ఞానమును పెంచి జ్ఞానజ్యోతిగా ప్రకాశించిన వారు  అరుళాళ మాముని అనే నామధేయులైన ఆచార్యులు.   అందమైన, అందరు పొంద దగిన వారి శ్రీపాదములను చేరిన తరువాత  ఆత్మ స్వరూపమును తెలుసుకొనే మార్గమును కనుగొన్నాను.

అనాది కాలములందు చేయు కర్మముల వలన, ఆత్మ నిజ స్వరూపం యొక్క జ్ఞానము తగ్గుతుంది. అలా తగ్గడం వలన స్త్రీ విషయములో మోహమును పెంచుతున్నది.  ఆ మోహమునకు కారణమైన ఉంగరములు తిరిగిన కురులు, బాణముల వంటి చూపులలో చిక్కిన మనసు జారిపోతున్నది.  అరుళాళ మామునుల శ్రీపాదములనాశ్రయించిన తరువాత కామము వంటి తుచ్చమైన కోరికల నుండి విముక్తి దొరికింది.

అరుళాళ పెరుమాళ్  శ్రీపాదములనాశ్రయించిన తరువాత వారనుగ్రహించిన జ్ఞానసారము, ప్రమేయసారము అనే ప్రబంధముల వలన బుద్ది వికసించింది.  స్త్రీ వ్యామోహముతో పాటు కోపము, లోభము, మోహము, మదము, ఈర్ష్య, అసూయ, మొదలగు దోషములు కూడా తొలగి పోతాయి.  కామము, అజ్ఞానము,  మొహము ఆజీవితము వరకు ఉండే రోగాలు అని తిరుక్కురళ్ లో చెప్పినట్లు  మనుష్యుల సంస్కారానికి హాని కలిగించే దోషములు అయినప్పటికీ ఆచార్యులను ఆశ్రయించటము వలన తొలగిపోతాయి అని గ్రహించాలి. ఈ తనియన్ వలన ఆచార్య వైభవం తెలుసుకున్నాము.

అడియేన్ ఇందుమతి రామానుజదాసి

మూలము : http://divyaprabandham.koyil.org/index.php/2014/11/gyana-saram-thaniyan-invocation/

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

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

thiruvAimozhi – 4.6.10 – unniththu

Published by:

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

Full series >> Fourth Centum >> Sixth decad

Previous pAsuram

Note: maNavALa mAmunigaL dedicated this padhigam (decad) to mannArgudi [popularly known as dhakshiNa dhvArakA] rAjagOpalan emperumAn based on this pAsuram’s meaning.

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram, parAnkuSa nAyaki‘s friend says “Considering parAnkuSa nAyaki‘s exclusive attachment to krishNa’s divine feet, you perform mangaLASAsanam to him; by doing so, she will be saved”.

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

unniththu maRRoru dheyvam thozhAL avanai allAl
num ichchai solli num thOL kulaikkap padum annaimIr!
mannap padu maRai vANanai vaN thuvarApathi
mannanai Eththumin Eththudhalum thozhudhAdumE

Listen

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

avanai allAl – other than him (krishNa)

(parAnkuSa nAyaki)
maRRu oru dheyvam – any other dhEvathA
unniththu – meditate upon
thozhAL – will not worship;

(this being the case)
annaimIr – Oh mothers you have given birth to her (being bewildered due to having attachment towards her)!
num ichchai – your desires
solli – explained
num thOL – your shoulders (which are to be engaged in service to bhagavAn)
kulaikka – to be engaged in (worship of other dhEvathAs)
padum – occurred;

(giving that up)
manna – eternally
padum – thought about (in heart)
maRai vANanai – who is exclusively explained in vEdham

(to manifest himself for his devotees)
vaN thuvarApathi mannanai – krishNa who is the emperor of SrImadh dhvArakA
Eththumin – praise;
Eththudhalum – being awakened at the time of such praising
thozhudhu – pray (unto him)
Adum – will dance with excitement.

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

parAnkuSa nAyaki will not meditate upon and worship any dhEvathA other than krishNa. Oh mothers you have given birth to her! You have explained your desires and have your shoulders to be engaged in (worship of other dhEvathAs); you praise krishNa who is the emperor of SrImadh dhvArakA and who is exclusively explained in vEdham which eternally is thought about in the heart. Being awakened at the time of such praising, she will pray (unto him) and will dance with excitement.

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

  • unniththu maRRoRu dheyvam thozhAL avanai allAl – Is there not a remedy based on the type of the person? Should that not be known and applied accordingly? Your act is like, if one gets hurt in the knee, he is being treated in the nose for that. Shouldn’t you know that “She cannot handle coming in contact with other dhEvathAs”? She has never worshipped any other dhEvathA before. As said in SrI rAmAyaNam bAla kANdam 18.27 “bAlyAth prabruthi susnigdha:” (right from the cradle stage lakshmaNa was a dear friend of SrI rAma), even in the infant stage when children will see moon with reverence, she never revered the moon [or any other dhEvathAs] too. Even in that stage, her conduct was to your amazement as said in thiruviruththam 60 “mulaiyO muzhu muRRum pOndhila … perumAn malaiyO thiruvEnkatam enRu kaRkinRa vAsagam – ivaL paramE” (her nature is such that –  [when she was so young that] when her breasts were not developed, etc., she was always focussed on speaking about the divine hill abode of emperumAn, i.e., thiruvEnkatam); now, would she disregard the mountain [of thiruvEnkatam] and pursue a bundle of chaff? [nampiLLai explains SrI rAmAyaNam sundhara kANdam 28.12 SlOkam here to establish that she does not look out for any other dhEvathA even in dire situations]
    • ananya dhaivathvam (there is no other god) – [sIthA says] I cannot even think “There is another dhEvathA who is the refuge. He will protect”. Even while accompanying SrI rAma to assist him as said in SrI rAmAyaNam “saha pathnyA” (chaste wife who is accompanying), while he worships periya perumAL, I would accompany him only to assist him and would not even look at periya perumAL [periya perumAL was known as nArAyaNa before and was worshipped by the raghu dynasty kings in ayOdhyA, until the period of SrI rAma].
    • iyamkshamAcha – I tolerated the words of rAvaNa and the tortures of the rAkshasis (demoniac assistants of rAvaNa) thinking that “One day, I will hear his (SrI rAma’s) sweet words”.
    • bhUmau chaSayyA – Even resting on ground here is due to longing to lay down in his lap one day as said in SrI rAmAyaNam sundhara kANdam 38.12 “thavAngEsamupAviSam” (I rested on your lap). “niyamaScha dharmE” – since I considered “my protection is his duty”, I remained steadfast in that faith. I said “nathvA kurmidhaSagrIva bhasmabhasmArhathEjasA” (Oh ten headed rAvaNa! Even though I have the power to burn you down to ashes with my chastity) seeing [knowing] SrI rAma. pathivrathAthvam (my chastity) is based on SrI rAma’s vow SrI rAmAyaNam yudhdha kANdam 18.33 “Ethath vratham mama” (This is my vow) and I have never thought of vowing myself and destroying these.
    • vipalam mamEtham – Even his firm vow became shaken [in my case, in not protecting me yet]. As in the case of, “mAnushANam kruthagnEshu kruthamiva” – Even for SrI rAma who said in SrI rAmAyaNam yudhdha kANdam 120.11 “AthmAnam mAnusham manyE” (I am also a human), there are human qualities; it happened in SrI rAma’s case as it would happen in others’ case. [But] his firm vow failed [in my case] – what is the reason for that? mamEtham – It is not his fault, but must be my fault only.
  • num ichchai solli – Telling what you desire. If you look at the underlying principle or if you see her [nature], you can understand that coming in contact with other dhEvathAs is unsuitable for her. This being the case, you have to be informed about your obstacles.
  • num thOL kulaikka – Are you so emotional to be engaged in the worship of other dhEvathAs? Would people of good conduct [devotees] engage in activities of people of bad conduct [those who have no attachment towards bhagavAn]?  Don’t you usually say as in mudhal thiruvanthAdhi 63 “thOL avanai allAl thozhA” (my shoulders/hands will not pray anyone other than bhagavAn).

When they ask “So, what is to be done?”, parAnkuSa nAyaki‘s friend,

  • mannap padu maRai vANanai – Try to surrender unto emperumAn who is explained fully in vEdham. Should you pursue the methods explained in Agamas (religious texts for temple worship)? [mannap padu maRai] mannugai – comes by abhyAsa (practice); learned from teachers through proper training; alternatively – it also means, [vEdham] being eternal [with no beginning/end], not having the defects such as vipralambha (deceit) etc due to not having originated from the minds of individuals, and coming by the ways of previous recitals heard and recited by others [and propagated thereof]. emperumAn who is having the greatness of being revealed by the eternal vEdham.
  • vaN thuvarApathi mannanai – Instead of just being hear-say, one who incarnated to be physically perceived and enjoyed [as the lord of dhvArakA]. Just as someone drowned in water is brought back to conscious state by sprinkling water on that person’s face, you try to awaken parAnkuSa nAyaki who fainted thinking about the thErppAgan (kaNNan emperumAn as the charioteer for arjuna), by reciting the divine names of vaN thuvarApathi mannan [lord of SrI dhvArAkA].
  • Eththumin – To fulfil the purpose of being provided the mouth, you praise him. Don’t you say as in periya thiruvanthAdhi 52 “sIr paravAdhu uNNa, vAy thAnuRumO onRu” (Will my mouth desire for consuming anything other than emperumAn‘s divine qualities?).
  • Eththudhalum – Not only will you be satisfied, she will also be awakened immediately after such praising of emperumAn as said in thaiththirIya upanishath “athasObhayngathO bhavathi” (AthmA then becomes fearless).
  • thozhudhAdumE – Once she regains conscious, this is what she will do. She will gain the strength to sustain herself and dance with joy.

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