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शरणागति गद्य – चूर्णिका 5 – भाग 4

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श्री: श्रीमते शठकोपाय नमः श्रीमते रामानुजाय नमः श्रीमद्वरवरमुनये नम:

शरणागति गद्य

<< चूर्णिका 5 – भाग 3

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आईये अब हम उन अष्ट गुणों और अन्य कल्याण गुणों के विषय में जानने का प्रयास करेंगे है, जिनका वर्णन भगवद श्रीरामानुज स्वामीजी, भगवान की शरणागति करने के पूर्व करते है।

सत्यकाम !सत्यसंकल्प ! परब्रह्मभूत ! पुरुषोत्तम ! महाविभूते ! श्रीमन् ! नारायण ! श्रीवैकुंठनाथ ! अपारकारुण्य सौशील्य वात्सल्य औदार्य ऐश्वर्य सौंदर्य महोदधे ! अनालोचित विशेष अशेषलोक शरण्य ! प्रणतार्तिहर ! आश्रित वात्सल्यैक जलधे ! अनवरत विधित निखिल भूत जात याथात्म्य ! अशेष चराचरभूत निखिल नियमन निरत ! अशेष चिदाचिदवस्तु शेषीभूत ! निखिल जगधाधार !अखिल जगत् स्वामिन् ! अस्मत् स्वामिन् ! सत्यकाम ! सत्यसंकल्प ! श्रीमन् ! नारायण ! अशरण्यशरण्य ! अनन्य शरण: त्वत् पादारविंद युगलं शरणं अहं प्रपद्ये II

आठ में से प्रथम चार गुण जिनका वर्णन आगे किया जायेगा, वे सभी जगत् की रचना करने की भगवान की योग्यता को दर्शाते है। अगले चार गुण शरणागति के मार्ग अर्थात् यह कि एक मात्र भगवान ही हमें मोक्ष  (श्रीवैकुंठ) प्रदान कर सकते है, इसे दर्शाते है। इसके अतिरिक्त सत्यकाम, सत्यसंकल्प और परब्रह्मभूत (जो अष्ट गुणों में से कुछ गुण है), वे चूर्णिका के लीला विभूति भाग (लौकिक जगत् / जिस संसार में हम रहते है) से संबंधित है। पुरुषोत्तम और नारायण उनके गुणों से संबंधित है। महाविभूते और श्रीवैकुंठनाथ  उनकी नित्य विभूति (श्रीवैकुंठ) से संबंधित है। श्रीमन्  दिव्य महिषियों (पट्टरानियाँ) से संबंधित चूर्णिका से संबध्द है। हमने इन आठ शब्दों का अर्थ पूर्व में भी देखा है।

सत्यकामकाम शब्द के बहुत से अर्थ है। इसका आशय उस से है, जो कुछ अभिलाषा करता है; इसका आशय अभिलाषा की वस्तु से भी है। इसके अतिरिक्त, काम अर्थात आकांक्षा भी है। पहले, श्रीरामानुज स्वामीजी ने काम  शब्द का प्रयोग नित्य विभूति (श्रीवैकुंठ) के संदर्भ में किया था। परंतु यहाँ वे इसका उपयोग भगवान के संदर्भ में करते है, जो प्रकृति, पुरुष और काल के स्वामी है और अपनी अभिलाषा की पूर्ति हेतु इनके साथ क्रीड़ा करते है (जैसा की हमने पूर्व कतिपय अनुच्छेदों में देखा), अर्थात् पूर्व में वह अभिलाषा के विषय में बताता है और यहाँ उसका संदर्भ स्वयं अभिलाषा से है। सत्य अर्थात् उनका नित्य स्वरुप। सृष्टि की वस्तुयें, आत्माएं, उसके आनंद-उपभोग की वस्तुयें, उपकरण जिनसे वह आनंद प्राप्त किया जाता है, समय – जो निर्धारित करता है कि वह आनंद का भोग कब और कैसे करेंगे – यह सब भगवान के लिए क्रीड़ा है। हम सोच सकते है कि जो वस्तु हमें इस संसार से बांधती है (लौकिक संसार), जो हमारे लिए मोक्ष प्राप्त करना दुष्कर बना देती है और जो भगवान को आवरित करके रखती है, वह वस्तु भगवान के आनंद के लिए कैसे है। परंतु यदि भगवान् इन सबकी रचना नहीं करते तब हम कल्पों (युगों) तक अचित्त पदार्थ के साथ उनके दिव्य विग्रह से सदा के लिए लिपटे रहते, उनके निवास, श्रीवैकुंठ तक पहुँचने की कोई आशा किये बिना। क्यूंकि वे संसारों को निर्मित करते रहते है, इसलिए ही वशिष्ट, शुक, वामदेव, आदि संत श्रीवैकुंठ पहुँचने में समर्थ हुए। हम भी यह आशा कर सकते है कि एक दिन इस लौकिक देह को त्यागकर और उनकी कृपा प्राप्त कर श्रीवैकुंठ पहुँच कर उनके श्रीचरणों में कैंकर्य प्राप्त करे। एक कृषक, अनेकों बार विभिन्न कारणों से हानि होने के पश्चाद भी अपनी भूमि पर कृषि करना नहीं छोड़ता। वह उसे इस आशा से करता रहता है कि किसी फसल से तो उसे लाभ प्राप्त होगा, उसी प्रकार जैसे पहले भी कभी हुआ था। भगवान द्वारा सृष्टि रचना/ पालन/ संहार का पुनरावृत्ति कार्य भी उसी समान है।

सत्यसंकल्प – अपने आश्रितों की अभिलाषा पूर्ति के लिए उनके आनंद हेतु अपने संकल्प मात्र से ही विषय की रचना करने की योग्यता। यहाँ सत्य  शब्द अपने आश्रितों को कभी निराश न करने की उनकी योग्यता को दर्शाता है। इस कार्य को करने के लिए उनके मार्ग में कोई बाधाएं नहीं है। जब ब्रह्मा (भगवान् की पहली रचना) ने सनक, सनतकुमार आदि की रचना की और उनसे सृष्टि रचना में सहायता मांगी, तब उन्होंने उसे अस्वीकार कर दिया। इसप्रकार ब्रह्मा की रचना व्यर्थ हो गयी। उसीप्रकार जब ब्रह्मा से लुप्त हुए सभी वेद असुरों को प्राप्त हुए, ब्रह्मा ने भगवान के चरणों में गिरकर वेदों की रक्षा और पुनः प्राप्ति के लिए प्रार्थना की। परंतु भगवान की रचना कभी व्यर्थ नहीं होती।

आईए अब हम 8 गुणों के विषय में देखते है।

सत्यकाम – इस शब्द से आशय, भगवान् का सभी नित्य वस्तुओं के स्वामित्व से है, वे वस्तुयें जो उस सृष्टि रचना में सहायक है या उसके पूरक है, जहाँ जीवात्मा भगवान् को प्राप्त करने के पूर्व विभिन्न रूप में जन्म लेती है।

सत्यसंकल्प – अपने संकल्प में दृढ़ रहना, जो कभी व्यर्थ नहीं होता। जब भगवान निश्चय करते है कि इस जीवात्मा को श्रीवैकुंठ प्रदान करना है, तब उनकी इच्छा पूर्ति में कोई बाधक नहीं हो सकता। जीवात्मा की इसमें एक भूमिका है, वह यह कि जीवात्मा को श्रीवैकुंठ प्राप्ति की त्वरित उत्कंठा होना चाहिए।

परब्रह्मभूत – भगवान् की विशालता कल्पना से परे है। वे कितने विशाल है? सम्पूर्ण ब्रह्मांड, अपनी समस्त आकाशगंगाओं सहित भगवान् के दिव्य विग्रह को सूचित करता है (उन्हें ब्रह्म  भी कहा जाता है; ब्रह्म  शब्द को ब्रह्मा  शब्द के साथ भ्रम नहीं करना चाहिए। ब्रह्मा, भगवान् के निर्देशानुसार सृष्टि की रचना करते है, परंतु ब्रह्म स्वयं भगवान् का संबोधन है)। वे इसप्रकार अत्यंत विशाल है। प्रलय के समय में, सभी चित और अचित को अपनी शरण लेते है। सृष्टि के समय वे यह संकल्प लेते है कि “मुझे बहुसंख्यक रूप प्राप्त हो” और इस प्रकार वे स्वयं विभिन्न विषय रूपों में विभाजित हो जाते है, जैसा की हम पहले देख चुके है (प्रकृति, पुरुष, काल, आदि)। यह सभी वस्तुयें उनके दिव्य विग्रह का अंश है। इससे हमें एक कल्पना प्राप्त होती है कि वे कितने विशाल है।

पुरुषोत्तम – पुरुषानाम उत्तम: अर्थात् पुरुषों (चित) में उत्तम। तीन प्रकार के पुरुष होते है – पुरुष:, उत्पुरुष:, उत्तर पुरुष:, और फिर भगवान जो उत्तम पुरुष: है। पुरुष: अर्थात बद्धात्मा, जो इस संसार में बंधे हुए है (लौकिक संसार)। उत्पुरुष: अर्थात मुक्तात्मा, जो इस संसार सागर से छूटकर श्रीवैकुंठ पहुंचे है। उत्तर पुरुष: अर्थात नित्यात्मा, वह जो संसार में कभी जन्मे नहीं और सदा ही श्रीवैकुंठ में निवास करते है (आदिशेषजी, विष्वक्सेनजी, गरुड़जी, आदि)। उत्तम पुरुष: अथवा पुरुषोत्तम, भगवान है, सभी पुरुषों में श्रेष्ठ। यद्यपि वे सभी तीन प्रकार के चित्त जीवों में निवास करते है (बद्ध, मुक्त, और नित्य जीवात्मा) और तीन प्रकार की अचित अवस्थाओं में भी (शुद्ध सत्व, मिश्र सत्व अर्थात सत्व, रज और तम का मिश्रण और काल तत्व अर्थात समय), इनकी अशुद्धता उन्हें प्रभावित नहीं करती। वे अपने आश्रितों की सभी अशुद्धताओं को दूर करते है। इसके अतिरिक्त वे हम सभी में व्याप्त है, वे हम सभी को संभालते है और वे सभी के स्वामी है। वे हमें वह सभी प्रदान करते है जिसकी हम चाहना करते है। वे ही पुरुषोत्तम है।

महाविभूते – सभी विभूतियों (संसारों) के स्वामी। हम पहले ही उनकी विभूतियों के विषय में चर्चा कर चुके है। तब फिर से उन्हें दोहराने का क्या उद्देश्य? पहले हमने देखा विभूतियों में क्या क्या सम्मिलित है। अब वे इस बात पर बल देते है कि भगवान अपनी सभी संपदा प्रदान करेंगे (हम यह गुण पहले औदार्य  में देख चुके है)। जब एक आश्रित उनकी चाहना करता है तब भगवान् उसे सब कुछ प्रदान करते है, यहाँ तक की स्वयं को भी प्रदान करते है। वे आश्रित के साथ, श्रीवैकुंठ में, सदा विराजमान रहते है, उसे कैंकर्य अनुभव प्रदान करते है (भगवान के कैंकर्य का उत्तम अनुभव)।

श्रीमन् – भगवान् और श्रीजी दोनों का ही कैंकर्य किया जाता है। जीवात्मा के श्रीवैकुंठ पहुँचने पर और मुक्तामा होने पर, वह भगवान और श्रीजी दोनों का ही कैंकर्य का आनंद प्राप्त करता है।

नारायण – असंख्य कल्याण गुणों के धारक, दोष रहित और इन गुणों को अपने आश्रितों को प्रदान करने वाले जिससे आश्रितों को आनंद और कैंकर्य की प्राप्ति हो। इसलिए, कैंकर्य सदा दिव्य दंपत्ति (भगवान् और श्रीजी) के लिए किया जाता है।

श्रीवैकुंठनाथ – श्रीवैकुंठ के स्वामी, जो कैंकर्य के लिए उपयुक्त स्थान।

उपरोक्त 8 गुणों में से, प्रथम 4 गुण (सत्यकाम, सत्यसंकल्प, परब्रह्मभूत, पुरुषोत्तम) भगवान् के सृष्टि रचना की योग्यता का गुणगान करते है और अगले 4 (महाविभूते, श्रीमन, नारायण, श्रीवैकुंठनाथ) यह महत्त्व बताते है कि भगवान् ही वह परमात्मा है, जिन्हें प्राप्त करना और कैंकर्य के द्वारा प्रसन्न करना ही जीवात्मा का धर्म है। इसप्रकार वे ही रचयिता और आनंद के विषय भी है । अब श्रीरामानुज स्वामीजी भगवान की शरणागति के पहले उनके अन्य 24 गुणों का उल्लेख करते है। अन्य 24 गुणों के वर्णन की क्या आवश्यकता है, जब वे पहले ही इतने सारे गुणों का वर्णन कर चुके है? इसका उत्तर है कि हम उनकी ही शरणागति करते है, जो महान गुणों के धारक है। जिनके शरणागत होना है यदि वे गुण रहित है, तब हम कैसे शरणागति कर सकते है? इसलिए शरणागति से पहले ही उनके सभी गुणों की चर्चा करना प्रथागत है। यहाँ तक कि द्वय महामंत्र  में (रहस्य त्रय का एक भाग, जो हमारे आचार्यजन पीढ़ियों से हमें सिखाते है), हम कहते है कि हम श्रीमन्नारायण भगवान् की शरणागति करते है, जहाँनारायण  से आशय है वे जिनमें सभी महान गुण विद्यमान है। इसलिए भगवान के गुणों का बारम्बार गुणगान करना असंगत नहीं है।

अगले गुणों में (अपार कारुण्य, सौशील्य, वात्सल्य, औदार्य, ऐश्वर्य सौन्दर्य महोदधे), “अपार ” (महान / असीमित) शब्द का उपयोग सभी 6 गुणों के साथ किया गया है।

अपार कारुण्यकारुण्य अर्थात कृपालु – जो दूसरों की पीढ़ा को सहन न कर सके। यही अपार कारुण्य कहलाता है, जब भगवान् रावण जैसे राक्षस पर भी कृपा करते है (श्रीलंका में राक्षसों का राजा, जिसने सीताजी का हरण कर प्रभु श्रीराम और सीताजी को अलग किया)– यह दृष्टान्त श्री रामायण में वर्णित है कि जब विभीषण सिन्धु पार कर श्रीराम की शरणागति करने आते है, तब श्रीराम के मित्र वानरराज सुग्रीव कहते कि श्रीराम को विभीषण की मित्रता स्वीकार नहीं करनी चाहिए क्यूंकि विभीषण भी एक राक्षस है और रावण का भाई है। श्री राम उन्हें यह कहकर विश्वास दिलाते है कि यदि स्वयं रावण भी उनकी शरणागति करता, तब वे उसे भी स्वीकार करते। यहाँ पेरियावाच्चान पिल्लै, श्री आचार्य जिन्होंने गद्यत्रय के लिए व्याख्यान की रचना की, उल्लेख करते है कि श्रीरामानुज स्वामीजी यहाँ ऐसा भाव प्रकट करते है कि भगवान् ने उन पर ऐसी कृपा वृष्टि की जिससे उन जैसे निम्न मनुष्य भी गद्यत्रय जैसे रत्न की रचना करने में योग्य हुए (यद्यपि यह पूर्णतः असत्य है, परंतु फिर भी हमारे गुरु आचार्यजन, बिना अपवाद के, स्वयं को निम्न जानते-मानते है, यह एक गुण है जिसे नैच्यानुसंधान कहा जाता है अर्थात् स्वयं को सबसे निम्न जानना-मानना, यद्यपि यह सत्य नहीं है)।

सौशील्य – ऐसी उदारता प्रकट करना जिसमें एक श्रेष्ठ व्यक्ति अपने से निम्न की मित्रता स्वीकार करता है। रामावतार में भगवान ने गुह, सुग्रीव और विभीषण से मित्रता की। यह “अपार सौशील्य “ कहलाता है जब भगवान् मत्स्यावतार, कूर्मावतार, वराहावतार में मत्स्य, कूर्म, वराह क्रमशः आदि से मित्रवत होते है, स्वयं को उन के समान प्रकट करने के लिए।

वात्सल्य – भगवान् का वह गुण जिसमें वे अपने आश्रितों के दोषों को भी उनके सद्गुण जान कर उनसे प्रीति करते है। अपार वात्सल्य  से यहाँ संदर्भ है उस गुण से जिसके कारण भगवान् अपने शत्रुओं से भी वात्सल्य  से व्यवहार करते है। उदहारण के लिए, भगवान ने युद्ध में रावण का संहार किया जिससे वह और अपराध न कर सके ठीक उसी प्रकार जिस प्रकार एक माता शीघ्रता से अपने बलाक के हाथ से छड़ी छुडा लेती है ताकि बालक स्वयं को चोट न लगा ले।

औदार्यभगवान अपने स्वरुप अनुसार ही अपने आश्रितों (जो उनके शरणागत है) को उनके सभी इच्छित प्रदान करते है। अपार औदार्य अर्थात् इतना सब इच्छित प्रदान करने के पश्चाद भी यह ग्लानी करना की वे अपने आश्रितों को कुछ भी प्रदान नहीं कर पाए। कृष्णावतार में भी उन्होंने यह गुण प्रकट किया और ग्लानिभाव से कहते है कि धृतराष्ट्र की सभा में वस्त्र हीन होने पर शरणागति करने वाली द्रौपदी के लिए कुछ न कर सके। भगवान् ने उनके पतियों (पांच पांडवों) का पक्ष लेकर उन्हें उनका राज्य लौटाया। परंतु फिर भी वे ग्लानी भाव से कहते है उसके रुदन के उपरान्त भी वे उसकी सहायता नहीं कर सके।

ऐश्वर्य – ऐसी संपत्ति जिससे वे अपने आश्रितों को उनके इच्छित प्रदान करते है। अपार ऐश्वर्य अर्थात् अपने आश्रितों को इतना अधिक प्रदान करना जिससे वे आश्रितजन अन्य की भी सहायता कर पायें।

सौंदर्यम् – सुंदरता। अपार सौन्दर्यं अर्थात् ऐसी सुंदरता की शत्रु भी मोहित हो जाये (जैसे रामावतार में सुर्पनखा, रावन की बहन)। जब श्रीराम विभिन्न ऋषियों से भेंट करने के लिए वन वन विचरण करते है (14 वर्ष के वनवास में) तब ऋषिजन उनके रूप पर मोहित हो जाते थे। ऐसा उनका सौंदर्य था। वे अपने रूप से सभी देखनेवालों के मन और विचारों को चुरा लेते थे।

महोदधे – महान सिन्धु। भगवान में ऐसे गुण है जो सबसे बड़े सिन्धु से भी अधिक बड़े है।

हिंदी अनुवाद- अडियेन भगवती रामानुजदासी

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thiruvAimozhi – 4.6.2 – thisaikkinRadhE

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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 second pAsuram, parAnkuSa nAyaki‘s friend says “This disease cannot be cured by pacifying kshudhra dhEvathAs (lowly deities); if you explain emperumAn‘s greatness without getting bewildered, we can redeem her”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki‘s friend says “Her disease is not caused by kshudhra dhEvathAs but by the greatest dhEvathA (emperumAn); hence, if you tell her about his distinguished symbols, she can be redeemed”.

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

thisaikkinRadhE ivaL nOy idhu mikka perum dheyvam
isaippinRi nIr aNangAdum iLam dheyvam anRidhu
thisaippinRiyE sangu chakkaram enRivaL kEtka nIr
isaikkiRRirAgil nanREyil peRum idhu kANminE

Listen

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

thisaikkinRadhu – (both she and you) are losing your mind;
ivaL nOy – caused by her disease
idhu – this situation
mikka perum dheyvam – caused by sarvESvara who is greater than all, with incomprehensible greatness;
idhu – this [activity]
isaippu inRi – not fitting (to the nature of yours, hers and the disease)
nIr – you all
aNangAdum – being engaged for the
iLam dhEvathA – petty dhEvathA (deity)
anRu – is not [caused by];
thisaippu inRiyE – without getting confused (by the words of the others who advice you otherwise)
sangu chakkaram – Sanka and chakra (which are distinguished symbols of that supreme lord)
enRu – as
ivaL – she (parAnkuSa nAyaki, who is bewildered)
kEtka – to hear
nIr – you all
isaikkiRRir Agil – if you can say
nanRE – well
il pErum – be sustained
ithu – this state
kANmin – (imagine and) see

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

Both she and you are losing your mind; this situation caused by her disease is caused by sarvESvara who is greater than all, with incomprehensible greatness; this [activity] you all are engaged for the petty dhEvathA (deity) is not fitting (to the nature of yours, hers and the disease); without getting confused, if you all can say Sanka and chakra and make her hear, she can be well sustained; (imagine and) see this state [of her being redeemed].

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

  • thisaikkinRadhE ivaL nOy – She (parAnkuSa nAyaki) lost her mind for emperumAn‘s qualities; you all lost your mind seeing her disease. You all are not realising that this disease is due to emperumAn. She is using the word “thisaikkinRadhE” [which is a respectful term to say that you have lost your mind], since the mother [of parAnkuSa nAyaki] needs to be treated with respect.

The mother and relatives say “Alright. We are confused about her disease. If you know the cause for this, why don’t you tell us?”,

  • idhu mikka perum dheyvam – As said in “gambhIra: paramOdhEva:” (he is profound (deep); he is the supreme lord) and thiruviruththam 53 “vAnOr thalaimaganAm sIrAyina dheva nal nOy” (This divine disease in the matter of the auspicious qualities of the lord of the nithyasUris), this disease was acquired by the grace of sarvESvara; considering the disease [great devotion] and the cause of the disease [emperumAn himself] to be the same, she calls the disease itself as “idhu mikka perum dheyvam“.
  • isaippinRi … – There is no consonance between you and your remedy; there is no consonance between this disease and parAnkuSa nAyaki. For those who are engaged in bhagavath vishayam in the initial stages, they cannot bear such pain. So there is no match for any of these. This [action] is not a match for you; the disease which has affected your daughter is not a match for her; it [the disease] does not match emperumAn who is the cause of such disease [since such pain is acquired due to emperumAn’s anger]; since other dhEvathAs cannot enter here, this does not match the dhEvathAs you are thinking about. An incident is mercifully explained [by nampiLLai] to demonstrate this – once an assistant [a SrIvaishNava too] of piLLai uRangA villi dhAsar [a disciple of bhagavadh SrI rAmAnuja],  became possessed with aiyanAr (SAsthA – a deity which protects the town borders) and tortured him. When the relatives asked him what he wanted, he said “bring me some milk and fruits; want to apply some good sandalwood paste and perfume; want to wear some new clothes; want to wear some beautiful ornaments; want to be carried in a palanquin; some one should hold an umbrella for me” and they all agreed to fulfil the desires of that deity. They came to piLLai uRangA villi dhAsar’s residence and collected these materials, brought them over, offered all of them to the possessed person. In the night, the SAsthA started troubling the assistant twice the torture which was previously done. When asked why he was troubling more, SAsthA replied “Well, it appears that you have brought the paraphernalia of piLLai (uRangA villi dhAsar). You offered his umbreall to me; how can I go under that? you applied the sandal paste which was applied to him to cause me severe burns as if I am exposed to hot sun, his ornaments are like shackles for me. For what you have done, I will kill this man [whom I have entered]” and tortured more. Thus, for SrIvaishNavas, these other dhEvathAs’ effects will not match.
  • nIr – You who are supposed to be deeply engaged in bhagavath vishayam.
  • aNangAdum iLam dheyvam anRu idhu – This is not a disease which is acquired from lowly dhEvathA which is worthless for anything else.
  • thisaippinRiyE – Instead of getting bewildered in the remedy, as you got bewildered in the cause of the disease. Even if the cause is confusing, the disease will only be cured, if the remedy is properly identified.

They all ask “In what aspect, we lost our mind in determining the cause of the disease? In what way can we not lose our mind in the remedy?”,

  • sangu … – Her disease makes her say as in thiruvAimozhi 4.2.9sangennum chakkaramennum” (says “Sanka, chakra”); you too try to do the same to cure her. Don’t you want to know how she got the disease, to cure the same? I have also known you saying “sangennum chakkaramennum“; but when it comes to curing her, why are you losing your mind? When you do that [saying “sangennum chakkaramennum“], do not do it in a negligible manner so that it gets sounded out like a small pit in the ocean, but say it in the same manner as parAnkuSa nAyaki says.
  • ivaL kEtka nIr isaigiRRiyAgil – Only when the bewildered parAnkuSa nAyaki can listen, the clear-minded mother and relatives can speak; that is why, the friend says “thisaippinRiyE” (without any confusion). She will only hear about emperumAn‘s divine symbols and anything else will not enter her ears. If you can stabilize yourself and tell this once to make her hear that. [An incident from the life of bhattar is highlighted here to explain how they should make her listen] During the final moments of Aychchimagan (a SrIvaishNava) when he was unconscious, bhattar arrived there to see him. bhattar knowing Aychchimagan’s attachment towards [azhagiya maNavALap] perumAL (SrI rangAnAtha), whispers in his ear “azhagiya maNavaLap perumALE SaraNam” so that he hears that; Aychchimagan hears those words and whenever he regained conscious he keeps reciting “azhagiya maNavaLap perumALE SaraNam” and subsequently ascended to thirunAdu (paramapadham). [Explaining to highlight the importance/rarity of hearing bhagavAn’s names during the last moments] As said in periya thirumozhi 6.2.4 “peRRa makkaL peNdir enRivar pin udhavAdhaRindhEn – pirindhEn” (Knowing that my children, wife et al will not help me in my final moments, I gave them up) – in the final moments, one can see the children/relatives asking “Where did you keep your gold, money etc?” and cannot see anyone reciting the divine names of emperumAn; periyAzhwAr thirumozhi 4.5.3 “sOrvinAl poruL vaiththadhu uNdAgil sollu sollenRu suRRum irundhu” (Surrounding the person on the death bed, people will ask “can you recollect and tell us if you have kept any valuable anywhere?”).
  • nanRE – This is very nice.

What is the goodness in it?

  • il peRum – [Three exlanations] 1) She will have [matching] body which can sustain the AthmA; 2) a thamizh scholar explained this as “il – kizhaththi – gruhiNi (wife)” – “She will become the wife of emperumAn”; 3) also explained as “nanRu” + “Eyil peRum“, where “Eyil” means gAnam (song), since she is said as in thiruchchandha viruththam 105 “paNNai venRa insol mangai” (the lady, whose voice is sweeter than music), she will speak [on hearing your words]; SrI rAmAyaNam sundhara kANdam 66.15 “madhurAmadhurAlAbA” (sweet person, who speaks sweet words). Thus, “she will retain her body; she will be the wife; she will become capable of speaking” are explained.
  • idhu kANminE – You allowed those who are connected to dhEvathAntharams (other dhEvathAs) to come and touch her; in that manner, would you not try the remedy I am suggesting? I am giving this suggestion based on visible results; why don’t you try this also? Is there only one remedy? This is like a river-nourished fertile land, the results will be well known.
  • idhu kANminE – Another explanation – as said in thiruvAimozhi 7.3.1 “veLLaich churisangodAzhi Endhith thAmaraik kaNNan en nenjinUdE, puLLaik kadAginRa ARRaik kANIr” (lotus eyed emperumAn‘s riding his garuda in my heart, holding his white curved conch), the friend is showing the form that is shining in her (parAnkuSa nAyaki‘s) heart, “Whether you give the remedy I suggested to her or not; if done in the proper way, you can see the result now”. In this explanation, the pAsuram ends with “nanREyil peRum” and “idhu kANminE” will be considered as a separate sentence.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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श्री रामानुज ने आश्वासन दिया था कि मणवाळ मामुनि के परमपद प्राप्ति के इच्छा वे पूर्ती करेंगें।  किन्तु (तिरुवाय्मोळि ९.९.६ ) के “अवन अरुळ पेरुम अळवाविनिल्लादु” के जैसे मामुनि उचित काल तक प्रतीक्षा करने केलिए तैयार नहीं हैं। तिरुवाय्मोळि ५.३ में चित्रित नम्माळ्वार के पीड़ा के समान मणवाळ मामुनि अनुभव कर रहें हैं। वे बताते हैं कि साँसारिक बंधन से उत्पन्न अज्ञान के  नित्य-अंधकार में वे फॅसे हैं और इस अंधकार को नाश करने वालें सूर्य श्री रामानुज से प्रार्थना करते हैं कि यह सूर्य उन पर कब प्रकाशित होगा ?   

पासुरम १८

एन्रु विडिवदु एनक्कु एन्दै एतिरासा !
ओन्रुम अरिगिन्रिलेन उरैयाइ
कुन्रामल इप्पडिए इंद उइरुक्कु एन्रुम इरुळे विळैक्कुम
इप्पवमाम नीणड इरवु

शब्दार्थ

एन्दै – हे मेरे प्रिय पिता !
एतिरासा – यतिराजा ( सन्यासियों के नेता )
इंद उयिर्क्कु – यह आत्मा मगन है
इप्पवमाम – यह साँसारिक लोक में
इरुळे विळैक्कुम – अज्ञान और अंधकार का कारण है
इप्पडिए – आत्मा इस स्थिति में हैं
एन्रुम – हमेशा
कुनरामल – ज्योति के संकेत के  बिन
नीणड इरवु – बिना प्रभात के लंबी रात के समान
उरैयाइ – हे रामानुज ! कृपया बताइये
एन्रु – कब
विडिवदु एनक्कु – मेरे लिए प्रभात होगा ?
ओन्रुम अरिगिन्रिलेन – इस विषय के बारे में मुझे कोई जानकारी नहीँ हैं

सरल अनुवाद

इस पासुरम में श्री रामानुज से मणवाळ मामुनि कहते हैं कि, कब सुरंग के अंत में प्रकाश दिखेगा, इसका इनके पास कोई जानकारी नहीं हैं। आत्मा अँधेरे से घेरा गया हैं।  साँसारिक लोक की दुष्ट स्वरूप के अंधकार से पीड़ित अज्ञानी आत्मा को विमुक्त करने वाला कोई भी रोशनी नहीं दिख रहा हैं। अपने मायूसी को प्रकट कर मणवाळ मामुनि अपने पिता श्री रामानुज से प्रार्थना करते हैं कि कब उनका प्रभात होगा।

स्पष्टीकरण

मणवाळ मामुनिगळ कहतें  हैं, “हे मेरे प्रिय पिता श्री रामानुज ! सन्यासियों के नेता ! मेरी आत्मा उन्नति की कोई चिन्ह नहीं दिखा रही हैं।  लगता है की वह नित्य अंधकार से घेरि गयी है।  अज्ञान स्वरूपी इस प्रकाश हीन लोक की संगठन ही इस अंधकार का कारण है।इस दुष्ट लोक की संबंध ही मेरी आत्मा की अनादि काल की पीड़ा का कारण है। सँसार का लंभा रात्री  (स्तोत्र रत्न ४९ श्लोक) में “अविवेक गनांथ धिङ्ग्मुखे” से विवरित किया गया है। “सँसार “ नामक इस घने रात्री मैं खो गया हूँ और समीप काल में कोई रोशनी नहीं दिख रही है।  सही दिशा कि मुझे ज्ञान नहीं है और (स्तोत्र रत्न ४९ ) “पद स्कलितम” वचनानुसार मैं बटक रहा हूँ।  आपकी प्रभा प्राप्त होने की सौभाग्य मुझे कब मिलेगी ? मैं इतना अज्ञानी हूँ कि यह कब और कैसे मुझे प्राप्त  होगो, यह मुझे पता नहीं है।  हे श्री रामानुज आप, (यतिराज सप्तति २८ ) के “निखिल कुमति माया सरवरी बालसूर्य:” के अनुसार सर्वज्ञ हैं।  आप सूर्य हैं , और इसीलिए घेरे हुए अंधकार से (श्रीविष्णु पुराण ) के “सुप्रभाततया रजनी” के जैसे मुझे  छुटकारा दिला सकते हैं।

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2016/07/arththi-prabandham-17/

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thiruvAimozhi – 4.6.1 – thIrppArai yAm

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

Full series >> Fourth Centum >> Sixth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram, the friend of this pirAtti (parAnkuSa nAyaki) explains the cause of her disease [to her relatives] and tells them “Whatever you are doing as the remedy is not the true remedy” and stops them.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram, the friend of parAnkuSa nAyaki tells her mother “We analysed and found out that she is attached to krishNa who was partial to pANdavas; hence, where will we find the one who will cure her disease”.

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

thIrppArai yAm ini enganam nAdudhum? annaimIr!
OrppAl ivvoNNudhal uRRa nal nOy idhu thERinOm
pOrppAgu thAn seydhu anRaivarai velviththa mAyappOrth
thErppAganArkku ivaL sindhai thuzhAyth thisaikkinRadhE

Listen

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

annaimIr – (due to love towards her, you who think “somehow or other her disease should be cured”) mother!
ini – after the disease is not being cured
thIrppArai – those who can cure (this disease)
yAm – we (you all and I, who cannot understand the nature of the disease)
enganam – how
nAdudhum – to find?

(do you [the friend], who say this, know the remedy?)
OrppAl – by checking now
i oL nudhal – this girl with beautiful forehead
uRRa – affected with
nal – laudable
idhu – this
nOy – disease
thERinOm – clearly understood (by seeing her nature and bodily beauty and as it appears to have internally affected her, this is not a bodily disease, but a distinguished disease of attachment towards bhagavAn himself);

(when asked “how did she get this?”)
pOr – for the warfare
pAgu – having abilities
thAn – himself (as said in “yasya manthrI chagOpthA cha suhruchchaiva janArdhana:“)
seydhu – engaged
anRu – that day (when dhuryOdhana and his brothers dominated pANdavars)
aivarai – those five
velviththa – to be victorious
mAyam – having amazing activities in the form of deceit (such as vowing not to take up weapons and took up the same, changing day into night)
pOr – in the battle
thEr – in arjuna’s chariot
pAganArkku – for the one who stood as the charioteer (in front [of arjuna], as said in “pArtham sanchAdhya“, to accept the enemies arrows’ on himself)
ivaL – her
sindhai – heart
thuzhAy – bewildered
thisaikkinRadhu – losing her mind

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

[The friend says] Oh mother! After her (parAnkuSa nAyaki‘s) disease is not being cured, how to find those who can cure (this disease)? By checking now, I clearly understood that this girl with beautiful forehead is affected with this laudable disease. Her heart became bewildered and she lost her mind for the one [krishNa] who stood as the charioteer in arjuna’s chariot during the battle; on that day, krishNa who has the abilities for the warfare and performed amazing activities in the form of deceit, himself engaged to have those five pANdavas victorious.

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

[The disease explained in this pAsuram/padhigam is the exclusive devotion towards emperumAn and the subsequent sorrow in separation of emperumAn.]

  • thIrppArai yAm ini enganam nAdudhum – This is mercifully explained in three different ways.
    • Since it is said “thIrppArai – enganam nAdudhum” (where to find those who can cure this?), the crux is to negate their actions saying “Whatever you are doing is not the remedy”; when they are trying to find a cure, if it is said “where to find those who can cure?”, it implies that whatever they are not doing is not the cure.
    • We will only find those who will become bewildered like herself and where can we find those who can cure her? As said in thiruvAimozhi 6.7.2 “Urum nAdum ulagamum thannaip pOl” (AzhwAr is transforming everyone to become like him), she keeps transforming others to be like her.
    • It appears that her friend too is now looking for those who can cure the disease.
    • [A fourth explanation is given too – probably spontaneously thought about it as the first 3 explanations were given; alternatively, this is given as explanation for “ini” in some manuscripts] As said in thirunedunthANdagam 11 “kadalvaNNar idhu seydhAl kAppArAr” (if emperumAn himself does this, who can save her?), if the medicine itself becomes unsuitable, what is the remedy? That which is said as in thiruvAimozhi 3.4.5nachchu mA marundham” (the desirable medicine acquired from cow) itself becomes unsuitable; He who is said as in vishNu sahasranAmam “nirvANam bhEshajam bhishak” (bliss, medicine and doctor), himself becomes harmful.
  • yAm – After addressing specifically “annaimIr” (you, mother), here, she is saying “yAm” (we); this means that there is no difference between mother and friends [with regard to the sorrow]. When the mothers wished well for SrI rAma and returned, the friends could not even do that as said in SrI rAmAyaNam ayOdhyA kANdam 41st sargam “SOkabhArENa chAkranthASSayanamnajahusthathA” (SrI rAma’s friends being afflicted with sorrow, remained in their beds being unable to stand up); hence, this sorrow, would eliminate the difference between mother and friends; it can also be considered as highlighting the greatness of the friend [yAm, as in respectable yAn. that is, using we to say “I” with reverence “the royal we”].
  • ini – After knowing the nature of the disease.
  • enganam nAdudhum – When she said “Is there any remedy? where can we search?”, all the relatives thought “she must have the solution” and turned towards her; she thinks “If I told them that I already knew the issue, they will blame me only; let me pretend to analyse the situation now”,
  • OrppAl – She said “I think about the situation now; as you also analysed and I too have analysed, this is what I feel now”. She (this friend) is like kUraththAzhwAn (in her gyAnam); when she thinks inward, she can visualise the thathva thrayam (chith, achith and ISvara) part by part, in great detail.
  • ivavoNNudhal – This girl (parAnkuSa nAyaki) who has a distinguished forehead. For the one who has such distinguished face, can she be affected with a disease through any other means? Should she not be affected by emperumAn‘s face only, as said in thiruvAimozhi 7.7.8 “kaNNan kOLizhai vAL mugamAyk kodiyEn uyirk koLginRadhu” (krishNa’s glow having his own beautiful face which is like an ornament for him, through such face captivates the heart of me who is very bad)? If she has a disease, should it not be caused by emperumAn only? If bharathAzhwAn gets affected with a disease will it be chAthurthikam (a type of deadly fever)? Isn’t it well known that he was affected due to separation from SrI rAma? If some thing is troubling her, should it not be a distinct matter [emperumAn]? Can we not distinguish between one who died being killed by an arrow and one who died by drowning in water? Due to desiring for emperumAn who has great qualities and got bewildered due to not getting what she wanted, her fresh face demanded to rid of evil eyes.
  • uRRa – the disease which has penetrated very deep and has no cure.
  • nal nOy – This disease is not be cured. [Instead] one should pay some money and be affected with this disease. The mumukshus (those who desire for liberation) put in many efforts to acquire this disease. Instead of accepting such disease, I am trying to give a remedy! After acquiring true knowledge, until the body is shed, for the dhEha yAthrai (daily conduct of oneself), this disease exists and subsequently it continues eternally [after shedding the body as well]. When [this bhakthi (devotion) is] considered as a means which is different from prapaththi, when that thought it be being the means [instead of bhagavAn being the means] is eliminated, such devotion will become part of the goal. vishNu dharmam 68 “paramApadhamApanna:” (fell in great danger) – this is a distinguished danger. This danger will make emperumAn himself rush to protect in a chaotic manner. When this which is explained as in SrI bhagavath gIthA 11.54 “bhakthyA thvananyayA Sakya:” (I cannot be attained without devotion), is acquired, emperumAn will also be [easily] attained.
  • thERinOm – In their [AzhwArs] group, clarity is rare to find, just like bewilderment is rare to find in the group of rishis (sages). For the rishis, they only have the clarity “one should not be attached to worldly matters”; but in the case of AzhwArs they are bewildered due to bhagavath vishayam (matters related to bhagavAn).

“If you have understood, why don’t you explain it to us” query the relatives of parAnkuSa nAyaki.

  • pOrp pAgu … – Though krishNa was related to both [kauravas and pANdavas], when it was time for action, as said in mahAbhAratham rAjasUya parvam “yasya manthrI cha gOpthA cha suhruthchaiva janArdhana:” (janArdhana who is the lord of all the worlds and is the minister, protector and friend of arjuna), for pANdavas, krishNa remained everything which was taken away by kauravas from them. He himself managed all aspects of the war. pAgu – the act of the manager/controller.
  • thAn seydhuemperumAn who remained seated ruling over all the worlds, himself did. Instead of making it happen based on his powerful position, he personally engaged and completed the task. “thAn” indicates his supremacy. She is captivated by his saulabhyam (simplicity). If a lowly person manifests simplicity, she will not be attracted by that. When such supreme lord manifests simplicity, she becomes captivated.
  • thAn seydhu anRu aivarai velviththa – On that day when those hundred brothers along with all the evil forces stood together and when these five pANdavas stood without much help; this explains – how emperumAn himself arranged the soldiers, drove the chariot, gave rest and water to the horses when they became tired, tended/managed the horses and won the battle for the pANdavas himself. He took up all responsibilities of arjuna on himself.
  • aivarai velviththa – To make the pANdavas victorious was more difficult than defeating the dhuryOdhana and his group [and parAnkuSa nAyaki]. Since dhuryOdhana and group were prideful, it was difficult to defeat them; it is difficult to defeat parAnkuSa nAyaki due to her sthrIthva abhimAnam (pride of considering herself to be a perfect woman); similarly as arjuna said in SrI bhagavath gIthA 1.32na kAnkshE vijayam krishNa” (Oh krishNa! I have no desire for victory), it was difficult to make the pANdavas win [since they had no desire for that].
  • mAyap pOr – Amazing war; also explained as deceitful war. That is, in the pANdavas side, changing of day into night, krishNa declaring that he will not take up weapons and taking it up subsequently were done; in the kauravas side many athirathas (great charioteers) together attacked abhimanyu [when he was unarmed].
  • thErp pAganArkku – Whenever anyone attacked arjuna, krishNa stood there to take the attack on himself, ignoring his [tender] body, drove the chariot, sitting in front of arjuna, without any weapons. He would say as in mahAbhAratham “ayamasmi” (I am yours) – Am I not your servitor? Why don’t you engage me in your service?
  • ivaL …parAnkuSa nAyaki who was captivated by such act of emperumAn. As said in mahAbhAratham when bhIma tells hanumAn “nirguNa: paramAthmA saudhEhanthE vyApyathisthtathi” (the paramAthmA (SrI rAma) who has no inauspicious qualities is well pervaded and manifested in your body), is the sArathya vEsham (the form of emperumAn being a charioteer) not visible in her body? Her heart was shaken and she became bewildered for the one who controlled the chariot; if an ocean shakes, should it not be by the manthara mountain [when the dhEvas and asuras churned the ocean, it became wild]? She who is blessed with “mayarvaRa madhi nalam” (faultless knowledge and devotion), does not become bewildered for his supremacy in paramapadham, but only for his simplicity as the charioteer. When those who are blessed with faultless knowledge and devotion become bewildered, would it not be for emperumAn‘s ASritha pArathanthriyam (his subservience towards his devotees)? One who eliminated the sorrows of arjuna is now causing sorrow for parAnkuSa nAyaki. He removed the sorrow of a man, but is causing sorrow for a helpless woman.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 82

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Introduction (given by maNavALa mAmunigaL)

Thinking about emperumAnAr’s advice which was part of the benefit for him, that is the divine feet, as said in previous pAsuram as ‘arangan seyya thAL iNaigaL pErvinRi inRu peruththum’, and being happy about it amudhanAr says ‘Oh! how virtuous he is!’.

Introduction (given by piLLailOkam jIyar)

As part of getting the most distinguished destiny, that is the divine feet, as said in previous pAsuram as ‘arangan seyya thAL iNaigaL pErvinRi inRu peruththum irAmAnusA’,  I was deep in actions for enrichment in this material world, and was not getting proper knowledge, giving importance to body related matters due to very cruel bad karmas, and not being stable on anything, and wavering in everything;

unlike as said in ‘AndugaL nAL thingaLAy’ (for years, days, months), not after being with him for a long time, but just in one moment, emperumAnAr  advised me clearly about truth, good means, and destiny up to and including its inner meanings, and made me unequaled in knowledge (due to hearing emperumAnAr’s advises),  such emperumAnAr who is of ultimate help, and who pours all such matters like a rainy cloud – Oh! what a virtuous one he is! Thinking so, amudhanAr becomes very happy.

 

therivuRRa gyAnam seRiyap peRAdhu ventheevinaiyAl
uruvaRRa gyAnaththu uzhalginRa ennai oru pozhudhil
poruvaRRa kELviyan Akki ninRAn enna puNNiyanO
therivuRRa keerththi irAmAnusan ennum seer mugilE            –   82

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Word by word meaning (given by maNavALa mAmunigaL)

seRiyap perAdhu – not having
gyAnam – knowledge of
therivuRRa – interest in distinguishing between truth and false
vem thee vinaiyAl – due to most cruel karma,
uzhalginRa ennai – I not being stable in anything, and being transient in everything with
gyAnaththu – knowledge
uruvaRRA –  which is not having any specific form,
for such me,
ninRAn – (emperumAnAr) came and incarnated in this world, and
even without being together for a very long time,
oru pozhudhil – but in just one moment itself,
kELviyan Akki –  (he) made me get such knowledge (as I heard from his advises),
poruvaRRa – which is not having an equal (no example like me);
as said in ‘dhikkuRRa keerththi’, he, without any distinction of noble or common people – for everyone to know,
therivuRRa – as having bright (famed)
keerththi – auspicious qualities,
as said in ‘guNam thigazh koNdal’, (having kind qualities like rainy clouds)
seer mugil ennum – most generous
irAmAnusan – emperumAnAr,
enna puNNiyanO – Oh! what a virtuous one he is!

When recited as ‘uruvaRRa gyAlaththu:  uru -> beauty, that is goodness; aRRa -> opposite, that is, not having goodness. That is, world that does not have any goodness; in that case, for ‘therivuRRa gyAnam’,etc., not having interest in the knowledge of discerning good from bad, in the world which due to cruel karmas is without any goodness and which is to be avoided, as said in ‘eeNdu pal yOnigaL thORu uzhalvOm’,  me who am going through birth and death through all sorts of creatures;

Or, by ‘therivuRRa gyAnam’, beautiful knowledge that is sharp for understanding as is about the true nature of everything; therivuRRa keerththi – glory due to brightness of knowledge spread all over the world;

seer mugil – beautiful cloud (generosity).

vyAkyAnam

therivuRRa gyAnam seRiyap perAdhu  therivu – ability to distinguish;  that is, having the knowledge about AthmA and other matters; that is, distinguishing that, AthmA is to be pursued, and non-sentient (achith) is to be given up;

Twenty qualities of knowledge, as bhagavAn krishNan said in SrI bhagavath gIthA chapter 18:

uRRa gyAnamhaving knowledge that is enthusiastic about this.

Sruthi also said ‘asthi brahmEthi chEdhvEdha [thaiththiriya upanishath]’ (when he knows that brahmam exists (he becomes learned));

[SrI bhagavath gIthA 13.8 to 13.12 is explained here]

amAnithvamtreat noble ones with respect
adhambithvamnot having hypocrisy when doing service to emperumAn
ahimsAnot causing harm to anyone by mind, speech, or body;
kSAnthi:- not getting agitated if others cause harm to us,
Arjavambeing honest in mind, speech, and body,
AchArya upAsanamhaving sincerity in serving one’s AchAryan
Saucham cleanliness;  mind – not be greedy; speech – not lying; body – not eating the items to be avoided;
sthairyamwhoever argues to try to convince you to leave the truths of vEdhas, not getting confused, and staying in the path shown by vEdhas as advised by AchAryan;
Athma vinigraha:controlling the mind, focusing on matter related to AthmA and focussing away from material/bodily matters;
indhriya arthEshu vairAgyamsteadfastness in avoiding material aspect sought by senses of body; (being a virAdhan)
manO ahankAra Evacha – losing affinity towards thinking body as AthmA
janma mruthyu jarA vyAdhi: dhu:ka dhOsha anu dharSanam – reflecting everyday about the sorrows of being born, death, old age, disease, etc.
asakthi: – not having interest to be involved in matters other than that of AthmA,
anabishvanga: puthra dhAra gruhAdhishu – not having attachment towards child, wife, house/land, etc.
nithyam cha sama chiththa’thvam ishtam anishta upapaththishu – – having neutral handling of good and bad happenings;
mayicha ananya yOgENa bhakthi: avyapachAriNee – keeping your pure devotion towards me only;
viviktha dhESa sEvithvam – be interested in being alone (and involve in devotion towards me),
harathi jana samsadhi – not interested to be among crowd (of worldly people) (as it affects devotion towards emperumAn)
adhyAthma gyAna nishtathvam – having thoughts only about the utmost greatness of AthmA (and not about body);
thathva gyAnArtha chinthanam – thinking through about sentient, non-sentient and being clear about them;
Ethath gyAnam ithi prOktham agyAnam athOnyathA – I only accept (the aforementioned) these as ‘gyAnam’ (knowledge). Everything else is ‘agyAnam’ (ignorance)
sAvidhyA yA vimukthayE – this is the way to know what is to be learned and not learned about based on what would allow or not allow mOksham (liberation) from this world.

that is, having complete knowledge of distinguishing between matters of truth and untruth;.

Or, therivuRRA gyAnamis – knowledge to be bright to see the state and nature of truth; uRRa – having such knowledge well set;

seRiyap peRAdhu – not achieving (such knowledge)

vem thee vinayAl –  starting from time eternal till now, I was being tied to this material world (nithya samsAri), due to doing fully well the prohibited deeds, etc;

by redundant (multiple) words of ‘vem’ (hot), ‘thee’ (fire), it shows the extreme cruelty of such karmas.

uruvaRRa gyAnaththu – having knowledge of no form; that is, the life/essence of knowledge is not present;   since it says ‘agyAnam athOnya dhuktham’ (~other knowledge are of no use / brings sorrows),  any knowledge that is interested in such (lowly) matters, are of no meaningful form;

uru -> Shape/form; and, so, since it is said ‘arthEnaiva viSEshOhi nirAkArathayA dhiyAm’ (we understand an item along with its qualities of form, etc, only when we gain knowledge (is the argument of emperumAnAr in support of viSishtAdhvaitham as opposed to adhvaitham which did not accept that the form is involved in gaining knowledge (so emperumAn is not having form is their argument)),

so for the knowledge, the shape / form is part of it,

and because of saying ‘santhamEnanthaO vidhu:’, that is since SrI:pathi is inside of such matters, all the knoweledge that is Not about matter together with SrI:pathi that is insider it, are formless knowledge (ignorance);

uzhalginRa ennai – even if not having interest in devotion, surrendering, etc., it is about not having any goal/principle, I am like a roaming cow, being unstable and being related to  worldly matters;

when reciting as ‘uruvaRRA gyAlaththu’  – it shall mean: uru -> beauty, that is being of good; aRRu -> not having that; in this world which does not have anything that can be named good; as said in ‘eeNdu pal yOnigaL thORu uzhalvOm’, being born in many births and dying and being born again – and so roaming along in this world in such ways.

oru pozhudhil – (within a short moment (emperumAnAr made me knowledgeable); upanishath says the following:

samith pANi: SrOthriyam brahmanishtam, thasmai, savidhvan anupasannAya samyak praSAntha chiththAya SamAnvidhAya, EnAkSharam purusham vEdha sathyam prOvAchathAm thathvathO brahmavidhyAm (~ When a disciple goes to an AchAryan to learn, he need to go with joined/folded hands, eager to understand brahmam; that AchAryan shall teach such disciple having netrual mind towards good and bad, about utmost knowledge about brahmam), and,

thadh vidhdhi praNipAthEna pari praSNEna sEvayA, upadhEkshanthi thE gyAnam gyAninas thathva dharSina: [SrI bhagavath gIthA]’  (~submissively approach an AchArya, and render service to him with humility and ask him questions submissively; the AchArya will teach that knowledge as he has understood the real truth (that is bhagavAn)), and,

samvathsaram thathardhamvA mAsathrayam athApivA – pareekShya vividhOpAyai: krupayA nispruhaL vadhEth’ (serve AchAryan for at least a year, or at least six months, or at least three months; check whether disciple performs such services, and give him knowledge being neutral and out of your kindness), and

sadhbhudhdhi: sAdhu sEvee samuchitha charitha: thathva bOdhAbilAshee SuSrUshu: thyakthamAna: praNipadhanapara: praSnakAla pradheekSha: Santha: dhAntha: anasUyu: SaraNam upagatha: SAsthra viSvAsa sAlee – Sishya: prAptha: pareekShAm kruthavidhabhimatham thathvathO SikShaNeeya: [nyASa vimSathi]’

(disciple should be having a grasping mind, interested among devotees and serve them, have been having good conduct and habits for a long time, interested in knowing thathvam (real truth), interested in serving AchAryan, not having wrong thoughts like dhurabhimAnam, ahankAram, mamakAram, etc., always prostrating to AchAryan, waits for apt time to ask about doubts, control of external senses, control of mind, not having jealosy towards other disciples, surrendering to AchAryan, having full faith in the SAsthram taught by AchAryan; if such a disciple becomes available, then AchAryan has to test him well and the disciple should have gratitude for such test and acceptance by AchAryan – An AchAryan is to teach only such a disciple.

thus, even as SAsthram has said in these ways that one should test the state of a disciple in many ways and teach only then, even though he has divined his walk to thirukkOshtiyUr eighteen times for learning the important principles, he did not take into account such efforts, due to his generosity, and blessed me; in one moment itself –

poruvaRRa kELviyan Akki – as with the meaning of SAsthram of ‘sa Esha dhESa: kAla’, having the knowledge (of hearing advises), me having no equal;

poru -> upamAnam (equal/comparable).

As said in “thasmAn nyAsamEshAm thapasAm athirikthamAhu: [thaiththirIya upanishath nArAyaNavalli – 50]” (Thus, this nyAsa (SaraNAgathi) is said as the top-most penance), and,

sathkarma nirathASSudhdhA: sAnkyayOgavidhasthadhA – nArhanthi SaraNa: thasyakalAm kOti thameemabhi’ (the pure ones who are interested in good karmas, and who do know sAnkyam, yOgam,etc., they understand that those ways do not equal even in a small way to SaraNAgathi), and,

‘thEnathEnabhyathE thath thath nyAsEnaiva mAhAmunE’ (it is through SaraNAgathy that we reach emperumAn (after realizing that other ways are futile));

That is, emperumAnAr advised prapaththi (surrender) and made (me) become a prapannan (surrendered one).

ninRAn – As said in ‘abhiShichyacha lankAyAm rAkShasEndhram vibheeshaNam – kruthakruthyasthadhA rAmO vijvara: pramumOdha ha (rAma’s fear (fever) whether vibheeshaNan like other brothers would not accept to be throned as the king (of lankA) was present till vibheeshaNan accepted it, and then rAma’s fever receded. How amazing!.),  (emperumAnAr) is present in this world as the only ruler, only after the achievement of reforming me (which was thought to be impossible);  (he could not rest/stand til that time) till reforming me, he was like ‘nAthisvaththamanA:’(rAman started breathing only after achieving it), you see.

therivuRRa keerththi irAmAnusan ennum seer mugilE –  Similar to his ‘dhikkuRRa keerththi’  (fame in all directions), having the qualities that are bright and available regardless of whether they are special or ordinary people.  As said by ‘guNam thigazh koNdal’ (generous like rainy cloud), being most generous everywhere;

therivuRRa keerththi – fame that is bright for everyone to see;  seer mugil – graceful cloud; gracefulness for cloud is its pouring water in land or sea, without any distinction.

enna puNNiyanO – Oh! what a virtuous one he is!  As said in ‘yath thvath priyam thadhiha puNyam’ (what makes emperumAn happy is good karma), thus it can be concluded, that, emperumAnAr, for the happiness in the face of emperumAn, reformed amudhanAr and made him subservient to emperumAn.

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

uruvaRRa gyAnaththu – Formlessness of knowledge is about not fully maturing to the level of understanding of emperumAn who is present inside of all the things known.

Due to karma, the existing knowledge would go after some material (unstable) thing; when that item changes, that lowly knowledge would look for something else; and that would go on and on. So such knowledge would not be stable about anything;

Akki ninRAn – only after making me proper, was he able to rest.

– – – – –

Translation: raghurAm SrInivAsa dasan

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

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<< पासुर १५

गूँगे को अपने चरण कमलों को दिखा कर, श्री रामानुज आशीर्वाद करते हैं

उपक्षेप

पिछले पासुरम में मणवाळ मामुनि निश्चय करतें हैं कि श्री रामानुज के प्रति उनके ह्रदय में एक बिन्दुमात्र भी प्रेम या भक्ति नहीं हैं। इस पासुरम में उनके कल्पना में श्री रामानुज उनसे एक प्रश्न पूछते हैं। “हे ! मणवाळ मामुनि ! आपका कहना हैं कि आपको  मेरे प्रति प्रेम या भक्ति नहीं हैं। रहने दीजिए।  पर धार्मिक यात्रा से विरुध्द साँसारिक विषयों से तो द्वेष हैं ? मणवाळ मामुनि उत्तर देते हैं , “ न ही अडियेन को आपके प्रति भक्ति हैं न ही साँसारिक विषयों से द्वेष।  हे श्री रामानुज ! आपके चरण कमल दोषो को भी गुण मानने वाले हैं। अडियेन को आपके चरण कमलों तक पहुँचने का समय आप ही जानते हैं , कृपया आप अडियेन को बतायें।  

पासुरम १६

आगाददु इदेनरु अरिन्दुम पिररक्कु उरैत्तुम
आगाड़ाडू  सेय्वन आदलाल मोगंत
निनैत्तु एन्नै इगळेल एतिरासा
एन्रु उन्नडि सेर्वन यान

शब्दार्थ

अरिन्दुम – मुझे  (मणवाळ मामुनिगळ ) पता था
ईदेनरु – विषयों की क्रम जो
आगाददु – आचार्य जिन्हें “छोड़ने लायक” विवरण  किये
पिररक्कु उरैत्तुम – उससे बढ़कर, मैं दूसरों को इसके बारे में उपदेश देता हूँ
आगाददे सेय्वन – (बल्के आचार्यो के उपदेश के विरुद्ध कार्यो को करने से, बाकी लोगो को मना कर ) मैं उन्ही कार्यो को लगातार करता हूँ
आदलाल – अत
इगळेल – कृपया अपराधी मान कर न छोड़िये
एन्नै – मुझे
एन्रु  – से
निनैत्तु – यह समझकर मुझे न छोड़े
मोगाँत्न – मोहित व्यक्ति
एतिरासा – हे एम्पेरुमानारे
एन्रु – कब
यान – मैं
सेर्वन – पहुँचूँगा
उन – आपके
अडि – चरण कमल

सरल अनुवाद

पिछले पासुरम मणवाळ मामुनि उदास थे कि श्री रामानुज के प्रति उनके ह्रदय में प्रेम नहीं हैं।  इस पासुरम में वे उदास हैं क्योंकि उन्के ह्रदय में साँसारिक विषयों के प्रति द्वेष नहीं हैं।  उनकी स्तिथि जो न इस पार  है न उस पार, उस्से वे घबराते हैं।  वे श्री रामानुज से प्रार्थना करते हैं कि उन्के दोषों को गुण समझें।  अंत में वे कहते हैं कि श्री रामानुज के चरण कमल ही उन जैसों को रक्षा कर सकती हैं और उन तक पहुँचने की समय मामुनि को श्री रामानुज ही  बता सकते हैं।

स्पष्टीकरण

मणवाळ मामुनि कहते हैं, “हे श्री रामानुज ! हमारे पूर्वजों के उपदेशों की मुझे ज्ञान हैं।  मैं दूसरों को भी शास्त्रों के  विरुद्ध होने से मना करता हूँ। आचार्यो से निन्दित विषयों को त्याग देने का उपदेश देता हूँ। पर उन्ही कार्यो को मैं प्रति दिन करता हूँ।  आचार्यो से निन्दित उन्हीं कारयों को मैं निष्ठापूर्वक करता हूँ। अतः मेरे उपदेश और कर्म आपस में विरुद्ध हैं।  इस साँसारिक मोह में फसा व्यक्ति समझ कर मुझें कृपया न छोड़िये। (तिरुवाय्मोळि ३. २. १ ) में नम्माळ्वार के वचन “एन नाळ यान उन्नै इनि वंदु कूडुवन” के चित्रण के अनुसार, न जाने मैं कब आप तक पहुंचूंगा। क्या आप तक पहुँचने का मौका मैं हमेशा केलिए खो जाऊँगा ? साँसारिक मोह में फसा में, अज्ञान से भरपूर हूँ।  मुझे नहीं पता कि कब आप तक पहुंचूंगा।  आप जो सरवज्ञ हैं, कृपया आप तक पहुँचने का समय बताये।   

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2016/07/arththi-prabandham-16/

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