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rAmAnusa nURRanthAdhi – 106

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emperumAnAr residing in the divine heart of thiruvarangaththu amudhanAr

Introduction (given by maNavALa mAmunigaL)

Seeing the abundant love amudhanAr has towards emperumAnAr, emperumAnAr greatly loved amudhananAr’s divine mind, and seeing that, amudhanAr is happily divining this.

Introduction (given by piLLailOkam jIyar)

Divining in the previous pAsuram that the noble souls who have surrendered to emperumAnAr, due to overflowing happiness based on enjoying the qualities of emperumAnAr, would dance etc., – the place where they are, is his residence, and in this pAsuram – Along with the joyful residences of Him which are identified by those who have researched through vEdhas and upabrahmaNam, etc., starting with SrIvaikuNtam, thirumalai of north, thirumalai of south (thirumAlirunchOlai), and such divine abodes, He is also lovingly staying in the divine mind of emperumAnAr; in the same way, now, emperumAnAr has come, along with those dhivya dhEsams and along with the lord of those dhivya dhESams, to a place of unsurpassed joy – that is amudhanAr’s divine mind – saying so, amudhanAr becomes happy.

iruppidam vaikuntham vEnkatam mAlirunchOlai ennum
poruppidam mAyanukku enbar nallOr avai thammodum van
dhiruppidam mAyan irAmAnusan manaththu inRu avan van
dhiruppidam endhan idhayaththuLLE thanakku inbuRavE  –  106

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Word by word meaning (given by maNavALa mAmunigaL)

mAyanukku –  For the sarvESvaran who is having surprising true nature, form, and wealth,
iruppidam – his places of residence are
vaikuntham – SrI vaikuNtam and
vEnkatam – thirumalai and
mAlirunchOlai ennum – what is famously known as thirumAlirunchOlai
idam – that is the place named
poruppu – thirumalai (of south),
nallOr – is what the distinguished ones who have realized the thathvam that is emperumAn,
enbar – would say, like in ‘vaikuntham kOyil koNda [thiruvAimozhi – 8.6.5]’ (being present in SrI vaikuntam), ‘vEnkatam kOyil koNda [periya thirumozhi – 2.1.6]’ (being present in vENkatam), ‘azhagar tham kOyil [thiruvAimozhi – 2.10.2]’ (temple of azhagar emperumAn)  {respectively},
mAyan vandhu iruppidam – the place where such sarvESvaran has come and is staying
avai thannodum – along with those places, as said in ‘azhagiya pARkadalOdum [periyAzhvAr thirumozhi – 5.2.10]’ (along with the beautiful milky ocean),
irAmAnusan manaththu –  is the mind of emperumAnAr;
inRu – Now,
avan – he (emperumAnAr)
vandhu – has come
thanakku – for himself to
inbu uRa –  stay with unsurpassed happiness
iruppidam –  to the place of presence
enRan idhayaththuLLE – which is the inside of my heart.

vyAkyAnam

vaikuntham –  As said in ‘avyAhatha sankalpam vasthu lakShmee tharam vidhu:’ (In the place where there is no hindrance to executing the wishes, emperumAn is present with pirAttiyAr),  the place where all the wishes are addressed without any change, and which is celebrated as ‘nalam antham illadhOr nAdu [thiruvAimozhi – 2.8.4]’ (~place of endless good), that is, SrIvakuNtam;

Or, the place where there is no covering and hiding of knowledge of true self (dharmabhUtha gyAnam);

vEnkatam – As said in ‘kaNNAvan enRum maNNOr viNNOrkkuth thaNNAr vEnkata viNNOr veRpu [thiruvAimozhi – 1.8.3]’ (bhagavAn who has thirumalai which is worshippable by nithyasUris, being the controller, resides in the abundantly cool thiruvEnkatam always for the residents of material and spiritual realms), and,

paran senRu sEr thiruvEnkata mAmalai [thiruvAimozhi – 3.3.8]’ (supreme lord went and reached
thiruvEnkatam, the huge divine hill), like how a mother of two children would give milk to both of them suitably by lying down in-between them, to give equal attention to both nithyasUris and nithya samsAris, the mountain He stood in;

mAlirunchOlai ennum poruppidam – As said in ‘puyal mazhai vaNNar purindhu uRai kOyil [thiruvAimozhi – 2.10.3]’ (emperumAn of the color of rainy clouds, being friendly and eternally resides in the temple of mAlirunchOlai), and,

valam seyyum vAnOr mAlirunchOlai [thiruvAimozhi – 2.10.8]’ (nithyasUris, the residents of paramapadham, do circumambulations towards thirumalai (south)), and

kiLaroLi sEr keezh uraiththa pERu kidaikka vaLaroLi mAl sOlai malai [thiruvAimozhi nURRanthAdhi – 20]’ (for getting the destiny, emperumAn is present in thirumAlirunchOlai), having the name of thirumAlirunchOlai, as per the prayer of AzhvAr He happily stays there considering it as a place of exclusivity to stay happily, that is, the place called ‘then thirumalai‘ (thirumalai of south / beauty);

poruppu – mountain;

iruppidam – place of residence;

mAyanukku – As said in ‘yathO vAchO nivarthanthE aprApya manasAsaha [thaiththirIya upanishath Anandhavalli 9.1]‘  (the words returned being unable to glorify bhagavAn‘s quality of bliss fully and even the mind cannot comprehend that), and,

‘namE vidhussuragaNA:‘ ((dhEvAs say) – Other dhEvas and I do not know even where emperumAn is), ‘prabhavanna maharshaya:‘ (even great ascetics do not know), and,

‘yavarkkum sindhaikkum gocharamallan [thiruvAimozhi – 1.9.6]’ (not compreshensible for anyone’s mind),

He having the nature not fully comprehended by our mind;

and, as said in ‘thadhaikshatha bahu syAm prajAyEyEthi [chAndhOgya upanishath 6.2.3](That parabrahmam, vowed to become many), and,

‘thAn Or uruvE thani viththAy [thiruvAimozhi – 1.5.4]’ (Him (who is indicated by the word “sath”), having single form/substratum,   singular, being the seed),

He is the cause of everything, being of surprising qualities of true nature, form, and wealth;

for such sarvESvaran –

nallOr – As said in ‘mahAthmAnasthu mAm pArtha dhaiveem prakruthi mAsthithA: – bajanthyananya manasO gyAthvA bhUthAdhimavyayam [SrI bhagavath gIthA]’ (Oh arjuna! the noble souls understand me, they focus on me without any deviation, they understand me who is the head of all elements and who does not have any blemishes and who does not have any beginning or end),

the maharishis who have researched and understood well about what is lowly and what is supreme, (would say);

enbar – would say. That is, they would express this as said in ‘vaikuNtEthu parElOkE SriyA sArdham jagathpathi: AsthE vishNurachinthyAthmA bhakthai: bhAgavathaissaha [linga purANam] (~ In the most noble place of vaikuNtam the lord of the world is present with SrIdhEvi nAchchiyAr; such vishNu is present there with devotees and holy ones), etc.

nallOr – the AzhvArs who got ‘mayarvaRa mathi nalam [thiruvAimozhi – 1.1.1]’ (non-blemished knowledge), would divine so;

That is, they would divine as ‘ayarvaRum amarargaL adhipathi [thiruvAimozhi – 1.1.1]’ (head of those in the other world), and

‘thirumAl vaikuntham [thiruvAimozhi – 10.7.8]’ (~along with vaikuntham), and,

‘theNNalaruvi maNi pon muththalaikkum thiruvEnkataththAn [thiruvAimozhi – 6.10.3]’ (beautiful and clear streams rich with gems, gold, pearls,  etc., He of such a place named thiruvEnkatam), and,

‘vaLaroLi mAyOn maruviya kOyil, vaLariLam pozhil sUzh mAlirunchOlai [thiruvAimozhi – 2.10.1]’ (increasing (after descending here for His devotees) radiance of auspicious qualities (such as simplicity etc), of sarvESvaran who has amazing abilities, who is staying firmly in the divine abode that is, thirumalai which is being called “mAlirunchOlai” due to being surrounded by gardens that are growing yet youthful), and

‘viN thOy sigarath thiruvEnkatam [periya thirumozhi – 1.10.4]’ (~thiruvEnkatam mountain touching the skies), and

‘seerArum mAlirunchOlai [siriya thirumadal]’ (glorious thirumAlirunchOlai), and,

‘vEnkataththu mAyOn’ , and,

‘viri thirai neer vEnkatam [mUnRAm thiruvanthAdhi – 62]’ (thiruvEnkatam having densely streaming hills), and,

‘mangul thOy chenni vada vEnkataththAn [nAnmugan thiruvanthAdhi – 43]’ (Having the peak touching the clouds), and,

‘veRpenRirunchOlai vEnkatam [iraNdAm thiruvanthAdhi – 54]’ (thirumAlirunchOlai that is called ‘thirumalai’ (of south), and thiruvEnkatam, the two mountains), etc.

avai thannodum – along with those dhivya dhESams starting with SrIvaikuNtam, vEnkatam, mAlirunchOlai, etc.,

vandhu – As said in ‘azhagiya pARkadalOdum [periyAzhvAr thirumozhi – 5.2.10]’ (along with the beautiful milky ocean), since these dhivya dhESams are the ones that help get him (emperumAnAr), and these help for protecting the world, He is being thankful to those places; these places are a matter of love for emperumAnAr who is the destiny of emperumAn, so emperumAn is not wishing to be separated from these places, so, along with the dhivya dhESams He Himself came, and –

mAyan – As He is called ‘suvaiyan [thiruvAimozhi – 1.9.1]’ (tasteful), for that sarvESvaran who is of unsurpassed enjoyment, He Himself had to say ‘gyAneethva Athmaiva mE matham [SrI bhagavath gIthA] (the most dedicated devotee is my AthmA), emperumAnAr is the life-saver for Him.

Or, as said in ‘en ninRa yOniyumAyp piRandhAy [thiruviruththam – 1]’ (You incarnated in so many mulitiple ways and forms (for protecting your devotees)),

whereas sarvESvaran came by Himself and helped the world, and He went through so much and advised, the people of material world did not reform; and emperumAnAr who easily reformed them;

irAmAnusan – such emperumAnAr‘s –

manaththu – that is, emperumAn considers emperumAnAr‘s divine mind as his residence;

inRu – now when emperumAnAr has taken me into his close fold;

enRan idhayaththuLLE – in my heart, which is unlike his divine mind which is filled with the juices of devotion of high level, firm, impassioned to lowly matters,

mine is barren, wavering, interested in lowly matters – in such heart of mine;

thanakku inbuRavE – the place where emperumAnAr with unsurpassed love as said in ‘yamEvaisha vruNuthe thEna labhya:”(attainable by only those whom He chooses),  is residing;

That is, like how the lover male would enjoy even the dirt in the body of lover female, due to his love towards me, he would not like anything other than my heart;

Like how SarvESvaran who is said as ‘uchchiyuLLE niRkum [thiruvAimozhi  – 1.9.11]’ (One standing atop my head), stayed put only in the divine head of AzhvAr by considering nothing else as a place to go to, emperumAnAr too is having the divine thought that there is no place to go to outside of amudhanAr’s divine mind, and he stayed put there like a planted tree, you see!

 

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

iruppidam .. mAlirunchOlai – mentioning these three places together is because it gives pleasure to Him as well as the devotees as they consider them as their destiny;

In SrIvaikuNtam He accepts the servitude of nithyasUris, in thiruvEnkatam he accepts the servitude of his devotees here as well, and so it is also the place of destiny;

for those who have got the thirst to go to Him, to avoid making them climb the mountains and to make it easy for them He is present in the land level of thirumAlirunchOlai and is waiting for devotees;

emperumAnAr would divine – AzhvAr was not able to tolerate separation and said ‘kAlak kazhivu seyyEl [thiruvAimozhi – 2.9.2]’ (~do not let time pass (do immediately)), and seeing that, emperumAn thought that thirumAlirunchOlai would be a suitable exclusive place for gracing AzhvAr, so He went there and got AzhvAr to enjoy Him and become happy. See this in the introduction in eedu for ‘kiLaroLi’.

The spaces in those dhivya dhESams are just enough for emperumAn to stay; but emperumAnAr’s heart is very big, that He could come stay along with those dhivya dhESams.

Now amudhanAr’s heart is even bigger, as emperumAnAr along with emperumAn and dhivya dhESams comes and stays comfortably in amudhanAr’s heart.

By the two previous pAsurams, amudhanAr said that he would not stay in SrIvaikuNtam with out the experience of enjoying the divine qualities of the divine body of emperumAnAr, and that the place where those who worship emperumAnAr are present is his place of residence; now he says that such emperumAn has been taken into the heart of amudhanAr by emperumAnAr.

So, by the greatness of association with AchAryan, the place where he said he would stay is coming to him by itself along with his AchAryan and emperumAn.

This shows that for the happiness in the divine face of AchAryan, both, the place of joy of AchAryan, and the emperumAn who is enjoyed by AchAryan, are to be supported with full heart, is the state it takes amudhanAr to.

– – – – –

Translation: raghurAm SrInivAsa dasan

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<< पासुर २९

 

उपक्षेप

इस पासुरम में श्री रामानुज के चरण कमलों से प्रारंभित, उनके सिर तक उन्के श्रेय की मंगळम गाते हैं मणवाळ मामुनि ।  . मणवाळ मामुनि को लगता है कि अन्य धर्मों के जनों के सात बहुत वाद करने से श्री रामानुज थक चुके होंगें। श्री रामानुज को मामुनि ,हाथों में श्री भाष्य और तिरुवाय्मोळि के संग विराजमान चित्रित करतें हैं। यह अति विशेष मुद्रा मणवाळ मामुनि के कल्पना की उत्साह बढ़ाती है, अतः वें श्री रामानुज के हर अंग के श्रेय की मंगळम गाते हैं और चाहतें हैं कि वें सारे नित्य रहें।     

पासुरम ३०

सीरारुम एतिरासर तिरुवडिगळ वाळी
तिरूवरैयिल साट्रीय सेंतुवराडै वाळी
ऐरारुम सेय्यवडिवु एप्पोळूदुम वाळी
इलंगीय मुन्नूल वाळी इणयतोळगळ वाळी
सोराद तुयय सेय्य मुगच्चोदि वाळी
तूमुरुवल वाळी तुणयमलरकणगळ वाळी
इरारु तिरुनामम अणिन्द एळील वाळी
इनितिरुपोडु येळील ज्ञान मुत्तिरै वाळिये!!

शब्दार्थ

वाळी – नित्य जिए !!
ऐतिरासर – श्री रामानुज के
तिरुवडिगळ – चरण कमल जो हमारे सिर की भूषण और भोग की वस्तु
सीर आरुम – शुभ लक्षणों से भरपूर है
वाळी – नित्य जिए !!!
सेंतुवराडै – काषाय वस्त्र( जो सन्यासियाँ पहनतें हैं), जो प्रज्वलित सूर्य के रंग का है
साट्रीय – जो श्री रामानुज पहनतें हैं
तिरूवरैयिल – उन्के कटि/ कमर
वाळी – नित्य जिए !!!
एप्पोळूदुम – हर समय
सेय्यवडिवु – दिव्य शरीर (दिव्य मंगळ विग्रहं) जो तेजोमय है
येरारुम – सौन्दर्यता से भरपूर
वाळी – नित्य जिए !!!
इलंगीय मुन्नूल – पवित्र धागा/सूत्र जो स्थापित करता है कि वें वेदों के सर्व श्रेष्ट विद्यार्थी थे
वाळी – नित्य जिए !!!
इणयतोळगळ – कँधे जो १) सुनहरे करपग वृक्ष के जैसे २) मोक्ष दायी ३) बंधनों से विमुक्त करने वाले ४) बेसहारे को सहारा देनेवाला तथा मोक्ष देने वाला और इस कारण स्वस्थ दिखने वाले ५ ) सुगन्धित “तुळसी” माला को अलंकृत करते हैं।
वाळी – नित्य जिए !!!
सोराद तुयय सेय्य मुगच्चोदि – श्री रामानुज की तेजस असीमित हैं, पवित्र और तेजोमय है।  इसके कारण है १) श्रीमन नारायण और उन्के भक्तों को देखने पर ख़ुशी २) अभक्तों के वादों को नाश करना
वाळी – नित्य जिए !!!
तूमुरुवल – खिलते फूल के तरह मंद स्मित, हल्की मुस्कराहट। इस मुस्कराहट का कारण है १) आश्रित रक्षण २) एम्पेरुमान के संगत का भोग
वाळी – नित्य जिए !!!
तुणयमलरकणगळ – सुन्दर नेत्र जिन्को दृश्य है १) श्रीरंगश्री (पेरिय पेरुमाळ) २) श्री रामानुज से सुधारे गए श्री वैष्णवश्री (श्री रामानुज के चरण कमलों में शरणागत किये सँसार के सर्वत्र ). अपने आश्रितों के प्रति अत्यंत कृपा से देखने वाले नेत्र, जिसके झलक से शरणागत पवित्र हो जाते हैं।
वाळी – नित्य जिए !!!
इरारु तिरुनामम अणिन्द एळील – तेजस्वी गुलाबी शरीर में ,बारह दिव्य “तिरुमण काप्पु” या “ऊर्ध्व पुण्ड्र” . यह सोने पर्वत (श्री रामानुज के शरीर) में सफ़ेद कमल (तिरुमण काप्पु ) के जैसे है। ये तिरुमण काप्पु श्री रामानुज के उल्लेखित गुणों की आविर्भाव है और निश्चित करता है कि “श्रीवैष्णवश्री” फैले।
वाळी – नित्य जिए !!!
ज्ञान मुत्तिरै – “पर तत्व” के विषय में उपदेश देते हुए श्री रामानुज की मुद्र
इनितिरुप्पोडु – सौम्य रूप में विराजमान (संसारियों को ज्ञान अनुग्रह करने से तृप्त और संतुष्ट हैं )
एळील – अति सुन्दर ( यह मुद्र संस्कृत और तमिळ वेदों के साराँश है)

सरल अनुवाद

इस पासुरम में, मणवाळ मामुनि श्री रामानुज की मंगळासासनम करते हैं। उन्के दिव्य चरण कलमों से प्रारंभित काषाय वस्त्र, उन्की शरीर, उन्की ब्रह्म सूत्र, शक्तिमान कंधे, सौंदर्य मुस्कान, कारुण्य नेत्र, उन्की “तिरुमण काप्पु” और अंत में ज्ञान मुद्र जिसमें वें अपने भक्तों के मध्य विराजमान हैं।

स्पष्टीकरण

इस पासुरम में मणवाळ मामुनि श्री रामानुज के श्रेय( मंगळासासनम) गाते हैं।  श्री रामानुज के दिव्य चरण कमलों की श्रेय से शुरू करतें हैं और चाहते हैं कि वें नित्य रहें। स्वरूप, रूप और उन्के भक्तों को उद्देश्य और अत्यंत प्रीय गुणों से भरपूर श्री रामानुज यतियों के नेता हैं।  (तिरुक्कुरुंधानडगम ६) के “अमरर सेंनिप्पू” और (रामानुस नूट्रन्दादि१ ) के “ईरामानुसन अडि पू” के अनुसार श्री रामानुज के चरण कमल हमारें सिर के भूषण के रूप में भोग्य हैं। ऐसे चरण कमल नित्य रहें। अब श्री रामानुज के दिव्य मंगळ शरीर को अलंकृत करने वाले काषाय वस्त्र के श्रेय गाते हैं। इस विशेष वस्त्र की भी नित्य रहन चाहतें हैं। काषाय वस्त्र की २ विवरण यहाँ दी गयी है। (१) श्री वचन भूषणम के २४० चूर्णिकै “आरु प्रकारत्ताले परिसुद्धात्मा स्वरूपत्तुक्कु तत्साम्यं उनडायिरुक्कुम” के अनुसार सारे जीवात्मा अपने सच्चे स्वरूप की ज्ञान होने पर पेरिय पिराट्टी के समान हैं।  जीवात्मा के ६  गुण विशेषण हैं  १) अननयार्ह शेषत्व: श्रीमन नारायण से अन्य किसी का दास न रहना।  (२) “अनन्य शरणत्वं”: श्रीमन नारायण  से अन्य किसी के आश्रय न लेना (३) “अनन्य भोगत्वं” : श्रीमन नारायण से अन्य किसी की भोग्य -पात्र न बनना।  (४) संस्लेषत्तिल दरिक्कै: श्रीमन नारायण के मिलन में ही जीवित रहना (५) विस्लेशत्तील दरियामै: श्रीमन नारायण से अलग जीवन को न सहना (६) तदेक निर्वाह्यत्वं: श्रीमन नारायण से ही नियंत्रण किए जाना। उल्लेखित ६ गुण विशेषणों की परिचय होनें पर, जीवात्मा  श्रीमन नारायण के कृपा से, नायकी लक्षण के प्रतीक पेरिय पिराट्टी के समान है। काषाय वस्त्र का दूसरा विवरण “सीताकाषायवासिनी” वचन से है। इन दो सूचनाओँ से तुल्य है कि काषाय “पारतंत्र्य” (आचार्य पर निर्भर रहना और प्रश्न किये बिना आज्ञा  मानना) और “अनन्यारहत्वं” (जीवात्मा केवल श्रीमन नारायण का होना )  को प्रकट करता है। रँग में सूर्य के समान, श्री रामानुज के देह को अलंकृत करने वाले इस सुँदर काषाय वस्त्र को मामुनि यहाँ विवरित करतें हैं।  इसके बाद, श्री रामानुज के दिव्य मंगळ विग्रह (दिव्य शरीर) के श्रेय गाते हैं। मामुनि कहतें हैं कि श्री रामानुज की दिव्य शरीर आश्रुतों को प्रीय है। उन्के हर अंग अत्यंत सौंदर्य प्रकट करती हैं। उन्के मुखाकृति निर्मल फूल के जैसे कोमल और मृदुल है।  “रूपमेवास्यै तन महिमान मासशटे” के अनुसार श्री रामानुज के दिव्य शरीर प्रकाशमान हैं, परमात्मा श्रीमन नारायण, अंदर अन्तर्यामी के रूप में तेजोमय होने के कारण। “नित्यं नित्या कृतितरम” शास्त्र वचन के अनुसार यह दिव्य मंगळ रूप सदा रहें, ऐसे मंगळासासनं करते हैं मामुनि। अब मामुनि श्री रामानुज के पवित्र धागें/ जनेयू (तीन धागे) की श्रेय गाते हैं ,जो स्थापित करती है कि वें वेदिक ग्रंथों की अनुयायी हैं और उस्की सतर्क पालन करतें हैं।  श्री रामानुज की पवित्र धागा शाम के आसमान में चाँदी म्यान के जैसे है।  नित्य काल तक जिए ऐसे पवित्र धागें। आगे , श्री रामानुज के सुँदर कंधों की मंगळासासन करतें हैं। “भाहुच्छायमव अष्टबधोस्यपलको माहातमन:” वचनानुसार श्री रामानुज के कंधे सुनहरें करपग वृक्ष के शाखाओँ के तरह अपने नीचे उपस्थित लोगों को छाँव, आश्रय और आश्वासन देता है।  ये कंधे किसी को भी मोक्ष दिला सकतें हैं। ये  सँसार के नीच को भी मुक्ति दिला सकते हैं।  जनों की रक्षा करने वालें यह कंधे इस कारण चौड़े हैं। ज्ञान सारम के पासुरम ७ के “तोळार चुडरत्तिगिरी संगुडय सुंदरनुक्खु” के अनुसार, श्री रामानुज के कंधे शक्तिमान हैं।  तुळसी, वगळा और नळीनाक्ष पुष्पों के हार से ये कंधे अलंकृत हैं।ऐसे अद्वितीय कंधे नित्य जिए, यह मामुनि की मंगळासासन हैं। अब श्री रामानुज के दिव्य मुख-मंडल की मंगळासासनम करने लगते हैं।  “ब्रह्मविद इव सौम्यते मुखम पादि” और (तिरुवाय्मोळी ३.१.१) “मुगच्चोदि मलर्नददुवो” के अनुसार श्री रामानुज की तेजस असीमित, पवित्र और दीप्तिमान  है। श्रीमन नारायण और उन्के भक्तों को देखने से आने वाली सुख और अभक्तों के वाद को नाश करना ही तेजस की कारण है।   

इस्के पश्चात श्री रामानुज के सुंदर मुस्कान की श्रेय गाते हैं।  “सा विलासस स्मिताधारम भिप्राणम मुख पंकजम” के अनुसार श्री रामानुज के मुख एक सुंदर कमल से तुल्ना की जाती है। इस कमल मुख में एक सुन्दर मंदस्मित आती है, आळ्वार के “निन  पाल निला मुत्तम तवळ कदिर मुरुवल सैदु” (तिरुवाय्मोळि ९.२.५ ) के अनुसार। चंद्र के शीतल हॅसी के समान खिलते पुष्प जैसे यह सुँदर मुस्कान और उल्लेखित ख़ुशी सदा रहें।  श्री रामानुज के दिव्य नेत्र, श्री रंगनाथ और श्री वैष्णवश्री से मिलकर सुधरकर अपनाए गए सर्वों  को सदा दर्शन करतें हैं।  ये नेत्र सदा संगी जनों के प्रति कृपा प्रकट करती हैं। “अमलंगळाग विळीक्कुम” (तिरुवाईमोळी १. ९. ९ ) के अनुसार इन नेत्रों के अनुग्रह से  अश्रुतो के अज्ञान नाश होती है। ये अध्बुध नेत्र सदा रहें, यह मामुनि की चाहत है और उन्के  मंगळासासनं करतें हैं। अब मामुनि, श्री रामानुज के  “तिरुमण काप्पु” (द्वादश ऊर्ध्व पूर्णं) धारण के सौंदर्यता की श्रेय गाते हैं। पासुरम के पूर्व वाक्यों में उल्लेखित गुणों के प्रतिबिम्ब ये “तिरुमण काप्पु”,सुनहरें पहाड़ पर खिले सफ़ेद कमल के समान है। श्री रामानुज की देह लाल-पीली तेजस के संग दृश्य होती हैं, और उस पर “तिरुमण काप्पु” प्रकाशित है। मामुनि चाहते हैं कि यह सौंदर्यता सदा रहें। अंत मे, श्री रामानुज के उंगलियों के मुद्र की श्रेय गातें हैं और मंगळासासन करते है कि ये सदा जिए। श्रीमन नारायण के इच्छा पूर्ती के हेतु श्री रामानुज इस सँसार में आये और भक्तों और प्रतिद्वंदियों को एक समान श्रीमन नारायण के निर्हेतुक कृपा के कारण अपनाएँ।  ये सर्वत्र करने के पश्चात (तिरुवाय्मोळि ४. ३. ११) के “वैयम मन्नी वीट्रीरुंदु” के अनुसार वें राज हँस के जैसे घंभीरता से विराजें हैं। आचार्य सामान्य रूप में, विषयों में अंतर कर पाने से हँस से समानित किए जातें हैं। (पेरिय तिरुमोळि ११. ४.८ ) “अन्नमदाय इरुन्दगु अर नूल उरैत्त” से तिरुमँगै आळ्वार यही विषय प्रकट करतें हैं। (परांकुशाषट्कम) “पद्मासनोपविष्टं पादद्वोपोदमुद्रम” वर्णनानुसार, आचार्यों के नेता श्री रामानुज ज्ञान मुद्र में, पद्मासन में विराजमान, अपने भक्तों के मध्य, गंभीर दृश्य हैं। “श्रीमत तदंगरीयुगळं” में “श्री” के उपयोग के समान, इस पासुरम में “सीरारुम”, चरण कमलो (तिरुवडिगळ) की विशेषण के रूप में है।

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2016/11/arththi-prabandham-30/

संगृहीत- http://divyaprabandham.koyil.org

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

thiruvAimozhi – 4.10.2 – nAdi nIr

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

Full series >> Fourth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram, AzhwAr says to those who are created by emperumAn “You and the dhEvathAs you worship are the same [when it comes to being created by bhagavAn]; hence, you take shelter of thirunagari where sarvESvaran who is eternal wealth, is standing mercifully”.

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

nAdi nIr vaNangum dheyvamum ummaiyum mun padaiththAn
vIdil sIrp pugazh AdhippirAn avan mEvi uRai kOyil
mAda mALigai sUzhndhazhagAya thirukkurugUradhanaip
pAdi Adip paravich chenmingaL pallulagIr parandhE

Listen

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

nIr – you (who are filled with rajas (passion) and thamas (ignorance))
nAdi – determine (based on your own quality)
vaNangum – surrender
dheyvamum – dhEvathAs
ummaiyum – you as well (who are intent on surrendering to such dhEvathAs)
mun – during srushti (creation)
padaiththAn – one who created
vIdil sIr – having eternal auspicious qualities such as gyAnam (knowledge), Sakthi (ability) etc (for such creation)
pugazh – greatness (as per vEdhAntham)
Adhip pirAn avan – the first benefactor
mEvi – well fixed (to be friendly towards his devotees)
uRai – reside
kOyil – [divine] abode
mAdam – mansions
mALigai – palaces
sUzhndhu – surrounded
azhagAya – beautiful to these
thirukkurugUr adhanai – thirunagari
pal ulagIr – Oh those who are residing in different worlds (due to your quality and taste)!

(with love)
pAdi – sing
Adi – dance (out of joyful emotions)
paravi – praise (in many ways)
parandhu senmingaL – engage everywhere.

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

sarvESvaran, the first benefactor who created the dhEvathAs you determine [to be worshippable] and surrender unto, and you as well, during the creation, who is having eternal auspicious qualities such as gyAnam (knowledge), Sakthi (ability) etc and greatness, is residing well fixed in this divine abode thirunagari which is beautiful due to being surrounded by mansions and palaces; oh those who are residing in different worlds! you engage in singing, dancing and praising him everywhere.

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

  • nAdi nIr vaNangum dheyvamum – While the dhEvathAs themselves withdraw them from being glorified due to not having true glories but glories which are built only through fake statements and fake speeches, you try hard and make them stand upright by false praises which are not present in them – such dhEvathAs.
  • nAdi – Like a thief is searched and caught, these dhEvathAs are to be searched and found. They are the one who stole goat; since they brought a goat for sacrifice as said in thiruvAimozhi 4.6.7aNangukku aru marundhu angu Or Adum kaLLum” (What is the benefit of your praying to the other dhEvathA to cut a goat). As said in “kaLLar achcham kAdu koLLAdhu” (the fear of the thieves is beyond the capacity of the forest), the dhEvathAs will fear for those who come to surrender unto them to be those who have come to catch them.
  • nIr – You who are having rAjasa and thAmasa quality. AzhwAr is saying “You” to highlight that he cannot co-exist with them. They (those dhEvathAs) have nothing to sustain themselves other than your faith in them.
  • nIr vaNangum dheyvamum ummaiyum – While creating the dhEvathAs you worship who are having rAjasa and thAmasa quality, along with yourself.
  • mun padaiththAn – During creation, he first created them and then created you. As said in svEthAsvathara upanishath “yO brahmANam vidhadhAthi pUrvam“ (first bhagavAn created brahmA), bhagavAn created brahmA first followed by everyone else here.
  • nIr vaNangum dheyvamum ummaiyum mun padaiththAn – Unless he created those dhEvathAs how would you all worship them?
  • padaiththAn – If he does not create those dhEvathAs who will you worship? Only when you worship, they become worshippable deities.
  • vIdil sIr …emperumAn is having natural opulence unlike those dhEvathAs whose wealth are under the disposal/control of an individual (bhagavAn), based on their own past karma and when that karma is exhausted, their wealth will also be exhausted.
  • vIdil sIr – bhagavAn’s wealth is unlike the wealth of the dhEvathAs you worship which have a boundary/limit; their wealth is based on their karma and when the puNya (virtues) diminishes, their wealth too will decrease; or when the mercy of emperumAn who benedicts the opulence reduces, their wealth will decrease too. uththara mImAmsA 3.2.37 “pala matha:” (all benefits are received from that supreme lord).
  • vIdil sIremperumAn who is having eternally auspicious qualities. As said in “thasmin yath anthas thadhupAsithavyam” (that which is inside him is also to be meditated upon), just as we meditate upon emperumAn, we shall also meditate upon his auspicious qualities.
  • pugazh – Being famous for protecting everyone. Would he who protects everyone be not considered as the protector? SrI rAmAyaNam kishkinthA kANdam 15.19 “yaSasaSchaikabhAjanam” (one who is the abode of glories).
  • Adhip pirAn – Not only he is famous for protecting others, he also has natural relationship with everyone.
  • pirAn – Not just naturally related to everyone, but also the benefactor for everyone. One who is benefactor; naturally related and famous; one can surrender unto some one who has all the opulence and eternally auspicious qualities only; it is not apt to surrender unto some one who does not have these. That which is the cause for everything is to be meditated upon – chAndhOgya upanishath “kAraNam thu dhyEya:”.
  • avan mEvi uRai kOyilbhagavAn remains with anguish in paramapadham. Considering the sufferings of samsAris, he remains in paramapadham thinking “what are they going through?”. Only for the liberated souls who were previously suffering in this material realm, there is no necessity to think about the sorrows of this material realm, as said in chAndhOgya upanishath 8.12.3 “nOpajanam smaran idham SarIram” (AthmA will not contemplate about the material body after reaching the spiritual realm). bhagavAn does not have the shortcoming of “when enjoying, by thinking about sorrows, one’s joy may be reduced”. While bhattar mercifully explained “emperumAn mercifully resides in paramapadham thinking about the suffering of the samsAris, in his divine heart with anguish”, a person named “paNdithar” presented a question to him saying “AchchAn and piLLai AzhwAn heard this and asked if it is appropriate to consider emperumAn who is with great joy in paramapadham to be in anguish?”. bhattar mercifully explained “Did you not ask them if the SrI rAmAyaNa SlOkam in ayOdhyA kANdam 2.42 ‘vyasanEShu cha manushyAnAm‘ (SrI rAma becomes anguished seeing others suffer) explained in context of emperumAn‘s glorification or in his shortcoming? If something is explained as an auspicious quality [here], would it not be present there too?”. He is explained as said in SrIvishNu purANam 6.5.84 “samastha kalyANa guNAthmakOsau” (one who is having all auspicious qualities naturally). Other than saying that he does not experience anything based on karma without his own desire and If there is no personal experience for him based on his own mercy [towards others], it will indicate that bhagavAn is not even a chEthana (sentient being) [since any chEthana will have personal experience/emotions]. It is said in mahOpanishath, “sa EkAki na ramEtha” (SrIman nArAyaNa, who was alone during deluge, was not joyful) while he has nithya vibhUthi (spiritual realm) and auspicious qualities.
  • Adhip pirAn avan mEvi uRai kOyil – As there is none who is lesser than him in paramapadham (to protect), emperumAn happily comes and resides in this abode (AzhwArthirunagari) where samsAris seek protection, like a mother would give up the comforts of her own bed etc and lie down next to the cradle of her child.
  • mAda mALigai … – Anyway, you like beautiful towns; doesn’t this place appear to be similar to that which is desired by liberated souls? Being surrounded with mansions and palaces and hence looking very beautiful.
  • adhanaip pAdi AdiAzhwAr is saying – “adhanuL ninRa Adhip pirAn” (the Adhip pirAn who resides in this town) is also extraneous. The abode itself is the attainable goal as said in garuda purANam 11th chapter “vishNOrAyathanEvasEth” (one should live in the divine abode of vishNu) and “dhESOyamsarvakAmadhuk” (the abode which can fulfill all desires).
  • pAdi Adi … – Singing out of overwhelming love, dancing by swaying the body and calling out emperumAn‘s names in a disorderly manner. AzhwAr thinks that like himself others would also behave the same way as soon as they hear the name of emperumAn’s abode.
  • pal ulagIr – It is not that some one is approaching AzhwAr with very humble and obedient attitude and AzhwAr is instructing him; looking at the suffering everywhere in the world as said in “ivai enna ulagiyaRkai” (How sad is the situation here), AzhwAr is instructing everyone.
  • parandhE – Like how everyone would arrive from all directions to SrIrangam for periya thirunAL (adhyayana uthsavam), AzhwAr is saying “go over in all directions and sing the glories everywhere”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 105

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

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<< previous (kaiyil kaniyenna)

Introduction (given by maNavALa mAmunigaL)

Whereas everyone has determined with finality that samsAram is to be shunned and paramapadham is to be wished for, and only that paramapdham is the place to be in, you are considering paramapadham and samsAram as equals – what is it that you have determined to be the place to be in? amudhanAr divines his reply.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – Reflecting on the help of emperumAnAr to him, calling him as ‘Oh the most generous emperumAnAr!’, and saying to him, ‘Whether your highness show the easy to be reached krishNan like a fruit in the palm of the hand,  or give paramapadham where He resides, or give this leelA vibhUthi (earth, etc) which is His abode for amusement, I do not wish for any of them than the experience of divine auspicious body of your highness; so if you grace me to have this experience to be had at all times, then I would be able to sustain; otherwise, like fish out of water, I would not be able to sustain’.

Those who heard that ask, “As said in ‘jani mrudhi dhuritha nidhau mEjagathi jihAsAnthara jrumbhithA bhavathA – bhavathu cha na bhaSi parasmin niravadhikAnandha nirbharE lipsA’ (~birth, and death in this world is the cycle in which I shall get disinterested in this world; I shall get happy about boundless joy that is paramapadham), whereas everyone in the world has determined with finality that samsAram is to be shunned and paramapadham is to be wished for, and so are wishing to go there, you talked of these two as equals; now, what is it that you have determined to be the place to live?”,

amudhanAr replies – The ‘kalakkamillA nal thava munivar [thiruvAimozhi – 8.3.10](not having the perturbances of samsAram, such sages like sanakar) who get immersed in the qualities of sarvESvaran who is in sleeping position in divine milky ocean, are liking the distinguished knowledge;  emperumAnAr having such knowledge;

The most knowledgeable followers of vEdhas, at all times, as said in ‘thozhudhu muppOdhum [nAchchiyAr thirumozhi – 1.9]’ (worship you at all times), prostrate on the divine feet of emperumAnAr,  and the place of presence of those who with the thought of thEvu maRRaRiyEn [kaNNinuN chiruth thAmbu – 2]’ (~ do not know any other god) are immersed in the experience of such emperumAnAr only, is the place to be in for me their servant;

Thus amudhanAr ascertains about the destiny he talked about in earlier pAsuram (only want experience of enjoyment of qualities of your divine body).

sezhum thiraip pARkadal kaN thuyil mAyan thiruvadikkeezh
vizhundhiruppAr nenjil mEvu nal gyAni nal vEdhiyargaL
thozhum thiruppAdhan irAmAnusanaith thozhum periyOr
ezhundhu iraiththu Adum idam adiyEnukku iruppidamE  –   105

Listen

Word by word meaning (given by maNavALa mAmunigaL)
pARkadal – In the divine milky ocean
thirai – having waves that are
sezhum – beautiful,
as said in ‘kadal Odham kAl alaippak kaN vaLarum [mudhal thiruvanthAdhi – 16]’ (~with waves of ocean gently touching His divine feet, He sleeps), like how one would get to sleep as someone pats the thighs, those waves comfortably shake those divine feet,
kaN thuyil –  He is in sleeping position,
mAyan – that is, sarvESvaran having the wonder of ‘uRanguvAn pOl yOgu sey [thiruvAimozhi – 5.4.1]’ (~In deep meditation, as if in sleep);
immersed in His qualities, saying ‘jithanthE’ (we are lost (to the beauty of your eyes)),
thiruvadik keezh vizhundhiruppAr – and falling on His divine feet,  yet not moved by this nature (of emperumAn in milky ocean), such ‘kalakkam illA nal thava munivar [thiruvAimozhi – 8.3.10]’ (not having the perturbances of samsAram, such sages like sanakar), (even they) would enjoy this (glorious knowledge) at all times thinking ‘what a great knowledge this is!’  (knowledge about charama parvam – knowledge related to devotion to AchAryan), and so,
mEvum – they liked (such knowledge)
nenjil – in their mind;  (it is Not saying:  they liked the one having that knowledge).
gyAni – he (emperumAnAr) is having such knowledge
nal – that is distinguished;
nal vEdhiyargaL – Ones who are the most knowledgeable followers of vEdhas –
thozhum –  would offer reverence, follow in the path, etc.,
thiruppAdham – of the divine feet of emperumAnAr; he having such divine feet;
irAmAnusanai – such emperumAnAr;
as said in ‘nithyAnjali putAhrushtA’ (always with folded palms and having happiness),
periyOr – those having the glory
thozhum – of experiencing such emperumAnAr at all times,
and due to the intensity instigated by that experience, their body not staying in one place,
ezhundhu – so they get excited
iraiththu – bustle, making sounds like that of waves,
Adum idam – and dance; place of theirs,
iruppidam – is the place of abode
adiyEnukku – for me, their servant.
 

sezhum – beauty; also greatness.

Some also recite as ‘pARkadal paLLi koLLum mAyan’  (same meaning).

vyAkyAnam

sezhum thiraip pARkadal kaN thuyil mAyan – Saying sezhum can be adjective for the waves , or for the ocean;  when it is adjective for waves, sezhumbeing beautiful, like the excitation of milk, the waves coming one on top of the other, such beauty of the whole scene;

when it is adjective for the ocean, sezhum – having the greatness, as said in ‘naLi neerk kadalaip padaiththu than thALum thOLum mudigaLum saman ilAdha pala parappi [thiruvAimozhi – 8.10.8]’ (made the ocean of cool water, he spread his many matchless divine feet and divine shoulders and divine heads on it), ocean that is spacious for sarvESvaran to comfortably keep and move about his left and right arms, and be in sleeping position;

Or,

sezhum can be adjective for ‘mAyan’ – In such a divine milky ocean, as said by ‘kadal Odham kAl alaippak kaN vaLarum [mudhal thiruvanthAdhi – 16]’ (~with waves of ocean gently touching His divine feet, He sleeps), like how one would get to sleep as someone pats the thighs, those waves comfortably shake those divine feet, like sleeping comfortably in a swing, He is present in reclining position, and is as ‘uRanguvAn pOl yOgu sey [thiruvAimozhi – 5.4.1]’ (~In deep meditation, as if in sleep),  sarvESvaran having such wonder.

That is, as said in ‘Esha nArAyaNa SrImAn ksheerArNava nikEthana:’ (~ SrIman nArAyaNan descended from the milky ocean), and in ‘veLLaththu aravil thuyil amarndha viththinai [thiruppAvai – 6]’, as anantha avathAra gandham (as the root of all His countless incarnations), sarvESvaran who is in reclining position in the divine milky ocean.

Some also recite as ‘sezhum thiraip pAR kadal paLLi koL mAyan’ (similar meaning).

thiruvadikkeezh vizhundhiruppAr –  As said in ‘paR kadalAn pAdham vazhuvA vagai ninaindhu [nAnmugan thiruvanthAdhi – 89]’ (meditating without any blemishes, on the divine feet of the One in milky ocean), enjoying the auspicious qualities of such sarvESvaran, and immersed in it, as said in ‘un adik keezh amarndhu pukundhEnE [thiruvAimozhi – 6.10.10]’ (~am being under your divine feet), under His divine feet, they stay put without separation, like shadow and lines of feet; by such ‘kalakkamillA nal thava munivar [thiruvAimozhi – 8.3.10](not having the perturbances of samsAram, such sages like sanakar)

nenjil mEvum nal gyAni – Since they praise often as ‘Oh what a glory of knowledge this is (about charma parvam)!’;

and  (emperumAnAr is) having such distinguished knowledge, the knowledge which is in their minds;  they praise the knowledge about charama parvam (related to devotion to AchAryan).

mEvu – liking (the knowledge about charama parvam).

nal vEdhiyargaL – The most knowledgeable followers of vEdhas –

thozhum thiruppAdhan – (would worship emperumAnAr ) – as said in, ‘lakShmaNAya munayE thasmai namaskurmahE’ (our reverence to the lakShmANa muni that is emperumAnAr), and ‘thasmai rAmAnujAryAya nama:parama yOginE  [vEdhArtha sangraham thaniyan](salutations to that emperumAnAr who is a great ascetic), and, ‘praNAmam lakShmaNa muni: prathigruhNAthu mAmakam’ (My prostrations to emperumAnAr; and he accept it), and ‘rAmAnujam yathi pathim praNamAmi mUrdhnA [thaniyan by kUraththAzhvAn]’  (~we surrender to emperumAnAr’s divine feet), (emperumAnAr of) such divine feet that they prostrate, follow, etc.

irAmAnusanai – to such emperumAnAr;

thozhum periyOr – As said in ‘nithyAnjali putAhrushtA’ (always with joined palms and having happiness), and ‘puNarththa kaiyinarAy [thiruvAimozhi – 6.1.5]’ (having palms joined in reverence), and, ‘kaigaL kUppich cholleer [thiruvAimozh – 6.1.1]’ (tell (Him) with palms joined in reverence), they having the greatness of worshiping at all times.

irAmAnusanaith thozhum periyOr

ezhundhu iraiththu Adum idam – they become uncontrollably happy due to that experience, and so not able for their body to stay in one place, they bustle and make sounds like that of waves, and whirl about;

their place;

adiyEnukku iruppidamE – As said in ‘thannai uRRAtcheyyum thanmaiyinOr, mannu thAmariath thAL thannai uRRAtcheyya ennai uRRAn [rAmAnusa nURRanthAdhi – 97]’, for me who is the servant of the last order, the place of residence is;

like those in prathama parvam (emperumAn) who are like ‘sireedharan thol pugazh pAdi, kumbidu nattam ittu Adi kOgukattuNdu uzhal [thiruvAimozhi – 3.5.4]’ (dancing upside down  in chaotic manner and making noise),  those in this charama parvam (AchAryan) too are excited and make sounds, and dance; their place is my residence, says amudhanAr.

It is said too in ‘yA vaikuNta kathA sudhA rasabujAm rOchEtha nOchEdhasE’ (having tasted the stories of SrIvaikuNtam and its lord, and because of which is having greatness and happiness), and, ‘vAsa sthAnam thadhiha kruthinA bhAdhi vaikuNata kalpam’ (the place where those who have done good deeds, their place itself is like SrIvaikuNtam)

{The aforementioned may be similar to what is said in ‘madhura kavi sonna sol nambuvAr pathi vaikuntham [kaNNinUn chiruth thAmbu – 11]’ (one meaning for this is – those who have faith in the words of madhurakavi (about charama parvam), their residence itself is SrIvaikuNtam)
},

and ‘vasthavyam AchArya sannidhiyum [SrI vachana bhUshaNam – 275] (place to be is that of AchAryan).

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

sezhum thiraip pARkadal –  In SrIrangarAja sthavam, bhattar says, ‘nidhrAsi jAgryayA’ (sleeping with awareness);

In many texts, where there are conversation of sanaka¸and other sages, matter of discussion is about charama parvam; such knowledge is celebrated many times – emperumAnAr possesses that knowledge; amudhanAr is saying this after seeing that.

nal vEdhiyargaL thozhum thiruppAdhan – Those who worship emperumAn in the milky ocean and have space in their mind for the knowledge of charama parvam – they are vEdhiyar;

those who worship emperumAnAr who possesses such knowledge – nal vEdhiyar.

The one they prostrate to – is One who is sleeping;

The one these people prostrate to – is emperumAnAr who is as said in ‘kAdhal uRRarkkum uNdO kaNgaL thunjudhalE [thiruviruththam – 98]’ (~Is there a possibility for eyes to sleep for those who have fallen in love), the one who does not sleep.

Thus he concludes that the place of liberation for him is the place of devotees of emperumAnAr, for enjoying emperumAnAr along with them.

– – – – –

Translation: raghurAm SrInivAsa dasan

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thiruvAimozhi – 4.10.1 – onRum dhEvum

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

Full series >> Fourth Centum >> Tenth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram, AzhwAr, in line with mahOpanishath statement “EkOhavai nArAyaNa AsIth” (Only nArAyaNa existed before creation), says “when the kAryarUpaprapancham (the universe in the form of effect) was completely non-existing, sarvESvaran who is the cause of the universe, created the universe through chathurmukha (four-headed) brahmA; such emperumAn is mercifully standing to be seen and surrendered by you all in [AzhwAr]thirunagari which has mountain like tall mansions; instead of taking shelter of him, you are searching for other dependable dhEvathAs”, and condemns them.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr in line with statements which establish emperumAn’s causal nature, asks [the materialistic people] “while sarvESvaran who is the cause for everything is present, which other dhEvathA are you searching for?”.

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. It is also highlighted that emperumAn is present in thirunagari with motherly affection towards the suffering souls to help them.

pAsuram

onRum dhEvum ulagum uyirum maRRum yAdhum illA
anRu nAnmugan thannodu dhEvar ulagOdu uyir padaiththAn
kunRam pOl maNi mAda nIdu thirukkurugUr adhanuL
ninRa Adhip pirAn niRka maRRaith theyvam nAdudhirE

Listen

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

onRum –  (as said in “thama: EkI bhavathi“, in his nature) became subdued,
dhEvum – dhEva (celestial) species
ulagum – the world (where they reside)
uyirum – other species (such as manushya (human) etc)
maRRum – all entities (mahath etc, which are in samashti (collective) form)

(as said in “nEmEdhyAvA pruthivI nakshathrANi“, irrespective of the differences by name and form)
yAdhum – all entities
illA anRu – when they were annihilated

(being kind-hearted, thinking about re-creating them)
nAnmugan thannodu – with brahmA who is the samashti purusha (one who is created at the end of samashti srushti (creation up to five great elements))
dhEvar – dhEvathAs
ulagu – world
uyir – other different species
padaiththAn – having created (to have them accept his refuge)
kunRam pOl – like mountains
maNi – with abundance of precious stones
mAdam – mansions
nIdu – tall
thirukkurugUr adhanuL – in [AzhwAr]thirunagari
ninRa – standing (in an easily approachable manner for those who want to surrender unto him)
Adhi – the cause of everything
pirAn – great benefactor
niRka – when he is present well
maRRai – those who are affected by creation and annihilation
dheyvam – dhEvathAs
nAdudhirE – you are approaching (as shelter).

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

When dhEva species, their world, other species, all entities (in collective form or in no name/form) were all annihilated and became subdued [in bhagavAn], emperumAn created brahmA who is the samashti purusha, dhEvathAs, their world and other different species; when such emperumAn is standing well in [AzhwAr]thirunagari that is having tall mountain like mansions, he being the cause of everything and the great benefactor, you are approaching these dhEvathAs who are [also] affected by creation and annihilation.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

piLLAn gives an elaborate list of pramANams from SAsthram citing emperumAn‘s supremacy. Please refer to the original commentary for the same.

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

  • onRum dhEvum … – dhEvathAs and their worlds, AthmAs who have assumed forms such as manushya (human) etc, mahath etc which are causes for oval shaped universes, and all others – at the time when they were not present – “onRum” (none of these) is recited at the end of this section.  Alternative explanation – since effect becomes subdued in cause [during deluge], as bhagavAn is the cause, dhEvas, worlds, and all other entities are subdued in him and are thus not visibly present.  It is said in chAndhOgya upanishath “sadhEva” (only sath remained).
  • nAnmugan … – When others set out to protect/help the rest, they will see some reason and think “there will be some use by them some day” and then only help; sarvESvaran is the only one who protects without expecting anything from anyone.
  • nAnmugan thannodu dhEvar ulagOdu uyir padaiththAn – Through chathurmukha (four-headed) brahmA, emperumAn created their worlds and the different forms accepted by chEthanas (sentient beings). sarvESvara created chathurmukha (four headed brahmA); chathurmukha created panchamukha (five headed rudhra); panchamukha created shaNmukha (six headed skandha) – this way creation became variegated. Though worldly people give great importance to rudhra and become confused, since AzhwAr did not see anything special in rudhra, instead cites brahmA who was born directly from the divine naval lotus of bhagavAn and includes rudhra in the group of [remaining] dhEvathAs. In samhAram (annihilation), AzhwAr cited mahath thathvam etc; in srushti (creation), he cited brahmA; the reason for this is – no one considers mahath to be supreme; but common people consider brahmA as supreme – so, to eliminate such doubts, AzhwAr cites brahmA and discards him saying he is also part of the created entourage. emperumAn created without any difference, brahmA who creates the 14 layered oval shaped universe, the ten prajApathis (progenitors) who are created by brahmA to manage routine/subsequent creation, the worlds which are the abodes for their enjoyment, the citizens of such worlds etc; he also bestowed them body and senses, to let them seek enjoyment and liberation.
  • kunRam … – Such emperumAn, after creating these, instead of being away from those created places, stood in AzhwArthirunagari which has tall mansions which appear like mountains that are filled with precious stones. As said in SrI rAmAyaNam ayOdhyA kANdam 50.3 “ASayAyadhivArAma: punaSSabdhApayEthithi” (sumanthra said – I waited along with guha there with the desire of SrI rAma calling for me again), emperumAn is waiting there thinking “with the body and senses I have given them, would they come to me instead of saying ‘na namEyam‘ (I will not worship him)”. Alternative explanation – emperumAn waiting there thinking “even if I myself tried to accept them, would they at least not reject me?”. There [in SrI rAmAyaNam], the SEshabhUtha (servitor) waited to be accepted by SEshi (the lord); here the lord is waiting to be accepted by the servitors.
  • Adhip pirAn niRka – Giving up such emperumAn who has arrived with affection towards you all and reside permanently in thirunagari.
  • maRRaith theyvam nAdudhirE – You can only search for other dhEvathAs but cannot find the proper refuge. As said in “vAsudhEvam parithyajya yOnyam dhEvamupAsathE | thrushithO jAhnavIthIrE kUpamganathidhurmathi: ||” (one who leaves aside krishNa, who is the son of vasudhEva, and worships other dhEvathAs, that fool is like a thirsty person who is digging a well at the banks of river gangA), [one who is seeking other dhEvathAs is like ] a thirsty person, while river gangA is flowing nicely, instead of drinking water directly from that and quenching his thirst, is digging a well to quench his thirst; AzhwAr is condemning those who are giving up emperumAn who is natural/apt lord, easily approachable, easily worshippable and with great qualities, and are seeking out other dhEvathAs who are inapt, difficult to attain, difficult to worship and with no great qualities, and even if worshipped, it is as said in thirumAlai 10 “sEttai than madi agaththu selvam pARththu” (trying to get wealth from the inauspicious mUdhEvi deity), those dhEvathAs who are lacking SrI mahAlakshmi in them.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 104

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

Full Series

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Introduction (given by maNavALa mAmunigaL)

Seeing you enjoying the knowledge based on my advises, what if you realize emperumAn; how much more you might enjoy it – may be the thought of emperumAnAr – so thinks amudhanAr and says – even if (you) easily and in detail show emperumAn, I would not want other than the radiant qualities in your divine body;  in both the worlds I would sustain myself only if you would grant me that; otherwise I would not.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – As he was engrossed in the happy thought that emperumAnAr advised the true inner meanings of thathva, hitha, purushArtham, he thought that emperumAnAr might be thinking as – just for advice itself you are enjoying in this way; if I got you to realize emperumAn how much more you might enjoy and be happy?’

amudhanAr replies – even if you show in the palm of my hand (that is, making it easily accessible), that krishNan who is sakala jana manO hAri (one who captures the minds of everyone), and who was doing divine playing, I would not wish for anything other than the auspicious qualities that are present bright in your divine auspicious body;

whether you get angry thinking that I am talking too much foolishly and make me fall in to the hell that is this samsAram, or, thinking that – ‘he has surrendered only to me’ and so with your kindness get me to reach paramapadham of boundless brightness,  Oh emperumAnAr who is the most generous like rainy clouds, if by your at most voluntary kindness help me enjoy your divine auspicious body,  then I will sustain regardless of the two places to which you may send me; otherwise I would not sustain – and so amudhanAr is ascertaining his destiny (enjoyment of the beauty of radiant divine body of AchAryan).

kaiyil kani enna kaNNanaik kAttith tharilum undhan
meyyil piRangiya seer anRi vENdilan yAn nirayath
thoyyil kidakkilum sOdhi viN sErilum ivvaruL nee
seyyil tharippan irAmAnusA en sezhum koNdalE               –   104

Listen

Word by word meaning (given by maNavALa mAmunigaL)

sezhum koNdal – distinguished and most generous like a cloud
em irAmAnusA – Oh you who showed (that kindness) to us!
kAttith tharilum – (even if you) get  me to see the
kaNNanai – sarvESvaran who is easy to attain for His devotees
kaiyil kani anna –  like a gooseberry fruit in the palm of the hand (that is, easily and fruitfully),
yAn – I
vENdilan – would not want (anything)
seer anRi – other than the qualities of beauty etc.,
unRan – of your
piRangiya – bright
meyyil – divine body;
whether
kidakkilum – immersed in
nirayth thoyyil – slushy mud, that is samsAram;
Or,
sErilum – reached
viN – paramapadham
sOdhi – which is of boundless radiance
because of its pure sathva (tranquil) quality;
That is, to stay enjoying only the attributes of your divine body,
iv aruL – this grace for that,
nee seyyil  tharippan – if  you do that, I will stay put in some place; Otherwise, I would not be able to sustain myself, is the thought.

piRangu – brightness;   nirayam – samsAram that is ‘vidiyA ven narakam [thiruvAimozhi 2.6.7]’ (~hell with no light at the end of the tunnel).
thoyyil – mud;
When some recite as ‘nirayath thoyyil kidakil en, sOdhi viN sEril en – it does not matter whether I stay put in samsAram or I reach paramapatham – I have got nothing to do with them;

Thinking about the blemish of samsAram, and distinguished nature of paramapadham, I am not with the attitude of leaving the former and getting the latter; if your highness grants me this experience (of enjoying the qualities of your divine body), then I will sustain myself even in samsAram;  if not granting, then I would not sustain myself even in paramapadham, is the point.

Even if you show Him and give him to me..

vyAkyAnam

em sezhum koNdal – Like the paddy whose face would be dull/withering if there is one less spell of rain, as said in ‘vidhyAnyA SilpanaipuNam [SrIvishNu purANam 1.19.41](Other knowledge are like mundane skills which are useless for self/god realization), been reciting other than the true SAsthram, which are equivalent to learning to stitch a foot wear, and not reaching the knowledge of thathvam as ‘sAvidhyAyAvimukhthayE [SrIvishNu purANam 1.19.41] (That knowledge which leads to liberation is true knowledge), and so not having a way to be saved, as said in ‘vAdinEn vAdi [periya thirumozhi – 1.1.1]’ (was withered (due to being in samsAram)), and so our faces were dull;

emperumAnAr, like a spell of rain for us,  created association to his distinguished divine feet, and advised true knowledge, saved us, and made us something – so amudhanAr is calling him as ‘sezhum koNdal’ (rainy cloud).

Unlike the cloud that is formed by (only if there is) a mix of smoke, light, water, and air, and which is of material realm, and not pouring on those who need it, but on oceans etc., and for whom that did not ask for it,

the cloud that is emperumAnAr is the head of true inner knowledge of thathvam,etc., and has incarnated with a vow to save everyone in the world whether they asked for it or not – emperumAnAr is having such distinguished auspicious qualities – so amudhanAr is calling him ‘sezhum koNdal’.

irAmAnusA  – Oh emperumAnAr of such nature!

kaiyil kani anna kaNNanaik kAttith tharilum – As said by ‘paththudai adiyavarkku eLiyavan [thiruvAimozhi – 1.3.1]’ (easily approachable to devoted servants), He is subservient to His devotees, He performed the work of messenger,  charioteering, etc.,

and as said in ‘kaNNik kuRum kayiRRAl kattuNdAn kANEdi [periya thirumozhi – 11.5.5]’ (~Oh kaNNan got tied with a small rope, you see my friend!), He got tied by a weak rope, and got beaten,

and as said in ‘koRRak kudaiyAga Endhi ninRa gOvardhdhanaththu ennai uyththidumin [nAchchiyAr thirumozhi – 12.8]’ (~please unite me to the gOvardhan hill which kaNNan lifted as an umbrella),  lifting the gOvardhana mountain,

and as said in ‘thiNNan veedu mudhal muzhudhumAy [thiruvAimozhi – 2.2.1]’ (being the controller for all results like giving strong and unique mOksham, etc.) – being distinguished, and the lord of everyone (sarvasmAthparan), and having wonderful qualities and acts –

even if (you) give such krishNan for me to see easily like having a gooseberry fruit in the palm of the hand (that is, easily and fruitfully),

unRan meyyil piRangiya seer anRi vENdilan yAn – As said in ‘pathim viSvasya’ (emperumAn is our lord/husband) and, ‘dhEvAnAm thAnavAnAncha’  ‘dhEvAnAm dhAnavAnAncha sAmAnyamathi dhaivatham” (~He is the lord who is common to dhEvas and asuras), and ‘ulagukku Or mundhaith thAy thandhai [thiruvAimozhi – 5.7.7]’ (~He is the distinguished mother and father for the world), am I dedicated to the one who is common to all? Am I not dedicated to your highness who is the lord only for those who are dedicated only to you?

Always, interest would be born only in the matter where we have got love towards, isnt’ it? So, I would not wish for anything other than the qualities of elegance and beauty (saundharyam and lAvaNyam), that are bright in your divine auspicious body; I would not even think of those others;

piRangu – being bright.

If asked – how so: when it is SAsthram that says ‘prApyasya brahmaNO rUpam [hArItha smruthi 8-141] (brahmam (bhagavAn) is the destiny to be attained), that is, destiny is sarvESvaran who is the target of all who surrender, and when you the sentient is the one who surrender (to Him), can you say like that? While He is the sarvESvaran who is the destiny, who is ever present, and who is present as antharAthmA (in-dwelling supersoul) for me, but, from time eternal till now I did not locate the shore of sea that is samsAram; after I got your highness today (now), adiyen reached the shore;  So the thought is – only your highness is my destiny.

Or,

when krishNan was being a messenger, charioteer, etc., even after He made visible His full form to everyone whether they are amicable or opposed, and even after advising about thathva, hitha, purushArtham from within the chariot seat of His, the desire for liberation was not born for even at least one person; it is well known, that after just seeing your highness the dumb got that desire for liberation, and your highness got him to see the distinguished divine body of yours, and gave him paramapadham at that time itself – kUraththAzhvAn heard this news, and hated himself by thinking he might not get such benefit;  in these ways, there is a big difference between emperumAn and your highness, so, I am having faith in this way – can also be the reply of amudhanAr.

Or, else,

even if you show the easy way to approach emperumAn, but since He can punish as well, seeing my lowliness He might be unfavorable, so, I am having faith that it is only your love that would uplift me from the samsAram.

It is said too as  ‘nArAyaNOpi vikruthim yAthi gurO: prachyuthasya dhurbudhdhE:
jalAtha bhEtham kamalam sOshayathi ravirna pOshayathi
‘ (Just like the sun which nourishes the lotus will itself scorch the flower when the flower comes out of water, for the ones who give up the attachment from their guru, SrIman nArAyaNan (who helps everyone) himself will lead to their suffering);

Or,

Even though He is the destiny, when enjoying Him, since it says ‘bhagavath vandhanam svAdhyam guru vandhana pUrvakam – kSheeram SarkarAyA yuktham svatha dhEhi viSEshatha:’ (Such a visual of emperumAn preceded by that of AchAryan is the most wonderful experience. It is like drinking the milk mixed with sugar), for us who are devoted (rasikar), it is appropriate to be in the state of considering the AchAryan’s divine body  only, isn’t it? Accordingly  I too understood the difference of this based on your accepting me; so other than enjoying along with your divine body, I do not agree to enjoy Him separately, is also the meaning.

If your highness becomes angry that – he (amudhanAr) against true nature took himself up to be independent (svAthanthriyam)’,  and your highness decide either to –

nirayath thoyyil kidakkilum – keep me immersed in the slushy mud that is samsAram which does not have any dawn (relief);  thoyyil – mud;  nirayam – due to its sad nature, it talks about samsAram.

Or, if your highness think  – Oh he is ours only – and so show your kindness and –

sOdhi viN sErilum – or you  set me into paramapadham which is of unbounded radiance since it is purely of sathvam (tranquility);

When some recite as nirayath thoyyil kidakkil en  sOdhi viN sEril en’ – It does not matter whether I stay put in samsAram, or go and reach paramapadham; I don’t  have any thing to do with either place, is the thought.

Or, for, nirayath thoyyil, etc., it can also mean – whether I am immersed in the slushy mud that is samsAram, or go reach paramapadham which is of unbounded radiance due to it being of pure sathvam.  {Difference in the meaning here is that it does not say that emperumAnAr decided one of them for him}.

ivvaruL nee seyyil dharippan – if your highness would just show your grace that would help me be fully enjoying the qualities like elegance etc., of your divine body, then I would sustain myself.

If your highness would grant me this experience, then I would sustain even if in samsAram, and if not, then I would not sustain myself even in paramapadham, is what he is saying, you see!

As said in ‘thariyEn ini un charaNam thandhu en sanmam kaLaiyAyE [thiruvAimozhi – 5.8.7]’ (~Please give your grace and remove my cycle of births, as I cannot withstand it anymore), and,

kaLaivAy thunbam un kaLaiyAdhu ozhivAy kaLai kaN maRRilEn [thiruvAimozhi – 5.8.8]’ (Whether you would remove my sorrows or not, I don’t have any other shelter to go for this), and,

na dhEham na prANAnna cha sukhamaSEShbhilashitham, na chAthmAnam nAnyath kimapi thava SEshathvavibhavAth |bahirbhUtham nAtham! kshaNamapi sahE yAthu SathadhA,
vinASam thathsathyam madhumadhana! vigyApanamidham ||  [sthOthra rathnam – 57]’ (Oh my lord! Anything outside the wealth of being surrendered to you, I will not tolerate even for a moment my body, vital airs, those pleasures which are desired by everyone and my own AthmA (self) which are devoid of servitude; let (all these aspects which are devoid of servitude) disappear. Oh my lord who killed madhu (the demon)! this is the truth; this is (my) request.), and,

naragum suvarggamum nAN malarAL kOnaip, pirivum piriyAmaiyum [gyAna sAram – 2]’ (hell and heaven are – separation and non-separation from (emperumAn) the husband of the one of the lotus flower)

and so, like how AzhvAr, ALavandhAr, and aruLALap perumAL emperumAnAr had considered in case of prathama parvam (emperumAn), amudhanAr too considerd it in case of charama parvam (AchAryan).

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

kaiyil … kAttith tharilum – kaNNan – attracts everyone’s heart. Even if you give such beauty in may hand, I would not want it, says amudhanAr.

Name kaNNan is used to show that He is very simple to approach and to get Him into our hands.

Kannan is every where {engum uLan kaNNan [thiruvAimozhi – 2.8.9}, and even if you get such vyApakan kaNNan to be held within my hand and enjoyed, I would not want it, says he.

undhan meyyil piRangiya seer anRi vENdilan yAn – By this amudhanAr has shown that a disciple should consider AchAryan’s divine body only as auspicious shelter (subASraya) and nurture and support it.

niraya … seyyil tharippan – amudhanAr is saying that samsAram is hell. Like seethA pirAtti said ‘nirayOyasthvayA vinA’ (Hey rAma! being separated from you itself is hell), this place where the sentient are separated from emperumAn is considered as hell.

Even if immersed in the slushy mud that is samsAram, if I get the opportunity to enjoy the qualities of your divine body, then I would stay in this mud without being worried.

– – – – –

Translation: raghurAm SrInivAsa dasan

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thiruvAimozhi – 4.10 – onRum dhEvum

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

Full series >> Fourth Centum

Previous Decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

AzhwAr, after thinking “it is better to die than being amidst avaishNavas”, asks emperumAn “you mercifully finish me”, and as he did not oblige, AzhwAr thought “since I have no means to give up my association with them, let me convert them to vaishNavas and live with them” and instructed to them about the supreme lordship and easily approachable nature of emperumAn and instructs them “You take shelter of such emperumAn”. In the perspective of AzhwAr who is seeing and being together with emperumAn and being blissful due to such union, and being compassionate towards the AthmAs (souls) who are missing out on emperumAn, he mercifully instructs them “you take shelter of emperumAn”.

Highlights from nanjIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In tenth decad – AzhwAr, previously prayed attainment of bhagavAn after meditating upon the faults of this material realm, and [now] have become satisfied having seen the goal, i.e., the supreme state of emperumAn as manifested by him and thought “the samsAris (materialistic people) cannot miss out on this supremacy of emperumAn” and highlights the following aspects, setting out to instruct his supremacy which is the ultimate goal:

  1. his being the cause of all, which helps him establish his supremacy
  2. his being with eternal auspicious qualities which matches his being the cause of all
  3. his protection of the created entities highlighting his supremacy
  4. his supremacy which is well revealed
  5. the revelation of his great simplicity which well explains his supremacy
  6. the ability to control the material world
  7. his riding the garuda which well reveals his supremacy
  8. his being the power-giver for all the other dhEvathAs
  9. his divine abode being the target of knowledge for those who are seeking upliftment
  10. that the service rendered at the divine feet of emperumAn who is sarvaSarIrI (having everything as his body), is the desired goal

Meditating upon these aspects, AzhwAr concludes by explaining how emperumAn‘s pleasure is the only goal for this AthmA, due to emperumAn being the ultimate goal, and his ultimate enjoyable nature.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

As in a land, when one side is barren and other side is fertile, while the nithyavibhUthi (paramapadham – spiritual realm) and nithsasUris (eternally free souls in paramapadham) are fully engaged in bhagavath anubhavam (enjoying bhagavAn), the residents of this desert like samsAram (material realm) are attached to sensual pleasures and having such gains and losses as joy and sorrow and being distressed turning away from bhagavAn – meditating upon this, AzhwAr decides to reform them and is thinking “why should we worry when sarvESvaran exists?”, prays at the divine feet of emperumAn “While your highness is present, can you let these AthmAs suffer? you should reform them too and bring them into the ideal path” and emperumAn replies “this is not my fault; they are not achith (insentient entities) where I can use them as I desire, and they are chEthanas (sentient entities) and should have the attachment towards me to attain irrevocable liberation; I too like you, tried my best and returned with teary eyes, being unable to uplift them”. AzhwAr then asks “Though they don’t have the attachment, and since desire is the only expectation to attain the [ultimate] benefit, why can’t you yourself create such desire in them?” and forces emperumAn like udhanga did. After the mahAbhAratha battle ended, when krishNa arrived after helping pANdavas defeat dhuryOdhana and his army, udhanga, being partial towards dhuryOdhana and his brothers, asked krishNa “While you are commonly related to both pANdavas and kauravas, you were partial towards pANdavas and destroyed dhuryOdhana et al”, krishNa replied “I tried to mediate as best as possible, but dhuryOdhana et al said ‘we will not live if pANdavas lived happily’ and only then I destroyed them”. udhanga further asked “as you are the controller of all, why did you not create the desire in them to live peacefully?”. emperumAn replied to AzhwAr “As they are chEthanas, I have to bestow the benefit only based on their desire; let that be; there is no loss for you; you see the divine abode where I am going to carry you and place you” and showed him paramapadham and AzhwAr became grateful seeing that – this is what happened in previous decad; further, in this decad, due to his great compassion, he tries to reform the samsAram which was even given up by sarvESvara.

AzhwAr desired to uproot the samsAram [materialistic existence]; the root for samsAram is two fold – attachment towards other dhEvathAs and lack of knowledge in supremacy of bhagavAn; for that, AzhwAr is instructing about supremacy of bhagavAn. [Is there any use of such instructions?] embAr, having learned all vEdha SAsthrams, still unable to determine “who is supreme”, thought “is there any knife that cannot cut a root vegetable, is there anyone who is not worshippable by me?” and bowed in front of any one he saw; and [the Acharyas] will mercifully explain “among emperumAnAr‘s followers, even those ladies who have not taken up formal education, will consider dhEvathAntharams (other dhEvathAs) as a stone which is part of building stove in the kitchen, due to knowing the principle explained in this decad” [As SAsthrams explain the glories of SrIman nArAyaNan as well as other dhEvathAs, they could lead to confusion even for great scholars. But as thiruvAimozhi simply explains the glories of SrIman nArAyaNa, the principle is very clear for everyone to understand]. embAr [subsequently] said “thruNikrutha virnchAdhi” [In comparison to taking shelter of SrI rAmAnuja‘s divine feet, even [the post of] brahmA et al are considered as grass only”. [nampiLLai explaining the attitude of materialistic people who refuse to accept bhagavAn’s supremacy] kArthavIryArjuna, a great king, while ruling over his kingdom, if anyone thinks about engaging in sinful activities, he would right away appear in front of them with his bow and arrow and avert such sinful acts – scholars of vEdham would agree to this fact; while chEthanas (sentient beings) accept whatever is done by a lowly human king, they will question if it is attributed to sarvEsvara who is omnipotent, omnipresent, will pervade everywhere and protect everyone. These people will agree if it is said “jAthi vyakthithORum parisamApya varthikkum” (the category/species of an entity pervades all through the entity) and will say “yes, it is reasonable for an achith entity (jAthi which is an insentient aspect) to pervade all through the body” but when it is said “the supreme lord will pervade everywhere”, they will doubt that principle and refuse to agree.

In the first thiruvAimozhi (decad) 1.1, for his own experience, AzhwAr meditates upon emperumAn‘s supremacy which was revealed by emperumAn himself and explained it as mentioned in Sruthi (vEdham) as in thiruvAimozhi 1.1.7 “uLan sudar migu suruthiyuL” (bhagavAn is present in the radiant vEdham); realising that his own experience could be useful to others, he thought “since they are chEthanas, this is enough for them [to be reformed]” and explained emperumAn’s supremacy as done in ithihAsams and purANams in thiNNan vIdu, 2.2 decad; but since they did not get reformed even by that, AzhwAr thought “let me instruct emperumAn’s supremacy to them [again]”, and as part of that, in this decad, AzhwAr eliminates any doubt on any other dhEvathA having supremacy and establishes bhagavAn’s supremacy.

In the first thiruvAimozhi (decad) 1.1, AzhwAr mercifully explained bhagavAn‘s supremacy in paramapadham; but that was beyond the reach of samsAris [worldly people of this material realm]; so, he then mercifully explained bhagavAn’s supremacy in his incarnations in 2,2thiNNan vIdu” decad; even that was beyond the reach of those who are living subsequent to those ancient times; those two were difficult to reach due to gap in dhESa (place) and kAla (time); to eliminate those shortcomings. as said in thirunedunthANdagam 10 “pinnAnAr vaNangum sOdhi” (the radiant form which is worshipped by future [all] times), here AzhwAr is mercifully explaining emperumAn‘s supremacy in archAvathAram which is easy to behold for people of all times.

Now, what is the method pursued by AzhwAr to reform them? While everyone desires to have joy and be free from sorrow, but as one does not acquire the desired joy and gets the undesired sorrow, it is to be admitted that “there is a controller who makes people go through these joy and sorrow at specific times”. Why is that needed? Why can’t we just say that puNya (virtues) and pApa (vices) are the causes for joy and sorrow respectively, and they themselves could control these? When we look at the nature of those puNya and pApa karmas, they are achEthana (insentient) and as they are different types of activities, they will be finished when the action is completed; when it comes to wood carving, without the carpenter, as the machines and tools are of no use, even for these puNya and pApa, without the presence of a sentient being, they themselves cannot give the fruit of the actions; now, more than imagining a principle called “apUrvam” and saying “this invisible component will bestow the result based on one’s action”, it would be better to say “after a paramachEthana (supreme sentient being) contemplates about the actions and the results are bestowed based on his condemnation or mercy”.

Now, who is that paramachEthana (supreme lord)? What are his nature and characteristics? What are his activities? These should be known through pramANams (authentic sources of knowledge). Among the pramANams, since prathyaksham (perception) is limited to our senses and cannot reach beyond our senses, it cannot be considered as a pramANam (fool proof source of knowledge); can we consider Agama texts as pramANams? No, since they have the faults based on being error prone (such as deception etc) due to being conceived by individuals’ intellects; so, vEdham which is considered as primary among 14 types of sources of knowledge, and which is nithya (eternal), apaurushEya (not created by any individual), being free from errors such as deception, explained by sAthvika purANams (purANams that are in the mode of goodness), must be the pramANam (authentic source of knowledge). Why is their special mention of “sAthvika purANams” instead of just “purANams”? The compilers of purANams learned a few things from brahmA and then compiled their respective purANams; as said in svEthAsvathara upanishath “yO brahmANam vidhadhAthi pUrvam yOvaivEdhAmScha prahiNOthi thasmai“ (first, bhagavAn created brahmA and then bhagavAn instructed him the vEdham), though that brahmA was created by sarvESvara himself, while he was explaining the rishis (sages) as in SrIvishNu purANam 1.2.10 “prushta:prOvAcha bhagavAnabhjayOni: pithAma:” (brahmA who was born in the divine naval of SrIman nArAyaNa and who taught the great sages), he instructed them “I am bound by the three types of qualities [sathva (goodness), rajas (passion) and thamas (ignorance)]; you leave aside what I said when my passion and ignorance was more, and pursue what i said while my goodness was more”; this is explained in mAthsya purANam “agnESSivasya mAhAthmyam thAmasEshu prakIrthayathE | rAjasEShucha mAhAthmyam adhikam brahmaNOvidhu: | sAthvikEshvadhakalpEshu mAhAthmyam adhikam harE:” (When I am in mode of ignorance, I speak the glories of agni (fire god) and Siva; when I am in the mode of passion, I speak the glories of myself; when I am in the mode of goodness, I speak the glories of SrI hari (vishNu)”; thus, through the guNa bhEdham (difference of qualities), one can understand the different individuals who are glorified and through these, the gradations in the purANams can be understood; thus, vEdham which is explained through sAthvika purANams are considered as the authentic source of knowledge.

Though vEdham does not have the fault caused by the three qualities [sathvam, rajas, thamas], as it set out to explain bhagavAn who is with spiritual/material realms, as said in SrI bhagavath gIthA 2.45thraiguNya vishayA vEdhA:” (are focussed on the well-being of the ones having the three qualities (sathva, rajas, thamas)), since vEdhams are focussed on the chEthanas (sentient beings) who have the three qualities, vEdhams will give advises based on the qualities of each type of individual. Though vEdhams are advising in this manner, one is not forced to accept everything as a thirsty person will drink as much water as required to quench his thirst, even though the river may be flooded as said in SrI bhagavath gIthA 2.46yAvAn artha udhapAnE sarvatha: sampluthOdhakE | thAvAn sarvEshu vEdhEshu brAhmaNasya vijAnatha: ||”  (For the one who desires to use some water, only that much is accepted from a reservoir which is filled with water in all sides. Similarly, For a wise mumukshu (one who is desirous of mOksham), though being a vaidhika [follower of vEdhas], in all of vEdhams, only that which is required (as means for mOksham) is pursued [Implies that all aspects of vEdhas need not be pursued by mumukshus]); so, a mumukshu (one who desires liberation) shall only absorb what is required for him/her. This vEdham is considered to be two parts, namely pUrva bhAgam (former part) and uththara bhAgam (latter part); in this, pUrva bhAgam elaborately explains the method of worship, and explains the goals such as svarga (heaven in this material realm) and the means to attain them; uththara bhAgam explains in great detail about sarvESvaran’s svarUpa (nature), rUpa (form), guNa (qualities) etc.

Now, what is the object/target of worship/meditation? The kAraNa vAkhyams (the aphorisms which identify the cause) establish that one should worship the cause of the world and other creations in the world. How so? Explaining in thaiththirya upanishath bruguvalli “yathO vA imAni bhUthAni jAyanthE … thadhvijigyAsasva thadhbrahma” (From which, the universe is created, on which, the universe is sustained, in which the universe dissolves, that is to be known and that is brahma), eliminating the scope of worship for other entities, established the worshippable nature of jagath kAraNa vasthu (that which is the cause of the world); it is said in chAndhOgya upanishath “kAraNam thu dhyEya:” (the object of meditation is that which is the cause of everything). That dhyEya vasthu (object of meditation) is explained by the word “sath” as in chAndhOgya upanishath “sadhEva sOmya idham agra AsIth” (Oh SvEthakEthu who is qualified to drink sOma juice! before creation, sath only existed) [first, eternity/permanence is established]; in another SAkhA (branch of vEdham), it is explained by the word “AthmA” in aitharEya upanishath “AthmAvA idhamEva agra AsIth” (before creation, the world existed as the soul) [then, it’s sentient nature is explained]; since that could be confusing, it is said by the word “brahma” in vAjasnEya “brahmavA idham agra AsIth” (before creation, the world existed as the brahma, the great)  [then, it’s huge/great nature is explained]; since brahma could have many meanings, it is explained by the word “nArAyaNa” in mahOpanishath “EkOhavai nArAyaNa AsIth” (only nArAyaNa existed before creation); but, vEdham also explains rudhra et al being the cause and worshippable as in svEthAsvathara upanishath “nasannasAchasachchiva Eva kEvala:” (neither sath (sentient entities) existed; nor asath (insentient entities) existed; only Siva existed) and in svEthAsvathara upanishath “Sambu: AkASa madhyE dhyEya:“(meditate upon Sambu who is amidst the ether); what is the purpose of those? Though they are indicated in this manner, by having purity and the ability to bestow joy, those names will only indicate nArAyaNa who is the viSEshya (substratum) [for those entities who are viSEshaNa (forms, attributes)]. Alright, if names like Sambu, Siva can be attributed to nArAyaNa, why can’t nArAyaNa name/form can be attributed to one who is called Sambu, Siva etc? While Sambu, Siva names can be attributed to nArAyaNa by guNa yOgam [nArAyaNa having those specific qualities indicated in those names, i.e., Siva means pure, and nArAyaNa is obviously the source of all purity and so the name Siva can be attributed to nArAyaNa], name nArAyaNa cannot be indicated to any one else due to indicating nArAyaNa only by yOga rUdi (etymology/root and common prevalence). How is that certain names which commonly indicate certain personalities, are attributed to some other personalities? Words like indhra, prANa, AkASa does not just stop explaining the gross object and will go up to the underlying personality. Now, name indhra does not stop with indhra and will lead up to sarvESvara [who is the in-dwelling super soul of indhra and all]; similarly the word prANa does not stop with the five types vital air in the body but leads up to the one who sustains that prANa; similarly, the word AkASa does not stop with the great element space, but leads up to sarvESvara who sustains that space; similarly, the names Sambu, Siva et al will not stop short of indicating sarvESvara. In the same manner, as the words indicating prakAra (mode) will lead up to the prakAri (substratum), it will not stop short of indicating the prakAri [bhagavAn who is the prakAri of all].

Now, how can we explain what is explained in “thathOyath uththaratharam” [Others explain this as, there is purusha [nArAyaNa], but there is Siva, who is purushOththama. But our AchAryas explain this as, emperumAn who is greater than all individuals]? [Others ask] Having previously said sarvESvara using the word “purusha” and uththaratharam indicates “purushOththama”. How can this be explained? But since it is said in “yasmAthparamnAparamasthikinchith” (there is no one who is equal or greater than the supreme lord), the one who speaks like this [saying Siva is greater than sarvESvara] is speaking out of ignorance. He is speaking without studying the SAsthram properly first. When it says in “thasmin yadhanthasth upAithavyam” (that which is inside that bhagavAn should be meditated upon), it is stating that “just like him, his qualities [which rest on him] are also to be meditated upon”.

Now, bhagavAn who is the cause of the world and the object of meditation, should be present at all times. While explaining this in the context of samhAram (deluge), it explains “EkOhavai nArAyaNa AsIth” (Only nArAyaNa existed) and explains that others did not exist saying “nabrahmAnESAna:” (brahmA did not exist; rudhra did not exist). Now, to clear our doubt “do they have any greatness in comparison to others?”, it considers them equal to other entities as in “nEmEdhyAvApruthivI na nakshathrANi” (Sky did not exist, earth did not exist, stars did not exist). Even while explaining creation, it treats everyone equally as seen in thiruvAimozhi 7.5.4 “nanmaip punal paNNi nAnmuganaip paNNi” (emperumAn created the water and then created brahmA).

In this manner, AzhwAr mercifully removes any doubt in our mind about any supremacy of other dhEvathAs and tells “sarvESvaran who is greater than all, the creator of all, who is the abode of all auspicious qualities, the protector of all, in-dwelling supersoul of all, who is indicated by the name ‘nArAyaNa’, have descended along with all his greatness in AzhwAr]thirunagari to be visible for everyone; all of you enjoy him and be grateful to him”.

Each pAsuram is discussed subsequently.

  • pAsuram 1
  • pAsuram 2
  • pAsuram 3
  • pAsuram 4
  • pAsuram 5
  • pAsuram 6
  • pAsuram 7
  • pAsuram 8
  • pAsuram 9
  • pAsuram 10
  • pAsuram 11

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 103

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

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Introduction (given by maNavALa mAmunigaL)

In this way for all your senses to fall in love with him, what did emperumAnAr do by his generosity; let us hear you say that;  amudhanAr replied – he destroyed my karmas and gave beautiful knowledge that is easy for me to benefit from.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – As amudhanAr became happy talking about how emperumAnAr made all of his senses to be most loving towards him, and showered his generosity specially for him, – if so, to make all your senses to be most loving towards him, are there more help that he showed towards you due to his generosity?  amudhanAr replies –

In this pAsuram – amudhanAr is celebrating the most angry and narasimha avathAr (incarnation) which is/are unique;, that sarvESvaran easily tore like tearing a small piece the beautiful body of  hiraNyAsura who was invading the abodes of dhEvas and troubling everyone in the world, with sword in his hand, was ruling with independent mind as a rogue;

keeping that sarvESvaran’s valor in his mind, emperumAnAr made all three types of sorrows in me run away without trace, and gave the inner knowledge of thathvam (truth), hitha (means), purushArtha (destiny), for me to very easily access them (like an easily available fruit in the palm of our hand).

(Three types of sorrows: AdhyAthmika (due to our own doing),  Adhi dhaivika (by god),   Adhi baudhika (due to nature)).

vaLarndha venkOpa madangal onRAy anRu vAL avuNan
kiLarndha ponnAgam kizhiththavan keerththip payir ezhundhu
viLaindhidum sindhai irAmAnusan enthan mey vinai nOy
kaLaindhu nal gyAnam aLiththanan kaiyil kani ennavE               –   103

Listen

Word by word meaning (given by maNavALa mAmunigaL)

vaLarndha – As said in ‘muLaiththa seeRRam viN sudap pOy [periya thirumozhi – 1.7.7]’ (~with anger that scorched those in the sky (dhevas)), even the devotees like dhEvas too were scared and anguished, He started growing very quickly,

vem – and with very fierce
kOpam – anger,
onRu –  and in unique form
madangalAy – (incarnated) as narasimha,
and as said in ‘anja eyiR ilaga vAy madiththadhen nee [mudhal thiruvanthAdhi – 93]’ (for hiranyan to fear, showing your teeth as with protruding folded lips – why did you continue to have that anger?),
seeing the frightening face, with lips having folded tongue, and with arms raised for finishing hiraNyan, as hiraNyan saw this and got fiery fear and got cooked well (suitable) to get killed,
then,
like tearing a dry grass,
kizhiththavan – easily tore away
pon – the golden
Agam –  body
kiLarndha – (that is grown without any deficiency)
avuNan – of hiraNyAsuran
anRu – on that day when he (hiraNyAsuran) harassed the little boy
as said in ‘vayir azhala vAL uruvi vandhAn [mudhal thiruvanthAdhi – 95]’ (came charging with sword for those seeing it to feel scared to the stomach about what might happen to emperumAn who has just been born (from the pillar)),
vAL – and who came opposing with his weapons;
irAmAnusan – emperumAnAr
sindhai – having divine mind
in which such sarvESvaran’s
keerththi – divine glory
payir – as a crop
like how in the good land, crop would grow rich and taller,
ezhundhu – it grew
viLaindhidhum – and became fruitful;
such emperumAnAr
kaLaindhu – removed
enRan – my
nOy – sorrows that are
mey vinai – result of karma related to the body;
kaiyil kani anna – and like a fruit in own hand, which would be easy and obvious
aLiththanan – (emperumAnAr) gave (me)
nal – distinguished
gyAnam – knowledge.
This is the result of love of my senses towards him: the help that emperumAnAr showed – is the answer of amudhanAr.
madangal – lion;  Saying ‘kiLarndha pon Agam’  also can mean, gold like body that is capable of opposing emperumAn.

(Note: This pAsuram can be read with inter-twining words for getting beautiful meanings:

vaLarndha vem kOpa madangal onRAy;
madangal onRAy anRu vAL avuNan kiLarndha pon Agam kizhiththavan;
pon Agam kizhiththavan keerththip payir;
keerththip payir ezhundhu viLaindhidum sindhai irAmAnusan;
irAmAnusan endhan mey vinay nOy kaLaindhu ;
mey vinay nOy kaLaindhu nal gyAnam aLiththanan;
nal gyAnam aLiththanan kaiyil kani ennavE)

vyAkyAnam

vaLarndha vem kOpam madangal OnRAy – As said in ‘asmin kshaNE mahA Sabdha sthambhEs samSruyathE bruSam (~ (hiraNyan) went fast and hit the pillar with his fist; it made huge noise of breaking)

‘ samvardhA aSani sangAtha ravavathsputithAndharam’ (~a form started growing big)

thEna SabdhE na mahathA dhaithyaSrOthravikAthinA (hearing that big sound, all the asuras were shivering with fear),

‘sarvE nipAdhithA bhUmau chinnamUla ivadhrumA: (like how a tree would fall, dhithi’s sons (asuras) fell)

‘pibhyanthi sakalA dhEvA:  menirEvai jagath kshayam (all the dhEvas were scared with fear, and thought that the world has come to an end),

‘ thAmsthUNAm  SathathAbhithvA (the pillar broke into hundreds of pieces)

‘vinishkrAnthO mahA hari:  (Hari in huge form came out, he who can see beyond the usual)

‘chakAra su mahAnAdham layASanibayasvanam (also made huge noise, which could create fear in every one) –

thEna nAdhEna mahathA thArakA: pathithA bhuvi  (hearing the noise, stars fell from the sky), ‘nrusimha vapurAsthAya thathraiva AvirabhUth hari: (incarnated as a lion head with human body)

‘anEka kOti sUryAgni thEjasA mahathAvrutha: (with divine body that is having brightness of crores of suns and fire)

‘mukE panjAna prakya: SareerE mAnushAkruthi: (with body in the form of human, and face in the form of a lion),

‘dhamshtrAkarALa vadhana: (With beautiful elongated canine teeth)

thrayakSha:  thri satOdhrutha:’ (with dense mane (hair) and three fiery eyes),

and,

‘angaN gyAlam anja angu Or AL ariyAy [periya thirumozhi – 1.7.1]’ (all three world to be afraid, there as a unique human-lion), and,

munaiththa seeRRam viN sudap pOy mUvulagum piRavum anaiththum anja AL ariyAy [periya thirumozhi – 1.7.7]’ (with driving anger reaching the sky (dhEvas) and scorching, with all the three worlds etc., everyone being afraid, incarnated as a human-lion), and,

erindha paingaN ilangu pEzh vAy [periya thirumozhi  – 1.7.6]’ (with fiery eyes and mouth like cave entrance),


narasimhar at bhavishyadhArchAryar sannidhi

Having the fury that whether humans or dhEvas they were scared and anguished, He grew quickly, completely frightening , completely fierce, and completely unbearable, and quite unique, and spewing flames  from the three eyes,  with lips having folded tongue, in one form in the upper part, and another form in the lower part – in such narasimham form;  madangal – lion.

anRu – As said in ‘dhEva thiryang manushyEshu sthAvarEshvapi janthusu – vyApthishtathi sarvathra bhUthEshvapi mahathsucha ((prahlAdhan says) whether dhEvas, humans, or even plants, and all beings, emperumAn is present fully in all the places and stays in them; He is in all the bhUthams as well, and in mUla prakruthi, etc.)

‘ithi prahlAdha vachnam SruthvA dhaithyapathis thathA, uvAcha rOshA thAm rAkSha: (hearing prahlAdhan’s words, the head of asuras (hiraNyan) talked with anger and red eyes) –

bharthsayan sva sutham muhu: ((and commanded-) torture and kill my son);

‘asau sarvagathO vishNu: ( (at that time) vishNu who is present everywhere)

‘abichEthparama:pumAn, prathyaksham dharSaya svAdhya’ (appeared in the pillar)

‘bahupi: kim pralApithai: ((prahlAdhan said) why do you keep asking, He is present in this pillar too) –

ith yukthvA sahasAdhaithya: prasAdhAth sthambhAmAthmana: – thAdayAmAsa hasthEna’  (hearing this, hiraNyan asked whether He would be present in this pillar, and went and hit the pillar with his fist),

‘prahlAdha idhamabraveeth asmin dharSayamE vishNum yadhi sarvagathO bhavEth (Oh prahlAdha! if what you said is true, then show Him to me in this pillar)

‘anyathAthvAm vadhishyAmi mithyA vAkhya pralAphinam’ (if he does not come from this pillar, I will punish you for lying),

and,

engum uLan kaNNan enRa maganaik kAyndhu ingu illAiyAl enRu iraNiyan thUN pudaippa [thiruvAimozhi – 2.8.9]’ (Harassing the son who said that emperumAn is present everywhere, hiraNyan hit the pillar, saying if he is not present here (then I will punish you)),

as he harassed the boy who fully explained emperumAn’s glory, and kicked the pillar with his leg;

on that day;

vAL avuNan kiLarndha pon Agam kizhiththavan –  As said in ‘ith yukthvA sahasA kadga mAdhAya dhithi jESvara:’ (the king of asuras came charging with his drawn sword),

and,

vayiRu azhala vAL uruvi vandhAnai [mudhal thiruvanthAdhi – 95]’ (came charging with sword for those seeing it to feel scared in the stomatch about what might happen to emperumAn who has just been born (from the pillar),

having sword (kadga) in hand, and charged towards Him – such hiraNyAsuran’s.

The asuran who troubled indhra and other groups of dhEvas, and who had invaded and fully occupied their abodes, and who forcefully took away the offerings given to dhEvas and ate it, and due to which had grown without any restriction, and having bright gold body;   that body;

Saying ‘kiLarndha pon Agam’  also can mean,  gold like body that is capable of opposing emperumAn.

As said in ‘evvam vevvEl pon peyarOn Ethalan in uyirai vavvi Agam vaLLugirAL vagirndha ammAnadhidam [periya thirumozhi – 1.7.4]’ (emperumAn who tore the stomach of the one having name as hiraNyan (name as gold)), and,

avuNan udal  [amalanAdhipirAn – 8, periyAzhvAr thirumozhi – 1.6.2, thiruvAimozhi – 7.2.5, thiruvAimozhi –7.6.11, thiruvAimozhi – 8.1.3, thiruvAimozhi – 9.10.6 ]’ (hiraNyan’s body), and,

idandhittiraNiyan nenjai iru piLavAga mun keeNdAy [periyAzhvAr thirumozhi – 2.7.7]’ (That time you split the chest of hiraNyan into two),

using sharp nails, very easily, like tearing the guts of a goat, tore into two pieces and threw away;

That emperumAn’s  –

keerththi – divine glory;

as said in purusha sUktham – ‘sahasra SIrshA purusha: sahasrAksha: sahasrapAdh I sa bhUmim viSvathO vruthvA athyathishtadhdhaSAngulam II” (nArAyaNa, who is called as purusha, has countless heads, countless eyes, countless legs; he surrounded the earth on all sides and pervaded for countless yOjanas (one yOjana is 10 miles or 16 kilometers) beyond the earth) ,

purusha EvEdha(g)m sarvam | yadhbhUtham yachcha bhavyam uthAmruthathvasyESAna: | yadhannE nA thirOhathi ||’  (Whatever has been or whatever is to be is all, purusha; He is the ruler of immortals,  and He appears to grow immensely through food; He is the owner of Himself)

‘EthAvAnasya mahimA’ (all that is His greatness);

and,

yachcha kinchith jagath sarvam dhruSyathe SrUyathE bhi vA,  antharbahiScha thathsarvam vyApya nArAyaNa sthitha: [nArAyaNa sUktham – 5]’ (nArAyaNan spans everywhere in the world, in everything that we see and hear, and is in its inside and outside)

and,

vEdhAhamEdham purusham mahAntham, Adhithya varNam thamsa: parasthAth, thamEvam vidhvAn amrutha ihabhavathi, nAnya: panthA ayanAya vidhyathE  [purusha sUktham]’ (I understood that purusha, having bright body, beyond thamas, he only understands Him, that is the only way to reach Him),

such glory of no equals, that is expressed by vEdha purusha.

payir ezhundhu viLaindhidum sindhai – If we plant seeds in a good field,  it would grow tall and rich and be fruitful; in the same way the paddy that is azhagiya singar’s (beautiful narasimhan emperumAn’s) glory to grow everyday and spread all over the world and be fruitful – one having such divine mind of valor (good field) – is –

irAmAnusan emperumAnAr.

Since for emperumAnAr the thiruvArAdhana perumAL is azhagiyasingar, amudhanAr is divining like this.

endhan mey vinay nOy kaLaindhu – As said in ‘karma brahma param vidhdhi ‘ (understand about karmam, understand about brahmam), and,

prakruthE: kriyamANAni guNai: karmANi sarvaSa:’ (jeevAthmA does not do anything, it is prakruthi that does it, and AthmA thinks it is doing it),

removing the sorrows that are the fruit of bad deeds which were done in batches of batches due to eternal ignorance, habit of such deeds, taste for that, and association with material realm.

kaiyil kani ennavE – nal gyAnam aLiththanan – As said in ‘sarva guhya thamam bhUya: SruNumE paramam vacha: – ishtOSimEdhruda ithi thathO vakShyAm dhEhitham [SrI bhagavath gIthA] (I am advising the most secret one to you. Hear the most noble words of me. I am telling you this good advice because you are important to me),

As part of love of my senses that was talked about in earlier pAsuram, emperumAnAr gave the inner knowledge of thathvam (truth), hitham (means), purushArtham (destiny/goal), for me to very easily access them (like an easily available fruit in the palm of our hand) – emperumAnAr imparted it in that way, is the conclusion.

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

vaLarndha .. keeNdavan – chakravarthi thirumagan is known for not getting angry; He did not get angry even at the one who separated his soul and kept it on the other side of the ocean; but He bacame angry at rAvaNan when he hurt His devotee hanuman; emperumAn cannot tolerate those who hurt His devotees.

In the same way, narasimha perumAn too could not tolerate hiraNyan troubling His devotee prahlAdhan.

Like how it was ‘sinaththinAl – manaththukku iniyAn [thiruppAvai – 12] (He is sweet to our mind, due to His anger towards rAvaNan) there, it is ‘vem kOpam – keerththi’ (His glory is due to His anger) here.

The anger was due to harassing of his devotee. Such anger was so intense due to that, and so it was fearful even for the amicable ones like dhEvas. Such anger is a blessing for His devotees.

keerththi – is – narasimhan emperumAn’s glories of supremacy, helping a devotee when there is a danger, anger and at the same time showering His grace, etc.

emperumAnAr nurtures the thought of such qualities of this emperumAn everyday in his mind.

It is such thinking of this emperumAnAr the reason for his giving me this good knowledge, is the thought of amudhanAr.

Wealth for His devotees is this anger of His towards those who troubles His devotees. emperumAnAr is always having this emperumAn’s glory in his mind, and it helps remove the hiraNyan in me that is the disease called karmas.

gyAnam -> knowledge about narasimhan;  nal gyAnam -> knowledge about emperumAnAr who keeps the thoughts of knowledge about narasimhan. He gave me nal gyAnam.

So this help is such that the karmas are removed and it instigates interest for the senses to be involved in emperumAnAr’s qualities.

– – – – –

Translation: raghurAm SrInivAsa dasan

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thiruvAimozhi – 4.9.11 – thiruvadiyai nAraNanai

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

Full series >> Fourth Centum >> Ninth 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 “This decad will help those who practice (learn/recite) it to attain the divine feet of emperumAn; hence,  you practice it, reach his divine feet and be uplifted”.

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

thiruvadiyai nAraNanai kEsvanaip param sudaraith
thiruvadi sErvadhu karudhich chezhum kurugUrch chatakOpan
thiruvadi mEl uraiththa thamizh AyiaraththuL ippaththum
thiruvadiyE adaivikkum thiruvadi sErndhonRuminE

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

thiruvadiyai – being sarvaSEshi (master of all)
nAraNanai – having the ability to be present as in-dwelling soul in every entity, to lord over every entity
kEsavanai – eliminating the hurdles of his devotees just as he killed kESi, the demoniac horse
param sudarai – on krishNa who is having unsurpassed radiance (due to having the relationship with all, having vAthsalyam (motherly forbearance) and having the ability to eliminate the enemies)
thiruvadi – his divine feet
sErvadhu – to attain
karudhi – having the intention
sezhum kurugUr – being the leader of AzhwArthirunagari which is having unsurpassed enjoyability
SatakOpan – nammAzhwAr
thiruvadi mEl – on his divine feet
uraiththa – mercifully spoke
thamizh AyiraththuL – among the thousand thamizh pAsurams
ip paththum – this decad
thiruvadiyE – those divine feet themselves
adaivikkum – help attain;

(you who are engaged in this decad)
thiruvadi – those divine feet
sErndhu – attain
onRumin – (being inseparable) try to serve them.

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

nammAzhwAr, the leader of AzhwArthirunagari which is having unsurpassed enjoyability, having the intention to attain the divine feet of krishNa, mercifully spoke about him who is the sarvaSEshi, who is having the ability to be present as in-dwelling soul in every entity, to lord over every entity and who eliminates the hurdles of his devotees just as he killed kESi, the demoniac horse; mercifully spoke in this decad among the thousand thamizh pAsurams on his divine feet; such decad will help one attain those divine feet themselves; you, who are engaged in this decad, attain those divine feet and try to serve them (being inseparable).

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

  • AzhwAr meditates upon emperumAn‘s act of eliminating the attachment towards other aspects and nurturing attachment towards emperumAn himself, and praises emperumAn;
  • thiruvadiyai – one who is the lord of all.
  • nAraNanai – Not just the having lordship, but even when one rejects such lordship, emperumAn has the vAthsalyam (motherly forbearance) which makes him not give up on anyone.
  • kEsavanai – Instead of merely showing motherly affection from outside, he appeared as a human [cowherd boy] and eliminated the enemies of them [the cowherd clan].
  • param sudarai – His supremacy which was visible even while assuming a human form.
  • thiruvadi sErvadhu karudhi – One who has the desire to reach his divine feet. From the beginning this is AzhwAr‘s desire, as seen in thiruvAimozhi 1.1.1thuyaraRu sudaradi thozhudhu ezhu” (bow at the divine feet which removes the sorrows and rise).
  • sezhum kurugUrch chatakOpan – It is the birth in this town which caused this great love in AzhwAr [towards emperumAn] – similar to the nature of the land in SrI ayOdhyA will nurture rAma bhakthi.
  • thiruvadi mEl uraiththa ... – Among the thousand pAsurams, this decad will help one reach his divine feet; you too, for this, please go and pursue his divine feet. As you approach his divine feet, like a rice pot [which is totally dependent on its owner], giving up all enjoyment for self, try to serve his divine feet eternally. You serve him to his divine heart’s content, by being inseparable like iLaiya perumAL (lakshmaNa) and serve him, as said in “sAyujyam prathipannAyE” (having attained an equal position, and having their hurdles eliminated, they remain eternal servitors) and as said in parama samhithA “yEna yEna dhAthA gachchathi thEna thEna saha gachchathi” (wherever the lord goes, the servitor follows). For those who serve in this manner, do they have to give up what was given up by AzhwAr and pursue what was pursued by AzhwAr? This decad, on being meditated and practiced upon, will nurture detachment in worldly pleasures and will also help one reach his divine feet.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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