Monthly Archives: April 2017

rAmAnusa nURRanthAdhi – 108 (and conclusion)

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

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irAmAnusan adip pU mannavE, pAvaiyaip pORRudhum

Introduction (given by maNavALa mAmunigaL)

In the end – the destiny he talked about in the beginning of this prabandham as ‘irAmAnusan charaNAravindham nAm manni vAzha [rAmAnusa nURRanthAdhi – 1]’ (for us to live surrendered to the divine lotus feet of emperumAnAr), amudhanAr wishes (a) that such destiny be available to him till the time of existence of his AthmA, and (b) since he wishes for devotion in the form of having  taste for that destiny (prApya ruchi), for achieving both these wishes, since She is SrI (surrenders to emperumAn,others surrender to Her, so She recommends us to Him),

as said in ‘thEn amarum pU mEl thiru – namakku enRum sArvu [mUnRAm thiruvanthAdhi – 3]’ (SrIranga nAchchiyAr who sits in the flower, SrIranga nAchchiyAr is our shelter), She being shelter for the Athmas, and one of wealth, that is periya pirAttiyAr – let us surrender to Her, says amudhanAr (to his mind).

Introduction (given by piLLailOkam jIyar)

In the end –  by the previous two pAsurams – amudhanAr first divined about the way of emperumAnAr voluntarily loving him and coming and residing in his divine mind; and in the next pAsuram, amudhanAr divined his wish that emperumAnAr kindly blesses him to gain love that reaches up to the devotees of emperumAnAr, and do all the services to them,

and in this pAsuram – since emperumAnAr kept in our head the beautiful blossomed flower that is his divine feet, and decorated our head like ones who do decoration of kalambakan mAlai (In SrIrangam the honorary receivers of emperumAn’s garland (named kalambakan) keep it in their head), and kept us steady like a tree in one place (manna);

So, based on that greatness of acceptance, let us do mangaLAsAsanam (wishing them well) to SrI and Sriya:pathi, saying so, with at most devotion that looked as if the whole entity (thathvam) called devotion is residing in it (the mind), being with such mind (and) having growing taste for the destiny, amudhanAr is concluding with the talking about palam (benefit/result of this prabandham).

angayal pAy vayal then arangan aNiyAga mannum
pangaya mAmalar pAvaiyaip pORRudhum paththiyellAm
thangiyadhennath thazhaiththu nenjE nam thalai misaiyE
pongiya keerththi irAmAnusan adippU mannavE                        – 108.

Listen

Word by word meaning (given by maNavALa mAmunigaL)

nenjE – Oh mind!
paththi – the thathvam of devotion (bhakthi) (prApya ruchi – taste/interest for getting the destiny),
ellAm – without a residue (whole of it)
thangiyadhenna – can be said as residing in us
thazhaiththu – and has increased;
pongiya keerththi –glory that has spread everywhere, (which emperumAnAr is having),
pU – beautiful blossomed flower that is
adi – the divine feet
irAmAnusan – of emperumAnAr,
like how one would eagerly wait after washing the hair for wearing flower,
as we waited with the wish as to when that might happen (when would we get the flower that is the divine lotus feet of emperumAnAr)
manna – for emperumAnAr’s divine feet to reside in our head (nithya vAsam)  (prApya siddhi)
nam thalai misaiyE – on our head, –
as said in ‘senkayal pAy neerth thiruvarangaththAy [thiruvAimozhi – 7.2.1] (Oh arangA of thiruvarangam where beautiful fish jump around in the river), due to plentiful of water,
am  – beautiful
kayal  – fish
pAy – jumping around, and
vayal –  the place having paddy fields, and
then – beautiful to the eyes,  (such SrIrangam)
mannum – She who is residing permanently as ‘agalakillEn iRaiyum [thiruvAimozhi – 6.10.10]’ (would not leave ever), (SrayathE (surrendered to Him))
in the
aNi – beautiful
Agam – divine chest
arangan – of periya perumAL who is having kOyil (SrIrangam) itself as His identity,
pangaya mA malar – and She having great lotus flower as the place of stay
pAvaiyai – that is, SrIranga nAchchiyAr who is having subservience (to emperumAn)
pORRudhum – let us surrender to her ((SrIyathE) we surrender to Her).

pORRu – worship/prostrate; also praising;

(In the starting pAsuram, amudhanAr said about pirAttiyAr‘s grace,  and he and his mind wishing to be under emperumAnAr’s divine feet;  and in the end here, he is talking about those as well)

In the beginning he said ’pU mannu mAdhu [rAmAnusa nURRanthAdhi  – 1]’, here – he says ‘pangaya mA malarp pAvai’;

there – he said ‘porundhiya [rAmAnusa nURRanthAdhi  – 1], and here – he says ‘aNiyAga mannum’;

there – he said ‘irAmAnusan charaNAravindham nAm manni vAzha [rAmAnusa nURRanthAdhi  – 1]’, and here – he says ‘thalai misaiyE irAmAnusan adip pU manna’;

there – he said ‘nenjE  [rAmAnusa nURRanthAdhi  – 1], getting together with his mind and commenced; here – he says ‘nenjE’  and thought about all these (pAsuram) together with his mind and now concluded.

By this –

1) periya pirAttiyAr is the reason for achieving the wealth of enriched taste for destiny (prApya ruchi), as well as achievement of that destiny (prApya sidhdhi); She is the one who by Her extra-ordinary grace for all the AthmAs grants as per the wishes of each individual which is based on their qualifications (adhikAra), that is periya pirAttiyAr,

2) and, our destiny is to stay without any separation from AchAryan till the time AthmA exists, as said in (divine lotus feet of AchAryan) ‘AchArya charaNAravindham’ , and,

3) as said in (Here as well as in paramapadham,  his (AchAryan’s) divine feet is my shelter) ‘athra parathra chApi nithyam [sthOthra rathnam -3]’ and,

4) those involved in this (adhikAris) are those having similar mind of love towards this destiny;

these are the conclusions of this prabandham.

periya jeeyar thiruvadigaLE SaraNam
Conclusion (sampUrNam) of vyAkyAnam divined by periya jeeyar.

SrImathE ramya jAmAthra munayE vidhathE nama: – yasmruthis sarva sidhdheenAm antharAya nivAraNE

vyAkyAnam

nenjE –  As he took up his ‘mind’ in the beginning of this prabandham as his faithful companion and engaged his mind saying – come let us say the divine names of emperumAnAr, he has completed that (now), and he is calling his mind and informing it about the benefit he got due to that, like how when two people come together to do some business and when there is a success then one of them would inform about that to his friend the second person.

Since earlier he initiated his mind by referring to it as ‘nenju’ (mind), here he is calling it for attention as ‘nenjE’ (Oh, mind);

paththi ellAm thangiyadhu ennath thazhaiththu nenjE – Oh mind! which is enriched as if the whole of what is referred to by the word bhakthi (devotion) has come in one singular form and is staying in you!  Isn’t he the one who divined earlier that his mind is filled with devotion when saying ‘pOndhadhu en nenju ennum pon vaNdu, unadhu adip pOdhil oN seerAm theLi thEn uNdu amarndhida vENdi nin pAl [rAmAnusa nURRanthAdhi – 100]’;

Or,

paththi ellAm thangiyadhu ennath,  thazhaiththu – also can be set as adjective to emperumAnAr.

That is, like how from mountain all the water would stream down and stay in one place, all my devotion in the form of parama bhakthi , settled and well formed, has stayed (thangiyadhu) under emperumAnAr’s divine feet – emperumAnAr having such enriched (thazhaiththu) glory;

pongiya keerththi  – As said in ‘Eyndha perum keerththi [thiruvAimozhi thaniyan]’,  emperumAnAr having glory that has grown taller reaching up to the height of parama padham.

irAmAnusan – of emperumAnAr;

In the beginning, he had said ‘pal kalaiyOr thAm manna vandha irAmAnusan [rAmAnusa nURRanthAthi – 1]’, so, here he is saying ‘pongiya keerththi irAmAnusan’.

adip pU – divine lotus feet of emperumAnAr having aforementioned enriched glory.

In the beginning, he said ‘charaNAravindham [rAmAnusa nURRanthAdhi – 1]’, so, here he is saying adip pU’.

mannavE – saying so since it (amudhanAr, his mind) is well set till the time AthmA would exist,

angayal pAy vayal then arangan aNiyAga mannum – As said in ‘senkayal pAy neerth thiruvarangaththAy [thiruvAimozhi – 7.2.1] (Oh arangA of thiruvarangam where beautiful fish jump around in the river), due the sumptuousness of water in both the rivers of kAvEri (in SrIrangam), the fish that grew there would be having more beauty, isn’t it?

SrIrangam being surrounded by places having such fish jumping around, is completely beautiful to see;

the commander of that place, that is periya perumAL who is having the name of that place as His identify, and (periya pirAttiyAr) being a decoration in His divine chest, and as said in ‘agalakillEn iRaiyum [thiruvAimozhi – 6.10.10]’ (Will not be separated even for a moment), and, ‘apramEyam hithath thEjO yasyasA jankAthmajA [SrI rAmAyaNam] (mareechan saying to rAvaNan: It is not possible to measure the combined shining brilliance of rAmA and sIthA the daughter of king janakar), like the light and the sun, She being inseparable from Him, and She being the identification for Him, and She resides in His chest;

in the beginning amudhanAr said ‘porundhiya mArban [rAmAnusa nURRanthAdhi – 1]’, so, here, he is saying – (Agam) mannum.

am – beauty.
kayal – fish
pAy – jumping around
vayal – field
aNi – decoration
Agam – chest
mannu – set well; staying;

pangaya mA malarp pAvaiyai – He is attributing such greatness to the lotus flower since periya pirAttiyAr incarnated in it; having such lotus flower as Her place of birth, and as Her identity, and (pAvai) She being of age between adolescence and youth – such SrIranga nAyakiyAr, and;

She is called ‘alar mEl mangai’.

pAvai – female.

In the beginning, he said ‘pU mannu mAdhu [rAmAnusa nURRanthAdhi – 1]’, so, here – he is saying ‘pangaya mA malarp pAvai’;

pORRudhum  – let us do mangaLASAsanam to the divine couple who are of such glory.

pORRu – praise;

An AchAryan’s reforming of a disciple is to make him do mangaLAsAsanam to emperumAn (wishing well for emperumAn, pirAttiyAr‘, et al) till the time AthmA exists, as said in ‘sUzhndhu irundhu Eththuvar pallANdE [thiruppallANdu – 12]’ (~(In SrIvaikuNtam) they all would stay surrounding Him and do mangaLASAsanam)).

In SrI vachana bhUshaNam, piLLai (lOkAchAryar) also divined ‘ugandhu aruLina nilangaLil AdharAthisayamum mangaLASAsanamum sadhAchArya prasAdhaththAlE vardhikkumpadi paNNik koNdu pOrak kadavan [SrI vachana bhUshaNam – 244] (a disciple, by the grace of AchAryan,  shall live being fond of and doing mangaLASasanam to emperumAn in dhivya dhEsams);

So, by this (in summary), after becoming the target of being accepted by emperumAnAr due to the voluntary act and extreme kindness of emperumAnAr, and as the benefit of that, became one doing mangaLASAsanam (wishing Her and Him well) in this way, and so amudhanAr is divining to his mind about this benefit he has got, and completes this prabandham.

emperumAnAr thiruvadigaLE SaraNam.
thiruvarangaththu amudhanAr thiruvadigaLE SaraNam.
piLLai lOkam jeeyar thiruvadigaLE SaraNam.

Conclusion (sampUrNam) of vyAkyAnam divined by piLLai lOkam jeeyar.

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

Read the phrases of the pAsuram as – Oh mind! you are so enriched as if all of bhakthi has come and stayed in you; for emperumAnAr’s divine lotus feet to be in our head, let us praise/worship pirAttiyAr.

Fish are dependent on water (nAram) – pirAttiyAr having eyes like fish is dependent on nArAyaNan.

Meaning of SrI is shown as SrayathE (surrenders) to emperumAn,and also as SrIyathE (surrendered to) by us; so she is the go-between, as She recommends us to emperumAn (purushakAram).

paththi ellAm thangaiyadhenna thazhaiththu – This bhakthi (devotion) is not for getting something else; this bhakthi is like how hunger is required for eating food – this is the longing that is required for getting the goal. That is, ‘prApya ruchi’. amudhanAr wishes that he should get this taste such that it would seem like all of prApya ruchi has come to stay with him.  For him, the goal is to be under the divine lotus feet of emperumAnAr. For getting that he is requesting for getting complete and full prApya ruchi.

Like how She is ever present in His decorative chest, we shall be ever present under the divine lotus feet of emperumAnAr – says amudhanAr to his mind; for achieving that, let us surrender to Her;

pORRudhum – surrender; also praising.

amudhanAr has thus shown – periya pirAttiyAr who can fulfill the wishes due to Her kindness, and based on what is wished for by various types of people, is the One who can grant the staying under divine lotus feet of AchAryan for those who are having the devotion towards AchAryan as said by prApyam (destiny) for charama parva nishtar, and that divine feet is ever present without any separation, and those who are very interested in this destiny are the ones apt for AchArya nishtai (devotion towards AchAryan).

Both in the beginning of prabandham and in the ending here, amudhanAr has talked about periya pirAttiyAr, and about Her staying in the divine chest of emperumAn, and about the divine lotus feet of emperumAnAr where he wishes to stay along with his mind; his mind is amicable in both of these contexts.

kurugUr mARan adi paNin dhuyndha guruvaran thAN
tharugUran pArndha thirumalai nallavan thandhadhanAl
kurugUrar nAthan charansE ramudhan kulavu thamizh
murugUran thAdhi yamidhinai ippAr muzhudhukkumE.
guruvaran – emperumAnAr who is the supreme AchAryan,  kUranbu – at most love,

Ardhal – filling up, thirumalai nallavan – thirumalai nAllAn, kurugUr nAthan – guru that is kUraththAzhvAn, charaN sEr – surrendered to that divine feet, amudhan  – thiruvarangaththu amudhanAr who lives under the divine feet, kulavudhal – celebrating; also associating;  murugu – fragrance; also honey;  complete by reading as – nallAn gave the nectar to this whole world.

Conclusion of vyAkyAnam in amudha virundhu.

 
thiruvarangaththu amudhanAr thiruvadigaLE charaNam
AzhvAn thiruvadigaLE charaNam
emperumAnAr thiruvadigaLE charaNam
jeeyar thiruvadigaLE charaNam

 

* * * * *

{

Translator’s note:

This translation effort gave adiyEn an opportunity to not only say iramAnusan’s divine name 108 times, but also write the divine name emperumAnAr more than 1800 times.

It has been a wonderful journey for us doing this translation. Hoping that it would be for you too, to read through this, enjoy, reflect, etc.

This would have been totally out of shape without the word-by-word review done by sArathy thOthAthri svAmi.

Without the recording of kAlakShEpam on this by SrI u.vE. vELukkudi krishNan svAmi, this translation by adiyEn would just not have been possible.

Please provide comments on any errors, improvements, etc., and they would be duly addressed.

}

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Translation: raghurAm SrInivAsa dasan

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thiruvAimozhi – 4.10.4 – pEsa ninRa

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 fourth pAsuram, opposing AzhwAr, vyOmAthItha, naiyAyika, vaiSEshika etc philosophers come and say “the universe which has avayava (parts) is an effect, and since it is an effect, there must be a creator, and when we look into the upanishaths to find out who this creator is, it uses the terms ‘ISa‘ and ‘ISAna‘ to identify that creator; based on this, and previously explained inference and the supporting evidences for this, rudhra thathvam (the principle of Siva/rudhra) is supreme”. When a person (brahmA) was still alive, he got his head severed; another person (rudhra – the one who cut the head) become affected with the kapAla (skull) attached in his hand and sustained by begging for alms; sarvESvaran out of his compassion gave kapAla mOksham (freed rudhra from the affect of having the kapAla attached to his hand) and protected rudhra – identifying this famous incident from ithihAsams and purANams and showing the statements which say that the meaning of akAram is explained to be sarvESvara, and further AzhwAr is saying that in front of this evidence from Sruthi (vEdham), these weak arguments will not stand, and rejects the kudhrushtis (misinterpreters of vEdham) and establishes that emperumAn is sarvESvaran through upanishaths.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr asks “What is the benefit for those naiyAiyika et al (who determine ISvara by inference) for rejecting the supreme nature of sarvESvaran who is revealed by the faultless vEdham and who is the lord of the dhEvathAntharams (other dhEvathAs) that are confused to be supreme?

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

pEsa ninRa sivanukkum piraman thanakkum piRarkkum
nAyagan avanE kabAla nan mOkkaththuk kaNdu koNmin
thEsamAmadhiL sUzhndhazhagAya thirukkurugUr adhanuL
Isan pAl Or avam paRaidhal ennAvadhu ilingiyarkkE

Listen

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

pEsa ninRa – spoken (through fake pramANams and arguments, doubting (misunderstanding) to be the ISwara)
sivanukkum – for rudhra
piraman thanakkum – for brahmA (who is the creator of such rudhra and who is with the vast world which was created by him)
piRarkkum – for the other dhEvathAs (who follow the orders of such brahmA and rudhra)
nAyagan – the lord
avanE – sarvESvaran only (who is revealed through the faultless vEdhAntha)

(this meaning is revealed in the incident)
kabAlam – the skull (which became the begging bowl in the hands of rudhra after severing the head of brahmA)
nal – well (to break into thousand pieces)
mOkkaththu – in mahAbhAratham (which is known as fifth vEdham, and is having documented) this elimination
kaNdu koNmin – please see for yourself.

(this being the case)
thEsam – being radiant
mA – very great
madhiL – fort
sUzhndhu – surrounded by
azhagAya – being beautiful due to that
thirukkurugUr adhanuL – inside thirunagari
IsanpAl – towards the natural sarvESvaran (who clearly manifests such elimination of kapAlam from rudhra’s hand)
Or avam – any lowly aspects such as his not being the lord
paRaidhal – committing [speaking]
ilingiyarkku – for those AnumAnikas who consider linga puraNam etc as the pramANam (as authentic source of knowledge)
ennAvadhu – what is the benefit?

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

sarvESvaran (SrIman nArAyaNan) is the only lord for rudhra who is spoken [as lord in some statements], brahmA and other dhEvathAs; please see for yourself as revealed in mahAbhAratham, how the skull was eliminated from rudhra’s hands; what is the benefit for those AnumAnikas who consider linga puraNam etc as the pramANam, while committing [speaking] any lowly aspects (talks) such as sarvESvaran not being the lord, towards emperumAn who is the natural lord and who is residing inside thirunagari which is beautiful due its radiance and being surrounded by very great fort.

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

  • pEsa ninRa sivanukkum – They say “if you cite Sruthi (vEdham), we will do that as well”; that is – if I explain that emperumAn‘s supremacy is revealed by nArAyaNa anuvAkam (purusha sUktham, nArAyaNa sUktham etc), you will also cite certain thAmasa (mode of ignorance) purANams and other arguments and help rudhra stand his ground; also explained as – rudhra who is spoken as supreme by you. That principle will not stand – it can only be supported [temporarily] to speak in this manner. Unlike other dhEvathAs, this rudhra has the greatness to be called as “ISvara” (supreme).
  • piraman thanakkum – for brahmA who is the creator of rudhra; it is explained in sAma vEdham “brahmaNa:puthrAya jyEshtAya SrEshtAya” (rudhra who attained fame by being born as brahmA’s first son) and “brahmaNaSchAbhisambhUthaSSiva:” (Siva was born as brahmA’s son). rudhra’s ISvarathvam (supremacy) is acquired by the mercy of bhagavAn as said in mAhAbhAratham rAja dharmam “mahAdhEvas sarvamEthE mahAthmA hUthvAthmAnam dhEvadhEvObabhUva” (The great soul Siva offered his own self in the sarvamEtha hOma, and became dhEva dhEva).
  • piRarkkum – In AzhwAr‘s divine heart, there is no difference between brahmA, rudhra and other dhEvathAs. They too think along the same lines as brahmA said to rudhra “thavAntharAthmA mama cha yE cha anyE dhEhisamjithA:” (vishNu is the antharyAmi [in-dwelling soul] for you and I; whoever is having body, that vishNu remains the witness [by being the antharyAmi]).
  • pEsa ninRa sivanukkum piraman thanakkum nAyagan avanE – Even if one can can imagine a reason for such supremacy, empermAn is the only lord. This is because of the well established fact in Sruthi (vEdham). AzhwAr is thinking about nArAyaNa anuvAkam, which cannot be attributed to any other dhEvathA and being known as the popular meaning of akAram (the first syllable in praNavam) which is explained in nArAyaNa anuvAkam as “ya: parassa mahESvara:“.

When asked “Why are you saying ‘avanE‘ (emperumAn only)? At times, rudhra is also explained as equal for emperumAn – what do you say for that?”,

  • kabAla nal mOkkaththuk kaNdu koNmin – saying this, AzhwAr is showing it explicitly [catching rudhra red-handed with the kapAla mOksham incident]. If you claim supremacy for rudhra, we have a counter argument to reject such claim. mAthsa purANam “thathra nArAyaNa:SrImAn mayA bhikshAm prayAchitha:” (There, nArAyaNa who was accompanied by SrImahAlakshmi, was begged by me) – rudhra says “SrI mahAlakshmi who is said in SrI rAmAyaNam yudhdha kANdam 116.45 ‘na kaSchin nAparAdhyathi‘ (who does not commit mistakes), who makes emperumAn give up his independence of his saying ‘whatever deeds they have done, they have to reap the results; what can I do?’, was also with him”. mAthsa purANam SlOkam continuation “vishNu prasAdhAth suSrONi kapAlam sahasradhA | sputitham bahudhAyA tham svapna labdham dhanam yathA” (He then scrapped his skin with his nail, picked up some blood from there and sprinkled that on the skull which was attached to my hand. Oh pArvathi! By the mercy of vishNu, that skull broke in to thousand pieces and disappeared like wealth which was acquired in a dream). suSrONi – The fortune I got from your beauty helped me while approaching emperumAn [It is generally said that, if the wife is beautiful, it brings fortune to the husband]. svapna labdham – while one was experiencing in the dream, the whole experience suddenly stopped when woken up; that is why, it is said “nal mOkkam” (distinguished freedom/liberation from the suffering of having the skull attached to the hand). AzhwAr is saying “I have this to counter argue your claim” or he is saying his supremacy too disappeared as the wealth acquired in dream will disappear on waking up. This is the state of those who are considered as ISvara (supreme lord) by you all; one person (brahmA) lost his head; another person (rudhra) had skull attached to his hand and was atoning for his sin. Like a boat with a hole trying to rescue a boat with a crack, should you who are having some shortcoming, surrender to those who are having bigger shortcoming than you? After yourself saying “being an offender, he roamed around begging”, now you are claiming supremacy for him. One dhEvathA’s (brahmA) ISvarathvam (supremacy) was lost with his head; now AzhwAr is highlighting the lack of ISvarathvam in another dhEvathA (rudhra) by showing his hand.
  • kaNdu koLminAzhwAr is saying “instead of blabbering in front of me, why don’t you check the granthams (books) which were written by your own people and are available in your own house?”.
  • thEsamA madhiL … – The fort that is having thEjas (radiance/strength) to be not overcome by enemies, having fort which is a protective layer, and is beautiful.
  • thirukkurugUr adhanuL IsanpAl – As emperumAn never leaves [anyone], even in his saulabhyam (simplicity in archA form), he retains that supremacy.
  • Isan pAl – towards such sarvESvara who is said in “ya:parassa mahESvara:“. Speaking about the meaning of the word nArAyaNa first, since it says the one who is indicated by “akAram” and who is supreme is indicated by the word “mahESvara”, it is established in vEdham that nArAyaNa is only indicated by the word mahESvara; since this is established in Sruthi, your [the other person debating] inference becomes void; AzhwAr is saying that the effect “kaNdu koLmin” will easily overcome any contrary principles; thus, SrIman nArAyaNan alone is supreme.
  • Or avam paRaidhal – Comparing other kshEthragya (jIvAthmAs – souls) with bhagavAn and presenting some arguments which nullifies his supremacy. As AzhwAr does not want to say it, he simply says “avam” (fault).
  • paRaidhal – If at all, such discussions can be done only secretly in privacy and not to be discussed in public. “yathA mE SirasaSchEdhAdham kurutharam vacha:” (you have made a statement which is worse than severing my head); mahAbali said to SrI prahlAdhAzhwAn (bali’s grand father) “the lustre is reducing in the kingdom and my strength is diminishing; what is the reason for this?” and prahlAdhAzhwAn says “it is due to the offenses you committed against sarvESvara“; mahAbali then says “kOyam vishNu” (who is that vishNu?) and other disrespectful words; hearing that prahlAdhAzhwAn tells him “[instead of speaking like this] if you cut my head and give it to me, I will say ‘this is the favour done by my grand son’ ” and then curses mahAbali saying “you have insulted bhagavAn in front of me; so you shall lose your kingdom”. When bhattar mercifully explained this, he was asked “Why did prahlAdhAzhwAn who very well knows the difference between prakruthi (matter) and purusha (soul), curse him with respect to the body and not with respect to the soul?”. bhattar mercifully explains “When you punish a dog, you have to take away the dirty thing it likes since taking away some sandalwood paste does not affect the dog in any way; similarly, mahAbali was attached to his wealth/opulence; so prahlAdhAzhwAn curses mahAbali in that aspect”.
  • ennAvadhu ilingiyarkkE –  What is the benefit of those AnumAnikas (followers of Siva)? AzhwAr says “Did you bring any greatness to that dhEvathA? Did you get any result for surrendering unto him? Did you at least acquire any greatness by doing this?”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 107

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

Full Series

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Introduction (given by maNavALa mAmunigaL)

Looking at the divine face of emperumAnAr who is showing so much love towards him, amudhanAr says ‘there is one request that I got to ask of your highness’, and requesting emperumAnAr about the wish he is having.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – thinking about how emperumAnAr entered his divine mind and is residing with boundless affection, and thinking about acceptance of him by emperumAnAr,

in this pAsuram – addressing him, ‘Oh the one having such love and boundless sauSeelyam (easy availability to any simpleton)’, even if I go through countless sorrow of repeated births and deaths in various bodies that would be affected by diseases to the level of bone (severe) and end up getting completely destructed,

at all places, at all times, and in all situations, I would like to have at most love towards those who are devoted only to you, and to be theirs that they could buy and sell me – please grace me by shaping me to be in this way – is how amudhanAr is requesting about his wish.

inbuRRa seelaththu irAmAnusA enRum evvidaththum
enbuRRa nOy udal thORum piRandhu iRandhu eNNariya
thunbuRRu veeyinum solluvadhu onRu uNdu un thoNdarkatkE
anbuRRu irukkumpadi ennai Akki angu At paduththE                – 107

Listen

Word by word meaning (given by maNavALa mAmunigaL)

Not only you have entered into the heart of the most lowly me, you consider it as a great privilege, and
inbuRRa – are staying fully happy;
irAmAusA – Oh emperumAnAr
seelaththu – having such sauSeelyam!
To you who is being in this way,
uNdu – there is a
solluvadhu – request
onRu –  for an action;
It is –
even if I,
piRandhu iRandhu – in each birth and death
udal thORum – in each body that is the abode of
nOy – diseases
enbu uRRa – which can destruct at the level of bone, not just at the level of skin, as said in ‘aiyAr kaNdam adaikkilum nin kazhal eyyAdhu Eththa [thiruvAimozhi – 2.9.3]’  (even if my throat becomes speechless, bless me to be tireless to praise your divine feet ),
and so
uRRu – experience
eNNariya – countless
thunbu – sorrows
veeyinum – and get destructed, (even then)
uRRu irukkumpadi Akki – make me have the
anbu – pure love
enRum – at all times
evvidaththum – at all places
un – to your
thoNdarkatkE – disciples only who are devoted only to you, and
ennai AL paduththu – make me become subservient
angu – to their divine feet.
Only this is my destiny – is the thought here.
inbu – pleasure
seelam – sauSeelyam – nature of a noble one to easily interact with a simpleton without hesitation.
enbu – bone
thunbu – sorrow

vyAkyAnam

inbuRRa seelaththu irAmAnusA – Without looking at the value of your highness who as an AchAryar to thiruvEnkatamudaiyAn and thirukkuRunkudi nambi,  gave thiru vilachchinai (conch and disc), and SrIbAshyam (respectively), and of being the father for chelvap piLLai, and not looking at the lowliness of me who is the complete sinner,  you considered my heart as more noble that that of yours, and came and entered into my heart, and are considering that itself as the great privilege, and are being present with complete happiness – Oh emperumAnAr having such sauSeelyam!

inbu – pleasure

seelam – sauSeelyam – nature of a noble one to easily interact with lowly ones without hesitation.

You see, now amudhanAr has started realizing emperumAnAr’s Seelam.

solluvadhu onRu uNdu – there is one request to you who knows everything.

Like how geethAchAryan divined starting from ‘nathvEvAham’,  explaining in detail about karma, gyAna, and, bhakthi, and when advising ‘sarva guhya thamam bhUya: SruNumE paramam vacha:’ (I am going to advice you now about most secretive meaning, listen to it),

amudhanAr too, as said in the beginning ‘irAmAnusA idhu en viNNappam [rAmAnusa nURRanthAdhi thaniyan]’,  till now amudhanAr had presented his love, devotion, etc., (in various ways), and in this pAsuram – amudhanAr is divining the essence of his wish;

There  (in SrI bhagavath gIthA) it was SEshi’s (krishNan’s) words/command/advice; Here, it is SEsha bhUthan’s (devotee amudhanAr’s) wish/plea/prayer.

You said there is something to say – what is it?

enbuRRa nOy udal thORum piRandhu iRandhu eNNariya thunbuRRu – nOy – disease; that, is – sorrows like AdhyAthmikam, etc. That disease is – since it is the result of karmas (deeds) based on my acts using inner and outer senses, so it is not just at the skin level (that is, not temporary, not just cursory), but is bone deep  (severe), and since it is destructive of the nature of AthmA, he is specially saying it as enbuRRa (strong disease effected at the level of bone)  uRRa – based on that (bone level).

udal thORum – In each body which holds such diseases which go to the level of bone.

It is said too as ‘dhurvAra dhuritha mUlam dhusthara dhu:khAnAm bandha neerandhram vapu:’ (Source of all sorrows that cannot be rid of,  this body is the place of all sorrows that cannot be overcome).

Or,

As as said in ‘nOy ellAm peydhadhOr Akkai [periya thirumozhi – 9.7.7]’ (body full of diseases), that disease itself is being in the form of bodies of dhEva, animal, human, and, plant.

In each series of births of these categories;

Saying being born and dying – is – representative of other states (garbha, janma, bAlya, yauvana, vArdhavya, maraNa, naraka);

iRappu – destruction;

piRandhu iRandhu eNNariya thunbuRRu veeyinum – If we fold the finger to try to count as one, two, three…, each collection of seven states from birth through death, that act of counting would be hard to complete even if continued till Time exists – such number of sorrows;  even if I experience those sorrows without missing even one;

You see, amudhanAr is saying, that even if it is possible to determine the size of the quality of Seelam of your highness  as said in ‘pORRarum seelaththu irAmAnusA  [rAmAnusa nURRanthAdhi – 89]’,  it is not possible to count the sorrows related to this body;

thunbu – sorrow.

enRum – at all times

evvidaththum – in all the places

un thoNdarkatkE – Not being common to both – ties to this world, and to liberation {that is, unlike emperumAn}, you are one who has vowed to give liberation only, and reformed me to this level, and entered my heart, and are residing there;

Only for those who are devoted only to you of such nature;

vaduga nambi

By avadhAraNam (‘E’  = only)  he is doing anya yOga vyavachchEdham (rejecting the notion of association with others who are not devoted only to emperumAnAr).

As said in ‘thanakkEyAga enaik koLLumeedhE [thiruvAimozhi – 2.9.4]’ ((not for others, not for me, not jointly for him and me) exclusively for him, to be fully dependent, acknowledge me, this only..),

Arenakku nin padhamE charaNAgath thandhozhindhAy [thiruvAimozhi – 5.7.10]’ (You gave me your divine feet only as the means),

thamEva chAdhyam purusham prapadhyE’ (should take shelter under that first purushan (SrIman nArAyaNan) only),

(are examples of this) in case of prathama parvam (emperumAn),

and,

as said in ‘gururEva param brahma’ (Only AchAryan himself is the brahmam),

upAyOpEya bhAvEna thamEva SaraNam vrajEth’ (shall take shelter only of guru himself as means and destiny), and,

thEvu maRRaRiyEn [kaNNinuN chiRuth thAmbu – 2]’ (do not know of any god other than nammAzhvAr), and,

theedhil, charaNAgathi thandha than iRaivan thALE, araNAgum ennum adhu [gyAna sAram – 31]’ (One’s own AchAryan showed the faultless path of total surrender unto SrIman nArAyaNan; Only the lotus feet of such AchAryan who is one’s god is the refuge for the person. SharaNAgathi shAsthram says so.),

(are examples) for charama parvam (AchAryan),

amudhanAr also says here in the same way (in charama parvam).

anbuRRu irukkumpadi – to be one having infinite love;   anbu – snEham – affection/love.

ennai Akki – making me the target of your kindness,

angu AL paduththE –  amudhanAr is saying – please make me one who performs all kinds of services related to the divine feet of your devotees (thadheeyar).

AzhvAr too divined in this way only in ‘aiyAr kaNdam adaikkilum nin kazhal eyyAdhu Eththa aruL sey enakkE [thiruvAimozhi – 2.9.3]’ (even if my throat becomes speechless, bless me to be tireless to praise your divine feet ).

 

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

inbuRRa seelaththu irAmAnusa – The most noble, you, have entered in to the heart of most lowly me, and you are considering it as a privilege. This shows your love towards me. Only due to love would it be possible to do this.

This is similar to emperumAn being present in the heart of everyone without seeing the lowliness of them; upanishath says that for everyone emperumAn is present in the middle of their heart in the size of a thumb; its meaning (bhAshyam) says – So, for the people who have lived, and for the ones of future, He is being eeSvaran (commander), and so He is having vAthsalyam (affection); due to that affection, He is seeing the lowliness of body as enjoyable.

SrI vEdhAntha dhESika says:

audhvanthE mahathi sadhmani bhAsamAnE, SlAkhyE cha dhivya sadhanE thamasa: parasthAth | antha: kaLEbharamidham sushiram susUkShmam, jAtham kareesa! kathamAdharaNAspadham thE || [varadharAja panchAsath – 21]’ (When there is a big residence existing in milky ocean, and when there is the celebrated residence of spiritual realm beyond the area of material realm (SrIvaikuNtam) existing, Oh aththigiri perumAL! how did this minute small hole inside the body become the place you are fond of?!).

emperumAnAr having the glory of even emperumAn coming looking to stay in his heart, he did not consider that greatness but came and stayed in my heart.  What level of quality of Seelam is this?!

As he got involved in the quality of Seelam in the beginning ‘mikka seelam allAl uLLadhu en nenju [rAmAnusa nURRanthAdhi – 2]’, he is getting involved near the end of this prabandham as well.

enRum evvidaththum … angu AL paduththu – Whatever difficulties may arise, my mind should not waver, and my love should not change, towards your devotees, and should be subservient only to them; please grant me such a state  – is how amudhanAr is asking for the destiny in its essence form.

enbuRRa nOy udal thORum – If I would be made subservient to your devotees and perform all services, then even if there would be several births that are affected by diseases it would be a good thing, says amudhanAr.

dying – happens to the body;  destruction (veeyinum (even if destructed)) – is related to AthmA where it is stuck in the cycle of birth through death;

I am not praying that being stuck in the cycle is not wanted; I am praying that even if I am stuck so, I be able to serve your devotees only.

For those who are devoted to the devotees of emperumAnAr, the sorrows and destruction due to cycles of birth through death would not happen at all. But, even if it does, when seeing the pleasure of subservience, those sorrows would vanish – is the thought.

un thoNdarkatkE –  Only to those who are having their aim of life to be serving you.

anbuRRu irukkumpadi –  That kind of subservience to your devotees should be based on firm and matured love towards them.

ennai Akki angu AL paduththu – Please grant love and also subservience towards them.

If I grant love, then would subservience not follow?

It should be based on your command of ‘You be subservient to them’ – it should be something you gave out of kindness;

thoNdaradippodi AzhvAr too asked, ’un adiyArkku AL paduththAy [thiruppaLLiyezhuchchi – 10] (Please make me be subservient to your devotees).

thoNdarkatkE AL paduththu – Love and subservience should be only for the benefit of your devotees; not for them and also for others, but only for them; not for them as well as for my benefit – it should be only for them – is the essence of destiny requested by amudhanAr.

– – – – –

Translation: raghurAm SrInivAsa dasan

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thiruvAimozhi – 4.10.3 – parandha dheyvamum

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 third pAsuram, AzhwAr says “Even by his divine activities related to the universe such as annihilation etc, emperumAn is the supreme lord; those who do not agree with this can come and debate with me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “The protection etc of the universe which is an effect [from the cause], is that which reveals the lord’s supremacy”.

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

parandha dheyvamum pallulagum padaiththu anRudanE vizhungik
karandhumizhndhu kadandhidandhadhu kaNdum theLiyagilleer
sirangaLAl amarar vaNangum thirukkurugUr adhanuL
paran thiRam anRip pallulagIr! dheyvam maRRillai pEsuminE

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

parandha – being vast (due to being appointed by emperumAn himself, and being took as supreme)
dheyvamum – different dhEvathAs
pal ulagum – many different worlds (which are their wealth)
padaiththu – creating
anRu – back then (during deluge)
udanE – immediately (without giving importance to the process/order)
vizhungi – consuming
karandhu – concealing (so the worlds can be protected from praLayam (deluge))
umizhndhu – (after the deluge, to see the outside) spitting them out
kadandhu – owning them up fully (to eliminate the ownership/pride of mahAbali, measuring it)
idandhadhu – (during avAnthara praLayam (intermediate deluge), in the form of varAha) rescuing it
kaNdum – even after seeing clearly (through pramANams (authentic texts))

(due to being covered with rajas (passion) and thamas (ignorance))
theLiyagilleer – you are unable to have clarity;
amarar – dhEvas (starting with brahmA et al)

(to attain their posts)
sirangaLAl – with their heads
vaNangum – bowing and worshipping
thirukkurugUr adhanuL – standing in thirunagari
paran – for the sarvasmAthaparan (the supreme lord of all)
thiRam anRi – not being the prakAra (mode/form)
maRRu – any other independent
dheyvam – dhEvathA
illai – not present;
pal – different (having different levels of intellect)
ulagIr – the residents of worlds
pEsumin – tell me (if there is any one).

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

Even after seeing clearly emperumAn creating many different dhEvathAs and their many different vast worlds, back then consuming all the worlds immediately (during deluge) concealing them from the deluge, spitting them out (after the deluge), owning them up fully and rescuing them, you are unable to have clarity; there is no independent dhEvathA present that is not a prakAram (form) of the supreme lord who is standing in thirunagari and who is being bowed and worshipped by all dhEvathAs; oh the residents of different worlds! tell me if there is any such dhEvathA.

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

  • parandha dheyvamum – The different dhEvathAs who have grown vast and covering the supreme lord, like a fruit will be covered by the creeper. These dhEvathAs are highlighted [to show their celestial powers] and then discarded [saying that they are not the supreme lord].
  • pal ulagum – The vast worlds which can behold the vastness of those dhEvathAs. The other controlled chEthanas (sentient beings) who make these dhEvathAs controllers.
  • padaiththu – creating the. Having no distinction between the dhEvathAs and others, when it comes to creation.
  • anRu udanE vizhungi … – While creating, emperumAn did that in an order; svEthAsvathara upanishath “yO brahmANam vidhadhAthi pUrvam“ (first bhagavAn created brahmA); but when there is imminent danger [of deluge], he cannot protect in a particular order [he immediately protects]. Placing the worlds inside him during deluge, and concealing their presence to protect them further from the deluge, and thinking that the worlds are suffering inside and releasing them out at the appropriate time, and amidst all this if the likes of mahAbali snatches the worlds like an eagle catching its prey, then measuring them up and recapturing them, and when the world became submerged during [intermediate] deluge and became attached to the wall of the material realm, assuming the form of varAha and rescuing it. These various activities [are] performed by emperumAn.
  • kaNdum – For AzhwAr, SAsthram is more clearly visible than prathyaksham (perception). Seeing these super-human abilities, while it is easy to understand that emperumAn is the one to be surrendered unto, you are not knowing that.
  • theLiyagilleer – Except for their clarity or lack of the same, there is no change in the underlying principle [of emperumAn’s supremacy]. Except for your clarity or the lack of the same, no one can make emperumAn the supreme lord or not [he is always the supreme lord].
  • sirangaL … – Though you remain indifferent and think that “emperumAn is not the creator of all and he is not the one who helps everyone in danger”, at least if you first see the activities of the dhEvathAs you worship, you will acquire clarity. At least by seeing their attitude of bowing to emperumAn thinking “the purpose of having a head is fulfilled by bowing in front of emperumAn’, you surrender unto emperumAn. mahAbhAratham rAja dharmam “pAdhEna kamalApEna brahma rudhraArchithEnA” (emperumAn gently touched with his divine feet which were worshipped by brahmA, rudhra et al); perumAL thirumozhi 4.3 “pinnitta sadaiyAnum piramanum indhiranum thunnittup pugalariya” (thiruvEnkatam, the divine abode, which is difficult to enter for rudhra who has matted hair, brahmA and indhra); periya thirumozhi 1.7.8 “nAththazhumba nAnmuganum IsanumAy muRaiyAl Eththa” (brahmA and rudhra are emotionally praising emperumAn in an orderly manner).
  • thirukkurugUr adhanuL paran – This is even beyond emperumAn’s manifestation of supremacy in a human form. As one approaches this side [from supremacy to simplicity], his greatness increases manifold. An entity is glorified based on its qualities; only here in archAvathAram, his qualities are well present.
  • adhanuL paran – As said in rig vEdham “dhvA suparNA sayujA sakhAyA samAnam vruksham parishasvajAthE | thayOranya: pippalam svAdhvaththi anaSnannanyO abichAkasIthi ||” (There are two related (servant and master) birds (jIvAthmA and paramAthmA) residing in a tree (body). One bird (jIvAthmA) enjoys the fruits of its actions (karma) and the other one (paramAthmA) being detached is radiantly witnessing that), as the chEthanas (AthmAs – souls) become dimmer the more they engage in worldly activities and emperumAn’s radiance will increase due to his controlling nature while residing with them, his supremacy too becomes radiant the more he engages with samsAris (worldly people) [in his archA form].
  • thiRam anRi – Anything which is not his prakAram (form).
  • dheyvam maRRillaiAzhwAr is not discarding/rejecting the existence of dhEvathAs; since he desires to see emperumAn’s vibhUthi (wealth/opulence) [which the dhEvathAs are also part of]; he is simply rejecting their independence [and establishing that they are all dependent on bhagavAn]. There is no dhEvathA which is fully independent and exists for its own self. If you consider them to be his prakAram (form) and surrender, that will imply that you are surrendered unto him; but if you consider them to be independent and surrender unto them, there is nothing purposeful in that; “nEhanAnAsthi” (there is nothing independently existing) etc.
  • pEsuminE – I said “there is no dhEvathA who is independently existing without being his prakAram”; if there is anyone who is capable of saying “there is a dhEvathA who is having as his prakAram, such emperumAn who is not ruled over by anyone and who controls everyone,”, then they can come and tell that in front of me.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 106

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

Full Series

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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

Listen

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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आर्ति प्रबंधं – ३०

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

आर्ति प्रबंधं

<< 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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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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