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ఆర్తి ప్రబంధం – 23

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ఆర్తి ప్రబంధం

<< ఆర్తి ప్రబంధం – 22

paramapadhanathan

ప్రస్తావన

క్రిందటి రెండు పాశురములలో మణవాళమామునులు తమ ఆచార్యులైన తిరువాయ్ మొళి పిళ్ళైల మరియు పరమాచార్యులైన ఎమ్పెరుమాన్ల అనుగ్రహము గూర్చి వర్ణించెను. వారి ఇరువురి కరుణ తమపై ఉన్నందువలన, మణవాళ మామునులు వారి అనుగ్రహం విఫలమవనందువలన తాను తప్పక పరమపదము చేరి పరమాత్మ యొక్క సాన్నిధ్యమును అనుభవించెదను అని చెప్పెను. మణవాళమామునులు అతిశీఘ్రముగా “దివ్యస్థాన మండప” మున “దివ్య సింహాసన” మును అధిరోహించి ఉన్న ఎమ్పెరుమాన్ను అనుభవించవలెనని ఆశించెను. 

పాశురం 23

అడియార్గళ్ కుళాన్గళ్ అళగోలక్కమ్ ఇరుక్క
ఆనంతమయమాన మామణి మండపత్తు
పడియాదుమిల్ పడుక్కైయాయ్ ఇరుక్కుమ్ అనంతన్
పణమామణిగళ్ తమ్మిన్ ఒళి మణ్డలత్తిల్ ఇడైయిల్
వడివారుమ్ మామలరాళ్ వలవరుగు మఱ్ఱై
మణ్మగళుమ్ ఆయ్మగళుమ్ ఇడవరుగుమ్ ఇరుక్క
నడువాగ వీఱ్ఱిరుక్కుమ్ నారణనైక్ కడుగ
నాన్ అనుభవిక్కుమ్ వగై నల్గు ఎన్ ఎతిరాసా!!!

ప్రతి పద్ధార్ధం

ఎన్ ఎతిరాసా – ఓ! యతిరాజ!
కడుగ – (మీరు) శీఘ్రముగా
నల్గు – అనుగ్రహము
నాన్ – మాపై
అనుభవిక్కుమ్ వగై – అనుభవించుటకు
నారణనై – శ్రీవైకుంఠనాధుని
నడువాగ వీఱ్ఱిరుక్కుమ్ –  తామరపువ్వు వలే, మెరుపుల నడుమ ఉన్న దట్టమైన నీలిమేఘముల వలే, శ్రీభూనీళాదేవేరుల నడుమ ఆసీనులైన అన్ని జగములను ఏలువారగు
వడివారుమ్ మామలరాళ్ – “వైడ్వాయ్ నిన్ వలమార్బినిల్ వాళ్గిన్ఱ మన్గై (తిరుపల్లాన్డు 2)” లో వర్ణించ్చినట్లు అసమానమైన సౌందర్యమునకు మరియు మృదువైన స్వభావము గల పెరియ పిరాట్టి (శ్రీ దేవి అమ్మవారు)
వలవరుగు – కుడి వైపు
మఱ్ఱై మన్మగళుమ్ ఆయ్మగళుమ్ – భూమిదేవి మరియు నీళాదేవి
ఇడవరుగుమ్ ఇరుక్క – ఎడమ వైపు.
అడియార్గళ్ కుళాన్గళ్ – వీరేగాక నిత్యసూరుల మరియు ముక్తుల యొక్క అందమైన సమాహారము
( అనంతులు, గరుడాళ్వార్లు, విష్వక్సేనులు మొదలగు నిత్యసూరులు; పరాంకుశులు మరియు పరకాలులు వంటి ముక్తులు). ఇది చూచుటకు ముత్యము మరియు రత్నములతో కూడిన హారమువలే ఉండెను
అళగోలక్కమ్ ఇరుక్క – అందముగా గూర్చినట్టి
ఆనందమయమాన మామణి మన్డపత్తు – “తిరుమామణి మండపం” అను అనంత ఆనందముతో ప్రకాశించు దైవీక పీఠము
పణమామణిగళ్ తమ్మిన్ ఒళి మణ్డలత్తిల్ ఇడైయిల్ – వారి శిరస్సు నుండి వెదజల్లు దివ్యకాంతి
పడియాదుమిల్ – అసమానమైన
పడుక్కైయాఇ ఇరుక్కుమ్ – (శ్రీమన్నారాయణునికి) శయ్యగా ఉండు
అనంతన్ – “అనంతాళ్వాన్” అను వారు

సామాన్య అర్ధం

ఈ పాశురములో మణవాళమామునులు శ్రీరామానుజులను, తాము పరమపదము చేరి శ్రీ వైకుంఠనాధుని అనుభవించుటకు, వారిని శీఘ్రముగా అనుగ్రహించకోరెను. మణవాళమామునులు శ్రీ వైకుంఠనాధులను శ్రీ, భూ, నీళా దేవేరుల మధ్య తిరుమామణి మండటపమున విశిష్టులైన అనంత, గరుడ, విష్వక్సేనాదులగు నిత్యసూరులు మరియు ఆళ్వార్లు, ఆచార్యుల వంటి ముక్తులు చుట్టి ఉండగ ఆసీనులై ఉండెనని వర్ణించెను.

వివరణ

మణవాళమామునులు ” ఓ! యతిరాజ! “అడియార్గళ్ కుళాన్గళ్ (తిరువాయ్ మొళి 2.3.10)” మరియు “మామణి మంటపతు అన్తమిల్ పేరిన్బత్తడియార్ (తిరువాయ్ మొళి 10.9.11)” అను ప్రబంధ వాక్యములో పేర్కొనట్లు నిత్యసూరులు మరియు ముక్తులు అందముగా అనుక్రమించెను. అనంత, గరుడ, విష్వక్సేన మొదలగు నిత్యసూరులతోను, పరాంకుశ, పరకాల మరియు యతివరాది ముక్తులతోను. అందమైన ముత్యములు మరియు రత్నములతో కూర్చిన హారము వలే నిత్యసూరులు మరియు ముక్తులు “ఆనందమయాయమండపరత్నాయ నమః” అని వర్ణించబడు, అనంతమైన ఆనందము వెదజల్లు, మిక్కిలి ప్రకాశముతో వెలుగొందు “తిరుమామణి మండపం” మున కూడి ఉండిరి. ఆ మండపములో ” శ్రీమన్నారాయణునికి నిత్యమైన సేవకు మారుపేరైన వారు,  మృదుత్వము మరియు శీతలమునకు అసమానమైన విశిష్టమైన పన్నగపు శెయ్యయగు అనంతులు ఉండును. “ఆయిరమ్ పైన్తలై అనన్తన్ (పెరియాళ్వార్ తిరుమొళి 4.3.10)”, “సిఱప్పుడైయ పణన్గళ్ మిసైచ్చెళుమణిగళ్ విట్టెరిక్కుమ్ (పెరియాళ్వార్ తిరుమొళి 4.9.7)”, అన్డ్ “దెయ్వచ్చుడర్ నడువుళ్ (పెరియ తిరుమడల్ 1)” మొదలగు   అనేక ప్రబంద వాక్యములలో అనంతుని గూర్చి చెప్పబడి ఉన్నది. “వడివాయ్ నిన్ వల మార్బినిల్ వాళ్గిన్ఱ మన్గై (తిరుప్పల్లాణ్డు 2) మరియు “వడిక్కోల వాళ్ నెడున్కణ్ (ఇరణ్డామ్ తిరువన్దాది 82)” అని ప్రబంధములలో కీర్తించబడిన పెరియపిరాట్టి (అమ్మవారు), వారి సౌందర్యము మరియు కోమల స్వభావముచే గుర్తించబడెను. వారు శ్రీమన్నారాయణునికి కుడి వైపున అమరిఉండును. ఎడమ వైపు శ్రీదేవి యొక్క నీడయగు భూ, నీళ దేవేరులు ఉండును. శ్రీమన్నారాయణులు ఈ దేవేరుల నడుమ తామర వలే, మూడు మెరుపుతీగెల మధ్య ఉన్న దట్టమైన నీలిమేఘమువలే ఆసీనులై ఉండెను. వారు “వాళ్పుగళ్ నారణన్ (తిరువాయ్ మొళి 10.9.1)” అను వాక్యమున పేర్కొనట్లు ఈ జగములను ఏలుటకు అక్కడ ఆసీనులైన (“వీఱ్ఱిన్దు యేళులగమ్ తనిక్కోల్ సెల్ల (తిరువాయ్ మొళి 4.5.1) శ్రీవైకుంఠనాధుడు. ఓ యతిరాజ! జగదాచార్యా! మా మీద మీ అనుగ్రహమును కురిపీంచి ఆ శ్రీవైకుంఠనాధుని అనుభవించుటకు శీఘ్రముగా కరుణించుము” అని ప్రార్ధించెను.

అడియేన్ వైష్ణవి రామానుజ దాసి

మూలము : http://divyaprabandham.koyil.org/index.php/2016/09/arththi-prabandham-23/

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

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

 

thiruvAimozhi – 4.9 – naNNAdhAr

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

Full series >> Fourth Centum

Previous Decad

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Highlights from thirukkurukaippirAn piLLAn‘s introduction

AzhwAr, in this manner was suffering from the heat of separation from paramapurusha (SrIman nArAyaNa); on top of that, he is torched by the association of avaishNavas who are indifferent towards togetherness/separation from bhagavAn and are joyful/sorrowful based on togetherness/separation from worldly pleasures. He then prays to emperumAn saying “Giving up my life is better than being in the association of these avaishNavas; this being the case, you should finish me”.

Highlights from nanjIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In ninth decad – AzhwAr, even after showing detachment towards AthmA and its belongings which are not liked by emperumAn, does not get the experience of bhagavAn; as a result, he becomes very anguished, and observes that the residents of this material realm do not qualify to accompany him and are more anguished and hence highlights the following aspects:

  1. sarvESvaran being the eliminator of all sorrows, being perfectly enjoyable – his ability to fulfil the desires of those who pray to him.
  2. His common relationship with all.
  3. His unconfined beauty.
  4. His magnanimity of letting others enjoy such beauty.
  5. His simplicity of being totally controllable by those who enjoy him.
  6. His greatly enjoyable nature.
  7. His being the antharyAmi of everything/everyone.
  8. His being the origin for all universes.
  9. His nature of being together with his devotees.
  10. His being the perfectly apt attainable goal due to being with SrI mahAlakshmi.

Meditating upon these aspects, AzhwAr says “You who are with such qualities, instead of keeping me in this samsAram which is the abode of great pain and anguish, should accept me at your divine feet”; emperumAn fulfilling his desire, manifests his divine form as seen in paramapadham, as said in “SrIyAsArdham jagathpathi:“; seeing that with his internal vision, AzhwAr explains his divine feet as the ultimate goal after explaining the lowly nature of aiSvarya (worldly pleasure) and kaivalyam (self-enjoyment).

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

[Three explanations connecting this decad to the previous one are given].

[First explanation]

AzhwAr rejected everything saying “I don’t want my body; don’t want my self”; but they did not leave him just by hearing his words; so, he says “even to remove something, your grace is needed, just as your grace is needed to get something, your token of acceptance is required and kindly bestow that”. His hatred for samsAram was so much that he ended up requesting this inauspicious aspect [death] in the divine presence of emperumAn.

[Second explanation]

embAr mercifully explains this as AzhwAr saying “the suffering of being amidst mundane people whose joy/pain is outside you, is greater than the suffering of being in separation from you; so you eliminate that”.

SrI rAmAyaNam yudhdha kANdam 16.16 is explained here:

  • uthpapAdha gadhA pANi – vibhIshaNa, after developing difference of opinion [in the matter of returning sIthA to SrI rAma], was unable to be in lankA as one cannot stand on fire.
  • gadhA – Among those residents of lankA, only his mace did not say “na namEyam” (I will not bow down in front of SrI rAma).
  • chathurbhi: – The gadhA (mace) needs to be lifted up by some one and placed on their shoulders. For these four persons, even that is not required [they voluntarily followed vibhIshaNa themselves].

From this, we can understand that, when a person is fixated on enmity towards bhagavAn, one should avoid any association with such person.

[Third explanation]

kUraththAzhwAn explains – AzhwAr, after suffering in “ERALum iRaiyOnum” (previous decad), looked around to see if he will find a companion to share his grief and searched in the worldly people; but they were attached to worldly pleasures just as AzhwAr was attached to bhagavAn, and were joyful/sorrowful based on the acquiring/non-acquiring of such pleasures; as said in “vALERu kANath thELERu mAyndhu” [when a person crying out in pain due to being bitten by a scorpion, sees another person whose hands are cut-off by sword, the first person will forget his pain and start worrying for the other person], AzhwAr forgot his own suffering [seeing the plight of worldly people]; he only thought about the suffering of those people; he looked at sarvESvaran; sarvESvaran remained omniscient, omnipotent, very magnanimous, having vowed to protect all, being tolerant of all mistakes committed by others, and being the controller of everything; AzhwAr wondered “this being his nature, is this world suffering due to being a lordless land?” and prayed to emperumAn holding his divine feet “while you remain the lord of all, very merciful, apt lord and are able to know and eradicate their sufferings, can they suffer like this here? please help them”; emperumAn consoles AzhwAr saying “what can I do? since they are chEthanas (sentient beings, who have knowledge), they should have the desire; whatever I bestow should be purushArtham (desired goal); purushArtham is that which is bestowed based on the request of an individual);  they are unlike achith (matter) which can be used as we desire; even after my facilitation for them to develop attachment towards me, they have disregarded those options and hence I cannot do anything; you forget about them”; AzhwAr says “I can be convinced by your reply only if you say that ‘they have independently chosen their paths’ [this is highlighted based on 7th pAsuram in this decad, where AzhwAr says everything is controlled by emperumAn only]”; emperumAn replies “since they are chEthanas, I have given them in a scale, both myself and worldly pleasures and told them ‘choose whichever you prefer’, as the side of the scale which has the worldly pleasures is lowered [two meanings – lowly, best (in the minds of worldly people)], they chose worldly pleasures; I have tried my best and have given up on them; now, I cannot do anything more; so you too forget about this”; AzhwAr says “if that is the case, you have to first pull me out of these people whose gains/losses are outside you”; emperumAn replies “I have already done that for you; as I have made you incompatible to exist amidst worldly people, this is your state of being relieved from the anguish acquired from worldly experience” and manifests his form in paramapadham where the nithyasUris are serving him along with periya pirAttiyAr in the most distinguished manner; emperumAn says “if your heart is fully attached to that paramapadham, what is the great worry in attaining that goal? what shall I do now?”; AzhwAr considers both these aspects [his own incompatibility in this world and emperumAn‘s divine presence with SrI mahAlakshmi in paramapadham], sustains himself and concludes the decad with gratitude. Once, AzhwAn was travelling, he heard the cry of a frog which was caught by a snake, AzhwAn fainted thinking “who is it calling for it’s rescue”; this explanation matches AzhwAn’s [most compassionate] nature.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 97

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

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Introduction (given by maNavALa mAmunigaL)

When asked – In this way, it is not just till emperumAnAr, but till those who consider him as everything, is the destiny, is your state  – how did you get the taste for this? amudhanAr replies – even that is due to the mere grace of emperumAnAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – as amudhanAr said ‘nam iRaivar – irAmAnusan thannai uRRavarE’, like (emperumAnAr) said ‘sarvam yadhEva niyamEna madhanvayAnAm (everything is nammAzhvAr for me), one who is dependent on emperumAnAr as ‘thEvu maRRu aRiyEn, is the strongest accompaniment for me’, he is asked ‘in this way, not just till emperumAnAr, but to those who are like shadow and lines of feet (foot steps) of emperumAnAr are the destiny for you – how did this come to occur?’,

amudhanAr replies, there are those who are subservient to him seeing and hearing his glory which is ‘dhikkuRRa keerththi’ (glory spread in all directions), but there are none who are subservient to the disciples who consider him as everything, was the thought of emperumAnAr, and so in the beginning itself he made me subservient to such disciples associated with him – so I got this taste (of subservience to emperumAnAr’s disciples) due to emperumAnAr’s grace.

thannai uRRu Atcheyyum thanmaiyinOr mannu thAmaraith thAL
thannai uRRu Atcheyya ennai uRRAn inRu – than thagavAl
thannai uRRAr anRith thanmai uRRAr illai enRu aRindhu
thannai uRRArai irAmAnusan guNam sARRidumE                          –  97

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Word by word meaning (given by maNavALa mAmunigaL)

uRRAr anRi – There are only those who are subservient to
thannai – him,
illai enRu – and none
uRRAr – who are involved in the
thanmai – nature of
guNam sARRidum  – doing praises of qualities
uRRArai – of those who are subservient to
thannai – him;
aRindhu – thinking so,
irAmAnusan – emperumAnAr
than – by his
thagavAl – grace
inRu – now/today
uRRAn – divined his acceptance of
ennai – me
uRRu – by making me not know of anything else
mannu –  other than the ones that match with each other
thAmarai – and which are most enjoyable
thAL thannai – that is, the divine feet of,
AL cheyya –  and (making me) be subservient to,
AL cheyyum thanmaiyinOr – those whose nature is to be subservient to him
thannai uRRu –  as they surrendered to him such that they do not know of any other matter than him.

Sequencing of phrases in thamizh is to be –  ‘thannai uRRAr anRi , thannai uRRArai . guNam sARRidum . thanmai uRRAr illAi, enRu aRindhu – thannai  uRRu Atcheyyum thanmaiyinOr mannu thAmaraith thAL thannai uRRu Atcheyya, irAmAnusan than thagavAl, inRu ennai uRRAn’.

vyAkyAnam

thannai uRRAr anRi  Because of nAradha bhagavAn saying ‘kalau kaSchith bhavishyathi’ ((AdhiSEshan) is going to be born in kali yugam (as whom? (emperumAnAr))),

and because the mute who is a son of a devotee fully revealed emperumAnAr’s glory and disappeared,

and also since it said that when yAdhavaprakAsan with vengeance towards him was taking to maNikarNikai, as gOvindap perumAL informed him about this while travelling in the big forest, he was being alone, and at that time,  perumAL himself came and helped during the journey and in one night got him to reach kachchi (kAncheepuram) which is ‘oLi mAdangaL sUzhndhu azhagAya [periya thirumozhi – 2.9.4]’ (~kAncheepuram having bright buildings surrounding the town),

and since it is said that through thirukkachchi nambi, pEraruLALar announced all the meanings of thathvam,

and since he went to many places for winning, and in thousand ways/heads debated with scholars of Saivam, mAyAvAdham, jaina, baudhdha, etc., and defeated them,

and since he administered vEnkatAchalam (thirumalai/thiruppathi) and yAdhavAchalam (mElkOte/thirunArAyaNapuram),

all the people of the world saw and heard these glories, and joyfully, as said in ‘avaSA:pradhibEdhirE’ (~automatically fell on his feet), and are staunch in considering him as the means and destiny;

there are only such noble ones, and not –

thannai uRRAr  guNam sARRidum thanmai uRRAr illai enRu aRindhu – (seeing that there are none who are of the nature of praising the qualities of those who are surrendered to him)

 – thannai uRRAr those who have understood clearly about his nature, ways according to that nature, form, qualities, and glories (or, being subservient to him only is their nature, ways according to that nature, form, qualities, etc);

Or,

those who have understood clearly as is about how emperumAnAr is having more grace/love towards those who are associated to those who are associated to him;

emperumAnAr wishing amudhanAr to get the grace of those associated to him, is because amudhanAr is apt to understand that nature of emperumAnAr (that he loves more those who are associated to those who are associated to him, and the love flows towards those associated to those associated to amudhanAr).

Nature of emperumAnAr is such that his grace would flow more towards those who are associated to those who are associated to him, than those who are associated to him;

That is why, jeeyar also prayed as ‘thvath dhAsa dhAsa gaNanA charamAva dhau ya: thath dhAsa dhAsaika rasathA avirathA mamAsthu [yathirAja vimSathi – 16](~ wish to be always interested in serving the last of series of hierarchy of servants of your devotees);

(there is no one who would praise the qualities) of those who comprehended this nature of emperumAnAr and surrendered to him;

– guNam sArridum thanmai uRRAr – As said in ‘emmai (ninRu) ALum paramarE [thiruvAimozhi – 3.7.1]’ (~(those devotees are) the ones who rule me),

nammai aLikkum pirAkkaLE [thiruvAimozhi – 3.7.5]’,

tham adiyAr adiyAr thamakku adiyAr adiyAr tham adiyAr adiyOngaLE [thiruvAimozhi – 3.7.10]’,

siRu mA manisarAy ennai ANdAr ingE thiriyavE [thiruvAimozhi – 8.10.3]’ (though small in their divine body, being tall in their intellect, they engaged me in their service),

thoNdar sEvadich chezhum chERu en chennikku aNivanE [perumAL thirumozhi – 2.3]’ (~I would wear in my head the beautiful mud of His devotees),

kadal mallaith thala sayanam Ar eNNu nenju udaiyAr avar emmai AlvArE [periya thirumozhi – 2.6.2]’ (~whoever is having the heart fixed in emperumAnAr of kadal mallaith thala sayanam, would be my rulers),

thaN sERai emperumAn thAL thozhuvAr kANmin en thalai mElArE [periya thirumozhi – 7.4.1]’ (~I would keep on my head (the divine feet of) those who worship the divine feet of beautiful emperumAn at thiruchchErai),

so sang the AzhvArs who were prathama parva nishatar (devoted to emperumAn), about the qualities of devotees – considering this, those who are of the nature of praising such qualities of devotees (of emperumAnAr);

thanmai nature; sARRu – saying it to publicize;

– iLLai enRu aRindhu – As said in ‘thathrApi dhurlabam manyE vaikuNtapriya dharSanam [SrI bhAgavatham 11.2.29]’ ((It is very rare to acquire a human body which in itself is temporary). Even rarer is to be blessed by the vision of one who is dear to SrIvaikuNtanAthan),

‘idhu thAn dhurlabham, vishaya pravaNanukku aththai vittu, bhagavath vishayaththilE varugaikkuLLa arumai pOl anRu, prathama parvaththai vittu charama parvaththilE varugaikkuLLa arumai [SrI vachana bhUshaNam – 417, 418]’ (~ It is hard to find (devotees of devotees); leaving the attachment towards material realm and becoming to be devoted to emperumAn is easier, compared to leaving aside devotion towards emperumAn and becoming devoted to his devotees),  (so it is even harder to elevate someone from love towards AchAryan to love towards AchAryan’s disciples);

understanding that this devotion towards his disciples is ‘mEttu madai’ (water would not flow automatically to a higher plane, so there won’t be water (acceptance) there in a natural manner);  that is, having the thought that there is no one (to praise the qualities of emperumAnAr’s devotees);

You see, amudhanAr is of the opinion that this deeper matter (of being devoted to his devotees) is known only to emperumAnAr.

irAmAnusan – emperumAnAr;

You see, emperumAnAr is propagating the meaning now which he could not do in his previous incarnation (as he was devoted to Him that is chakravarthi thirumagan only, and not to His devotees (unlike Sathrugnan who was devoted to His devotee, that is bharathan));

than thagavAl – As said in ‘savithree mukthAnAm, sakala jagadhEna: praSamaneekaree, yObhistheerthairupachitha rasAyAmuna mukhai: – niruSchEdhA nimna itharamabhi samaplAvayathimAm yadhruchchA vikShEpAth yathipathi dhayA dhivya thatinee [yathirAja sapthathi]( (vEdhAnthAchAryar writes this in his style of one word giving two meanings) river ganges which implies kindness/words of emperumAnAr – (they both) form beautiful pearls (muththu) /mukthas (liberated), sins of all the people would be removed (by both), those like yamuna rivers (yAmuna muni) come join this and increase the flow of water (theertham / also means AchAryas), (flow/kindness) would never dry up, would splash to the higher plane (higher plane means those who do not show interest) and make it wet (make such people amicable);

by his utmost grace that is overflowing like uncontrollable river cauvEry (though the aforementioned SlOkam is about river ganges, here commentator talks about cauvEry due to emperumAnAr and disciples living in SrIrangam and mainly know that only);

this grace (of AdhiSeshan) was immersed inside him due to the beauty of SrI rAma, and so he could not publicise it then.

thannai uRRu AL cheyyum thanmaiyinOr – As said in ‘vAchA yatheendhra manasa vapushA cha yushmath pAdhAravindha yugaLam bhajathAm [yathirAja vimSathi – 3]
(the gurus who meditate upon your divine feet with their words, mind, and body) and,

nithyam yatheendhra thava dhivya vapussmruthaumE saktham manO bhavathu vAk guNa keerthanEsau – kruthyancha dhAsya karaNanthu karadhvayasya vruthyantharEsthu vimukham karaNathrayancha [yathirAja vimSathi – 4]’ (~Oh emperor of saints! May my mind be blessed to meditate upon your beautiful divine body. May my speech be always engaged in talking about your auspicious qualities. May the two hands of mine be always engaged in serving you as your servant. May my three faculties, mind, speech, and body, not be involved in any other matters).

and,

nithyam (Sreeman) yatheendhra thava dhivya padhAbhja sEvA [yathirAja vimSathi – 19] (Oh my lord rAmAnuja! Kindly grace me to worship your divine feet every day),

they surrender to emperumAnAr and do not know any other worldly matters, and are having the nature of wishing to serve him with all three faculties (mind, speech, and body);

thanmaiyinOr – having (such) nature;

mannu thAmaraith thAL thannai uRRu AL cheyya ennai uRRAn inRu – As said in ‘thruNeekrutha virinchAdhi nirankuSa vibhUthaya: | rAmAnuja padhAmbhOja samASrayaNasAlina:’  (~ for those who have gotten to the divine feet of emperumAnAr,  even the sathyalOkam that is the abode of brahma is like a grass/straw (insignificant)),

and,

rAmAnujArya charaNa dhvandhva kainkarya vruththaya: –  sarvAvasthAsu sarvAsu dhArakA: bhOshakASchamE’ (if they get the divine feet of emperumAnAr, then at all times, places, etc., it would be life life supporting, life sustaining, and enjoyment for them),

in this way those (disciples) who are to be praised in all the ways,

as AzhvAr was staunch and said ‘uNNum sORu parugunIr thinnum veRRilai ellAm kaNNan [thiruvAimozhi 6.7.1]’ (kaNNan who is food (which gives nutrition), water (which sustains) and betel leaves (which give enjoyment)),

they are staunch in the view that emperumAnAr is the life saving, sustaining, and enjoyment;

being like beautiful lotus flower, as ‘gambheerAmbas samuthbhUtham’, being very delicate, and equal to each other, and always being completely enjoyable – such divine feet of (the devotees of emperumAnAr);

as said in ‘thath dhAsa dhAsaika rasathA avirathA mamAsthu [yathirAja vimSathi – 16](~ wish to be always interested in serving the last of series of hierarchy of servants of your devotees), having the mind of doing ‘vazhuvilA adimai [thiruvAimozhi – 3.3.1]’ (~service without any break), and having the devotion like Him as He said in ‘mama math bhaktha bhakthEshu preethirabyadhikObhavEth – thasmAth mathbhaktha bhakthAScha pUjaneeyA viSEshatha: (My love is more towards devotees of my devotees. So, my devotees and their devotees are to be worshiped like I am worshiped), (here amudhanAr is having similar love towards the devotees of devotees of emperumAnAr)

they surrendered to emperumAnAr and are ‘maRRoru pERu madhiyAdhu’ (~not giving significance to any other benefit);

emperumAnAr reformed me today/now, and accepted me, such that I do services to his devotees as per the wish;

mannu – fittingly;

This acceptance was not something present earlier – inRu uRRAn – he accepted me today/now.

That is, amudhanAr is saying, as said in ‘adhyamE sapalam janma: suprabAthAchamEnichA’ (akrUrar saying that today only there is a dawn as he is going to see kaNNan), the never-breaking hard hell got removed, and today it started to the path of nal veedu (SrIvaikuNtam).

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

For a very long time emperumAnAr had an unfullfilled wish, that – all are surrendering to me only and are not surrendering to those surrendered to me and not praising their qualities for the world to know. He got that wish fullfilled today as he made me be surrendered to the divine feet of those who are surrendered to him – says amudhanAr.

and this was not by force – it is by showing me how enjoyable those divine feet are – he uses the phrase ‘mannu thAmaraith thAL’, to highlight this.

As he is ‘amudhanArwho can author poems, emperumAnAr got him to surrender to the divine feet of kUraththAzhvAn his disciple, to sing praises about him; but since kUraththAzhvAn did not agree to it, amudhanAr as he praised emperumAnAr in this prabandham, had to be satisfied with mentioning about kUraththAzhvAn in some pAsurams here and there; this is similar to how emperumAnAr wrote about his AchAryan’s AchAryan ALavandhAr, in ‘yath padhAmboruhadhyAna’.

Now, if we consider ‘sARRidumE’, as verb-related (finite verb / action based), that is, ‘emperumAnAr would say/celebrate’ then we can make a meaning for first two sentences fully, and for second two sentences fully, without having to move around the phrases. May be maNavALa mAmunigaL did not wish to consider the word ‘thanmai’ to give meaning of emperumAnAr’s nature; but since it is not considered unwanted to think of a different explanation, as said in ‘nirvAhasya nirvAhAntharA dhUshakathvam’ (~one explanation does not condemn a different explanation), I pray that the noble ones to consider this different explanation not as condemning other explanations. So:   For the word ‘thanmai’ in the third line, if we consider the meaning as AthmA‘s true nature of being devoted to devotees;

so, while there are those who are devoted to him, there are not any who are devoted to my devotees – thinking so, emperumAnAr, to make me be subservient to his devotees, he (himself) would praise his disciples – would be the meaning of last two lines.

Is it correct to say emperumAnAr would praise his own disciples? One reason he would do that is to highlight the glroy of his disciples to the new entrants so that they understand his disciples’ glory and surrender to them;

another reason would be, as the new entrants become devoted to the devotees,  he would become very happy and so would celebrate his devotees about that;

Like how when the parrot that she took care of would say apt names of emperumAn (by understanding the state of its owner) parakAla nAyaki to keep her surviving, she would celebrate her parrot saying, ‘vaLarththadhanAl payan peRREn varuga [thirunedunthANdakam – 14]’ (~Oh! I got the benefit of rearing you),  emperumAnAr also seeing that his disciples are teaching other what he taught them, and for getting ‘adiyArkku adiyAr’ (disciples of disciples), emperumAnAr is celebrating those disciples.

So first two lines indicate emperumAnAr making amudhanAr surrender to kUraththAzhvAn, and in the last two lines indicate emperumAnAr celebrating kUraththAzhvAn since he accpeted to be amudhanAr’s AchAryan as per the wish of emperumAnAr.

than thagavAl – applies to both the phrases (by kAkAshi nyAyam (like how a crow with its only one eye looks both ways)); by his nature of grace he made amudhanAr subservient to kUraththAzhvAn; by his nature of grace, he highlights the glories of those associated to him (so that amudhanAr and others would become subservient to those associated to emperumAnAr).

– – – – –

Translation: raghurAm SrInivAsa dasan

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