Daily Archives: April 26, 2017

thiruvAimozhi – 4.10.3 – parandha dheyvamum

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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.


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


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

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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


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.


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

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<< पासुर २९



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!!


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।


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/

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