Monthly Archives: May 2017

thiruvAimozhi – 5.2.8 – iRukkum iRai

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

Full series >> Fifth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, when asked “Has there not been anyone who surrendered to other dhEvathAs to have their desires fulfilled?”, AzhwAr says “It is emperumAn who made them fulfil the desires of their devotees; so you surrender unto emperumAn himself and be uplifted”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Servitors of such krishNa who is the lord of all dhEvathAs and the one who has SrIvathsa [mole on his chest], have become well established in this world. You surrender unto them and become uplifted”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Eighth pAsuram. AzhwAr says “emperumAn established other dhEvathAs all over the world to facilitate surrendering of chEthanas (sentient beings) who are filled with rajas (passion) and thamas (ignorance) qualities; SrIvaishNavas who are captivated by the distinguished form of such emperumAn have spread everywhere. You too, like them, try to surrender unto him”.

pAsuram

iRukkum iRai iRuththuNNa evvulagukkum than mUrththi
niRuththinAn dheyvangaLAga aththeyva nAyagan thAnE
maRuth thiru mArvan avan than bUdhangaL gIdhangaL pAdi
veRuppinRi gyAlaththu mikkAr mEvith thozhudhuymminIrE

Listen

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

iRukkum – to be performed certainly
iRai – nithya and naimiththika karams which are duties [and thus cannot be given up]
iRuththu – offering
uNNa – to be uplifted
evvulagukkum – all words which have variegated interests
than – his
mUrththi – different types of forms/bodies
dheyvangaLAga – as the dhEvathAs who are worshippable in those karmas
niRuththinAn – established
ath theyva nAyagan thAnE – krishNa, who is the lord of all lords

(thus)
maRu – the SrIvathsa mole which highlights his supremacy
thirumArvan – one who is having on his divine chest
avan than – for him
bUdhangaL – bhAgavathas who are servitors
gIdhangaL – many songs
pAdi – sing
gyAlaththu – of the worldly defects
veRuppu inRi – not having hatred
mikkAr – lived as great personalities;
nIr – you
mEvi – approaching them
thozhudhu – worship
uymmin – be uplifted

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

krishNa, who is the lord of all lords, established his different types of forms/bodies as the dhEvathAs who are worshippable in nithya and naimiththika karmas which are duties to be performed certainly by all words which have variegated interests, as an offering to be uplifted. The bhAgavathas, who are servitors of such emperumAn who is having the SrIvathsa mole which highlights his supremacy, on his divine chest, singing many songs, without hatred of the worldly defects, lived as great personalities; you be uplifted by approaching and worshipping them.

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

  • iRukkum … – As the crop which is sowed, must be dutifully taken care of, to facilitate all of you to provide offerings to the respective dhEvathAs as per your puNya/pApa, he established these dhEvathAs who are forms/bodies of him, in all the worlds; this is done by emperumAn himself who is the controller of those dhEvathAs and others [who worship them]. Just as a king would establish administrators in each towns.
  • maRuth thiru mArvan – One who is having the SrIvathsa mole and SrI mahAlakshmi on his chest; also explained as – the one who is having SrIvathsa mole on his divine chest.
  • avan … – Those SrIvaishNavas who are captivated in his distinguished form, singing songs out of overwhelming love, spread everywhere in the world without the hatred “we have to reside in this [cruel] samsAram (material realm)”.
  • mEvith thozhudhu uymminIrE – This being the case, you approach them, surrender unto them and be uplifted; also explained as – being ananyaprayOjanar (exclusive devotees without any ulterior motives) like those sathva nishtars (those who are fixed in sathva (goodness) guNam), surrender unto sarvESvaran and be uplifted.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 5.2.7 – niRuththi num

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

Full series >> Fifth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr says “After having established that your dhEvathAs protect you based on emperumAn‘s mercy, you consider them to be “his servitors” and approach them as part of worshipping him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says to those servitors of other dhEvathAs “Without his support, they have no ability to protect; krishNa who is easily approachable in all manners is the supreme lord; this being the case, you see that you meditate them to be his body and engage in those nithya (daily) and naimiththika (periodical) karmas (rituals)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Seventh pAsura. Those devotees of other dhEvathAs tell AzhwAr “we have worshipped our dhEvathAs for a very long time; we will accept the result for that first and then surrender to bhagavAn“; AzhwAr replies “I have already shown you that the dhEvathAs whom you have surrendered to, are protecting you based on his strength; hence, it is best to surrender unto him; but if it is not possible, whenever you offer something to them, think “these dhEvathAs are dear to bhagavAn; we are worshipping him through them” and offer to them.

pAsuram

niRuththi num uLLaththuk koLLum dheyvangaL ummai uyyakkOL
maRuththum avanOdum kaNdIr mArkkaNdEyanum kariyE
kaRuththa manam onRum vENdA kaNNan allAl dheyvam illai
iRuppadhellAm avan mUrththiyAy avarkkE iRuminE

Listen

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

num – your
uLLaththu – in your heart
niRuththi – since they are not subASrayam (auspicious object of meditation), forcefully holding them [instead of naturally being present]
koLLum – placing
dheyvangaL – dhEvathAs
ummai – you all
uyyak koLLum – uplifting
avanOdE – to the one who gave them the ability to bestow benedictions
maRuththu – by approaching him only

(for this)
mArkkaNdEyanum – mArkaNdEya rishi
kari – as witness
kaNdIr – see

(thus)
kaRuththa – contamination (to have faith in other dhEvathAs)
manam – heart
onRum – in any manner
vENdA – unnecessary;

(as said in “yOyOyAmyAmthanumbhaktha:“)
kaNNan allAl – except for krishNa (who is the SarIrI (AthmA) of all other dhEvathAs)
dheyvam – para dhEvathA (supreme dhEvathA)
illai – not there

(this being the case)
iRuppadhu – those nithya and naimiththika karmas which are ordained in SAsthram
ellAm – all of them
avan – for such krishNa
mUrththiyAy avarkkE – pursuing those dhEvathAs as his body
iRumin – offer them considering krishNa, who is the enjoyer of all yagyas (sacrifices), as the end goal.

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

Approach only krishNa who gave the dhEvathAs you all are forcefully holding and placing in your heart since they are not subASrayam for your upliftment, the ability to bestow benedictions; you have seen that mArkaNdEya rishi is a witness for this; it is unnecessary to have any contamination in your heart; except for krishNa, there is no other para dhEvathA. Thus, offer all those those nithya and naimiththika karmas which are ordained in SAsthram, pursuing such dhEvathAs as body for such krishNa, and offer them considering krishNa, who is the enjoyer of all yagyas (sacrifices), as the end goal.

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

  • niRuththi – It is the responsibility of the meditator to establish the validity of the one who is being meditated upon. They [other dhEvathAs] remain standing only because of these devotees worshipping them.
  • num uLLaththuk koLLum dheyvangaL – dhEvathAs who are placed in your hearts.
  • uLLaththuk koLLum – They will meditate upon those dhEvathAs secretly thinking “if others know that we are worshipping these personalities, they will mockingly laugh at us”.
  • ummai uyyak koL – The way they became to uplift you all.
  • maRuththum … – While you take shelter of them considering “they must be better than he [emperumAn]”, they in turn approach him and protect you. The ability to protect always rests upon emperumAn as said in SrIvishNu purANam 1.22.21 “na hi pAlana sAmarthyamruthE sarvESvaram harim | …” (Oh wise person! Except for hari who is well situated in sustaining others, no one has the ability to give protection).

When asked “While we approach others, how is it that emperumAn is real benefactor?”, AzhwAr says,

  • mArkkaNdEyanum kariyE – kari means sAkshi (proof/witness). mArkaNdEya is the proof for this principle. He prayed to a dhEvathA (rudhra) for a long time. rudhra told him “You have prayed to me for a very long time, and this surrender cannot go waste. There is no difference between you and I [when it comes to having our real goal fulfilled], and so, I will show you the right path”, led him to sarvESvaran and fulfilled his desire; thus, he is the proof for this principle.
  • kaRuththa manam onRum vENdA – You don’t need the inferior heart of considering lowly dhEvathAs as supreme lord.
  • kaNNan allAl dheyvam illai – As said in mahAbhAratham bhIshma parvam “… sarvE dhEvA dhEvakI puthra Eva” (vEdhams, all fires, all sacrifices, all dhEvathAs are all krishNa, the son of dhEvaki), there is no independent dhEvathA who is not body of his; as said in SrI bhagavath gIthA 7.21yO yO yAm yAm thanum bhaktha:” (whichever devotee of the dhEvathAntharams (other dhEvathAs) any dhEvathA who is [my] SarIra (body)), all the dhEvathAs are his body [bhagavAn is the antharyAmi [in-dwelling super soul] of all dhEvathAs].
  • iRuppadhu – This being the case, whatever materials you offer to those dhEvathAs as part of their worship, consider “these dhEvathAs are his body” and offer those materials to them. iRuppadhellAm – all those nithya and naimiththika karmas which appear to be for other dhEvathAs, to those dhEvathAs who are body for him. Knowing that “sarvESvaran is the antharAthmA” and consider them to be worship for such emperumAn.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 5.2.6 – konRuyir uNNum

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

Full series >> Fifth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr says “SrIvaishNavas spread everywhere singing and dancing to remove the sorrows of everyone, you also give up any doubts regarding supremacy of other dhEvathAs and save yourself by surrendering unto emperumAn“.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully says to those who were highlighted in the previous pAsuram “the devotees of sarvESvaran who has the divine chakra for the protection of his devotees, spread everywhere to remove the worldly sorrows; you surrender unto them to save yourself”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Sixth pAsuram. SrIvaishNavas spread everywhere in this world, to remove all the sorrows; you too surrender unto emperumAn, along with them and be saved.

pAsuram

konRuyir uNNum visAdhi pagai pasi thIyana ellAm
ninRivvulagil kadivAn nEmip pirAn thamar pOndhAr
nanRisai pAdiyum thuLLi Adiyum gyAlam parandhAr
senRu thozhudhuymmin thoNdIr sindhaiyaich chenniRuththiyE

Listen

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

konRu – finishing the body
uyir – prANa (vital air)
uNNum – consume
visAdhi – disease
pagai – enmity
pasi – hunger etc
thIyana – cruel nature
ellAm – all
i – this
ulagil – in world
ninRu – standing
kadivAn – to destroy
nEmi – having the weapon, chakra (disc)
pirAn – sarvESvaran‘s
thamar – servitors
pOndhAr – being
nanRu – distinguished
isai – songs
pAdiyum – sing
thuLLi – joyfully jump
Adiyum – dance
gyAlam – all over the world
parandhAr – spread out;
thoNdIr – Oh fickle minded ones (who consider dhEvathAntharam (other dhEvathAs) and vishayAntharam (worldly matters) as the goal and enjoyable aspect)!
sindhaiyai – your heart which is focussed on external matters

(in the matter of bhAgavathas, which is suitable for your true nature)
sem – perfectly
niRuththi – placing it
senRu – approaching (them)
thozhudhu – engaging in activities which match the quality of servitude
uymmin – see that you are saved.

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

sarvESvaran is standing in this world, having the weapon, chakra (disc), to destroy all the cruel nature such as the disease which finishes the body and consumes the vital air, enmity, hunger etc; the devotees of such emperumAn are singing distinguished songs, dancing joyfully jumping and spreading out all over the world; Oh fickle minded ones! see that you are saved by perfectly placing your heart which is focussed on external matters, approaching such bhAgavathas and engaging in activities which match the quality of servitude.

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

  • konRuyir … – Disease which can shed one’s body and snatch the vital airs. Alternative explanation – disease which can separate the vital airs from the body and finish the body. In this second explanation – uyir means body. Enmity and hunger which can also do the same.

When asked “Why is each one of them individually highlighted?”, AzhwAr says “to have those lowly aspects”,

  • ninRu ivvulagil kadivAn – destroyed without leaving behind anything.
  • nEmip pirAn thamar pOndhAr – Those who were captivated by the beautiful combination of his hand and the chakra, arrived.
  • nanRu … – Singing distinguished songs, dancing by jumping up and down, and spreading out everywhere in this manner.
  • senRu thozhudhu uymmin – You go towards them, worship/serve them and be saved; also explained as – you worship/serve sarvESvaran along with them and be saved.
  • thoNdIr – You who are serving unsuitable matters. You who are qualified to be reformed.

While doing that,

  • sindhaiyaich chenniRuththiyE – Worship in such a manner that you don’t say as in “dhEhi mE dhadhAmi thE” (I give you something and you give me something back) [i.e., worship purely, without expecting anything in return].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 5.2.5 – seyginRadhu

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

Full series >> Fifth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr says “Oh asuras (evil) and rAkshasas (demons)! SrIvaishNavas will finish you all and change the yugam too”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says to asuras and rAkshasas “bhAgavathas who are immersed in the qualities of SrIvaikuNtanAthan, will destroy you and you can no longer be redeemed”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

pAsuram

seyginRadhen kaNNukkonRE okkinRadhivvulagaththu
vaikundhan bUdhangaLEyAy mAyaththinAl engum manni
aiyam onRillai arakkar asurar piRandhIr uLLIrEl
uyyum vagai illai thoNdIr Uzhi peyarththidum konRE

Listen

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

seyginRadhu – their activities
en kaNNukku – for my eyes
onRE okkinRadhu – it appears to be an astonishing one

(what is that?)
ivvulagaththu – in this world (where there are lots of unfavourable aspects)
vaikundhan – paramapadhanAthan’s
bUdhangaLE – devotees who are enjoyers of [paramapadhanAthan’s] qualities, themselves
Ay – became
mAyaththinAl – by their amazing activities
engum – everywhere
manni – residing permanently
arakkar asurar – with demoniac and evil qualities
piRandhIr – those who are born
uLLIrEl – if present
thoNdIr – Oh those who are interested in worldly pleasures!
konRu – killing you

(to change kali yugam to be krutha yugam)
Uzhi – time period
peyarththidum – was changed;

(thus, for you)
uyyum – redemption
vagai – way
illai – not there;

(in this)
aiyam – doubt
onRum – any
illai – not there.

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

In this world, those who became paramapadhanAthan‘s devotees, who are enjoyers of [paramapadhanAthan’s] qualities, themselves, by their amazing activities, are residing permanently everywhere; oh those who are interested in worldly pleasures! oh those who are born with demoniac and evil qualities! if you are present, you will be killed and the [bad] times will change [into good times]; there is no way for your redemption; there is no doubt about this.

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

  • seyginRadhu … – When I saw whatever is happening, it appears to be something [unique] to my eyes. What is that? In this samsAram (material realm) which is inimical towards enjoying bhagavAn’s qualities, there are SrIvaishNavas who make us feel that we are in nithya vibhUthi (paramapadham – spiritual realm).
  • mAyaththinAl engum manni – As said in nigaNdu (dictionary) “mAyA vayunam gyAnam” (mAyA (amazing), vayunam (desire), gyAnam (knowledge) are synonyms), with gyAnam in the form of desire, they entered everywhere out of desire.
  • aiyam onRu illai – There is no doubt that “the SrIvaishNavas live the vaikuNta life right here”. Also explained as, there is no doubt that “the bad times will change into good times”.
  • arakkar … – If those rAkshasas and asuras assume human forms and try to enter like Suka and sAraNa [the servants of rAvaNa] entered SrI vAnara sEnA (the divine monkey army),  there is no way for your redemption. Instead of having to search for perfect SrIvaishNavas as in thiruppallANdu 3vAzhAtpattu ninRIr uLLIrEl” (if you are engrossed in bhagavath kainkaryam and and stand firm in that nishtai), everyone became engrossed in kainkaryam, and thus ended up having to search if there are any rAkshasas or asuras. This is how the whole samsAram became reformed after hearing thiruvAimozhi 4.10 “onRum dhEvum” decad.
  • thoNdIr – As said in manu smruthi “sEvASvavruththi:” (serving others, is dog’s job), you who all are serving worldly aspects, will be tortured [and consumed] by the time [deluge] and time will itself also change; alternative explanation – the devotees of vaikuNtanAthan will destroy you all and also change the bad times into good times.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

జ్ఞానసారము 7

శ్రీః
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తోళార్ సుడర్తిగిరి శంగుడయ సుందరను

క్కాళానార్ మత్తొన్ఱిల్ అంబు సెయ్యార్మీళ

పొరువరియ విణ్ణాట్టిల్ పోగం నుగర్వార్కు

నరగన్ఱో ఇందిరన్ తన్ నాడు?

ప్రతిపదార్థము

తోళార్ = శ్రీ భుజములతో కూడి వున్న

సుడర్తిగిరి = ప్రకాశించు సుదర్శన చక్రము

శంగుడయ = అందమును ఇనుమడించు శంఖము

సుందరనుక్కు =కలిగిఉన్న వాడికి

ఆళానార్ = దాసులైన వారు

మత్తొన్ఱిల్  =అవి తప్ప ఇతరములైన వాటి యందు

అన్ బు సెయ్యార్ =కోరిక కలిగి వుంటారా ?

మీళ = తిరిగి రాని

పొరువరియ = దోషములే లేని (ఒకే ఒక్కటి)

విణ్ణాట్టిల్ = వైకుంఠములో

పోగం = భోగము

నుగర్వార్కు =అనుభవించు వారికి

ఇందిరన్ తన్ = ఇంద్రలోకము

నరగన్ఱో =దుఃఖ హేతువైన నరకముతో సమానము

అవతారిక

భగవద్దాసత్వము రుచి తెలిసిన వారు బ్రహ్మ పదమును కూడా ఇష్ట పడరని  క్రిందటి  పాశురములో తెలుసుకున్నాము.ఇందులో భగవంతుడి అందములో లీనమైన దాసులకు ఇతర విషయములను ఆదరించరని చెప్పబడింది.

వ్యాఖ్యానము

“తోళార్ సుడర్తిగిరి శంగుడయ సుందరనుక్కు “సుందరమైన బాహువులతో అందమైన  పాంచజన్యమనే శంఖమును, సుదర్శన చక్రమును సదా పట్టుకొని ఉన్నవాడని అర్థము.    శ్రీ సుదర్శన చక్రమును కుడి హస్తములో , పాంచజన్యమును తన ఎడమ హస్తము లో ధరించిన స్వామి  అందమునకు వర్ణనాతీతమైన శోభను చేకూరుస్తున్నాయని చెప్తున్నారు. శత్రువులకు భయాన్ని కలిగించి వారిని అంతము చేసే ఆయుధముల వంటిగాను , భక్తులకు అవి ఆభరణములగాను ప్రకాశిస్తున్నాయి. అందుచేతనే ఇక్కడ “అళగన్” అంటే “అందమైనవాడ” అని సంభోదించారు. “మనైపాఱ్ పిరందార్ పిరందెయిదుం పేరింబమెల్లాం తురందార్ ఒళుదార్ తోళ్ ” ( ద్రావిడ వేదమును పాడువారు అవతరించారు. అవతరించి పొందవలసిని భోగములను వదిలి ఈ భుజములనే కొలిచారు అని అర్థము) అని భూదత్తళ్వార్లు తమ ఇరండామ్ తిరువందాది లో చెప్పారు. పాశురములో భగవంతుడి భుజములను కళ్ళతోనె పూజించే వారు, ఈ లోకములో దొరుకు తాత్కాలిక సుఖములన్నింటినీ వదిలి వేస్తారు. అని చెపుతున్నారు.శ్రీరామాయణములో శ్రీరాముడి బాహు సౌదర్యమును చూసిన వారు మరి వేరొకదానిని చూడ లేదు.” తోళ్ కండార్ తోళే కండార్ ” అని , “ఆడవర్ పెణ్మైయై ఆవావుం తోళినాయ్ ” అని ,కంబరామాయణములో విశ్వామిత్రుడు అంటాడు. శ్రీ రాముని బాహూ సౌందర్యము చూసిన పురుషులు కూడా తాము స్త్రీ గా జన్మించాలని ఆశ పడతారని భావన. ‘ తోళమోర్ నాంగుడై కాళ మేగత్తై అన్ఱి మత్తోన్ఱు ఇలం ” అని నమ్మాళ్వార్లు అన్నారు. అతి సుందరమైన బాహువులు కలిగిన తిరుమొగురు కాలమేఘపెరుమాళ్ కన్నా ఇంక ఏదియును విలువైనది లేదు.గవంతుడి సౌందర్యమునకు దృష్టి దోషము తగలకుండా హారతి పట్టాలి.అంతటి అందమును చూసిన వారికి లోకములోని మరి ఇతర విషయములు అంటకుండ ఉత్తరించగల బాహువులు అవి. వారి బాహువులు చూసిన వారు . ప్రాపంచిక విషయాల పై గల వారికి ఉన్న గర్వం పట పంచలవడం ఖాయం.అణియార్ ఆళియుం శంగముం ఏందుం అవర్ కాణ్మిన్ “.శంఖమును,చక్రమును అలంకృతులైన పెరుమాళ్ యొక్క అందము రెండు రెట్లు అధికమవుతుంది. పెరియాళ్వార్ పెరుమాళ్ యొక్క అందమును ఒక్కోక్కటి గా వర్ణిస్తున్నారు . ముందుగా పెరుమాళ్ యొక్క కీర్తి ని తెలిపారు ఆ తరువాత పిరాట్టి తో కలిసి ఉండే పెరుమాళ్ యొక్క కీర్తిని పొగిడారు. అటు పిమ్మట, పిరాట్టి తో శ్రీ సుదర్శనమును ధరించిన పెరుమాళ్ యొక్క అందమును పాడారు. ఇవన్నియును , తిరుపల్లాండు లో ని రెండవ పాశురము యొక్క మొదటి మూడు వరుసలో వర్ణించారు. ఈ మూడు వరుసలు ఆళ్వార్ ప్రత్యక్ష వాక్యంలో పెరుమాళ్ ముందు ఉండి “నీవు చిరకాలం ఉండాలి, నీవు మరియు పిరాట్టి చిర కాలం ఉండాలి, నీవు మరియు నీ కుడి  హస్తములో ఉండే శ్రీ సుదర్శనం చిర కాలం ఉండాలి” అని పాడారు. ఈ ఘట్టములో, శ్రీ పాంచజన్యము ను ప్రవేశ పెట్టి, పెరుమాళ్ ,తన వక్షస్తలములో  పిరాట్టిని , శ్రీ సుదర్శనమును తన కుడి హస్తములో మరియు శ్రీ శంఖమును ఎడమ చేతి లో వెంచేపచేసి దర్శనము ఇచ్చారు. వర్ణనాతీతముగా చాలా అందముగా ఉన్నారు. పెరుమాళ్ ముందు ఉన్న పెరియాళ్వార్ ఇంక స్వామి యొక్క అంతటి సౌందర్యమును గ్రహించలేకపోయారు అందు చే, వారు స్వామి దగ్గరనుండి తన ముఖమును మరల్చుకున్నారు. అందువలననే , అటు పిమ్మట పాదములో “ఆప్పాంచజన్యంముం పల్లాండే ” అని పాడారు అనగా “యుద్ధ సమయములో దివ్యమైన శబ్దము చేసే ఆ పాంచజన్యము కూడా చిర కాలం ఉండాలి ” ఇది ప్రత్యక్ష పద్ధతిలో లేదు, పరోక్షంగా “ఆ పాంచజన్యము కూడా చిర కాలం ఉండాలి ” అని అంటున్నారు. ఆళ్వార్ శ్రీ పాంచజన్యము ను ధరించిన పెరుమాళ్ యొక్క అందమును నేరుగాచూడలేక అలా వివరించారు. అటువంటి అందమును చూసిన వారు ఎవరైనను లౌకికమైన సుఖముల వైపు అడుగులు వేయుదురా??

ఆళానార్ : ఇంతటి సౌందర్యము గలవాడి అందమునకు ఓడి దాసులైనవారని అర్థము.  భగవంతుడికి దాసత్వము చేయుట రెండు విధములుగా చెప్పబడింది. 1. ఆయన స్వామిత్వమునుకు అనగా స్వామి తాను ధారకుడుగా, స్వామిగా, నాయకుడిగా దాసులైన మనము ఎప్పుడూ తన తిరువడి క్రింద ఉండేటట్టు చూచుకునేవాడు. అంతే కాకుండా, అసమానమైన తన దివ్య స్వభావమును తన సౌందర్యము తో మొదలు పెట్టి, సౌలభ్యమును , కుల మత విభేదములు లేకుండా అందరితో కలిసి పోయే తన సౌశీల్యమును చూపుతారు . పూర్వ పాశురం లో “ పుండరీక కేల్వనడియార్ “ అనగా శ్రీ కి భర్త అయిన భగవంతుడికి దాసులవుట  చెప్పబడింది. “సుందరున్నుక్కు ఆళానార్ ‘ ( సుందరుడికి దాసులయ్యారు ) అన్నప్పుడు ఆయన ప్రత్యక్షముగా అందరి ద్వారా సేవించి అనుభవించే సౌందర్యమునకు  దాసులవుట చెప్పబడింది. కావున రెండు విధములుగాను భక్తులను ఓడించి దాసులను చేసుకున్నారు. ఇక్కడ సౌందర్యమునకు  ఓడుట చెప్పబడింది. అరుళాళా పెరుమాళ్ ఎమ్పెరుమానార్ ఇక్కడ సౌందర్యమునుకు చూచిన  వారై పెరుమాళ్ కు దాసులవుటను  ప్రశంసిస్తున్నారు , అటువంటి దాసులను కొనిఆడుతున్నారు.

మతొన్నుఱినిల్ అంబు సెయ్యార్:అనగా ఆత్మ స్వరూపం మరియు భగవంతుడి దివ్యమైన గుణములు తెలుసుకుని దాసులైన వారికి,  ఈ లోక విషయములపై  ఆశక్తి ఉండదు. పరమపదము శుద్దతత్వ మయము. అందువలన అది అప్రాకృతమని, ఈ లోకము ప్రాకృతమని చెప్పబడింది. ఇక్కడ వున్న సమస్త వస్తువులు దేశ కాల నియమములకు లోనై  ప్రతి క్షణము మార్పునకు లోనవుతాయి. అక్కడ దేశ కాల నియమములు ఉండవు, అందుకే వస్తువులు ఏ మార్పునకు లోను కావు . అక్కడ ఉన్నవాళ్లు మన మనసు ను దోచు కునేలా ఉంటారు.  అందు వలన ఈ లోకములోని వస్తువుల కంటే ఆ లోకములోని వస్తువులు ఉన్నతమైనవి. ఆ పరమపదములో అంతులేని ఆనందమునను అనుభవించు వారు ఇక్కడి వస్తువులను కోరుకుంటారా? ఇవి లోపభూయిష్ఠమై, అసహ్యమునకు హేతువై ఉంటాయి. అందుకని వీటిని కోరుకోరు.

కొంతమంది దృష్టి లో శ్రీ వైకుంఠమును ఈ లోకముతో పోల్చినందుకు గొప్పదనము కలిగినదని భావిస్తారు.ఇదే శ్రీ వైకుంఠమును స్వర్గము తో పోల్చినను , గొప్పదనమును ఆపాదించుకుంటూదా అని ప్రశ్న.  స్వర్గం లో దేవత స్త్రీలు అందిచే  సుఖాలకు శ్రీ వైష్ణవులు లోనవుతారా ?ఈ ప్రశ్న కు సమాధానము క్రింది వాక్యములలో చెప్పబడినది.

 మీళా పొరువరియ విణ్ణాట్టిల్ పోగం నుగర్వార్కు ” అని ప్రారంబించి ” అఱివిల్ వీడు  ” అని చెప్పబడింది.శ్రీ వైకుంఠము లో మరు జన్మ లేకపోవుట, మూడు గుణములను మించిన శుధ్ధ సత్వమయమైనదిగా,  అసాధారణ ప్రకాశమానమైనదిగా, అనుపమానమైనదిగా. ఉన్నతమైనదిగా కీర్తించబడింది. అక్కడ సృష్టి మరియు నాశనం అనేవి ఉండవు.  ఇటువంటి పరమపదము చేరి శ్రీ మన్ నారాయణుని , పిరాట్టిని మరియు వారి దాసుల కైంకర్యం చేస్తూ  ఆనందమును అనుభవించాలని అంతులేని కోరిక గలవారని  అర్థము .

నరగన్ఱో ఇందిరన్ తన్ నాడు  – స్వర్గము ,ఇంద్ర,బ్రహ్మాది లోకములు పుణ్యమున్నంత వరకే  అనుభవ యోగ్యము. పుణ్యము తీరి పోతే అక్కడి నుండి తల కిందులుగా ఈ భూలోకమునకు రావలసినదే. పైన చెప్పిన అన్ని లోకములు ఇంద్రాది దేవతలకు అనుభవ యోగ్యముగా వున్నవి. అటువంటప్పుడు అవి నరకముతో సమానమే కదా! అందు వలన తంతులుగా వున్న పదునాలుగు భువనములతో కూడిన ఈ అండము పరమపదమునకు సాటి రాదు , పైగా దానిని కోరుకునే వారికి నరక ప్రాయమే అవుతుంది. అక్కడి భోగ భాగ్యములు అనిత్యమైనవి. ముఖ్యమైన అంశము ఏమనగా ఆ ఆనందము పెరుమాళ్ కు సేవ చేసి పొందినవి కావు. వారి వారి సంతోషమునకు ఆ భోగములు ఉపయోగపడుతాయి. అటువంటి భోగములు పెరుమాళ్ కే దాసుడైన జీవాత్మ యొక్క స్వరూపమునకు వ్యతిరేకమైనవి. రెండవ పాశురం లో చెప్పిన విధంగా పెరుమాళ్ పిరాట్టి తో దూరమైతే అదే ఒక భక్తునికి నరకము. శరణ్గాతుడు స్వర్గ నర్కాదులను సమముగా , దోష భూయిష్టముగా చూస్తాడు, వాటి గురించి ఆశ పడడు. కేవలం శ్రీ మన్ నారాయణుని కైంకర్యమే సర్వవిధ పురుషార్థమని జీవిస్తాడు.

అడియేన్ చుడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-7-tholar-sudarth/

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

ప్రమేయము (గమ్యము) – http://koyil.org
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thiruvAimozhi – 5.2.4 – idam koL

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

Full series >> Fifth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, AzhwAr says “vaishNavas were present everywhere as if to uproot all the unshakeable bAhya philosophies and were singing, dancing and roaming around everywhere joyfully as a result of enjoying bhagavAn“.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Those who are immersed in the auspicious qualities of the one who is reclining in the milky ocean and who is the benefactor for his devotees, are performing many joyful activities as if they are banishing the bAhya philosophies”.

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

idam koL samayaththai ellAm eduththuk kaLaivana pOlE
thadam kadal paLLip perumAn thannudaip pUdhangaLEyAyk
kidandhum irundhum ezhundhum gItham pala pala pAdi
nadandhum paRandhum kuniththum nAdagam seyginRavE

Listen

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

idam koL – spreading everywhere (to bring down the presence of vaidhika aspects)
samayaththai – bAhya [not believing in vEdhas] philosophies such as baudhdha etc
ellAm – all

(with the scent)
eduththu – banishing
kaLaivana pOlE – appearing to be
thadam – vast
kadal – in the ocean
paLLi – resting (for the sake of his devotees)
perumAn thannudai – those who are immersed in the qualities of the one who is greater than all
bUdhangaLE – bhAgavathas themselves
Ay – filled throughout the world

(in those regions)
kidandhum – lying down
irundhum – sitting
ezhundhum – standing

(that which reveals bhagavAn‘s qualities and activities)
pala pala – many
gItham – songs
pAdi – singing
nadandhum – attractively roaming around
paRandhum – jumping/flying out of joy
kuniththum – dancing, in this manner
nAdagam – dramatic actions
seyginRana – they are engaged.

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

bhAgavathas who are immersed in the qualities of emperumAn who is resting in the vast [milky] ocean and is greater than all, are spreading everywhere appearing to be banishing all bAhya philosophies such as baudhdha etc and filled throughout the world; in those regions, they are engaged in dramatic actions such as lying down, sitting, standing, singing many songs, attractively roaming around, jumping/flying out of joy and dancing. This pAsuram is recited along with previous pAsuram [to get the full meaning].

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

  • idam koL … – Similar to weeds growing to suppress the growth of the crop, the bAhya philosophies which flourish pushing aside sAthvikas (virtuous people) – appearing to be uprooting them. Why is it said “pOlE” (appearing to be)? sAthvikas do not aim at troubling others. “nel seyyap pul thEyumAp pOlE” (as the crop is nurtured properly, the weeds will naturally disappear), as the devotees establish themselves, the others will naturally disappear.
  • thadam kadal paLLip perumAn … – SrIvaishNavas who meditate upon the beauty of emperumAn who is reclining in thiruppARkadal (milky ocean) as said in thiruvAimozhi 8.10.8 stretching his “thALum thOLum mudigaLum” (divine feet, shoulders and heads) and divinely resting, and recite as in periya thiruvanthAdhi 34 “pAlAzhi nI kidakkum paNbai yAm kEttEyum kAlAzhum nenjazhiyum kaN suzhalum” (as soon as I hear about your quality of resting in the milky ocean, my legs become weak, my heart melts and my eyes start spinning) and become immersed in that form.
  • kidandhum … – Having the earth to be at their disposal for their desired activities. Lying down in some places, sitting in other places, standing in yet other places, singing many songs out of great joy in experiencing bhagavAn, roaming around to captivate the hearts of others, dancing in such a manner that their feet don’t touch the ground and so on.
  • nAdagam seyginRanavE – For AzhwAr, the activities of such bhAgavathas appear like that of an expert dancer’s dance. nanjIyar and others mercifully explain “as we would glorify emperumAnAr‘s existence, walking, resting etc, and as the king glorified ALavandhAr‘s walk, AzhwAr is glorifying the activities of these bhAgavathas”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 5.2.3 – thiriyum kaliyugam

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

Full series >> Fifth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr says “the whole samsAram is filled with vaishNavas so that even ayaravaRum amarargaL (nithyasUris who are without any shortcoming), can enter and mingle here”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “bhAgavathas who became immersed in the saundharyam (beauty) etc of sarvESvaran who is having a divine form to satisfy his devotees, became well established in all regions to facilitate the engagement of great personalities of this material realm”.

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

thiriyum kali yugam nIngith thEvargaL thAmum pugundhu
periya kidha yugam paRRip pErinba veLLam perugak
kariya mugil vaNNan emmAn kadal vaNNan bUdhangaL maN mEl
iriyap pugundhisai pAdi engum idam koNdanavE

Listen

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

thiriyum – which changes the qualities of chEthanas upside down
kali yugam – kali yugam
nIngi – to pass
dhEvargaL – sUris (great personalities who have unfailing knowledge etc)
thAmum – themselves
pugundhu – enter
periya – growing/appearing to be a single yugam (so that the yuga sandhi (break) between different yugams is not observable)
kidha yugam – krutha yugam
paRRi – arrive
pErinba veLLam – unlimited ocean of joy which is caused by experiencing bhagavAn
peruga – to increase more and more
kariya – blackish
mugil – enjoyable like a cloud
vaNNan – having a form
emmAn – being my lord
kadal vaNNan – in the ocean of infinite qualities of sarvEsvaran’s
bUdhangaL – bhAgavathas who are immersed in qualities of such bhagavAn
maN mEl – in this earth
iriya – to initiate the joyful celebrations
pugundhu – enter

(due to such joy)
isai – songs
pAdi – singing
engum – all regions
idam koNdana – took over as their residences.

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

kali yugam, which changes the qualities of chEthanas upside down, passed and krutha yugam arrived without even the yuga sandhi, appearing to be a single yugam, when sUris [dwellers of SrIvaikuNtam] themselves enter; in such times, to increase more and more the unlimited ocean of joy which is caused by experiencing bhagavAn, bhAgavathas who are immersed in  the qualities of sarvESvaran who is having an enjoyable cloud-like blackish form, who is my lord and who is an ocean of infinite qualities, entered in this earth to initiate the joyful celebrations, singing songs and took over all regions as their residences.

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

  • thiriyum kali yugam nIngi – As said in mahAbhAratham mOksha dharmam “na SruNvanthi pithu: puthrA na snushA na sahOdharA: na bruthyA na kaLathrANi bhavishyathi adharOththaram” (In kali yugam, son will not obey father’s words, daughter-in-law will not obey mother-in-law’s words, younger brothers will not obey elder brother’s words, servants will not obey the master’s words), kali yugam, where the characteristics of the entities will turn around, ended. Alternative explanation – kali yugam where everything just goes and comes, ended.
  • dhEvargaL thAmum pugundhu – indhra et al who are the dhEvathAs of this realm; alternative explanation – nithyasUris who cannot tolerate the odour of even such dhEvas [like indhra et al] and would vomit [on seeing them]. All such sUris would enter this realm without thinking that “this is samsAram [material realm]”.
  • periya kidha yugam paRRi – As if there is one long krutha yugam only, without the impact of other yugams such as kali yugam [In this case, dhEvas are in focus. That is, the dhEvas who are attached to this long kruth yugam]. Alternative explanation – AppAn explains “This is talking about the krutha yugam at the beginning of [brahmA’s] creation [where sUris can enter]”.
  • pErinba veLLam peruga – To have the flood of joy, which is explained in thiruvAimozhi 10.9.11 “andhamil pERinba” (endless great joy), right here.
  • periya kidha yugam paRRip pErinba veLLam peruga – The flood of great joy increased starting with the first krutha yugam concealing the defects of the periods [other yugams] in between.
  • paRRi – [The period] arrived to end kali yugam. Or, to say that, [the period] arrived to start krutha yugam. [Overall, paRRi is explained in three ways – “those who hold on to”, “starting” and “arriving”]
  • kariya … – Like emperumAn captivated me with his form which is explained in SrI rAmAyaNam ayOdhyA kANdam 83.8 “mEgaSyAmam” (blackish cloud), those SrIvaishNavas who are captivated by his invigorating form.
  • maN mEl iriyap pugundhu – In nithya vibhUthi (paramapadham – spiritual realm), they [nithyasUris] roam around with great celebrations. [Similarly] entered in this samsAram with great celebrations.
  • isai pAdi – Singing due to the joy which came about after enjoying bhagavAn.
  • engum idam koNdanavE – Had all regions as their abodes. The disciples and subsequent disciples [of such bhAgavathas] pervaded everywhere so that there is no space for bAhyas (those who reject vEdhas) and kudhrushtis (those who misinterpret vEdhas). As said in SrI rAmAyaNam yudhdha kANdam 41.97 “prakAram vAnarIkrutham” (The rAkshasas saw the fort which was surrendered by monkeys, to be made of monkeys).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 5.2.2 – kaNdOm kaNdOm

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

Full series >> Fifth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, seeing the abundance of SrIvaishNavas, AzhwAr says “All those who are favourable! please come to enjoy this prosperity”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, seeing bhAgavathas who are enjoying sarvESvaran’s qualities such as Sriyapathithvam (being the lord of SrI mahAlakshmi) etc which highlight his supremacy, AzhwAr is calling out to the favourable ones saying “Come and perform mangaLASAsanam”.

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

kaNdOm kaNdOm kaNdOm kaNNukkiniyana kaNdOm
thoNdIr elleerum vArIr thozhudhu thozhudhu ninRArththum
vaNdAr thaNNam thuzhAyAn mAdhavan bUdhangaL maNmEl
paN thAn pAdi ninRAdip parandhu thiriginRavE

Listen

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

vaNdu – by beetles
Ar – fully
thaN am – having freshness
thuzhAyAn – wearing thiruththuzhAy (thuLasi) garland
mA – for lakshmi who enjoys such beauty
dhavan – for sarvESvara who is the beloved lord
bUdhangaL – servitors
maN mEl – on this earth (which does not have anyone qualified to enjoy such aspect)

(having enjoyed such experience)
paN thAn – to have abundance of tune
ninRu – stood
pAdi – sang
Adi – danced (out of overwhelming love)
parandhu – spreading out everywhere
thiriginRana – engaged.
kaNNukku – for our eyes
iniyana – pleasing prosperity [of SrIvaishNavas and their activities]
kaNdOm – we have seen;
kaNdOm kaNdOm kaNdOm – Not just seeing once but got to enjoy repeatedly as said thrice in “aham annAdha:“[jIvAthmA imploring emperumAn in SrIvaikuNtam to enjoy him repeatedly],
thozhudhu thozhudhu – being overwhelmed with love, engaging in continuous worship
ninRu – stood
Arththum – engaged in joyful celebrations;
thoNdIr – Oh those who are favourable towards bhagavAn and bhAgavathas!

(without losing this enjoyable aspect)
elleerum – all of you
vArIr – please come

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

The servitors of sarvESvaran who is the beloved lord of lakshmI, and who is wearing fresh thiruththuzhAy (thuLasi) garland which is filled with beetles, stood on this earth and sang to increase the tune, danced and engaged in such activities by spreading out everywhere. We have seen this prosperity which is pleasing to the eyes; not just seeing once but got to enjoy repeatedly as said thrice in “aham annAdha:“, being overwhelmed with love, engaging in continuous worship, and stood engaged in joyful celebrations. Oh those who are favourable towards bhagavAn and bhAgavathas! All of you, please come.

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

  • kaNdOm … – We have seen. Out of overwhelming love, AzhwAr is repeating it multiple times.
  • kaNNuku iniyana kaNdOm – To eliminate all the pain of seeing abhAgavathas (those who are not bhAgavathas) as said in thiruvAimozhi 4.9.7kodu ulagam kAttEl” (don’t show me this cruel material realm), we have seen the assembly of bhAgavathas.
  • thoNdIr elleerum vArIr – All of you who are interested in bhAgavatha vishayam (matters related to bhAgavathas) who are described in periya thirumozhi 7.4.4 “pErALan pErOdhum periyOrai orukAlum pirigilEn” (I will never separate even for a moment, from those great persons who recite the divine names of sarvESvaran) assemble in groups here.

When asked “What is the purpose of inviting them?”, AzhwAr says,

  • thozhudhu thozhudhu ninRu Arththum – Should we seek a goal for the goal? The goal is right there [worshipping in itself is the goal]. By repetition, it is confirmed that that [thozhudhu – worship] itself is the goal. Arththum – will joyfully celebrate.
  • vaNdAr … – emperumAn is having fresh thuLasi garland which retains the beetles always, and is having greatness due to being Sriya:pathi (lord of SrI mahAlakshmi). SrIvaishNavas who are captivated by such decoration and Sriya:pathithvam, in this material realm (which is inimical to enjoying bhagavAn) instead of in paramapadham which is said as in thiruvAimozhi 4.9.10oNdodiyAL thirumagaLum nIyumE” (only you and SrI mahAlkshmi who has thin waist), instead of being triggered by others but releasing their loving experience, themselves singing with great tunes, which make them dance and they spread out everywhere.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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thiruvAimozhi – 5.2.1 – poliga poliga

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

Full series >> Fifth Centum >> Second decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr seeing the abundance of SrIvaishNavas, performs mangaLASAsanam (well wishes) to them.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr seeing the abundance of bhAgavathas who are sustained by sarvESvaran, performs mangaLASAsanam to them.

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

poliga poliga poliga pOyiRRu valluyirch chAbam
naliyum naragamum naindha namanukkingiyAdhonRumillai
kaliyum kedum kaNdu koNmin kadal vaNNan bUdhangaL maN mEl
maliyap pugundhisai pAdi Adi uzhi tharak kaNdOm

Listen

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

kadal – like an attractive ocean, which is containing precious gems inside it
vaNNan – by sarvESvaran who has greatness due to having distinguished qualities and form
bUdhangaL – those who were reformed to become bhAgavathas (who are sustained by bhagavAn)
maN mEl – in this earth (which is contrary to enjoying bhagavAn’s qualities)
maliya – to be present in abundance
pugundhu – entered

(bhagavAn’s qualities)
isai – with music
pAdi – sing
Adi – (out of great joy) dance, with their heads heading the ground
uzhi thara – to engage everywhere
kaNdOm – we have seen;

(thus)
val uyirch chAbam – very strong curses in the form of ignorance etc, which are unnatural for the AthmA, and which can be exhausted by experiencing the results
pOyiRRu – have been destroyed;

(as the avidhyA (ignorance), karma (puNya/pApa) get destroyed)
naliyum – that which tortures due to such avidhyA, karma etc
naragamum – narakams (hellish regions)
naindha – are broken;

(thus)
namanukku – for yama, who controls such hellish regions
ingu – in this material realm
yAdhu – to be controlled
onRum – anything
illai – not present;
kaliyum – the defect of the times [kaliyuga], which is the cause for all these aforementioned
kedum – will be destroyed;
kaNdu koNmin – as said in “kalau krutha yuganthasya“, see for yourself that this occurred by the presence of bhAgavathas who engage in virtuous activities from the times of krutha yuga;
poliga poliga poliga – let this become more abundant!

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

We have seen those who were reformed to become bhAgavathas by sarvESvaran who has greatness due to having distinguished qualities and form like an attractive ocean, which is containing precious gems inside it, entered this earth to be present in abundance, sing with music, dance and engage everywhere; thus, very strong curses in the form of ignorance etc, which are unnatural for the AthmA, and which can be exhausted by experiencing the results have been destroyed; narakams which torture due to such avidhyA, karma etc, are broken; and thus, there was nothing present to be controlled by yama who controls such hellish regions; the defect of the times [kaliyuga], which is the cause for all the aforementioned aspects, will also be destroyed. As said in “kalau krutha yuganthasya“, see for yourself that this occurred by the presence of bhAgavathas who engage in virtuous activities from the times of krutha yuga; let this become more abundant! Following Sruthi (vEdham) which says “SAnthiS SAnthiS SAnthi:“, here too, “poliga” is repeated thrice. Since bhUtha is a gender neutral word, it indicates “ahRiNai” (in thamizh, animals, plants and non-living things are considered as ahRiNai, and celestial beings and humans are considered as uyarthiNai).

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

  • poliga poliga poliga – Let this become abundant! Let this become abundant! Let this become abundant! As in “SAnthiS SAnthiS SAnthi:” (Peace! Peace! Peace!), mangaLASAsanams (well wishes) done according to vaidhika method, will be done in repetition of thrice. When asked “Should nammAzhwAr also not perform mangaLASAsanam first to bhagavAn and then to bhAgavathas, as done by periyAzhwAr [in thiruppallANdu]?”, nanjIyar mercifully explained “Yes – In ‘vIRRirundhu Ezhulagu‘, AzhwAr performed mangaLASAsanam to bhagavAn and now he is performing mangaLASAsanam to bhAgavathas”. periyAzhwAr is following the footsteps of nammAzhwAr who is paramAchArya (the supreme AchArya).
  • pOyiRRu val uyirch chAbam – The hard SApa (curse) for the AthmA, left. pApa (sin) is called SApa (curse) since as one who is cursed will have to go through the effects, here too, those who have sins, need to exhaust them by experiencing the results of them. The avidhyA (ignorance) etc which have affected the AthmA have gone now.
  • naliyum naragamum naindha – Even the naraka (hellish regions) where the chEthanas, based on their karma, are brought and tortured, have been broken. Since there is no one to be handled in naraka, it fell into ruins.

When asked “What did the controllers of those places do?”, AzhwAr says,

  • namanukku ingu yAdhu onRum illai – yama too can go and search in paramapadham [for his own upliftment], since he has nothing to do in the places where he was in charge.
  • yAdhu onRum illai – Even dharmaputhra (yudhishtra) had to visit hell once [not to suffer for punishment, but just as a visit], there is none present even for such visits.

When asked “But this is the situation in krutha yugam [the first of the four yugams, when everyone is very pious]; would this happen in kali yugam [the last yugam, when impious nature is rampant?”, AzhwAr says,

  • kaliyum kedum – Even that kali will be destroyed. First explanation – Whatever explained previously may be explained in the context of past, and this highlighting of AzhwAr, i.e., “kedum“,  may be explained in the context of future. Another explanation – “kedum” is explained as present, highlighting that the bad times are already over and we are seeing the good times already.

When asked “How can you say this while kali yugam is happening?”, AzhwAr says,

  • kaNdu koNmin – Do I need to instruct explicitly for what can be personally experienced by you?

When asked “How are you saying that, this [sufferings] will end?”, AzhwAr says,

  • kadal vaNNan bUdhangaL – All these sufferings occur due to absence of bhAgavathas, and once they exist and start moving around, will these sufferings remain? “yathra ashtAkshara samsidhdha: … na thathra sancharishyanthi …”  (In those places where those bhAgavathas who are faithful towards thirumanthram reside, there will be no disease, famine and robbery).
  • kadal vaNNan bUdhangaL – Since the root for the word “bhU” indicates “that which exists [based on bhagavAn‘s existence'”, here bhAgavathas are indicated by the word “bUthangaL” (bhUthams). bhAgavathas constantly remember bhagavAn’s invigorating form and sustain themselves.

When asked “Isn’t it in paramapadham, where we find those who are captivated by his beauty?”, AzhwAr says,

  • maN mEl – AzhwAr specifically highlights saying “right here”.

When asked “Is it like finding an oasis (water body) in a desert, we are finding one or two bhAgavathas in this samsAram (where devotion to bhagavAn is difficult to acquire)?”, AzhwAr says,

  • maliyap pugundhu – As said in thiruvAimozhi 2.3.10adiyArgaL kuzhAngaL” (Groups of devotees), arriving in crowds.
  • isai pAdi … – We have seen them out of great joy singing, dancing wildly and walking over the head of yama et al. uzhitharugai – roaming around freely without any fear.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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pramANam (scriptures) – http://granthams.koyil.org
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thiruvAimozhi – 5.2 – poliga poliga

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

Full series >> Sixth Centum

<< Previous decad

Audio

AzhwArs, AchAryas and emperumAnAr in SriperumbUthUr

Highlights from thirukkurukaippirAn piLLAn‘s introduction

AzhwAr, seeing those who have become vaishNavas on hearing his instructions in thiruvAimozhi 4.10 “onRum dhEvum“, became very joyful and out of that great joy, sings thiruppallANdu (well-wishing) for them.

Highlights from nanjIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the second decad – Previously, AzhwAr meditates upon bhagavAn being bound by his own compassion and feels contented; to enjoy such joy of AzhwAr, those bhAgavathas who are experts in enjoying bhagavAn’s qualities and are comparable to nithyasUris, arrived together with great love to have all sufferings in this samsAram removed; seeing them, AzhwAr thinks in his divine heart “ISvara has probably vowed to reform the world through them” and  highlights the following aspects:

  1. emperumAn‘s unsurpassed greatness.
  2. His being the divine lord of SrI mahAlakshmi which highlights his greatness.
  3. His being together with divine forms which favour his devotees.
  4. His reclining in the ocean to favour others.
  5. His residing in SrIvaikuNtam which is the origin for that [i.e., of his form in milky ocean]
  6. His having weapons for the protection of his devotees.
  7. His great dominance in his incarnations.
  8. His SrIvathsa chihna (the mole on his chest) which symbolises his dominance.
  9. His non-abandoning nature with respect to his devotees.
  10. His great qualities [such as simplicity].

Meditating upon these aspects, AzhwAr becomes wonder-struck thinking “bhAgavathas who are immersed in such qualities of emperumAn, are all present here” and joyfully performs mangaLASAsanam (well wishes) and mercifully instructs the worldly people to follow them, become pure-hearted like them and enjoy bhagavath vishayam (matters related to bhagavAn).

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

thirumAlai ANdAn‘s explanation for this decad as heard from ALavandhAr – “As nithyasUris arrive at AzhwArthirunagari to see the SrIvaishNavaSrI of AzhwAr, he performs mangaLASAsanam to them”.

emperumAnAr mercifully explains this decad giving importance to the residents of samsAram (this material realm) as – “AzhwAr thinking about the sufferings of the samsAris in thiruvAimozhi 4.9naNNAdhAr muRuvalippa“, as a remedy, instructs bhagavAn‘s supremacy in thiruvAimozhi 4.10onRum dhEvum” and reforms them; being reformed by that, as the barrier between samsAram and paramapadham gets broken, this allows those who are from paramapadham to come here freely; seeing this situation AzhwAr performs mangaLASAsanam”.

AzhwAr highlights the following aspects:

  • How well spread are those noble souls who have been reformed, as he instructed bhagavAn’s supremacy.
  • How shrunk are those rAjasa (passionate) and thAmasa (ignorance) persons due to their inattentive and ignorant nature.
  • How the vaishNava dharmam is conducted popularly, due to its being the best as pursued by the sAthvika (noble) persons.
  • How the dharmams which are contrary to the vaishNava dharmam, became mostly non-existent.
  • How due to coming in contact with bhagavAn, the place, time, qualified persons and their aspects have all acquired nobility as said in mahAbhAratham mOksha dharmam “sarvEshAm kila dharmANAm uththamO vaishNavO vidhi:“.
  • How without such contact with bhagavAn, everything is inferior, irrespective of having all [materialistic] goodness.

Highlighting these aspects, AzhwAr is bowing at the divine feet of those SrIvaishNavas who were reformed by him, reforming those who are qualified to be reformed and abandoning those who refuse to be reformed and thus performs mangaLASAsanam to the abundance of bhAgavathas.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org