Monthly Archives: May 2017

thirunedunthANdakam

Published by:

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

SrI paramapadhanAthan in paramapadham (spiritual realm)

thirunedunthaNdakam is written by thirumangai AzhvAr . It is said to be his last prabandham before he ascended to paramapadham but is considered as one of the most important ones among dhivya prabandhams.

thirumangai AzhvAr with kumudhavalli nAchchiyAr at thiruvAli thirunagari

thirumangai AzhvAr’s avathAra thirunakshathram is ‘kArththigaiyil kArththigai’, and he was born in thirukkuraiyalUr.

thirunedunthANdakam is mentioned in the glorious vaibhavam of SrI parAsara bhattar and nanjeeyar, as the topic that started the wonder in nanjeeyar about who this bhattar might be.

periyavAchchAn piLLai has written vyAkyAnam (commentary) for this prabandham of thirunedunthANdakam.

thANdakam’ is a type of thamizh poetry in which this prabandham is set.

nedum’ indicates longer one (as opposed to thirukkurunthANdakam which is a shorter one).

vaibhavam (Glories)

About the translation

An attempt is made here to translate in English the vyAkyAnam of thirunedunthANdakam – or at least parts of vyAkyAnam of each pAsuram.

For this translation, adiyOngaL (we) will be perusing the following invaluable sources.

  1. periyavAchchAn piLLai‘s vyAkyAnam in maNipravALam style, and puththUr swami’s explanations of it.
  2. kAlakshEpam recordings of great scholars, on this prabandham.

With the blessings of asmadhAchAryan, AzhwAr, emperumAnAr, and jIyar we shall proceed with the translation. We invite you to come in and immerse yourself in the divine meanings of this wonderful and essential prabandham.

Translation by raghuram SrInivAsa 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 – 5.1.5 – kaNNa pirAnai

Published by:

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

Full series >> Fifth Centum >> First 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 mercifully and clearly explains that his fault is prakruthi sambandham (relation to material realm).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr saying to emperumAn “You are the one who bound me into the prakruthi” and explaining that eradication of such relationship with material realm is fully at emperumAn’s disposal.

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

kaNNa pirAnai viNNOr karu mANikkaththai amudhai
naNNiyum naNNagillEn naduvE Or udambil ittuth
thiNNam azhundhak kattip pala seyvinai van kayiRRAl
puNNai maRaiya varindhu ennaip pOra vaiththAy puRamE

Listen

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

kaNNan – Having incarnated as krishNa
pirAnai – favouring the advice with regard to the upAyam (means) (as in “mAm Ekam SaraNam vraja“)

(those who surrendered)
viNNOr – that which is attractive and seen by nithyasUris (eternally free souls of paramapadham)
karu mANikkaththai – letting them enjoy the distinguished form
amudhai – you who are eternally enjoyable
naNNiyum – though I remain situated close to you by the knowledge given by you

(due to not having the enjoyment)
naNNa killEn – remained like those who have not attained you;

(the reason for that is)
naduvE – staying in between (to not have the connection with the AthmA and you who are opposite of all faults, to push away both)
Or – a
udambil – in body
ittu – placing and establishing the connection
pala – in many ways
sey – to be performed due to the bondage in body
vinai – karmas
val kayiRRAl – with strong ropes (bondage)
thiNNam – to be firm
azhundha – difficult to examine
katti – tie
puNNai – external faults
maRaiya – to conceal
varindhu – surrounding forever
ennai – me (who is incapable and unsuitable to remove this bondage)
puRamE – samsAram which is external to you and is filled with superficial pleasures
pOra – to go
vaiththAy – placed me

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

Even after remaining close to you by the knowledge given by you who incarnated as krishNa, who are favouring the advice with regard to the upAyam and who are letting those who are surrendered to the eternally enjoyable you to enjoy the distinguished form which is attractive and seen by nithyasUris, I remain like those who have not attained you; (the reason for that is) you have placed me in between in a body and established the connection, tied me with strong ropes in karmas which are to be performed in many ways due to the bondage in body, to be firm in that body, are concealing the external faults, are surrounding me forever and are placing me to go into samsAram which is external to you and is filled with superficial pleasures. AzhwAr implies that “If you desire, you can release me from this bondage”.

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

  • viNNOr karu mANikkaththai … – Oh you who appeared as krishNa to present to me,  the form which is enjoyed by nithyasUris, as said in SrIvishNu sUktham “thadhvibrAsOvibanyavO jAgruvAmsasamindhathE” (in that paramapadham, the wisest and those who are always engaged in praising you are carefully present and are shining)!
  • amudhai – by incarnating, he made AzhwAr enjoy his sweetness.
  • naNNiiyum … – Though I have attained him, I am counted among those who have not attained him. Here, AzhwAr indicates his gyAna lAbham (acquiring pure knowledge) as attainment of emperumAn; and he indicates his presence in this material body as non-attainment of him.
  • naduvE oru udambil ittu – As AzhwAr observes the unnatural aspect of this body, he says that he acquired it in-between, though AthmA‘s relationship with achith is since anAdhi (time immemorial, without a beginning). For the pearl and gold in its shell, no one knows when they became dirty, yet as it is seen that the dirt is removed at some point, we understand that “the dirt” is unnatural; similarly, as we see that by surrendering unto bhagavAn the connection with material realm is eradicated, the connection with material nature appears to be “unnatural” [though AthmA and achith have been together thus far]. As a prince who becomes lost in a forest, and found and raised by a hunter, will consider himself to be a hunter too, chEthana (AthmA – sentient being) will consider the body to be self and think himself as “dhEvOham” (I am dhEva) etc.
  • thiNNam azhundhak katti – Keeping it firmly tied by avidhyA (ignorance) etc.
  • pala sey vinai … – Keeping it bound to the strong ropes , that is, the karmas which are performed in many ways.
  • puNNai maRaiya varindhu – Like a ditch which is covered with hay, and placed with a plank on top with decoration [similarly, the body is covered with nice layer of skin]. Without such decoration, if that which is inside gets exposed, one will not have time to drive away the crows which come to feast on it.
  • ennai – me who am incapable and unsuitable to save the self.
  • pOra vaiththAy puRamE – Being in this [material] body after acquiring svarUpa gyAnam (true knowledge) appears to AzhwAr like sIthA pirAtti’s case, where she went along with SrI rAma to enjoy in seclusion with him, but ended up in aSOka vanam (in lankA) on her own.
  • puRamE – You placed me in samsAram where your qualities are not well known. AzhwAr being parama vaidhika (fully faithful towards vEdham), tells “emperumAn placed him in samsAram”, as he considers his karma also to be fully under emperumAn’s disposal, as his [AzhwAr’s] svarUpam is.

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 – 5.1.4 – en koLvan

Published by:

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

Full series >> Fifth Centum >> First decad

Previous pAsuram

[There are two explanations for this pAsuram. One explanation is by bhattar and another explanation is by other AchAryas. These two explanations are based on SrIvachana bhUshaNam sUthrams 41 to 50. First, bhattar explains AzhwAr to be a prapanna (surrendered person) due to being ignorant about any other means and hence not engaging in any other means. Other pUrvAchAryas explain AzhwAr to be a prapanna due to being fully drenched in devotion and hence not being able to engage in any other means.]

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, AzhwAr says “Previously I pretended [to love you] due to my relationship with this prakruthi (material realm); hence you have to mercifully eliminate my relationship with this prakruthi”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fourth pAsuram. Two introductions.

  • Introduction as explained by bhattarAzhwAr says – I lied even towards bhagavAn as said in “poyyE kaimmai solli“, “sila kUththuch cholla” and “uLLana maRRuLavAyp puRamE sila mAyam solli“; he thought “what is the reason for telling lies to emperumAn?”; he realized it is due to the relationship with prakruthi; he forgot about saying “meyyE peRRozhindhEn” and “kaNdu koNduyndhozhindhEn“; I am unable to withdraw my mind which is attached to worldly pleasures from them, have it engaged in you and to meditate upon the body being different from the soul; you have to yourself eliminate my hurdles and accept me at your divine feet.
  • Introduction as explained by other pUrvAchAryas – AzhwAr said “kaNdu koNduyndhozhindhEn“; that was a vision seen through his knowledge in his mind; subsequently, he desired to have physical contact with emperumAn and stretched his hand to reach out to emperumAn but did not see him there and so he became weak; the cause for such lack of physical experience is – the connection with the [material] body; due to bhakthi pAravaSyam (being drenched in devotion), AzhwAr is unable to engage in any sAdhanam (process) to eliminate the body; this being the case, AzhwAr requests emperumAn “you yourself should eliminate my hurdle and accept me at your divine feet”. AzhwAr does not consider himself to have the devotion which is acquired in due course by following the instructions of SAsthram [as he was blessed by bhagavAn with pristine knowledge and devotion].

pAsuram

en koLvan unnai vittennum vAsagangaL solliyum
van kaLvanEn manaththai valiththuk kaNNa nIr karandhu
nin kaN nerunga vaiththE enadhAviyai nIkkagillEn
en kaN malinam aRuththu ennaik kUvi aruLay kaNNanE

Listen

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

First Explanation

(As said by ananyaprayOjanars (those who serve without ulterior motives))
unnai – you (who is the ultimate benefit/goal)
vittu – leaving aside
en – which benefit/goal
koLvan – will I have?
ennum – that
vAsagangaL – verses of praises
solliyum – saying in many ways
val – since time immemorial, stealing the AthmA
kaLvanEn – I, the mischievous
manaththai – heart/mind (which went behind worldly pleasures)
valiththu – pulling
kaNNa nIr – the tears (which come out due to not having attained such pleasures)
karandhu – changed (by eliminating the scent)
manaththai – that heart
nin kaN – in you (who is perfectly enjoyable)
nerunga vaiththu – bring it closer
enadhu Aviyai – my AthmA
nIkka killEn – I am unable to release from the samsAram (material realm);

(the cause for such state)
en kaN – my
malinam – defects such as ignorance
aRuththu – removing
ennai – I, who am incapable
kaNNanE – Oh krishNa who says “mA sucha:” to those who are in sorrow!
kUvi aruLAy –  accept me (close to you).

Second Explanation

van – since time immemorial
kaLvanEn – I, who am mischievous
unnai – you
vittu – leaving aside
en – which other benefit?
koLvan – will have
ennum – that
vAsagangaL solliyum – speaking unable to sustain myself
manaththai – my heart which is broken due to not having attained you
valiththu – prepare it well to be united with you
kaNNa nIr – tears due to not experiencing [you]
karandhu – changing

(by sustaining etc)
nin kaN – in you
nerunga – to be fully subdued in you
vaiththu – placing
enadhu Aviyai – my AthmA
nIkka – to liberate through upAsana (bhakthi yOgam)
killEn – I am unable;
en kaN malinam aRuththu ennaik kUvi aruLAy – you only can mercifully do that.

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

First explanation

I, the mischievous, saying the verses of praises such as “leaving aside you, which benefit/goal will I have?”, who stole the AthmA since time immemorial, pulled my heart back and changed the tears and brought that heart closer to you; yet I am unable to release my AthmA from the samsAram; Oh krishNa who says “mA sucha:” to those who are in sorrow! Removing my defects such as ignorance, accept me who is incapable.

Second Explanation

I am unable to sustain myself, speaking “which benefit will I, who am mischievous since time  immemorial, have leaving you aside?”, well preparing my heart which is broken due to not having attained you, to be united with you and changing the tears due to not experiencing [you] and placing my AthmA in you to be fully subdued in you and liberate the self through upAsana; I am unable [to bring myself to you] and only you can mercifully do that.

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

First Explanation

  • en koLvan unnai vittu ennum – Though I am speaking like paramaikAnthis (those who are fully surrendered to emperumAn), that is, my lips saying “What else other than you, will I have?”,
  • van kaLvanEn – kaLavu mean para dhravya apahAram (stealing others’ belongings). valiya kaLavu (great robbery) means, as said in “chOrENa AthmApahAriNA” (stealing the AthmA is the biggest theft), considering the AthmA, which is a property of bhagavAn, to be “I, mine”. The severity of stealing a diamond is different from that of stealing wood. [Is AthmA a dhravya (object)?] While [sages like vyAsa were] explaining different types of objects, AthmA was explained as the first one. The object [AthmA] is distinguished, and the owner is sarvESvara himself, what more needs to be said about the theft?
  • manaththai valiththu – Withdrawing the mind which is attached to worldly pleasures from them. The term “valiththu” (pulling back strongly) is used to highlight the nature of the mind’s strong attachment towards those pleasures. While I try to overcome them, they end up winning over me. SrI bhagavath gIthA 2.60indhriyANi pramAthIni haranthi prasabham mana:” (his strong senses pull his mind forcefully [towards them]).
  • kaNNa nIr karandhu – Changing/stopping the tears which were flowing due to not getting those pleasures.
  • nin kaN nerunga vaiththE – Turning that mind towards you and bringing closer to you.
  • enadhu Aviyai nIkka killEn – I am unable to consider the AthmA (soul) to be separate from the body.
  • en kaN malinam aRuththu – The reason for my inability is due to the defects in me. That is being connected to this material realm [specifically the physical body]. I am suffering due to my connection with my “mey” (body). AzhwAr is praying to emperumAn “Please eliminate that [body] and mercifully accept me at your divine feet”.
  • kaNNanE – Aren’t you the one who removes others’ sorrows? All you need to do for me is to show your beautiful form and tell me “mA sucha:” (do not feel sad). Once I see that form, I would be as said in amalanAdhipirAn 10 “maRRonRinaik kANAvE” (I will not see anything else).

Second Explanation

  • en koLvan … – Though I am reciting the words which match my svarUpam (true nature).
  • van kaLvanEn – As some one who did not acquire the suitable object would become upset and say “I am a great sinner”, AzhwAr is saying this.
  • manaththai valiththu … – Redeeming the mind which is broken due to bhakthi pAravaSyam (overwhelming devotion) and making it strong; and stopping the tears which were explained in thiruvAimozhi 2.4.10thana kEzhil oN kaNNa nIr koNdAL” (her beautiful matchless eyes became tearful).
  • nin kaN nerunga vaiththE – I am unable to a) make the mind which becomes broken on approaching you closely as said in periya thiruvanthAdhi 34 “kAlAzhum nenjazhiyum” (my legs become weak and my heart becomes weak), to be strong and meditating upon you and b) consider that the AthmA is different from body. Instead of being relaxed thinking “Let him eliminate his hurdles, and reach me in due course of time”, you who can accomplish whatever you think, should eliminate my hurdles and mercifully accept me.
  • kaNNanE – Are you [as krishNa] not the one who gave good advice [as part of gIthA charama SlOkam] to the one who considered “bhakthi is not upAyam”?

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 – 5.1.3 – uLLana maRRuLavAy

Published by:

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

Full series >> Fifth Centum >> First 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 “I who attained you by praising you through my speech while my heart was elsewhere, will not desire for any other purushArtham (goal)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “The artificial nature in my heart which deceived even you, the omniscient, is gone and I have seen you; is there any shelter other than you who are such a benefactor?”.

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

uLLana maRRuLavAp puRamE sila mAyam solli
vaLLal maNi vaNNanE enRenRE unnaiyum vanjikkum
kaLLa manam thavirndhE unnaik kaNdu koNduyndhozhindhEn
veLLaththaNaik kidandhAy ini unnai vitten koLvanE

Listen

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

uLLana – internal aspects [senses]
maRRu – worldly aspects other than you
uLavA – while being engaged
puRamE – outside, just in the mouth [without heart’s intent]
vaLLal – Oh generous one!
maNi vaNNanE – Oh one with distinguished form!
enRu enRu – repeatedly saying so
sila – some
mAyam – deceptive speeches
solli – engaging
unnaiyum – you who are sarvagya (omniscient)
vanjikkum – to bewilder
kaLLam – artificial nature
manam – heart
thavirndhu – having eliminated
unnai – you (who acknowledge just the favourable presentation)
kaNdu koNdu – having enjoyed in front
uyndhu ozhiundhEn – I who was as good as asath (matter) have become uplifted;

(in this manner, to reform me)
veLLam – in the milky ocean
aNaik kidandhAy – Oh one who rested!
ini – now that your efforts have fructified
unnai – you (who are always ready to help and perfectly enjoyable)
vittu – leaving aside
en – which temporary and difficult to attain goal
koLvan – will pursue?

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

While my internal aspects were engaged in worldly aspects other than you, outside, just from the lips, I was repeatedly saying “Oh generous one! Oh one with distinguished form!” and engaging in some deceptive speeches to bewilder you who are a sarvagya; such artificial nature of my heart was eliminated and having enjoyed you in front, I who was as good as asath (matter) have become uplifted. Oh one who rested in the milky ocean! now that your efforts have fructified, leaving you aside, which temporary and difficult to attain goal will I pursue?

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

  • uLLana – that which is inside the heart.
  • maRRuLavA – while focussed on elsewhere. That is, internal heart is attached to worldly pleasures.
  • puRamE sila mAyam solli – Externally speaking some flowery words. Here “kUththuchcholla” (from previous pAsuram) is explained.
  • vaLLal maNivaNNanE – Oh great benefactor! Oh one who gave me your priceless gem like adorable form!
  • enRu enRE – Repeatedly saying it in such a manner that even though it is said without heart’s intent, it appeared that AzhwAr is speaking with true emotions.
  • unnaiyum vanjikkum kaLLa manam – My mischievous mind which makes you think that I am saying the truth and bewilders even you who are sarvagya (omniscient) and sarvAntharyAmi (omnipresent), knowing every thought of everyone due to being present everywhere.
  • thavirndhEemperumAn is of the nature that, even those who pursue him without heart’s intent, will become fully attached to him.
  • unnai – You who say “na thyajEyam” (SrI rAma – I will not abandon) even if some one approaches you with “mithra bhAva” (as a friend). You who are a suitable master and enjoyable.
  • kaNdu koNdu – I who said “Can I see him once some how?”, got to see you, like finding treasure.
  • uyndhu ozhindhEn – I who was as said in thaiththirIya upanishath “asannEva” (he becomes non-existing), became uplifted. chAndhOgya upanishath “dhrushtvA thrupthyanthi” (become satisfied on just seeing).

When asked “What are you going to do now?”, AzhwAr says,

  • veLLaththu aNaik kidandhAy – Oh emperumAn who left paramapadham (spiritual realm), arrived at kshIrAbdhi (milky ocean) and is mercifully resting there being ready to protect me!
  • ini – After leaving paramapadham which is a perfect match for you and mercifully resting in this samsAram (material realm) which is no match for you, for protecting me.
  • unnai vittu – Other than you who will not leave me even if I left you.
  • en koLvanE – Will I pursue those aspects which accept the pursual but fail while giving the results? Will I pursue those who are difficult to worship and cannot bestow anything? [No – I will pursue nothing/none other than you].

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 – 5.1.2 – pOnAy mAmarudhin

Published by:

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

Full series >> Fifth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram, AzhwAr says “While I was unfriendly towards emperumAn, and spoke the words of those asthAnEbhayaSankis (those who fear for his safety even after him being the most supreme), he who is sarvESvara along with his wealth/opulences, entered me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

pOnAy mA marudhin naduvE en pollA maNiyE
thEnE in amudhE enRenRE sila kUththuch chollath
thAnEl emperumAn avan en Agi ozhindhAn
vAnE mAnilamE maRRumuRRum en uLLanavE

Listen

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

mA – having huge bodies, being possessed by demon, and was well prepared to kill
marudhin – [two] marudha (arjuna) trees
naduvE – in between
pOnAy – Oh one who went!

(due to the radiance acquired after destroying them)
pollA – not pierced
en maNiyE – (having great radiance like a precious gem) who attracted me with your form!
thEnE – Oh one who is having an enjoyable and beautiful form like honey!
in amudhE – Oh one who saves (me who lost my existence due to thinking about the strength of the enemy), like a nectar!
enRu enRE – individually in this manner
sila – few which are spoken (out of great love)
kURRu – words
solla – speaking repeatedly with emotions
em – for me
perumAn – one who is the lord
avan – him
thAnEl – what he did
en – in my care
Agi ozhindhAn – came to be;
vAn – sky
mAnilam – the five great elements starting with bhUmi (earth) and the whole leelA vibhUthi (material realm) which is an effect of those elements
maRRum – nithyavibhUthi (spiritual realm) which is having incomprehensible glory
muRRum – all
en – me
uLLana – conducted from being within.

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

Oh one who went in between the [two] marudha (arjuna) trees which were having huge bodies, being possessed by demons, and was well prepared to kill! Oh one who attracted me with your form which resembles a precious gem which is not pierced! Oh one who is having an enjoyable and beautiful form like honey! Oh one who saves me like a nectar! In this manner, individually I spoke about different aspects with emotions as spoken by your loving devotees. What did my lord do to me for that? He came to exist in my care/disposal; he conducted the five great elements starting with bhUmi (earth) and the whole leelA vibhUthi (material realm) which is an effect of those elements, nithyavibhUthi (spiritual realm) which is having incomprehensible glory and all, from being within me.

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

  • pOnAy mA marudhin naduvE – I repeated the deeply emotional words of mother yaSOdhA who was witnessing the incident of krishNa going in between the yamaLArjuna trees, without such emotions. Due to AzhwAr‘s knowledge being well blossomed, he does not realize that, this incident happened in the past. The full expansion of knowledge became the cause for worrying for emperumAn.
  • mA marudhin naduvE – They are demons with huge forms who are standing there [as the trees]. Knowing his childishness, they stand there with huge, stout and attractive forms, talking to each other [knowing the intent clearly], without leaving any gap between them. He went through them as if he went through a single tree. SrIvishNu purANam 5.6.16 “yamaLArjunayOr madhyE jagAma” (He went through the arjuna trees) is highlighting the danger.
  • en pollA maNiyE – As said in SrIvishNu purANam 5.6.18 “thatha: katakatASabdhasamAkarNathathpara: – jagAmakamalEkshaNa:” (Hearing the noise of the tree falling apart, the cowherd boys came joyfully running to see that), having escaped them and hearing the falling tree and seeing the unseen vision, emperumAn‘s divine appearance with reddish and broadly expanded eyes. He is explained as in periya thirumozhi “puNar marudham iRa nadandha poRkunRinai” (krishNa, the golden hillock, who walked through the arjuna trees breaking them). [Why is AzhwAr saying “pollA” (crazy/wild) instead of saying “azhagiya” (beautiful)?] To highlight the difference between worldly beauty and emperumAn’s beauty, he is saying “pollA maNi”; another explanation – he is condemning krishNa so that the evil eyes of the worldly people [looking at krishNa’s divine beauty] will be cancelled out by the condemning of AzhwAr. Another explanation – pollal – piercing; pollA maNi – unpierced gem; the gem which was never enjoyed by anyone. This too – mother yaSOdhA’s words in krishNa’s presence.
  • thEnE – When she came and picked him up, due to coming in contact with him and the childish blabbering, she is praising krishNa.
  • in amudhE – Words which came out of enjoyment at that moment. Also, that which is enjoyable forever, and the nectar, which can bring back lost life. As said in iraNdAm thiruvanthAdhi 85 “amudhenRum thEn enRum AzhiyAn enRum” (emperumAn who is like nectar, honey and having divine chakra), being infinitely enjoyable.
  • enRu enRE – Could I stop myself after saying these once thinking “Oh I have committed a mistake of reciting emperumAn’s glories”?
  • sila kUththuch cholla – kUththu means one person performing the thoughts and actions of another person. I who don’t have the affection of mother yaSOdhA, am saying her loving words.
  • thAnEl emperumAn – He is, sarvagya (omniscient) and sarva niyanthA (controller of all). He is not the one who does not know the inner heart of all [he knows the inner heart of all], and having known, he can abandon [those who lie].
  • avan – Such omniscient and omnipotent lord.
  • en Agi ozhindhAn – He is fully at my disposal. One who owns me became owned by me. The roles have reversed – the owner has become owned. What did his wealth do? As said in mahAbhAratham udhyOga parvam “yasyaithE thasya thadhdhanam” (to the one who owns a person, his property also belongs to the same owner), he made his wealth also to be at my disposal. He entered me along with all his wealth.
  • vAnE mAnilamE – upalakshaNam (sample) for pancha bhUthams (five great elements).
  • maRRum – The effects of the five great elements, that is, the oval shaped universes.
  • muRRum – nithya vibhUthi (spiritual realm) too.
  • en uLLanavE – He managed both spiritual and material realms from being within me.

Another explanation:

  • vAnE … – AzhwAr is saying “the wealth of spiritual and material realms came to me”. Just as one who is attached to worldly pleasures thinks that his object of liking is every wealth in this world, AzhwAr is thinking emperumAn is every wealth for him. As said in thiruvAimozhi 4.3.3un AgamuRRum agaththadakki” (consumed and enjoyed all your beautiful form).

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 5

Published by:

శ్రీః
శ్రీమతే శఠకోపాయ నమః
శ్రీమతే రామానుజాయ నమః
శ్రీమత్ వరవరమునయే నమః

జ్ఞానసారము

<< పాశురం 4

 

పాశురము-5

cd

తీర్త్త ముయన్ఱాడువదుం చెయ్తవంగళ్ చెయ్వనవుం

పార్తనై మున్ కాత్త పిరాన్ పార్పతన్ మున్ చీర్తువరై

మన్నన్ అడియో మెన్నుం వాళ్వు నమక్కీంత్తర్పిన్

ఎన్న కుఱై వేండుం ఇని

ప్రతిపదార్థము:

మున్ = మహాభారత యుధ్ధములో(పార్తనై) మనసు చలించి పోయిన అర్జునుని

కాత్త పిరాన్ = గీతోపదేశము చేసి మనో చాంచల్యమును పోగొట్టిన శ్రీకృష్ణుడు

పార్పతన్ మున్ = వీక్షించక ముందు

తీర్తo = పుణ్య నదీ  (పాపములను పోగొట్టుకొనుట కోసము)

ముయన్ఱా = ప్రయత్నములు చేసి

ఆడువదుం = స్నానములు చేయుట

చెయ్తవగళ్ = శరీరమును కృశింపచేయు నోములు

చెయ్వనవుం = ఇంకా ఇతర పుణ్య కార్యములు

శీర్తువరై = ఉన్నతమైన ద్వారకాపతి అయిన శ్రీకృష్ణుడు

నమక్కు = ఆయన దాసులమైన మనకు

అడియోమె = దాసత్వమనే

ఎన్నుం వాళ్వు = సంపదను

ఈంత్తర్పిన్ = అనుగ్రహించిన తరువాత

ఇని = ఇంక ముందు కాలమంతా

వేండుం  కుఱై ఎన్న = సాధనముల గురించి, ఫలితముల గురించి కొరత ఏముంది?

అవతారిక:

ద్వయమహామంత్రం లోని పూర్వ భాగం సారార్థం భగవంతునికి శరణాగతి చేయుటే. దీనినే సిద్ధోపాయవరణం అని అంటారు.

సిద్ధోపాయం అనగా ఉపాయమైన పెరుమాళ్ అతి సులుభుడై  ఎల్లప్పుడూ శరణ్గాతుల రక్షకై సిద్ధంగా ఉండుట. అందుకే తనను సిద్ధోపాయం అని వ్యవహరిస్తారు.  “నీవే నాకు ఉపాయం” అని సిద్ధోపాయమైన పెరుమాళ్ దగ్గర శరణాగతి   చేయుట సమయములో మన దగ్గర ఎటువంటి ఇతర ఉపాయముల సంబంధము ఉండకూడదు. అటువంటి సంబంధం ఉన్నచో , వాటిని పూర్తిగా తొలిగించుకొని పెరుమాళ్ ను శరణువేడాలి. ఇట్లు పూర్తిగా ఇతర ఉపాయములు తొలిగించుకోవుట కూడా శరణాగతి లో భాగంగా భావిస్తారు. ఈ విషయం గీతచరమశ్లోకం లో స్పష్టంగా చెప్పారు. చరమశ్లోకం పూర్తిగా తెలుసుకుని పెరుమాళ్ ని  శరణాగతి చేసిన వారు ఇతర ఉపాయములలో చలువచూపరు.  శేషత్వం అనే ఆత్మ స్వరూపం కు తగినట్లుగా ప్రవర్తిస్తారు. తమ భారమును  పెరుమాళ్ పై వదిలివేసి , సంతోషముగా జీవిస్తారు.  ఎవరైతే “మన మంచిచెడులు చూచుకొనుట ఇక ఎమ్పెరుమాన్ యొక్క బాధ్యత  , మనము ఏమియును చేయనకర్లేదు ” అని తలిచేవారికి మనసు  ప్రశాంతంగా ఉంటుంది. స్వామి అరుళాళ పెరుమాళ్ ఎమ్పెరుమానార్ తాను కూడా ఇటువంటి అధికారి అని , ఈ పాశురములో అటువంటి స్థితి కలిగిన అధికారి యొక్క మనోస్థితిగురుంచి చెప్పారు.

వ్యాఖ్యానము:

తీర్త్త ముయన్ఱాడువదుం: గంగ, యమున, సరస్వతి వంటి పుణ్య నదులలో శారీరిక , మానసిక క్లేశములను, పాపములను పోగొట్టుకొనుట కొరకు స్నానము చేయుట.

చెయ్తవగళ్ చెయ్వనవుం: “ఊన్వాడఉణ్ణాదుపొరుప్పిడైయేనిండ్రుంపునల్ కులితుమైందునెరుప్పిడైయేనిండ్రుం వీళ్ కనియుమూళిఐయుమెన్నుమివైయేనుగర్న్దుఉడలమ్ తాన్వరుంది” అని ఆళ్వార్ల పాశురములలో చెప్పినట్టుగా  తమ పాపములు తొలిగించుకోవుటకు ఉపవాసములు చేయుట, పంచాగ్నుల మధ్య నిలబడి తపస్సు చేయుట, రాలిపోయిన ఆకులను మాత్రమే భుజించి శరీరమును కృశింప చేయుట వంటి అనేక రకములైన తపస్సులు చేసి శరీరమును కృశింపచేస్తారు. “తవంగల్” అని బహు వచనములో చెప్పినందుకు  సాత్విక దానము, యాగము మొదలగు పుణ్య కార్యములు కూడా ఇందులో చేరి వున్నాయి.

పార్తనై మున్ కాత్త పిరాన్ పార్పతన్ మున్ : కర్మ,జ్ఞాన , భక్తి యోగములను భగవంతుడిని పొందుటకు  ఉపాయములుగా భగవద్గీతలో శ్రీకృష్ణుడు అర్జునుడికి ఉపదేశించాడు. అది విన్న అర్జునుడు భగవంతుడికి జీవుడు దాసుడు కదా! దాసుడు స్వతంత్రించి పై ఉపాయములను ఆచరించ వచ్చునా? అన్న సందేహము కలిగింది. దానికి శ్రీకృష్ణుడు ” అర్జునా!  పై ఉపాయములను నువ్వు ఆచరించవలసిన అవసరము లేదు. వాటిని పూర్తిగా మరచిపో.,  నేను గుణ పరిపూర్ణుడను , దాసులకు సులభుడను, దాసుల తప్పులను చూడని వాడను,  దాసుల తప్పులను క్షమించు వాడను, సుజ్ఞానము కలవాడను, వాత్సల్యము  కలవాడను,ఫలములనిచ్చు వాడను, ఇలాంటి అనేక గుణములు గల నన్ను మాత్రమే నువ్వు ఉపాయముగా స్వీకరిస్తే చాలు. అలా నన్ను  ఉపాయముగా స్వీకరించేటప్పుడు ” కృష్ణుడు మన దగ్గర ఏమీ ఎదురు చూడడు, ఆయనకు ఎమీ ఇవ్వనవసరము లేదు. అని పరిపూర్ణముగా విశ్వసించి నన్ను ఆశ్రయించాలి.” అలాగ  నువ్వు శరణాగతి చేస్తే జ్ఞానము, శీలము  మొదలగు సకల గుణములు కల  భగవంతుడినైన నేను , నీ అజ్ఞానము, అలసట, అశక్తత మొదలగు గుణములను సహిస్తాను. నీభారమంతా నామీద ఉంచినట్లుగా భావిస్తాను. ” ఈ స్థితిలో వున్న నిన్ను నేను ఎప్పటికీ వదలి వేయను.” నన్ను పొందడానికి అడ్డంకిగా నీవద్ద ఏ ఏ పాపాలున్నాయో వాటన్నింటినుండీ నిన్ను విడిపిస్తాను. అందువలన నువ్వు శోకించకు.” అని అర్జునుడికి ఉపదేశించి అతని శోకమును పోగొట్టీ అనుగ్రహించాడు. ఇంతటి ఉపకారము చేసిన భగవంతుడి కృపా దృక్కులు పొందుటకు ముందు అని అర్థము.( కృష్ణుడు చెప్పిన మాటలు మనసుకు చేరి స్థిరపడక ముందు).స్వామి అరుళాళ పెరుమాళ్ ఎమ్పెరుమానార్ “పా ర్పదన్మున్” (చూడక ముందే)  అనగా పరమాత్ముడైన శ్రీ కృష్ణుడు చూడక మరియు మన తో మాటలు పలుకుటకు (అర్జునిని తో చెప్పినవి)  ముందే  అని ప్రయోగం చేసారు (మన మనస్సు అర్థము చేసుకునే లోపే అని సూచించుటకు).

వరై మన్నన్ : “పదినారమాయిరవర్ దేవిమార్ పణిశెయ్యతువరైఎన్నుమదిల్నాయకరాగివీత్ ఇరుందమనవాళర్”  అనగా పదునారు వేల మంది  భార్యలు సేవించు చుండగా ద్వారకలో వేంచేసి వున్న మానస చోరుడు” ఆళ్వార్ అన్నట్లు తనను పొందుటయే ఫలముగా భావించి మరొక ఫలమును కోరని వారు, మరొకరిని ఆశ్రయించని వారు, తనకొక్కడికే భోగ్యోపకరణ మైన వారైన తన దేవేరులకు మానసచోరుడైన ద్వారకాధిపతి.

అడియో మెన్నుం వాళ్వు : వాడికి మనము దాసులమని  పూర్ణముగా నమ్మి, ” తనను కాపాడుకోవటానికి స్వప్రయత్నము చేయవలసిన అవసరము లేదని నమ్మి,  ఆయనకోసమే ఎదురుచూసే మంచి బుధ్ధిని మనకు ఇచ్చిన తరువాత మనము బాధ పడనవసరం లేదు అని అర్థము. ఆత్మ జ్ఞాన, ఆనంద, శేషత్వ వంటి ఎన్నో గుణములకు  స్థానము అయినప్పటికీ వాటి కంటే దాసత్వమే దానికి నిజమైన స్థితి అని తెలుస్తున్నది. ఈ గుణమే నిజమైన సంకేతమవుతుంది. ఉజ్జీవమనగా ఈ దాసగుణమును తెలుసుకునే సమయములో , స్వప్రయత్నమును వీడుట మొదలగు మంచి గుణములు ఏర్పడతాయి. ఇవియే ఆత్మకు ధనము. ఇటువంటి  జ్ఞానము కలిగి దాసులుగా జీవించుటయే జీవితము అని అర్థం.

నమక్కీన్దదర్పిన్   : ఈ దాసగుణము ఆత్మకు స్వత సిధ్ధమే కొత్తగా సిద్ధమైనది కాదు.  జీవాత్మ కు పరమాత్మ కు గల 9 సంబంధము నిత్యమైనవి. ఈ వాక్యము , ఒక జీవాత్మకు ఇటువంటి సంబంధము కలదని నమ్మి, ఒప్పుకునే సమయ సందర్భమున చెప్పునది. ఇటువంటి జ్ఞానము కలుగుటకు కేవలం శ్రీ వారి నిర్హేతుక జాయమాన కటాక్షంవలనే లభిస్తుంది. చెప్పాలంటే , పెరుమాళ్ “జీవాత్మ పరమాత్మ యొక్క సేవకుడు”అనే జ్ఞానమును కలుగుటకు ఒక సమయమును నిర్ణయించిపెట్టారు.

ఎన్న కుఱై వేండుం ఇని : ఇక కొరత ఏమున్నది? ఇక ముందు ఎటువంటి ఉపాయములను ఆశ్రయించవలసిన పని లేదు. ఆందు వలన కృష్ణుడు అర్జునుడిని చూసి “మాశుచః” శోకింపకు అన్నాడు . అలాగే మనము కూడా భారమును పూర్తిగా భగవంతుడి మీద ఉంచి ప్రశాంతముగా ఉండాలని అర్థము.

అడియేన్ చూడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-5-thirtha-muyandraduvadhum/

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 – 5.1.1 – kaiyAr chakkaraththu

Published by:

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

Full series >> Fifth Centum >> First decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram, AzhwAr becomes pleased thinking “While I was very much looking away from emperumAn and falsely said those words that are said by those who are attracted by his beauty etc, out of his own mercy, he mercifully bestowed me the benefit which is attained  by his great devotees”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

kaiyAr chakkaraththu en karu mANikkamE enRenRu
poyyE kaimmai sollip puRamE puRamE Adi
meyyE peRRozhindhEn vidhi vAykkinRu kAppArAr
aiyO kaNNa pirAn aRaiyO inip pOnAlE

Listen

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

kai – with the divine hand
Ar – well fixed
chakkaram – having divine chakra
en karu mANikkamE – one who made me enjoy your attractive blue gem like divine form!
enRu enRu – saying this repeatedly like those who are devoted to higher aspect (bhagavAn)
poyyE – while that love is absent [in me]
kaimmai – (to have even the enemy to believe) saying deceptive words
solli – saying

(contrary to those words)
puRamE puRamE – jumping from one thing to another in worldly pleasures
Adi – engaged constantly
meyyE – the benefit attained by those who have great love towards bhagavAn
peRRu ozhindhEn – have attained
vidhi – by your mercy (which is being the cause for such benefit, which makes you consider my lie to be truth, and which is indicated by the term “vidhi” which makes you  bless me even if you do not want to do that)
vAykkinRu – this (when materializing)
Ar – who can
kAppAr – avert?

(the reason for that)
kaNNan – being very easily approachable
pirAn – you who favoured me

(being capable, due to your independence)
ini – after your mercy leading to the benefit
pOnAlE – can you withdraw?
aiyO – alas!
aRaiyO – if you are capable, try to leave me

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

I was repeatedly saying the deceptive words  “one who made me enjoy your attractive blue gem like divine form with the divine chakra which is well fixed in your divine hand!” like those who are devoted to higher aspect (bhagavAn) while that love is absent and was jumping from one thing to another in worldly pleasures and was engaged constantly in those pleasures. By your mercy, I have attained the benefit attained by those who have great love towards bhagavAn; who can avert this? Oh you who are very easily approachable and who favoured me! After your mercy leading to the benefit for me, can you withdraw? Alas [saying joyfully in a challenging mood to see emperumAn can withdraw]! If you are capable, try to leave me [saying pridefully, knowing well that emperumAn will not leave].

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

  • kaiyAr chakkaraththu – He held up the divine chakra in the divine hand which should be rid of evil eyes even as it is. This acts as both weapon when there is danger and ornament [otherwise]. In one hand, it is like an army [on its own]. This the cause for the love of favourable persons [devotees] towards emperumAn as said in thiruvAimozhi 6.9.1 “kUrAr Azhi veN sangEndhi vArAy” (Come to us carrying the sharp chakra and white conch), and it is also the one which destroys the enemies.
  • kaiyAr chakkaraththu en karu mANikkamE – “aththu” is an extraneous suffix and has no specific meaning. Same can be understood wherever it occurs.
  • en karu mANikkamE – After enjoying the beautiful combination of the divine hand and the chakra, he is not able to move on to the divine conch in sequence, yet he fell in love with the beauty of the divine form. He would not crossover the divine form and go to something else. Oh one who fully gave your invigorating, blue gem like invaluable divine form for my enjoyment.
  • enRu enRu – Did I tell this once and leave it? Everything is good in bhagavAn‘s matters. Why is AzhwAr feeling bad for repeating this multiple times? Since he feels that “there is not enough love in it”. AzhwAr saying – If I were telling this with true emotions, it is good [but I was only faking it].
  • poyyE kaimmai solli – poy and kaimmai are synonyms for lie. This implies – Not that, I was making others believe what I say, I was able to convince sarvagyan (omniscient lord) himself to make him think that “This is truth”. I did not even speak partial truth and partial lie [it was pure lie].
  • puRamE puRamE Adi – Here puRam (external) means worldly pleasures acquired through Sabdha (sound) etc. Even after saying that “I don’t have enough love towards bhagavAn” and declaring that his love is fake, worldly pleasures seem external to AzhwAr; [it is because] AzhwAr is of the nature in saying in thiruvAimozhi 6.9.9 “pAviyEnaip pala nI kAttip paduppAyO” (will you divert this sinner from you by showing worldly pleasures). As a species is pervading all the forms of that species, AzhwAr is saying that his love for worldly pleasures is spread over every aspect of them. If we enquire “which state of his, is he talking about?”, we can either say – as he says past, present and future clearly, he is talking about his past. Or, it can be said that – as he has acquired full knowledge and devotion towards emperumAn, he considers his love is not matching emperumAn’s greatness and saying this.

When asked  “If this is the case, what is the nature of the benefit/result you attained?”, AzhwAr says,

  • meyyE – Just as whatever comes from me is false only, whatever comes from him is truth only. There is no shortcoming in the benefit/result.
  • peRRu ozhindhEn – Even after reaching paramapadham, I will keep recalling this result.  emperumAn cannot do anything more than this to me.

When asked “You said that there is no reason, but the result is great; what is the reason for this?”, AzhwAr says,

  • vidhi vAykkinRu – If bhagavAn‘s mercy crosses over the boundaries, what can we do? vidhi – bhagavAn’s mercy. After thiruvAimozhi 2.8 “kEsavan thamar” decad, whenever AzhwAr says “vidhi”, he means bhagavAn’s krupA (mercy). Reason for saying so is – he cannot escape that mercy.
  • vAykkinRu – When the flood of bhagavAn’s mercy crosses over the dam of his independence.
  • kAppAr Ar – Who can stop that? Why is AzhwAr saying “kAppAr Ar” instead of saying “kAppadhu edhu [what can stop]” [kAppAr and Ar indicate chEthanas [sentient beings]? That is to indicate that, neither the jIvAthmA, who is subservient, nor the paramAthmA, who is independent, can stop this mercy from flowing. Neither the enjoyer of the benefit (jIvAthmA), nor the provider of the benefit (paramAthmA) can stop the mercy from flowing.
  • kAppAr Ar – Can she who is the instigator of [bhagavAn’s] krupA (mercy) stop it? Can you who are bound by your own mercy stop it? Can I who am the target of your mercy stop it? While explaining SrI rAmAyaNam yudhdha kANdam 18.3 “mithra bhAvEna” (even if you (rAvaNa) approach SrI rAma as a friend) SlOkam, embAr mercifully explains “Even for emperumAn who is sarvagya (omniscient), there is one ignorance and forgetfulness, even for him who is sarvaSaktha (omnipotent), there is one incapability”. When some one surrenders to emperumAn, emperumAn will forget his previously committed intentional offenses, in the mistakes committed unintentionally after acquiring true knowledge, emperumAn manifests ignorance and when it comes to giving up such person, emperumAn manifests incapability; the reason for this behaviour of emperumAn is his eternal motherly relationship with all AthmAs.

emperumAn asks “Why are you saying ‘Ar’? Me being independent, why can’t I stop the flow of my mercy?”,and AzhwAr says

  • aiyO – You can try to do it if it is possible for you. It is said out of great joy.
  • kaNNa pirAn – Oh krishNa who is a benefactor! Are you, who did not leave being bound by bodily relationship, going to leave me due to my fake words? Are you, who did not know how to escape when tied by a cowherd girl, going to leave me now? (Implies that emperumAn who did not untie the honest bondage, will also not untie the deceptive bondage).
  • aRaiyO inip pOnAlE – If you go now, that is it [“aRaiyO aRai” is a victorious chant recited by the winner usually]. After accepting my fake words as truth, if you leave me, that will be victory for me. Depending upon bhagavAn‘s krupA, he is challenging ISvara’s svAthAnthriyam (independence). “kaNNa pirAn” is treated as sambudhdhi (calling out); alternative explanation – if kaNNa pirAn leaves me, then it is victory.

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 4

Published by:

శ్రీః
శ్రీమతే శఠకోపాయ నమః
శ్రీమతే రామానుజాయ నమః
శ్రీమత్ వరవరమునయే నమః

జ్ఞానసారము

<< పాశురం 3

పాశురం 4

543439_636314269732920_1530777401_n

“మఱ్ఱొన్ఱై ఎణ్ణాదే మాదవనుక్కు ఆట్చెయలే

ఉఱ్ఱతు ఇతు ఎన్ఱు ఉళం తెళిందు-పెఱ్ఱ

పెరుం పేఱ్ఱిన్ మేలుళ్ళదో పేర్ ఎన్ఱు ఇరుప్పార్

అరుం పేరు వానత్తవర్ క్కు”

ప్రతి పదార్థము:

మఱ్ఱొన్ఱై= = సంపద మొదలగు కోరికలను

ఎణ్ణాదే = లక్ష్యముగా చేసుకోకు

మాదవనుక్కు = భగవంతుడికి

ఆట్చెయలే  = దాసత్వము పాటించడములో

ఇతు ఉఱ్ఱతు = ఇది ఉన్నతమైనది

ఎన్ఱు = అని నిర్ణయించు కొని

ఉళం తెళిందు- = హృదయము తెలిసిన

పెఱ్ఱ పెరుం పేఱ్ఱిన్ మేల్ = పొందిన ఈ పెద్ద ఉపకారమునకు

పేర్ ఉళ్ళదో = వేరొక ప్రయోజనము ఉన్నదా

ఎన్ఱు ఇరుప్పార్ = అన్న దృఢ విశ్వాసముతో ఉంటారు

వానత్తవర్కు = వైకుంఠములో ఉన్న నిత్య ముక్తులకు

అరుం పేరు = (ఇట్లు జీవించే వారు) చాలా విలువైన దుర్లభులైన దాసులు

అవతారిక:

“ఊన ఉడల్”   మొదటి పాశురములలో ద్వయ మంత్రములోని మొదటి పాదములో చెప్పిన శరణాగతి ఔన్నత్యమును వివరించారు. శరణాగతి చేయడానికి కారణము జనన మరణ ధుఃఖమును సహించలేక పోవుట. ఈ స్థితినే పర భక్తి  అంటారు. ఇది  “నరగo స్వర్గమాగుం ” అనే రెండవ పాశురములో వివరించారు. దాని కంటే ఉన్నతమైన స్థితి  పరమ భక్తి , అనగా విశ్లేషణలో ప్రాణములే పొవునన్నంత క్లేశము ఏర్పడు   విషయాన్ని ” ఆనై ఇడర్ కడింద ” అన్న మూడవ పాశురములో చెప్పారు. ఇప్పుడు ద్వయ మంత్రములోని రెండవ భాగమైన కైంకర్యము ( భగవంతునికి, తాయారు మరియు దాసులు కు చేయు సేవ ) యొక్క గొప్పతనమును  తెలుసుకున్నావారై , ఇతర ప్రయోజనములు వీడి మరియు స్వరూపమునకు తగిన కైంకర్యము చేయుటలోనే దృఢ నిశ్చయులైన దాసుల యొక్క గొప్ప తనమును చెప్పుతున్నారు .

వ్యాఖ్యానము:

మఱ్ఱొన్ఱై  ఎణ్ణాదే:   కైంకర్యము భగవంతుడికి ఇష్టమైన క్రియ . చేతనులు పొందవలసిన అంతిమ లక్ష్యము. ఇంతకంటే ఉన్నతమైనది మరొకటి లేదు. ఇక్కడ మరొకొటి అనగా ఇహ లోకములోని తాత్కాలిక సుఖములు ,పరలోక సుఖములైన స్వర్గము ,  ఆత్మానుభవమైన కైవల్యము మొదలైనవి. ఈ మూడు కైంకర్యానికి భిన్నమైన  విషయములు. ఆత్మానుభవము అనగా తనను తానే అనుభవించుట, అనగా  దేహాత్మ సంబంధము  లేక పోవుట . అనగా ఆత్మ శరీర సంబంధము లేక ఆనందానుభవమును పొందుట. ఆ స్థితినే మోక్షమని కొందరు అంటారు. అది భగవత్ కైంకర్యమునకు భిన్నమైనది. దాని పేరు కూడా చెప్పటము ఇష్టము లేక మఱ్ఱొన్ఱై అంటే మరొకటి అన్నారు. ” కోరకు ” అనటానికి బదులుగా ఎంచకు అని చెప్పారు. ఇటువంటి దాసులు ఇతర విషయములను ఎంచరు అనగా తలవరు కూడా  ఇక ఆశ పడుట గురించి ప్రశక్తిరాదు.  ఇహ లోకములోని తాత్కాలిక సుఖములు , పరలోక సుఖములైన స్వర్గము ,  ఆత్మానుభవమైన కైవల్యమును కోరు కొను వారికి భగవద్ కైంకర్యములో కోరిక వుండదు. భగవద్ కైంకర్యములో కోరిక వున్నవారికి పై మూడింటిలో ఆశక్తి ఉండదు. ఎవరికైతే కైంకర్యంలో ని విలువ తెలుసుకుంటారో ఇతర విషయములను ఉప్పు నీటి తో పోలుస్తారు మరియు అటువంటి విషయముల ఉన్నట్లుగాను వారు గుర్తించరు.

మాధవనుక్కు ఆట్చెయల్: మాధవుడికి కైంకర్యము అనగా అమ్మతోకూడిన స్వామికి చేసే కైంకర్యమును (అమ్మ తో కూడిన స్వామి యొక్క సేవయే లక్ష్యము అని మాధవ అనే ప్రయోగం చేసారు)
ద్వయ మంత్రములోని “శ్రీమతే ” అన్న రెండవ భాగములోని మొదటి పదము ఈ విషయాన్నే తెలియజేస్తుంది. తిరుమంత్రములోని (ఓం నమో నారాయణాయ) మూడవ పదమైన ” నారాయణాయ ” కూడా దాసుల కైంకర్యమును స్వీకరించువారు అమ్మతో కలసి వున్న స్వామి అన్న రహస్యార్థమును  తెలియజేస్తున్నది. దానిని ద్వయ మంత్రము వివరిస్తున్నది.  పిళ్ళై లోకాచార్యులు తమ ముముక్షుపడి లో “ఇంగు తిరుమంత్రతిల్ శొన్న ప్రాప్యత్తై విశదంఆగానుసందికిరదు(ముముక్షుపడి, ద్వయప్రకరణము చుర్నికై ౧౬౮)  ” అనగా ” ఇందులో తిరుమంత్రములో చెప్పిన ప్రాప్యమును విశదముగా అనుగ్రహిస్తున్నది” అని అనుగ్రహించారు. “భగవద్ కైంకర్యమే ఒరువన్ వేండియ లక్ష్యం” (భగవద్ కైంకర్యమే చేతనుడు పొందవలసిన లక్ష్యము ) అన్నారు.”ఒళివిల్ కాలమెల్లం ఉడనాయ్ మన్ని వళువిలా అడిమై శెయ్యవేండుం నాన్ ” అని నమ్మాళ్వార్లు అన్నారు.

ఉఱ్ఱతు ఇతు ఎన్ఱు : “ఇదే పరమ పురుషార్ధం” అని అర్థం.  ఆళ్వార్ “నీళ్ కుడక్కుతనుక్కు ఆట్చేయ్వదే ” అని అన్నారు.  “ఉఱ్ఱతు” అనగా  తగినది (ఒక జీవాత్మ కు) . అనగా వేరొక ఏ విషయములు కూడా జీవాత్మ యొక్క శేషత్వము యొక్క నిర్వచమునకు తగనివి.అందువలన , అవి జీవాత్మకు తగనివికావని తీసివేసారు. వేదాంతం సారముగా “మాధవనుక్కు”  మరియు  “ఆట్చెయల్ ”  అను రెండు పదములతో  ఒక జీవాత్మ పిరాట్టి మరియు పెరుమాళ్ కు ఇద్దరికీ దాసభుతులని  మరియు వారికి కైంకర్యము చేయుటయే పరమ పురుషార్ధం అని  నిరూపణ చేసారు. స్వామి పెరియాళ్వార్  “తిరుమాలేనానుమునక్కుపళవడియేన్ ” (తిరుపల్లాండు 11) అని సాయించారు అనగా జీవాత్మ పిరాట్టి మరియు పెరుమాళ్కు దాసభుతులని. అదే విధంగా “అడిమైశెయ్ వార్తిరుమాలుక్కే”  మరియు “శేన్ఱాల్కుడయామ్, ఇరున్దాల్శింగా.

ఉళం తెళిందు : పైన చెప్పిన విధముగా ఆత్మ కైంకర్య ప్రాప్తిని పొందుటకు అన్య ప్రయోజనములందు విరక్తుడవ్వాలి,అలా కావడానికి ఆటంకముగా నిలిచే” నేను “,” నాది ” అన్న భావన పూర్తిగా తొలగిపోవాలి. భగవద్ ప్రీతి కొరకే కైంకర్యము చేయాలి. దీనినే నమ్మాళ్వార్లు ‘తనక్కే ఆగ ఎన్నై క్కొళ్ళుమీదే ‘ ( తనకోసమే నన్ను స్వీకరించాలి) అన్నారు. ‘ ఉనక్కే నాం ఆట్చెయ్వోం ‘ ( నీకే మేము కైంకర్యము చేస్తాము) అని ఆండాళ్ తల్లి చెప్పింది . కైంకర్యమొక్కటే ఆత్మకు ఉన్నతమైన ఉపయోగమని చెప్పినదానికి తగినట్లుగా హృద్యమున విశ్వాసము కలిగి ఉండి చెయ్యాలి. దీని వలన ద్వయ మంత్రము లోని చివరి పదమైన ” నమః ” పదము యొక్క అర్థము చెప్పబడింది.

పెఱ్ఱ పేరుం పేఱ్ఱి మేలుళదో పేరెన్రిరుప్పార్ : అర్థాత్ కైంకర్యము ప్రాప్తి లభిస్తే ఇంతకంటే ఉన్నతమైన ఫలితముమరొకటి లేదని తలుస్తారు. పరమ పదము ఎప్పటికీ మారకుండా ఒకే విధముగ ఉంటుంది. శుధ్ధసత్వ తత్వముగా ఉంటుంది. జ్ఞాన , ఆనందములకు నిలయము.  అందువలన కైంకర్యమును నిర్విఘ్నముగా చేయుటకు అనువైన ప్రదేశము. ఈ కారణముల వలననే జ్ఞానులు దీనినే కోరుకుంటారు. కైంకర్యము కంటే ఉన్నతమైన ఫలితము వేరొకటుంటుందా? అనడములో ఎలాంటి సందేహానికి తావు లేదు. ఇంత ఉన్నతమైన కైంకర్యములో ధృఢముగావుండు వారు అని అర్థము.

అరుంపేరు వానత్తవర్క్కు: ముందు చెప్పిన దాసులు సహజముగానే తమను భగవంతుడి దాసులుగా భావించు వారు.  భగవద్  కైంకర్యములోనే ఎల్లప్పుడూ నిమగ్నమై వుండు వారు. భగవంతుడినే గొప్ప సంపదగా భావించు వారు. ఇలాంటి వారు ఈ లోకములో కనపడుట దుర్లభము. వీరు పరమపదమునకు వెళ్తే  అక్కడ వున్న నిత్య సూరులు మొదలైన వారికి ఆనంద హేతువవుతారు. అందువలన ఎల్లప్పుడు అతృప్తామృతమైన భగవంతుని అనుభవించు భాగ్యము పొందిన నిత్యసూరులకు ఆ భగవద్విషయము కంటే వీరిని అనుభవించుట దుర్లభమైన సంపదగా తోస్తుంది అని అర్థము.

అడియేన్ చూడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-4-matrondrai-ennadhe/

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 – 5.1 – kaiyAr chakkaram

Published by:

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

Full series >> Fifth Centum

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

AzhwAr, after mercifully instructing others “surrender unto emperumAn”, further mercifully explains, how emperumAn, without seeing any of the unfavourable aspects in him, unconditionally and mercifully bestowed the knowledge about emperumAn’s supremacy and kainkaryam to emperumAn as the goal, and how emperumAn made AzhwAr to have emperumAn’s experience as dhAraka (that which sustains), pOshaka (that which nourishes) and bhOgya (that which gives enjoyment) and how emperumAn out of great love towards him, united with him.

Highlights from nanjIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first decad – AzhwAr setting out to explain how ISvara, the means [to attain him] is being bound by his own compassion, highlights the following aspects:

  1. how emperumAn‘s compassion will work well even in case of those who disguise as favourable persons.
  2. due to being controlled by such compassion, how emperumAn himself attracts even those who say sweet words without real intent.
  3. how he removes the kinnathA of the devotees and makes them enjoy him.
  4. how he removes the faults which are hurdles in such enjoyment.
  5. how the body etc which are faults/hurdles, are totally at the disposal of emperumAn.
  6. how he makes us enjoy his distinguished divine forms, while we are being with the faulty body in this world.
  7. how emperumAn instigates love towards him in the AthmA without considering the faults in the AthmA and he too will engage fully with the AthmA.
  8. how he interacts and makes one enjoy as all types of relationships, while engaging with the AthmA.
  9. the form in which he makes one enjoy with such relationships, with distinguished forms and symbols.
  10. how he assumes different incarnations even at the cost of giving up such distinguished original form.

Meditating upon these aspects, AzhwAr enjoys the upAyabhUtha (means to attain him), ISvara’s submissive nature towards his own compassion.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In previous decad, meditating the suffering of samsAris in thiruvAimozhi 4.9naNNAdhAr muRuvalippa“, AzhwAr, as a remedy to that, instructed about bhagavAn’s supremacy thinking “let us create the knowledge about bhagavAn’s supremacy”; while there are two metal pieces, one among them is gold; similarly while being among the samsAris, AzhwAr himself got the goodness of reforming others – thinking about the cause for this, AzhwAr says “emperumAn did this out of his nirhEthuka krupai (unconditional grace)”. AzhwAr explaining the greatness of the benefit he got as “Since time immemorial assuming many births, knowingly desiring only worldly pleasures, while I have towards him mere words without heart’s intent, forgetting those unfavourable acts which were intentionally committed by me, ignoring those [undesirable] acts which were done after acquiring true knowledge, he pursued me and made me like this; he also made me reform others” and becomes very pleased.

AzhwAr thinks about the following aspects:

  • how emperumAn registered the knowledge about his supremacy in AzhwAr’s heart.
  • how AzhwAr himself did not have any goodness in him to receive such knowledge.
  • how since time immemorial, AzhwAr engaged in sinful acts only.
  • how AzhwAr did not even dream about the upAyams (means) which are explained in SAsthram to attain the ultimate goal.
  • (while having not attained the goal) not even having the desire to attain the goal.
  • while being drowned completely in samsAram and thereby suffering in here, not even having the realisation that he is suffering.
  • as those who desire for poison while nectar is readily available, desiring for worldly pleasures while bhagavAn, the unending nectar is readily available.
  • on top of this, while AzhwAr is not having real desire towards emperumAn, he says the words that are said by those who have great love for emperumAn.

Meditating upon these aspects, AzhwAr speaks about the great benefit he acquired thinking “While I am being very lowly in all manners, instead of seeing any of that, emperumAn registered ‘I am SEshi (lord)’ and ‘service at my divine feet is the ultimate goal’ in my heart and united with me with great love towards me” and becomes very joyful.

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
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org