Daily Archives: June 14, 2017

thiruvAimozhi – 5.3.2 – en seyyum

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

Full series >> Fifth Centum >> Third 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, when the friend tells parAnguSa nAyaki “even in dire situations, one should not do this [engaging in madal]” parAnguSa nAyaki reveals how she has become mentally and physically weak to sustain herself.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki tells “While he stole everything of mine by manifesting his beautiful eyes and as my greatness is gone, what can the townspeople do?”.

Highlights from periyavAchchAn piLLai‘s introduction

In the second pAsuram, when the friend says “at all times, we should be careful about the accusations of people”  parAnguSa nAyaki says “See, I have crossed those stages of accusations” and shows her [weakened] body.

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

(After nampiLLai explained the meanings of the first pAsuram, a SrIvaishNava arrives and requests him to explain the pravESam (introduction of the decad) and the first pAsuram” and nampiLLai mercifully obliges) There are two entry points from the previous decad into this decad; AzhwAr called out for emperumAn in thiruvAimozhi 4.7seelam illAch chiRiyEn“; since emperumAn did not show up even after such calling out, he said [in thiruvAimozhi 4.8ERALum iRaiyOnum” that] “I do not need my self and belongings which are not useful for emperumAn”; he then looked at the samsAris who did not bother about such great loss and felt bad [in thiruvAimozhi 4.9]; vowing that “I will reform these people who have been given up even by ISvara” and reformed them by instructing about bhagavAn [in thiruvAimozhi 4.10]; he then glorified bhagavAn’s mercy thinking “though I am amidst them, there is so much difference about them and I” [in thiruvAimozhi 5.1]; he performed mangaLASAsanam to the abundance of SrIvaishNavas who came about after being reformed by him [in thiruvAimozhi 5.2]; as his task was accomplished, his previous sorrow dawned again and due to great anguish, he is trying to attain emperumAn even by engaging in madal. Alternative explanation – previously, AzhwAr meditated upon emperumAn’s physical beauty in “maliyum sudar oLi mUrththi” (very radiant lord), subsequently, acquiring desire for physical togetherness with emperumAn and not having attained it, AzhwAr is trying to attain emperumAn even by engaging in madal which is forbidden.

[Brief recollection of previous pAsuram]

  • mAsaRu sOdhi – One who is having unblemished physical beauty which must be attained even by engaging in madal, smiled out of joy acquired in uniting with me, having a form which is transformed due to that union, who united with me as a benefit for him, and has the greatness where even if one dies without attaining him even after engaging in madal and can be said at that time “I engaged in madal desiring for such great emperumAn“.
  • Should be recited as “en seyya vAy – mAsaRu sOdhi – maNik kunRaththai”. It is mercifully explained that “we explained in such a way that each adjective should be followed by an object [i.e., “seyya” (reddish) vAy (mouth), mAsaRu” (unblemished) sOdhi (radiance), “maNi” (emerald) kunRam (mountain)).
  • nAdiyE … – Searching for many days and being anguished and engaged in activity that is done by unwise persons – how long will we do this? The people who are determined to accuse the one who is engaged in this [bhagavAn] matter.

In previous pAsuram, parAnguSa nAyaki said “what will the accusations of the people do?”; second pAsuram – when the friend said “what are you saying? whatever it may be, we should be careful about the accusations of people” parAnguSa nAyaki says “I am not saying we should ignore the accusations, but, see, I have crossed those stages of accusations”.


en seyyum Uravar kavvai thOzhi ini nammai
en seyya thAmaraik kaNNan ennai niRai koNdAn
mun seyya mAmai izhandhu mEni meliveydhi
en seyya vAyum karum kaNNum payappUrndhavE


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

seyya – reddish
thAmarai – lotus like
kaNNan – having beautiful eyes
en – one who is obedient towards me
ennai – me
niRai koNdAn – fully captured;

(having lost my completeness of femininity)
mun – appearing visibly
seyya – distinguished
mAmai – shining complexion
izhandhu – having lost
mEni – the body (which is the abode for such complexion)
melivu eydhi – becoming weak

(while his reddish mouth and fresh lotus like eyes still remain the same)
en – my
seyya vAyum – reddish mouth
karum kaNNum – blackish eyes
payappu – a pale complexion
Urndha – acquired;
thOzhi – Oh friend!
ini – now
nammai – us
Uravar kavvai – accusations of the people
en seyyum – what will they do?

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

emperumAn who is having reddish lotus like beautiful eyes and is obedient towards me, fully captured me; I have lost my visibly appearing distinguished shining complexion and my body has become weak; my reddish mouth and blackish eyes have acquired a pale complexion; Oh friend! now, what will the accusations of the people do to us? By saying “nammai” (us), parAnguSa nAyaki is also including her friend who shares her pain.

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

  • Saying “en seyyum Uravar kavvai thOzhi ini nammai”, parAnguSa nAyaki shows her form. The remaining pAsuram elaborates the word “ini“. The pAsuram should be recited (to get the free flow meaning) as “en seyya thAmaraik kaNNan en seyya vAyaum karum kaNNum payappUrndha – en seyyum Uravar kavvai thOzhi ini nammai“. Here, parAnguSa nAyaki is saying “nammai” (us) instead of “ennai” (me) – this is because, even though her friend is saying “we should not engage in madal” and stops her from doing so, she is also affected by the body becoming pale. It is said “Even my my friends will die before me for him”. The only difference is parAnguSa nAyaki thinks “I want him” and the friend thinks “she wants him”. Her friends are more anguished over her; the reason for this is – for parAnguSa nAyaki, the anguish is only due to being separated from her beloved lord; but for her friend the anguish is double – first, for seeing parAnguSa nAyaki suffer in separation and for not seeing the togetherness of parAnguSa nAyaki and emperumAn. SrI rAmAyaNam sundhara kANdam 35.36 “thadhASIth …” – iLaiya perumAL (lakshmaNa) informed (sugrIva) mahArAja “perumAL (SrI rAma) and pirAtti (sIthA) got separated”. As soon as he heard that, the pale complexion [indicating suffering in separation] of SrI rAma’s divine body got transferred into sugrIva’s body. As said in the same SlOkam “athyartham – nishprabha:” – perumAL only has the sorrow of being separated from pirAtti. But sugrIva’s suffering is lot more due to seeing the suffering of SrI rAma and also due to not seeing the togetherness of sIthA and SrI rAma. artham means that which can be substantiated, athyartham means that which cannot be substantiated [i.e. SrI rAma’s sorrow can be substantiated but sugrIva’s sorrow cannot be substantiated; same is applicable for parAnguSa nAyaki and her friend].
  • thOzhi ini nammai – says parAnguSa nAyaki. Considering the aptness as said in SrI rAmAyaNam kishkinthA kANdam 5.35 “Ekam dhu:kham sukham cha nau” (sugrIva says – Our joy and sorrow are shared). parAnguSa nAyaki is accusing her friend who is trying to stop her citing the accusations, since she too needs to abide by the principle of “Ekam dhu:kham sukham cha nau“.

When asked “Why should we not fear for accusations?”, parAnguSa nAyaki says

  • en seyya thAmaraik kaNNan ennai niRai koNdAn – By glancing mercifully with his cool lotus like divine eyes which are reddish due to vAthsalyam (motherly affection) saying “I and my belongings are all at your total disposal” and arriving like those who say “I and belongings are yours”, captured everything from me and left. Pretending to help me, he stole me along with the clothes I was wearing. His actions were different from his words. It is said in thiruvAimozhi 9.9.9 “thUdhu sey kaNgaL koNdu onRu pEsi” (speaking through his eyes which send messages).
  • ennai niRai koNdAn – As puNdarIkAkshathvam (having lotus eyes) is the ultimate identity of his supremacy, her completeness is the ultimate identity of her femininity. As he is the purushOththama (best among male), she is nArINAmuththamai (best among female).
  • en – Even while engaging in madal while in separation, his nature is such that when approached, we will say “he is mine”.
  • ennai niRai koNdAn – Her pride in her completeness of femininity is such that, “Even if hundred thousand purushOththamas unite together, they can only lose to her”.
  • en seyya thAmaraik kaNNan ennai niRai koNdAn – He captured her femininity by tricking her with changing his own masculinity. He pretended to lose and captured her.
  • ennai niRai koNdAn – [As parAnguSa nAyaki, who never reveals her heart, revealed such sorrow, it can be understood as truth] emperumAn‘s action made parAnguSa nAyaki tell her friend “he captured me”. parAnguSa nAyaki’s completeness in femininity is such that her friend will find out about this just by observing the change in her body [paleness, weakness etc] as said in thiruvAimozhi 4.6.1 “uRRa nal nOy idhu thERinOm” (we understood your good [love] disease), and she herself will not explicitly explain that even to her friend. It is said in SrI rAmAyaNam ayOdhyA kANdam 58.35 “naiva mAm kinchith abhravIth” (sumanthra to dhaSaratha – sIthA was unable to even speak and was just weeping).
  • niRai koNdAn – niRai – adakkam (humility). It is the concealment of internal feelings from others. He has made me to even real such internal feelings explicitly to you. Subsequent portion of the pAsuram is an explanation for “niRai koNdAn” (captured me).

When asked “what did he capture from you?”, she is accounting them here.

  • mun seyya mAmai izhandhu mEni meliveydhi en seyya vAyum karum kaNNum payppUrndha – en seyyum Uravar kavvai thOzhi ini nammai – Even if you shut my mouth from saying “I will engage in madal”, you cannot hide my form revealing the intent to engage in madal.
  • mun … – three explanations are mercifully given here:
    • even before emperumAn placing his hand on me, I lost the complexion which I had from the time I was born.
    • before losing other aspects, I first lost the complexion; [like a robber] first they will grab what is visible upfront and then they will grab the money pouch; moreover, he first liked my complexion [so he captured it first].
    • as I was seeing – I lost my complexion.
  • seyya mAmai – Her complexion is said as “seyya mAmai” (reddish) as well as “maNi mAmai” (blackish) – here the focus is not on the colour but on the attractive nature of the complextion.
  • izhandhu – Having lost – since she considered the complexion which was acquired by uniting with him as a treasure, she is saying “having lost [such treasure]”.
  • mEni meliveydhi – Now, even if he arrives or I get back the complexion, there is no abode for them to stay; only if there is a substratum, they can exist on it. As we see, it [the body] melted like ice and lost its stability.
  • en seyya vAy … – Am I searching like an avayavi (the whole body which contains various parts) – are you not seeing that each of my limbs is withering?
  • en seyya vAyum karum kaNNum – She is not praising her own limbs; but when he approaches, these limbs are the objects of his SrIsahasranAmam [thousand names of glorification – a term here used to indicate that emperumAn praises her limbs/features]. She would have heard those and hence she is repeating those. As she realises what she has lost, she also gets reminded what he considers dear in her.
  • en … – Since he considered her body and limbs as his wealth, she too is taking ownership of them. Even svasvarUpam (true nature of self) is acceptable as part of prApyam (goal). If that is not the case, she would not be pursuing emperumAn since it is said in bhagavath SAsthram (SrI pAncharAthram) “dhvayaksharasthu bhavEnmruthyu:” (the two syllable word “mama” is the cause for death and the three syllable word  “namama” is the cause for liberation).
  • en seyya vAyum karum kaNNum payppUrndha – She is saying “his enjoyable food [her limbs] is being taken away”. It is said in periya thirumozhi 3.7.2 “sengani vAy nugarndhAn” (he consumed her reddish fruit like mouth) and in periya thirumozhi 8.10.1 “maNa nOkkam uNdAn” (he consumed her glance).
  • seyya vAyum karum kaNNum payappUrndhE – As the ocean, mountains, cities etc will transform to single water body during total deluge, her whole body became pale. As poison spreads in the body, while seeing, in front of the eyes, the paleness spread abundantly.


In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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शरणागति गद्य – चूर्णिका 5 – भाग 5

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श्री: श्रीमते शठकोपाय नमः श्रीमते रामानुजाय नमः श्रीमद्वरवरमुनये नम:

शरणागति गद्य

<< चूर्णिका 5 – भाग 4

namperumal-thiruvadiश्रीरंगनाथ भगवान के चरणकमल

आईये अब हम इस चूर्णिका के अंतिम भाग को जानते है-

अनालोचित विशेष अशेषलोक शरण्य ! प्रणतार्तिहर ! आश्रित वात्सल्यैक जलधे ! अनवरत विधित निखिल भूत जात याथात्म्य ! अशेष चराचरभूत निखिल नियम निरत ! अशेष चिदचिद्वस्तु शेषीभूत ! निखिल जगदाधार ! अखिल जगत् स्वामिन् ! अस्मत् स्वामिन् ! सत्यकाम ! सत्यसंकल्प ! श्रीमन्नारायण ! अशरण्यशरण्य ! अनन्य शरण: त्वत् पादारविंद युगलं शरणं अहं प्रपद्ये II अत्र द्वयं II

अनालोचित विशेष अशेष लोक शरण्य – सम्पूर्ण ब्रह्माण्ड में विशेष योग्यता से निरपेक्ष सभी प्राणियों के लिए मात्र भगवान ही शरणागतों के आश्रय है । वे यह विचार नहीं करते कि वह प्राणी किसी उच्च कुल में जन्मा अथवा धनवान या वेद / शास्त्र में निपुण है या नहीं । रामावतार में विभीषण भगवान की शरण में शरणागत होने के लिए आते है तब सुग्रीव द्वारा यह कहने पर कि भगवान को विभीषण को स्वीकार नहीं करना चाहिए, भगवान श्रीराम उनसे कहते है कि वे सभी को स्वीकार करते है फिर चाहे उनमें कोई भी दोष हो। श्री रामायण में एक श्लोक है, जिसे श्रीराम चरम श्लोक कहा जाता है, जिसमें भगवान कहते है कि “सभी शरणागतों की रक्षा करना, उनका संकल्प है”।

प्रणतार्तिहर प्रणत अर्थात् वे जो उनके शरणागत होते है । आर्ति अर्थात् भगवान के श्रीचरणों में सदा रहने की अतीव चाहना करनेवाले । हर अर्थात् हटाने/दूर करनेवाले । इसप्रकार, भगवान् अपने आश्रितों की आर्तता को दूर करके अपनी शरण में सभी को अपनाते है ।

आश्रित वात्सल्यैक जलधे – जैसा की हम पूर्व में देख चुके है, वात्सल्य अर्थात् अपने आश्रितों के दोषों को भी उनके सद्गुण जानना जैसे एक गाय अपने नए जन्मे बछड़े के शरीर की सभी गंद को चाटकर साफ करती है और उसे साफ़ बनाती है। जलधि अर्थात् सिन्धु । अपने आश्रितों पर भगवान् का जो वात्सल्य है वह सिन्धु के समान अपार है ।

अनवरतविधित निखिल भूतजात याथात्म्य – निखिल अर्थात् सभी। भूत अर्थात सभी तत्व । जात अर्थात प्रकार । अनवरत अर्थात् निरन्तर/ सतत (बिना रोक के); विधित अर्थात विभिन्न । याथात्म्य अर्थात सच्चा स्वरुप । वे सभी तत्वों के चरम सत्य को जानते है। भगवान के समक्ष जाने के लिए हमें यह कहने की आवश्यकता नहीं है कि “मैं अच्छा प्राणी नहीं अथवा मुझ में अनंत दोष है” क्यूंकि वे पहले से ही हमारे विषय में सब जानते है।

अशेष चराचरभूत निखिल नियम निरतअशेष अर्थात् कुछ भी छोड़े बिना; चराचरभूत अर्थात् सभी चल और अचल तत्व; निखिल अर्थात् सभी; नियमन् अर्थात संचालित/ नियंत्रण करने का सामर्थ्य; निरत अर्थात संलग्न होना । भगवान् सभी तत्वों को सभी समय संचालित और नियंत्रित करने का सामर्थ्य रखते है । वे किसी भी तत्व को यह कहकर नहीं त्याग सकते कि वह उनके नियंत्रण में नहीं है। श्रीरामानुज स्वामीजी यहाँ दर्शाते है कि यह संसार और वे स्वयं दोनों ही भगवान के आधीन है। तो क्या वह श्रीरामानुज स्वामीजी और संसार के मध्य की डोर को काट नहीं सकते?

अशेष चिदचिद्वस्तु शेषीभूतचित और अचित, अर्थात् चल और अचल क्रमशः। शेषी अर्थात स्वामी/नाथ। वे सभी जगत् के स्वामी और नाथ है। यहाँ श्रीरामानुज स्वामीजी जो दर्शाना चाहते है वह यह कि जब भगवान् ही मेरे के स्वामी है, तब क्या उन तक पहुँचने के लिए जो आवश्यकता है वे स्वयं पूर्ण नहीं करेंगे?

निखिल जगदाधार – वे सभी जगत् के आधारभूत है। वे उनके भी रक्षक है, जो दोषों में निवृत्त है। आप ही मेरे अस्तित्व के आधार है और आप ही मेरी रक्षा करे, ऐसा श्रीरामानुज स्वामीजी कहते है।

अखिल जगत् स्वामिन् – वे समस्त ब्रह्माण्ड के स्वामी है। वे हमारे दोषों को दूर कर हमारे ह्रदय में ये इच्छा जागृत करते है कि शरणागति मार्ग को अपनाकर हम उन तक पहुँच सके।

अस्मत् स्वामिन् – सिर्फ यही स्मरण करना कि भगवान ब्रह्माण्ड के स्वामी है, पर्याप्त नहीं है। मुझे यह स्वीकार करना होगा और उन्हें बताना होगा कि वो ही दास के भी स्वामी है। श्रीरामानुज स्वामीजी यह दर्शाने के लिए कि भगवान की ही प्रेरणा से मैं उन तक पहुंचा और शरणागति की, वे विशेष रूप से कहते है आप मेरे भी स्वामी है।

सत्यकाम – यह तृतीय बार है जब यह शब्द- सत्यकाम और इसके अगला शब्द – सत्यसंकल्प का उल्लेख किया गया है। परंतु हर अवसर पर यह शब्द भिन्न अर्थ और संदर्भ में प्रयोग किया जाता है। प्रथम बार जब श्रीरामानुज स्वामीजी ने भगवान के दिव्य गुणों के वर्णन हेतु इस शब्द का उपयोग किया था, तब इसका भावार्थ आश्रितों द्वारा इच्छित सद्गुणों को धारण करनेवाले भगवान् से था। द्वितीय संदर्भ में, यह भगवान की नित्य और लीला विभूतियों में जीवात्माओं को संचालित करने की इच्छा को प्रकट करता है। यहाँ (तृतीय बार), यह दर्शाता है कि भगवान ही है जिनकी कोई अभिलाषा अपूर्ण नहीं है। वे सभी इच्छाओं की पूर्णता से पूरी तरह से तृप्त है। दैनिक प्रार्थना (तिरुआराधन) और अनुष्ठानों में हम उन्हें जो भी अर्पण करते है, वे उसी से प्रसन्न हो जाते है। ऐसा कुछ भी नहीं है जो उनके समक्ष नहीं है जिसे मैं अर्पण कर उन्हें संतुष्ट कर सकता हूँ।

सत्यसंकल्प – प्रथम बार में इस शब्द का प्रयोग उनके गुणानुवाद की युति में हुआ था, अर्थात् उन दुर्लभ वस्तुओं की रचना के सामर्थ्य से है जो कभी व्यर्थ नहीं होती। द्वितीय बार में इसका अर्थ था कि जब भी भगवान् किसी को मोक्ष (श्रीवैकुण्ठ) प्रदान करने का निर्णय करते है, वे बिना किसी बाधा के उसे पूर्ण करते है। यहाँ पर इस शब्द का अर्थ है वह योग्यता जिसके द्वारा विसंगत तत्वों को आपस में साथ रखा जाता है । वे जीवात्मा को श्रीवैकुण्ठ पहुंचाते है और उसे सभी नित्यसुरियों में संयुक्त करते है और फिर वे सभी जीवात्मा का प्रसन्नता से स्वागत करते है ।

सकलेतर विलक्षण – सभी अन्य तत्वों में श्रेष्ठ । वे स्वरुप और गुणों के संदर्भ में सभी से श्रेष्ठ है। उनके यह गुण और स्वरूप भी उनके आश्रितों के आनंद हेतु है और स्वयं भगवान् के लिए नहीं । वे सभी के रक्षक  है । यह गुण तभी पूर्ण है जब उनके गुणों का आनंद सभी प्राप्त करे । एक प्राणी की रक्षा ना हो पाए तो भगवान उसे गंभीरता से लेते है । इसलिए श्रीरामानुज स्वामीजी कहते है कि चूँकि वे इस संसार में रहते हुए भगवान के दिव्य गुणों का आनंद नहीं ले पा रहे, तो भगवान् भी परिपूर्ण अनुभव नहीं करते होंगे।

अर्थी कल्पक – आश्रितों की अभिलाषा को पूर्ण करनेवाले, विशेष रूप से “स्वयं” । वे वामन बनकर महाबली चक्रवर्ती से दान याचना कर तीनों लोकों को पुनः प्राप्त करने गए जिन्हें इंद्र ने महाबली को दिया था । जब वे अपने अनुयायियों की संतुष्टि हेतु याचन की हद तक भी जा सकते है, तब क्या वे उन प्राणियों को मोक्ष प्रदान नहीं करेंगे जो उनसे मोक्ष के याचना करते है ?

आपत सखा – विपदा के समय में मित्र, अर्थात सहायक । यद्यपि रक्षा के समय माता- पिता और संबंधियों के द्वार भी बंद हो जाते है, परंतु भगवान ऐसा कभी नहीं करते (काकासुर की कथा) ।

श्रीमन्श्रीदेवीजी के स्वामी। यहाँ जिस संदर्भ को श्रीरामानुज स्वामीजी प्रदर्शित कर रहे है वह यह है कि यद्यपि भगवान हमारी त्रुटियों/ अपराधों के कारण हमसे क्रोधित हो सकते है, परंतु श्रीअम्माजी (श्रीदेवीजी) पुरुष्कार भूतै के रूप में हमारी सिफारिश करती है और भगवान से हमारी विनती की पूर्ति कराती है। इसलिए श्रीमन् 

नारायणश्रीदेवीजी के “पुरुष्कार भूतै” रूप से पूर्व, जब भगवान ने ब्रह्माण्ड की रचना की क्या तब वह हमारे रक्षक नहीं थे? – श्रीरामानुज स्वामीजी हमें भगवान् के उस रूप के विषय में स्मरण कराते है।

अशरण्य शरण्य – उन प्राणियों को भी आश्रय प्रदान करते है जिनकी रक्षा के लिए अन्य कोई साधन नहीं है। क्या उनके समान कोई है?- श्रीरामानुज स्वामीजी कहते है।

अनन्यशरणोहम् – अब मेरे पास कोई अन्य आश्रय नहीं है।

त्वत् पादारविंद युगलं शरणं अहं प्रपद्ये – त्वत – आपके; पाद – चरण; अरविंदम – कमल समान (श्री चरणों की उपमा कमल से यह दर्शाने के लिए की गयी है कि वे मधुर है और सेवा करके उनकी मधुरता का आनंद प्राप्त किया जा सकता है) ; युगलं – जोड़ी; शरणं – समर्पित/ साष्टांग; प्रपद्ये – मान्सिक स्मरण। यहाँ श्रीरामानुज स्वामीजी कहते है कि वे स्वयं को भगवान के युगल कमल के समान कोमल श्रीचरणों में समर्पित करते है और द्वय महामंत्र का सदा जाप करते है (द्वय महामंत्र के विषय में अधिक जानकारी के लिए पाठकों से निवेदन है कि वे सद्गुरु आचार्य की शरण ले)

शरणागति मात्र एक बाह्य क्रिया अथवा प्रार्थना मात्र नहीं है। अपितु यह एक मान्सिक क्रिया है जिसके द्वारा शरणागति करने वाला प्राणी यह निश्चित प्रकार से स्वीकार करता है कि भगवान ही उसके रक्षक है और भगवान से विनती करता है कि उसे अपनी शरण में लेकर उसे भगवान और अम्माजी का नित्य अनंत अत्यंत आनंददायी दासत्व प्रदान करे।

अत्र द्वयं यह प्रकट करता है कि हमें इस समय में द्वय महामंत्र का जप करते रहना चाहिए (अनुकर्णीय रूप से, इस मंत्र का जप धीमे स्वर में ही किया जाना चाहिए, उतना कि वाचक उसका श्रवण कर सके)।

इसके साथ ही चूर्णिका 5 यहाँ समाप्त होती है। अगले अंक में हम चूर्णिका 6 को देखेंगे।

हिंदी अनुवाद- अडियेन भगवती रामानुजदासी

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mudhal thiruvandhAdhi – 6 – onRu maRandhaRiyEn

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AzhwAr was asked “you make fun of sivan as being body to emperumAn and hence he cannot preach others about emperumAn. You are also emperumAn’s SEshabhUthar (servitor) only. How then would you be able to know about emperumAn and preach his qualities to others?”; he responds saying “whenever his sathva guNa (pure good quality) surfaces, sivan learns about emperumAn; but when rajO and thamO guNas surface, he thinks of himself and proclaims that he is Isvaran (one who controls sentient and insentient entities). That is not the case with me. Since emperumAn showed himself to me, there is no question of forgetting him at any point of time”.

Let us first see the pAsuram:

onRu maRandhu aRiyEn Odha nIr vaNNanai nAn
inRu maRappanO EzhaigAL – anRu
karuvarangaththuL kidhandhu kai thozhudhEn kaNdEn
thiruvarangamEyAn thisai

Word by Word Meaning

anRu – that day
karuvarangaththuL kidandhu – lying inside the womb
thiru arangam mEyAn – emperumAn who is reclining inside thiruvarangam (SrIrangam)
thisai – all his svabhAvam (natural characteristics)
kaNdEn – I saw
kai thozhudhEn – did anjali (joined palms together in salutation)
onRum – even a little bit [of his nature, qualities and wealth]
maRandhaRiyEn – I have not forgotten
EzhaigAL – Oh those who have lost the wealth of bhagavath vishayam (knowledge of emperumAn)
nAn – adiyEn [I, the servitor]
OdhanIr vaNNanai – emperumAn who has the complexion of ocean
inRu – today [when I have been blessed by his knowledge]
maRappanO – how can I forget?


onRum maRandhaRiyEnAzhwAr says that there is nothing of emperumAn’s qualities that he does not know.

OdhanIr vaNNanai – How can I forget him? Is his [beautiful] form such that it could be forgotten! Isn’t his form like that of an ocean which removes one’s sorrow instantaneously on seeing it!

inRu maRappanO – He came and displayed his beautiful form to me. Is there any possibility for me forgetting him?

EzhaigAL – Oh people, who are poor because of lack of knowledge on emperumAn! Do not think that I too have matters in this world to think of just as you people have and forget emperumAn?

anRu karuvarangaththuL kidandhu kai thozhudhEn kaNdEn – when I was in the womb, he came and showed himself to me [since poygai AzhwAr was born in a lotus flower, the lotus flower itself is considered as the womb]. emperumAn showed himself there because “when he is in the womb, he will not reject me if I show myself to him now. Hence this is the correct time”. nammAzhwAr says in thiruvAimozhi 2-3-3 “aRiyAk kAlaththuLLE adimaukkaN anbu seyviththu” (emperumAn showered his mercy during the time that I was inside the womb, when I had no knowledge). mahAbhAratham SAnthi parvam 358-73 says “jAyamAnam hi purusham yam paSyEth madhusUdhana: sAthvikas sa thu vigyEya: sa vai mOkshArtha chinthaka:” (only that person who is blessed by madhusUdhanan [emperumAn who killed the demon madhu] at the time of his birth, has sAthvika (purely good) qualities; he will desire the purushArtham (goal) of mOksham (SrIvaikuNtam)). Thus, having remembered emperumAn at a time when I could not have thought of (viz. inside the womb), will I forget now when I can only think of him!

kaNdu kai thozhudhEn – I was able to see. As a result of seeing him, I joined my hands in salutation to him.

thiruvangam mEyAn thisai – he came on his own towards me and gave me knowledge. I did not forget his nature, his form, his qualities and his wealth. Is it the parathva state (the supreme state of emperumAn that he displays in paramapadham [SrIvaikuNtam]) of emperumAn that AzhwAr is talking about? No, it is in the archA state (the form displayed by emperumAn in various dhivya dhESams) which is the epitome of his simplicity. It is his form in SrIrangam that I will never forget [emperumAn is reclining in SrIrangam because no one rejected him when he came here].

We shall consider the 7th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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