Monthly Archives: September 2017

iraNdAm thiruvandhAdhi

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

bhUthaththAzhwAr, the second among the mudhalAzhwArgaL (first 3 AzhwArs namely poygai AzhwAr, bhUthaththAzhwAr and pEyAzhwAr) divined a beautiful prabandham named iraNdAm thiruvandhAdhi. This is part of the iyaRpA section of the dhivya prabandham. iyaRpA is generally recited during puRappAdu (ceremonial procession of uthsava deity of emperumAn).

 

With this introduction, we will proceed with the translation for iraNdAm thiuvandhAdhi. The commentary for this prabandham has been written by nampiLLai and by periyavAchchAn piLLai (which has been explained by appiLLai, one of the ashtadhik gajangaLs of maNavALa mAmunigaL).

periyavAchchAn piLLai (sEnganUr) – nampiLLai (thiruvallikkENi)
  • thaniyan (Invocation)
  • avathArikai (Introduction)
  • pAsuram 1
  • pAsuram 100

Translation by krishNa rAmAnuja dhAsan

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జ్ఞానసారము 17

శ్రీః
శ్రీమతే శఠకోపాయ నమః
శ్రీమతే రామానుజాయ నమః
శ్రీమత్ వరవరమునయే నమః

జ్ఞానసారము

<< పాశురము 16

indra-worships-krishna

అవతారిక

ఆత్మ జ్ఞానము గలవాడంటే ఆత్మపరమాత్మకే దాసుడని అదియే నిజమైన ఆత్మ స్థితి అని తెలిసిన వాడు. ఆత్మ స్వరూపమును స్మరించు వారి గురించి కిందటి పాశురములొ చెప్పారు. ఇందులో ఆత్మ జ్ఞానము గలవాడికి, గొప్ప సంపద కూడుట, అది తొలగి పోవుట ,జీవన కాలము పెరుగుట, తగ్గుట , ఆత్మస్వరూపము తెలిసిన వారికి  అహంకారమొ , దుఖఃమొ కలుగవు అని చెపుతున్నారు.

పాశురము

“ ఒన్ ఱిడుగ విన్ణ్ వర్  కోన్ సెల్వ మోళిందుడుగ

ఎఱఱుం ఇఱవాదిరుమ్తిడుగ – ఇన్రే

ఇఱక్కం కళిప్పుం  కవర్వుం ఇవఱఱాల్

పిఱక్కుమో   తఱఱె ళింద పిన్”

ప్రతిపదార్థము

విన్ణ్ వర్  కోన్  = దేవతల నాయకుడైన ఇంద్రుడి

సెల్వం  = సంపద

ఒన్ ఱిడుగ = కొరకున్నను వచ్చి చేరుట

ఒళిందుడుగ = లేక దానంతట అదే పోవుట

ఎఱఱుం ఇఱవాదు  = మరణమే లేకపోవుట

ఇరుమ్తిడుగ = లేక

ఇన్రే ఇఱక్క = ఇప్పుడే మరణించుట

తఱఱె ళింద పిన్ = ఆత్మ స్వరూపము బాగుగా తెలిసిన తరువాత

ఇవఱఱాల్ = ఈ జ్ఞానము వలన

కళిప్పుం కవర్వుం = సుఖము, దుఖఃము

పిఱక్కుమో  =   కలుగుతుందో !

భావము

ఆత్మ స్వరూపము తెలిసిన వారికి సంపద రావటము,పోవటము వలన, అహంకారమో దుఖఃమో కలుగదు అని అర్థము.

వ్యాఖ్యానము

ఒన్ ఱిడుగ విన్ణ్ వర్  కోన్ సెల్వమ్ ….దేవతలకు అధిపతి అయిన ఇంద్రుడికి భూలోక , భువర్లోక , వర్లోకములను పరిపాలించటము అనేది పెను సంపద . అది కోరకుండానే వచ్చి చెరనీగాక !

ఒళిందుడుగ…. అంతటి పెను సంపద ఇక ఎప్పటికీ దొరకకుండా తొలగి పోనీగాక !

ఎఱఱుం ఇఱవాదిరుమ్తిడుగ ….ఎన్నటికి మృత్యువు దరిచేరక జీవించుగాక !

ఇన్రే ఇఱక్కం…..ఇలా దొరికిన జీవితము ఈ క్షణమే తొలగిపోవు గాక !

కళిప్పుం  కవర్వుం ఇవఱఱాల్ పిఱక్కుమో   తఱఱె ళింద పిన్ …… సంపద వలన ఆనందము- అది తొలగి పోవుట వలన దుఖఃము , జీవించుట వలన సంతోషము- మృత్యువు వలన దుఖఃము లోకులకు సహజము. కానీ అత్మస్వరూపము తెలిసిన వారికి ఎన్నటికి అహంకారమొ , దుఖఃమొ కలుగవు అని అర్థము.

తఱఱె ళింద పిన్ …… ఆత్మస్వరూపము తెలుసుకొనుట అనగా ఆత్మ పరమాత్మకే  చెందినది , పరమాత్మయజమాని ,జీవాత్మ  ఆయనకు దాసుడన్న సత్యమును గ్రహించుట అని తెలియజేస్తున్నారు.

అడియేన్ చూడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-17-onriduga-vinnavar/

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

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thiruvAimozhi – 5.10.3 – peyyum pUnguzhal

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

Full series >> Fifth Centum >> Tenth 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 “Your childhood activities are greatly tormenting me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction. AzhwAr is explaining further what was mentioned in first pAsuram “vaLarndhavARu” (the way emperumAn grew up) saying that he grew up sustaining himself with the life of the enemies and the materials which are touched by his devotees.

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

See nanjIyar‘s introduction.

pAsuram

peyyum pUm kuzhal pEy mulai uNda piLLaith thERRamum pErndhOr sAdiRach
cheyya pAdham onRAl seydha nin siRuch chEvagamum
ney uN vArththaiyuL annai kOl koLLa nI un thAmaraik kaNgaL nIr malga
paiyavE nilaiyum vandhu en nenjai urukkungaLE

Listen

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

(due to assuming the form of yaSOdhA and having decorated herself nicely)
peyyum – wearing
pU – having flower
kuzhal – having hair
pEy – demon
mulai – bosom
uNda – consumed [milk]
piLLai – in childish act
thERRamum – clearly knowing it is not his mother’s bosom;
Or – being possessed by demon
sAdu – wheel
pErndhu – to be thrown
iRa – and be finished
seyya – reddish
pAdham – divine foot
onRAl – by one
seydha – mercifully done [kicked]
nin – your
siRuch chEvagamum – childish yet valourous act;
ney – ghee
uN – ate
vArththaiyuL – when such discussion came up
annai – mother yaSOdhA

(in hand, with care)
kOl – stick
koLLa – having
nI – you (the omnipotent who controls everything under your sceptre)
un – matching your stature
thAmarai – lotus like
kaNgaL – eyes
nIr – tears
malga – to flow
paiya – standing with fear
nilaiyum – that state
vandhu – coming (from those days up to me)
en – my
nenjai – desirous heart
urukkungaL – melting.

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

Your act of consuming milk from the bosom of the demon who is having flower decorated hair in a childish act while clearly knowing it is not his mother’s bosom; your childish valourous act of mercifully kicking the wheel possessed by the demon, by your reddish divine foot to be thrown up and be finished; your act of standing with fear and tears flowing from your lotus like eyes which match your stature when mother yaSOdhA held a stick when the discussion about your eating of ghee came up; these acts coming up to me and are melting my desirous heart.

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

  • peyyum pUm kuzhal pEy mulai uNdaAzhwAr is explaining further what was mentioned in first pAsuram “vaLarndhavARu” (the way emperumAn grew up) saying that he grew up sustaining himself with the life of the enemies and the materials which are touched by his devotees. Mother yaSOdhA gave a bath to krishNa, decorated him, made him sleep and went away. At that time, pUthanA arrived.
  • peyyum pUm kuzhal – This can be considered as an adjective for “piLLai” (baby krishNa); alternatively, it can be seen as an adjective for “pEy” (demoniac pUthanA). She decorated herself and arrived there only to be killed. The mothers usually would decorate themselves nicely to avoid upsetting their toddlers. So, she too decorated herself nicely; she is said in periya thirumozhi 1.3.1 “peRRa thAy pOl vandha pEychchi” (she came dressed like his mother). The demon which was having hair decorated with flowers.
  • pEy mulai uNda piLLaith thERRamum – Instead of having knowledge about his control over everything etc, here it is talking about the knowledge of distinguishing between mother’s bosom and others’ bosom. Even at very toddler state, the babies would know their mothers’ bosom. Still, emperumAn consumed the milk considering her to be his mother.
  • piLLaith thERRamum – His clarity in that toddler state. That is – he performed the acts towards pUthanA which he would normally do after pleased on consuming milk from mother yaSOdhA. He both knows and knows not that she is dangerous for him, and his nature is such that whoever is inimical towards him, when they approach him, they will naturally be finished.
  • pErndhu – Furthermore.
  • Or sAdiRa – It [the wheel] cannot even be doubted to be inimical. At least in the case of pUthanA, one can doubt who she is, but this wheel was placed as protection for him. When some one sees [real] yaSOdhA, one would at least doubt the identity of pUthanA.
  • Or sAdu – There is no comparison for the enmity of the wheel towards krishNa.
  • iRa – To break. As said in thiruvAimozhi 6.9.4 “thaLarndhum muRindhum …” (weakening and breaking into pieces).
  • seyya pAdham – Reddish divine feet. He eliminated the enemies using my life. His life is always resting on emperumAn‘s divine feet.
  • onRAl – We cannot say which divine foot he used. It is not that he was doing it with hatred/intent.
  • seydha nin siRuch chEvagamum – This is how you set out to perform valorous acts. As SrI rAma, you appeared as a prince, attained the right age, learned weaponry, followed vaSishta et al, acquiring weapons from viSvAmithra et al and then only destroyed thAdakA, mArIcha, subAhu et al; all of those are happening without reaching mature age, here in krishNAvathAram, with the mouth and feet. For one whose mouth is capable, he does not need anything more. There is no one who has stronger feet than him. That is why a flag is hoisted on his feet as said in sthOthra rathnam 31dhvajAravaindhAnkuSavajralAnchanam | thrivikrama! thvachcharNAmbujadhvayam” (Oh my lord who incarnated as thrivikrama! Having Sankha (conch), chakra (disc), kalpaka vruksha (kalpaka tree), dhvaja/kodi (flag), arvaindha/thAmarai (lotus), ankuSa (hook), vajrAyudham (a weapon) as identity! your two divine feet). Even at that time, it was his divine feet which rose against everything as said in thirunedunthANdagam 5 “avuNan uLLahthu eN madhiyum kadandhu aNdamIdhu pOgi” (reaching beyond the thoughts of the demoniac king and upto the end of the spherical universe).
  • ney uN … – Just as he frightened his enemies even in his childhood, as he grew up, he was fearing his devotees.
  • ney uN vArththaiyuL – Mother yaSOdhA had placed the ghee safely with specific markings and had gone out; on returning she noticed that the markings were changed and said that it was stolen; at that time, krishNa started looking at her with fear.
  • annai kOl koLLa – Being a child, he does not understand that it was just his mother who has taken up the stick; it was her own words in periya thirumozhi 10.4.8 “un tham adigaL munivar” (Your father will be angry) – dear child, if your father hears about your actions, he will be angry; her anger is as said in “unnai nAn en kaiyil kOlAl nondhida mOdhavum killEn” (I cannot beat you with the stick in my hand to hurt you); for one who is capable, they can use this stick to punish you and stop you from engaging in mischief further, but I am not capable to do so. As said in periya thirumozhi 8.3.5 “thAy eduththa siRu kOlukku uLaindhOdi” (fleeing out of fear for the small stick (straw) which his mother took up to beat him). He does not realise that his mother just tries to frighten him and even if he was beaten with that stick it will not hurt. [krishNa’s thinking] Even if the father takes up a stick, one can relax since it is apt due to his being intent on krishNa’s well being. But if the mother who is always showering love, takes up a stick with anger, he could not bear it. But why did mother yaSOdhA do this? When the ghee was stolen, there is no one to stop her anger which will make her take up the stick to beat him.
  • nI un thAmaraik kaNgaL nIr malga – As it is you deserve to be enjoyed, and if your eyes are well blossomed [like a lotus flower], shall we be patient!
  • un thAmaraik kaNgaL – Eyes matching your stature as said in SrI rAmAyaNam sundhara kANdam 16.15 “rAghavOrhathivaidhEhIm” (SrI rAma who matches sIthA). It is said in thiruvAimozhi 5.5.5thakka thAmaraik kaN” (matching lotus like eyes).
  • paiyavE nilaiyum – When she lifted the stick in her hand to beat him, his state of looking at her and shedding tears, becoming pale and being anguished. Alternative explanation – when fearfully looking at her face, his mischievous acts being restless due to neither being able to step back nor being to stay put.
  • vandhu … – These acts are tormenting me. At least you can escape from your situation, but in my case, they chase me wherever I go and torment me.
  • paiyavE nilaiyum vandhu en nenjai urukkumAzhwAr says – They are binding my feet to make them not step away.
  • nenjai urukkum – This is how those acts banged on AzhwAr’s heart.
  • urukkum – This is how emperumAn melted AzhwAr’s heart.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 100 – Oradiyum sAdudhaiththa

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

Full Series

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avathArikai

To the question as to what should we do to attain such an entity [emperumAn], AzhwAr says “be firm that one can attain him only through his grace”

Let us go through the pAsuram and its meanings:

Oradiym sAdudhaiththa oN malarch chEvadiyum
Iradiyum kANalAm en nenjE Oradiyil
thAyavanaik kEsavanaith thaNduzhAy mAlai sEr
mAyavanaiyE manaththu vai

Word by Word Meaning

en nenjE – Oh my heart!
Oradiyil thAyavanai – one who measured all the worlds with one divine foot
kEsavanai – destroying a demon named kESi
thaN thuzhAy mAlai sEr – decorated with cool, thuLasi garland
mAyavanaiyE – only that emperumAn who has amazing activities
manaththu vai – keep in your heart

(if he is attained like this)
Or adiyum – the divine foot which measured the worlds
sAdu udhaiththa – kicked such that the wheel broke into smithereens
oN malar sEvadiyum – divine foot which is like a beautiful reddish flower
Iradiyum – both the divine feet
kANalAm – could see

vyAkyAnam

Oradiyum – divine foot which engaged everyone towards it and measured

sAdu udhaiththa oN malar sEvadiyum – the sweet foot which destroyed the demon who had entered a wheel. Was it not with the divine foot, which was soft like a flower that had just blossomed, that he destroyed the wheel!

Iradiyum kANalAm en nenjE – we can see both the divine feet. We can see those two divine feet which are apt to be attained.

en nenjE – Oh heart who is desirous of seeing. When asked as to what is the means for this, AzhwAr says that his divine feet are the means.

Or adiyil thAyavanai – as mentioned earlier, the divine feet which are so simple that all can attain

kEsavanai – the term kESava refers to destroying of enemies [demon called kESi who came in the form of a horse]. He is the one who offers his divine feet as well as destroys enemies.

than thuzhAy mAlai sEr mAyavanaiyE – Have firm belief in your heart that he is the means, who is decorated with thuLasi garland and who is having unbounded sweetness.

thaN thuzhAy mAlai sEr mAyavanaiyE – Even if he is not simple to approach and even if he does not kill enemies, is it possible to ignore when seeing his sweetness?

mAyavanaiyE – Don’t think that we need to take any effort to attain him. By using the long syllable in the word mAyavanaiyE it is implied that he is capable of making us to think only of him and of no one else. Once this firm belief is undertaken, we can see the two divine feet which are to be attained. There is no hurdle to seeing those two divine feet. If asked as to what is to be done after attaining them, AzhwAr says that we can continue to carry out kainkaryam permanently.

periya perumAL periya pirAtti thiruvadigaLE SaraNam
poygai AzhwAr thiruvadigaLE SaraNam
bhagavadh rAmAnujar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
maNavALa mAmunigaL thiruvadigaLE SaraNam

adiyEn krishNa ramanuja dhAsan

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జ్ఞానసారము 16

శ్రీః
శ్రీమతే శఠకోపాయ నమః
శ్రీమతే రామానుజాయ నమః
శ్రీమత్ వరవరమునయే నమః

జ్ఞానసారము

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I_Intro2

అవతారిక

ఆత్మ స్వరూపము తెలిసిన వారు తమ స్వరూపమును ,ప్రస్తుత స్థితిని తెలిపే విధానాన్నిప్రబంధకర్త  ఈ పాశురములో తెలియ జేస్తున్నారు.

పాశురము

“ తేవర్ మనిశర్ తిరియక్కు తావరమాం

యవైయుం అల్లేన్ ఇలగు ముయిర్ –పూవిన్ మిశై

ఆరణంగిన్ కేళ్వన్ అమలన్ అరివే వడివాం

నారణన్ తాట్కే  అడిమై నాన్  “

ప్రతి పదార్థము

నాన్ = జీవుడైన దాసుడు

తేవర్ = ఇంద్రాది దేవతలు

మనిశర్ = బ్రాహ్మణులు, క్షత్రియులు మొదలైన

తిరియక్కు = పశు పక్ష్యాదులు

తావరమాం = చెట్లు, పుట్టలు, కొండల వంటి స్థావరములు

యవైయుం అల్లేన్ = ఏవియు కాను .( పైవన్నీ నిత్యములు కావు .కొద్ది కాలము ఆత్మను ఆశ్రయించి వుండేవి. కావున వాటి ఆత్మకు ఉదాహరణముగా గ్రహించ తగదు )

నాన్ = దాసుడు

పూవిన్ మిశై = తామరలో పుట్టిన

ఆరణంగిన్ = దైవ స్వరూపిణి అయిన శ్రీమహాలక్ష్మికి

కేళ్వన్ = వల్లభుడైన

అమలన్ = దోషరహితుడైన

అరివే వడివాం  = జ్ఞాన స్వరూపుడై ప్రకాశించే

నారణన్ = నారాయణుని

తాట్కే  = శ్రీపాదములకే

ఇలగుమ్ =  జ్ఞానందములుగా వెలిగే

ఉయిర్ –=జీవులకు

అడిమై = దాసుడనవుతాను

జీవులన్నీ నారాయణుని దాసులవుతాయి. దాసత్వము వాటికి సహజ గుణము .

భావము

జ్ఞానాందమయమై ప్రకాశించు ఆత్మఅయిన నేను ,దేవతను కాను ,మనిషిని కాను, జంతువును కాను, చెట్టు,గుట్ట స్థావరము, ఇతరములెవీ  కాను, తామరలో పుట్టిన స్వరూప,రూప గుణ విభవములు గల శ్రీదేవికి వల్లభుడైన, దోషములను సహించలేని వాడైన,  సకల వస్తువులకు ఆధార భూతుడైన , సకల వస్తువులలోను ఉన్న నారాయణునికే దాసుడను అని భావము .

వివరణ

తేవర్ మనిశర్ తిరియక్కు తావరమాం……దేవతలు, మనుష్యులు ,తిర్యక్కులు, జంగమములు, స్థావరములు మొదలగు సమస్త చేతనాచేతనములన్నింటిని  ఆత్మలంటారు.  ఆత్మతాను చేసిన మంచి చెడు పనుల ఫలితముగా దేవశరీరము , మనుష్య శరీరము , తిర్యక్కులు, జంగమములు,స్థావర రూపములుగా జన్మిస్తాయి . వీటి ప్రస్తావన తిరుక్కురళ్ లో చూడవచ్చు.

‘ఊర్వై పదినోన్ఱామ్  ,ఒంబదు మానిడం , నీర్, పరవై నాల్ కాల్ ,ఓర్పప్పట్టు, సీరియపందమా దేవర్ పదినాలు,ఆయన్  పడైత్త అందమిల్ సీర్త తావరం నాలైందు ,మక్కళ్ విలంగు ,పరవై, ఊర్వన్, నీరున్దిరివన్ , పరుప్పదుమ ఎనవినై యేళు పిరప్పాగుమేన్బ “(పదకొండు రకముల సరీసృపాలు, తొమ్మిది రకముల మనుషు లు , జలచరములు, పక్షులు, నాలుగు కాళ్ళ జంతువులు ఓ పది రకములు, పదునాలుగు రకముల దేవతలు , అనేక రకముల చెట్లు.. అన్నింటిని బ్రహ్మ సృజించాడు. మనుషు లు , జంతువులు, , పక్షులు, జలచరములు , సరీసృపాలు, జంగమములు,స్తావరములు అని జీవులకు జన్మలు ఏడు ) అన్న తిరుక్కురళ్ వలన ఆత్మలు ఎన్ని విధముల జన్మలేత్తుతాయో తెలుస్తున్నది. పై విధముగా ఆత్మ పలు జన్మలెత్తినప్పుడు ఆయా శరీరములను బట్టి నేను దేవతను , నేను మనిషిని, నేను జంతువును నేను స్తావరము, నేను జంగమము, నేను తిర్యక్కును అని భావిస్తుంది. ఆత్మ యొక్క నిజమైన స్థితిని తెలుసుక్కున్న వాడు నేను ఇవేవి కాను ,నేను భగవంతుడి దాసుడను అని భావిస్తాడు.

ఇలగు ముయిర్ నాన్…… నేను ప్రాణమును  జ్ఞానానందముల సంకేతమైన గొప్ప కాంతిని నేను. ఇక్కడ           “ ఇలగు” అన్న ప్రయోగానికి జ్ఞానానందములని, గొప్ప కాంతి అని ,అర్థము . అచేతన వస్తువుల కంటే భిన్నమైన జ్ఞానానందములకు సంకేతముగా, జ్ఞానస్వరూపముగా ఉండేది ఆత్మ స్వరూపము అని తెలియజేస్తున్నారు . తత్వత్రయములో చిత్ ప్రకరణములో ఆత్మ స్వరూపమును చక్కగా వివరించారు. ఆత్మ స్వరూపము “ సెన్రు సెన్రు పరంపరమాయ్ ఎన్ కిరపడియే దేహేంద్రియ, మనఃప్రాణబుద్ది విలక్షణమాయ్ ,అజడమాయ్, ఆనందరూపమాయ్ , నిత్యమాయ్ , అణువాయ్ , అవ్య క్తమాయ్ , అచింత్య మాయ్ ,  నిరవయ మాయ్ ,  జ్ఞానాశ్రయ మాయ్ ,  ఈశ్వరునుక్కు  నియామ్య మాయ్ ,  ధార్య మాయ్ ,  శేష మాయ్ ఇరుక్కుం “,  ( ఆత్మ స్వరూపము అనేక పరంపరలుగా  దేహేంద్రియ, మనఃప్రాణ బుద్ది విలక్షణమై,అజడమై , ఆనందరూపమై ,నిత్యమైన, అణువై , అవ్య క్తమై, అచింత్యమై, నిరవయమై,  జ్ఞానాశ్రయమై,ఈశ్వరునకు నియామ్యమై, ధార్యమై, శేషమై ఉంటుంది.”అని చెప్పారు.)

పూవిన్ మిశై ఆరణంగిన్ కేళ్వన్…..”మలర్ మేల్ ఉరైవాళ్ “ (తిరువయిమొళి4-5-2) పుష్పముపై నివాసముండేది అని నమ్మాళ్వార్ చెప్పినట్లుగా తామర పూవుపై నివసించేది, అందమైన రూపము గలది అయిన అమ్మవారికి వల్లభుడు అయిన వాడు అని అర్థము. దైవీక  స్వరూప,రూప గుణ విశేషములు అన్ని ఉన్న శ్రీదేవికి  ప్రియుడు. ఆమెకు వల్లభుడు అని అర్థము .

అమలన్…..దుష్ట గుణములను ఎదురించువాడు.

అరివే వడివాం నారణన్ ……  జ్ఞానాందములే స్వరూపముగా గలవాడు నారాయణుడు

నారణన్ తాట్కే  అడిమై….. నారాయణుని శ్రీపాదములకే నేను దాసుడను . నారాయణుడు అంటే నారముల  న్నింటిని ధరించిన వాడు, నారములన్నింట ఉన్నవాడు అని అర్థము .

అడియేన్ చూడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-16-dhevar-manisar/

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thiruvAimozhi – 5.10.2 – vadhuvai vArththaiyuL

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

Full series >> Fifth Centum >> Tenth 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, AzhwAr says “All your activities such as fighting the bulls etc have weakened me. You should make me sustain myself to enjoy you”.

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

Second pAsuram. See nanjIyar‘s introduction. [Why AzhwAr is focussing on krishNa’s growing up instead of his birth or other incarnations?] If we analyse the other incarnations, they too would have similar qualities only and hence AzhwAr would not go behind them and would not focus on krishNa’s birth too and hence would engage in his growing up only; this is explained in periya thiruvanthAdhi 16 “sIrAl piRandhu” (born in a royal manner). AzhwAr cannot do anything when it comes to emperumAn‘s birth since it is his choice; now, the devotees can care for him only in his growing up; so he is explaining that now.

pAsuram

vadhuvai vArththaiyuL ERu pAyndhadhum mAya mAvinai vAy piLandhadhum
madhuvai vAr kuzhalAr kuravai piNaindha kuzhagum
adhu idhu udhu ennal Avana valla ennai un seygai naivikkum
mudhuvaiya mudhalvA! unnai enRu thalaip peyvanE?

Listen

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

vadhuvai vArththaiyuL – when the marriage plan [for nappinnaip pirAtti] came up
ERu – bulls
pAyndhadhum – jumped on them and killed them
mAyam – deceptive and being possessed by demoniac qualities
mAvinai – horse named kESi

(to eliminate the fear of cowherd girls)
vAy – mouth
piLandhadhum – tore
madhuvai – honey
vAr – flowing
kuzhalAr – with girls who are having hair
kuravai – rAsa krIdA
piNaindha – playing together
kuzhagum – performing sweet activities
adhu – that
idhu – this
udhu – the other thing
ennalAvana – to be specifically said
alla – not
ennai – me (who is greatly attached to you)

(infinitely enjoyable)
un – your
seygai – activities
naivikkum – weakens;
vaiyam – for the universe
mudhu mudhalvA – oh primordial cause!
unnai – you
enRu – when
thalaip peyvan – will I reach?

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

Your acts of jumping on and killing the bulls when the marriage plan [for nappinnaip pirAtti] came up, tearing the mouth and killing the horse named kESi which is deceptive and is possessed by demoniac qualities, your playing together rAsa krIdA with girls who are having hair with flowing honey and performing sweet activities, are all weakening me without distinguishing between that activity, this activity or the other activity; oh primordial cause of the universe! when will I reach you? Implies – just as you created the universe which was destroyed in deluge, you should make me who is weak to stay steady.

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

  • vadhuvai vArththaiyuL – vadhuvai – marriage.
  • vArththaiyuL – The popular discussion of “one who kills the seven bulls will be given nappinnaip pirAtti in marriage”.
  • ERu pAyndhadhum – Jumping on the bulls. AzhwAr feels that emperumAn had jumped in to the jaws of death, but emperumAn feels that he had jumped into a pond. nappinnap’s enjoyability is such that one will even jump into karumAri [In the olden days, in kAmAkshi temple, to fulfil one’s desire, one will jump into the pond which is planted with spears. If the person avoids the spears and jumps into the water, his desires will be fulfilled].
  • mAya mAvinai vAy piLandhadhum – Sent by kamsa, assuming a deceptive form, the horse kESi arrived. A demon appeared assuming the form of a deceptive horse with an open mouth. Just as small children would poke their hand into holes, he placed his hand into its mouth; due to the [amazing] unseen sight, his hands grew bigger and ended up tearing its mouth and it feel down in two pieces. AzhwAr feels similar to how SrI nAradha bhagavAn fell unconscious saying in SrIvishNu purANam “jagadhasmitham” (the world is ending). SrIvishNu purANam 5.16.7 “vyAdhithAsyO mahA raudhras sOsura:krishNabAhunA | nipapAthadhvithAbhUthO vaidhyuthEnayathAdhruma: ||” (That fearsome demon with widely opened mouth fell down broken into two pieces by the divine hands of krishNa just as a tree was cut into two by thunder bolt). In this way, emperumAn eliminated the hurdles for the girls of SrIvrindhAvanam.
  • madhuvai vAr kuzhalAr … – Girls who have honey-flowing hair. madhuvAr kuzhalAr is written as madhuvaivAr kuazhalAr. In rAsakrIdA sport, emperumAn made himself one among the game.
  • kuzhagum – Eliminating their [independent] thinking and pride, and mingling as one amongst themselves. That is instead of being an outsider, he entered and stood in the group of cowherd girls as one amongst them.
  • adhu idhu udhu ennalAvana alla – I have not specific requirement on this, that or the other activity.
  • ennai un seygai naivikkum – Whichever activity, it does not make any difference to me; all it takes is them being your activities and me being there, to torment me. piLLAn explains – “With this, three concepts are explained in this pAsuram; that is – his togetherness with his devotees [embracing nappinnai], his killing of the enemies [kESi] and the protection of neutral persons [cowherd girls who are not as dear as nappinnai yet not inimical as kESi] are explained as adhu, idhu and udhu”.
  • mudhuvaiya mudhalvA – His state is similar to that [the universe which was consumed in deluge]. Just as the universe which was consumed by deluge, AzhwAr too is totally broken, and he needs to be fully recreated. [Two direct meanings] The cause of ancient universe; the ancient cause of the universe.
  • unnai enRu thalaippeyvanE – Instead of becoming weakened meditating upon you, you should make me sustain myself and meditate upon you. Also explained as – when will I reach you?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 99 – uLan kaNdAy

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

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avathArikai

AzhwAr says that emperumAn, who protects all, stays in places such as thiruppARkadal (milky ocean) only in order to take shelter inside the hearts of those who do not avoid him. AzhwAr tells his heart to make a note of this. AzhwAr’s divine mind was scared that great people in the world are bewildered into believing that chEthanas (sentient entities) who are like themselves are Isvaras (emperumAn). AzhwAr says that even if one were to tie a rope around one’s neck in order to kill himself, there is an entity who is there to cut the rope and to protect us.

Let us go through the pAsuram and its meanings:

uLan kaNdAy nannenjE uththaman enRum
uLan kaNdAy uLLuvAr uLLaththu uLan kaNdAy
veLLaththin uLLAnum vEngadaththu mEyAnum
uLLaththin uLLAn enRu Or

Word by Word Meaning

nal nenjE – Oh my heart who is well disposed! [towards emperumAn]
uththaman – purushOththaman (the best among all entities)
enRum – at all times
uLan kaNdAy – exists (only to protect us)
uLLuvAr uLLaththu – those who think of him
uLan kaNdAy – resides permanently
veLLaththin uLLAnum – one who is reclining in thiruppARkadal (milky ocean)
vEngadaththu mEyAnum – one who is standing in thiruvEngadam (thirumalai)
uLLaththin uLLAn enRu – is residing inside (my) heart
Or – know

vyAkyAnam

uLan kaNdAy – Oh heart! You have seen that he is our refuge on the day that we surrendered to him. In mahAbhAratham uththara kANdam 83, dhraupadhi says “sAham kESagraham prApthA thvayi jIvathyapi prabhO” (Oh emperumAn! Even when you were existing, I was dragged by my hair by enemies).  My swAmy, when you are there, my enemies have the courage to touch my hair! Can one connect your existence and the insult that happened to me? Were you like me a woman or were you not a purushOththama (best among all entities) for me to suffer like this! AzhwAr says that he is not saying a non-existing person as uLan (exists). He is there to protect us when we destroy ourselves. His existence is to save us and our existence is to destroy ourselves. Our carrying out prapaththi (surrender) is not due to our fear of others but due to fear of ourselves. It is similar to someone telling an intelligent person “I would myself tie a rope, unknown to me, around my neck in order to kill myself. At that time, you should cut the rope and save me”. Our carrying out surrendering is like this only.

nan nenjE – Oh heart! you are present to tell me appropriately that emperumAn is there. You are capable of explaining the meanings of these words to me!

uththaman – magnanimous person. In other words, he does favours to others in order to benefit himself. Hence he exists in order to protect us and does that to benefit himself. thaiththiriya upanishath Anandhavalli 6 says “asannEva sa bhavathi asath brahmEthi vEdha chEth” (a person does not exist if he does not have knowledge about brahmam (supreme being)) along with “asthi brahmEthi chEth vEdha santhamEnam thathO vidhu:” (if he has knowledge about brahmam others know that he exists). emperumAn exists without any distinction between these two types of entities (one who does not know him and one who knows him).

uLLuvAr uLLaththu uLan kaNdAy – if one day chEthana (sentient entity) believes that emperumAn exists, then emperumAn will exist forever for him. He will reside inside the heart of the one that he wants to pervade, not knowing how to leave that person’s heart and be there forever.

veLlaththil uLLAnum vEngadaththu mEyAnum uLLaththil uLLAn enRu Or – Think that the one who is reclining in milky ocean and who is standing in thiruvEngadam (thirumalai) is in our heart. He resides in those places (milky ocean and thiruvEngadam) only to enter our heart. Think that the place that he desires is only our heart. Haven’t thirumazhisai AzhwAr in nAnmugan thiruvandhAdhi 36 “aNaippAr karuththanAvAn” (he is there only to enter the hearts of his followers) and periyAzhwAr in periyAzhwAr thirumozhi 4-5-10 “idavagaigal igazhndhittu enpAl idavagai koNdanaiyE”(leaving aside your dwelling places [such as SrIvaikuNtam, thiruppARkadal etc], you have decided to dwell in my heart! [what a motherly affection is this!]) divinely mentioned the same!

We shall consider the 100 pAsuram next.

adiyEn krishNa ramanuja dhAsan

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జ్ఞానసారము 15

శ్రీః
శ్రీమతే శఠకోపాయ నమః
శ్రీమతే రామానుజాయ నమః
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జ్ఞానసారము

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 అవతారిక

“ఎవ్వుయిరుక్కుం ఇందిరైకోన్ తన్నడియేకాణుం శరణ్ “ ( సకల జీవులకు ఇందిర నాయకుడు తానే అనుగ్రహించి శరణమును యిస్తాడు ) అన్న భావమునకు ఈ పాశురము వివరణగా కనపడుతుంది.” తిరుమగళ్ మణాళనుక్కు  అడియార్”( శ్రీలక్ష్మినాయకుని దాసులు )అన్న గుర్తింపును పొందిన వారు ,జ్ఞానమును పొందుటకు ముందు ఉన్న ఊరు ,కులము,ఇతర గుర్తింపులను అన్నింటిని జ్ఞానమును పొందిన తరువాత వదిలి వేస్తారు. కేవలము ఆయన శ్రీపాదములే వారి చిరునామాగా మారుతుంది .

“ కుడియుమ్ కులముమ్ ఎల్లామ్ కోకనకై కేళ్వన్

అడియార్కు అవనడియే యాగుం-పడియిన్ మేల్

నీర్ కేళువుం ఆఱుగళిన్ పేరుం నిఱముమ్  ఎల్లామ్

ఆర్ కలియై సేర్దిడ మాయన్ తఱ్ఱు “

ప్రతి పదార్థము

కుడియుమ్ = పుట్టిన ఊరు

కులముమ్ = పుట్టిన కులము

ఎల్లామ్ = ఇంకా జన్మకు సంబంధించిన గుర్తులు

కోకనకై  కేళ్వన్ = శ్రీమహాలక్ష్మి నాయకుని

అడియార్కు = దాసులకు

అవనడియే యాగుం- = ఆయన శ్రీపాదములే అవుతాయి

(దీనికి ఉదాహరణగా )

పడియిన్ మేల్  = భూమి మీద

నీర్ కేళువుం = నీటితో నిండిన

ఆఱుగళిన్ = నదుల

పేరుం = గంగ ,యమున మొదలైన పేర్లు

నిఱముమ్  = ఎరుపు,నలుపు మొదలైన రంగులు

ఎల్లామ్ = అన్నీ

ఆర్ కలియై సేర్దు = సముద్రమును కలిసిన తరువాత

మాయన్ తిడుం అఱ్ఱు = మాసి పోయినట్లుగా

వివరణ

కుడియుమ్ కులముమ్ ఎల్లామ్….” సోనాట్టు పూంచాఱఱు పార్పాన్ కౌనియణ్ విణ్ణత్తాన్ “అని ,గ్రామీణుల పాటలొ ను

“ వేంగణ్ మా  కళీరుమ్ది విణ్ణియేఱఱ

విరల్ మన్నర్ తిరళ్ అళియ వెంమావుయ్త్త్

సేమ్కణ్ణాన్ కో చోళన్ “ అని

ఇరుక్కిలంగు తిరుమొళివాయ్ ఎణ్ తోళ్ ఈసర్కు

ఎళిల్ మాడం  ఎళుపదు సెయిదు  ఉలగమ్ ఆండ తిరుక్కులత్తు వళచోళన్ “ అని

తిరుమంగై ఆళ్వార్లు పాడారు. దాని ప్రకారము కులము, గోత్రము, ఊరు,వాడ మొదలగు గుర్తులు చెప్పుట గమనించవచ్చు .

‘కోకనకై కేళ్వన్ అడియార్కు …పరమాత్మ దాసులకు కొంగు బంగారము .’ తామరై కోకనకై ’ –తామరలో పుట్టిన లక్ష్మికి కొంగు బంగారము. కేళ్వన్- నాయకుడు . లక్ష్మికినాయకుడైన  పరమాత్మ శ్రీపాదములే చిరునామా అయిన దాసులకు .

అవనడియే యాగుం-…. జ్ఞానమును పొందుటకు ముందున్న గుర్తింపు చిహ్నములన్నీ మాసిపోయి పరమాత్మ శ్రీపాదములే చిరునామాగా మిగిలిందని అర్థము. పరమాత్మ శ్రీపాద సంబంధము గలవారు కావున వారిని తిరుమాల్ అడియార్ అని అంటారు. దీనికి ఉదాహరణగా

పడియిన్ మేల్ ….. ఈ భూమి మీద

నీర్ కేళువుం ఆఱుగళిన్ పేరుం నిఱముమ్  ఎల్లామ్….. గంగ,యమున వంటి పేర్లు గల నదులు నిండుగా నీటితో పారినా

ఆర్ కలియై సేర్దు ….. సముద్రములో కలవగానే

మాయ్ దిడుం అఱ్ఱు….. తమ పేర్లను,రంగు పోగొట్టుకుంటాయి .

అర్థాత్ పరమాత్మ దాసులకు శరణాగతి చేయక ముందు ఊరు, పేరు, కులము, గోత్రము ఉన్నా ఒకసారి ఆ లక్ష్మీనయకుని శ్రిపాదములను ఆశ్రయించిన తరువాత అవన్నీ తొలగిపోయి ఆయన దాసులన్న పెరోక్కటే ఉంటుం ది.  అనగా అశాస్వతమైనవి మాసిపోతాయి, శాస్వతమైనవి నిలిచి వుంటాయి. ఊరు, పేరు, కులము, గోత్రము లన్నీ ఈ భూమి మీద,ఈ జన్మ వరకే వర్తిస్తాయి. పరమాత్మ దాసుడన్న మాట శాస్వతమైనది. ఎప్పటికీ నిలిచి వుండేది .ఇది ఆత్మలన్నింటికీ సమానముగా వర్తిస్తుంది . దీని వలన ఇతర సంబంధాలన్నింటిని విడిచి పరమాత్మతో వున్న సంబంధాన్ని మాత్రమే గుర్తుంచుకుంటాము .

అడియేన్ చూడామణి రామానుజ దాసి

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thiruvAimozhi – 5.10.1 – piRandha ARum

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

Full series >> Fifth Centum >> Tenth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr mercifully explains the meaning of this decad briefly in this pAsuram saying “your birth etc touch my internal spot [heart] and weakens me; when will I be removed of this weakness and sustain myself to enjoy you?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, AzhwAr mercifully explains the birth and activities of krishNa briefly.

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

piRandha ARum vaLarndha ARum periya bAradham kai seydhu aivarkkuth
thiRangaL kAtti ittuch cheydhu pOna mAyangaLum
siRandhanUdu pukkenadhAviyai ninRu ninRu urukki uNginRa ich
chiRandha vAn sudarE! unnai enRu kol sErvadhuvE

Listen

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

piRandha – (as said in “ajAyamAna:“, “nArAyaNAth” and “ajOpisan“, though being not bound by karma and having unfailing nature, born for the sake of protecting his devotees as one amongst the [worldly] species) born
ARum – way
vaLarndha – grew (to have his enemies destroyed and to sustain himself with the materials which are dear to his devotees)
ARum – way
periya bAradham – in mahAbhAratha [war]
kai seydhu – arranging the armies
aivarkku – for the five pANdavas
thiRangaL – the means for victory
kAtti ittu – revealing
seydhu – completing the purpose of his incarnation (by favouring his devotees and destroying the others)
pOna – returning to his own radiant abode
mAyangaLaum – amazing ways
niRandhan – for the inner region of my heart
Udu – inside
pukku – entered
enadhu – my
Aviyai – AthmA
ninRu ninRu – moment after moment
urukki – melting to be fluid
uNginRa – consuming;
i – being present for me always
siRandha – matching
vAn – infinite
sudarE – Oh one who is having radiance!

(to enjoy these without being weakened by these aspects)
unnai – you
enRu kol – when
sErvadhu – will I reach?

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

The way krishNa was born, the way he grew up, the way he arranged the armies in mahAbhAratham for the five pANdavas and revealing the means for their victory, and the amazing ways of completing the purpose of his incarnation and returning to his own radiant abode have all entered inside the inner region of my heart and is melting my AthmA moment after moment to become fluid and consumes me; oh one who is being present for me always, is having matching and infinite radiance! when will I reach you?

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

  • piRandha ARum – He was born to break the shackles of his parents. Is there anyone who takes birth eliminating the bondage of the parents who give birth to him? They (vasudhEva and dhEvaki) thought that he was the one who was binding them [just as anyone would think about a child bringing in restrictions in their lifestyle]; unable to bear it, he eliminated their bondage. As said in periya thirumozhi 8.5.1 “thandhai kAlil vilangaRa”, did he not take birth to remove the knot in the feet of his parents?
  • piRandha ARum – Dear child! Should there at least not be a lamp lit! you were yourself born as the light. As said in thiruppAvai 5 “Ayar kulaththil thOnRum aNi viLakku” (the beautiful lamp which appeared in the cowherd clan).
  • piRandha ARumAzhwAr is thinking about emperumAn who is not bound by karma is taking birth as an individual bound by karma, having the protection of his devotees as his purpose while assuming such births, having their time of danger as the time for his birth, taking birth without minimizing any of his opulence, making his divine spiritual form available for everyone to enjoy and eliminating the birth of those who meditate upon his birth. AzhwAr thinks about the various aspects such as “these [parents of krishNa] being imprisoned and emperumAn to be born to them, for our sake”.
  • piRandha ARum – As said in SrIvishNu purANam 5.3 “AvirbhUtham“, why is AzhwAr not saying “thORRinavARum” (appearing) [piRandha is casual, thORRina is more poetic and signify divinity]? AzhwAr is using the term “piRandhvARum” since while samsAris live in womb for 10 months, emperumAn as SrI rAma lived in the womb for 12 months as said in SrI rAmAyaNam bAla kANdam 18.8 “thadhaScha dhvAdhaSEmAsE” (in the 12th month of chaithra), since his mother kausalyA suckled him and since SrI rAma suffered when he could not get mother’s milk, and since he placed himself in a humble position to be bound and beaten by his mother [yaSOdhA]. Just as one who fell in a pit in the morning, would fall in it again in the night, AzhwAr is so bewildered that he became unconscious thinking about krishNa’s grown up [growing up] stage by saying previously in thiruvAimozhi 1.3.1eththiRam” (how is it possible?) is now getting to that same state by going further behind [upto the stage of krishNa’s birth]. It is well known that AzhwAr fell unconscious there saying “eththiRam” and here saying “piRandhvARum“. SrI bharathAzhwAn while being separated from SrI rAma, fell unconscious and was helplessly surrounded by his mothers and all, and SrI SathrugnAzhwAn became frightened to near him and became dumb-founded on seeing his state as said in SrI rAmAyaNam ayOdhyA kANdam 87.4 “Sathrugna: anantharasthitha:” (Sathrugna stood helplessly); similarly, AzhwArthirunagari is praised in thiruviruththam 100 “nallAr navil kurugUr” (kurugUr which is the abode for noble people), all the wise people (devotees) from all over the world came there and became bewildered seeing AzhwAr‘s state.
  • vaLarndha ARum – If one thinks about krishNa’s growing up, his birth seems relaxing. While he was born in the prison cell, was he given birth to be raised as one amongst the worldly children?
  • vaLarndha ARum – He grew up to kill pUthanA et al and to nourish the devotion of yaSOdhA et al as said in periyAzhwAr thirumozhi 1.7.11 “thAyar magizha onnAr thaLarath thaLar nadai nadandha” (emperumAn who walked like a child for the joy of his devotees and to weaken the others). They relished his actions as said in periyAzhwAr thirumozhi 3.2.6 “midaRu mezhu mezhuththOda veNNey vizhungip pOy padiRu pala seydhippAdi engum thiriya” (Eating butter which is best for the throat and roaming around in this town).
  • vaLarndha ARum – As he stretched his divine feet, both the unfavourable ones and favourable ones were freed from their bodies [in case of unfavourable ones, they were killed; in case of favourable ones, their belongings were taken away and were eventually liberated to serve him eternally]; as said in periyAzhwAr thirumozhi 3.5.1 “pottaththuRRi” (consuming quickly) and periyAzhwAr thirumozhi 2.9.1 “veNNey vizhungi veRum kalaththai veRpidai ittu” (consuming the butter and breaking the pots by throwing them on the ground), he consumed the belongings of the favourable ones. In this manner he mercifully grew up to have the enemies bite the dust, himself consume ghee and his devotees enjoy by having his dharSan.
  • periya bAradham – Popularly known as mahAbhAratham.
  • kai seydhuAzhwAr is thinking about kaNNan emperumAn himself setting the army etc and other warfare activities.
  • aivarkkuth thiRangaL kAtti ittu – In his childhood days, his existence itself caused the enemies to die; darkness and light cannot co-exist; once he grew up, he became subservient to his favourable ones.
  • thiRangaL kAtti ittu – AzhwAr is explaining various acts of krishNa such as going as messenger, being the charioteer, picking up arms after vowing not to do so, changing day into night, revealing the life spots of enemies etc.
  • seydhu – doing so
  • pOna mAyangaLum – The amazing act of leaving this samsAram (material realm) after some time instead of [permanently] residing here, where though he descended for the protection of his devotees and favour them by eliminating their dangers, they would fight with him instead of being grateful towards him. As said in mahAbhAratham “kruthvApArAvatharaNam pruthivyA: pruthulOchana: mOhayithvAjagathsarvam kathassvamsthAnam uththamam” (The wide-eyed krishNa, eliminated the burden of the earth, mesmerized the whole world and ascended to his divine abode) – mercifully incarnating here, fulfilling all the tasks for his favourable ones, smashing all his enemies with his stick, capturing his devotees with merciful glances, and [in turn] tormenting both favourable and unfavourable ones and finally leaving this abode! svam sthAnam uththamam – Just as everyone opposes emperumAn here [in this material realm], everyone accepts emperumAn there [spiritual realm].
  • niRandhan Udu pukku – It is not a superficial thing, it pierces the internal/confidential heart and torments.
  • enadhu Aviyai – Others, even after hearing about these subject matters, spent their lives eating, dressing up and roaming around.
  • Aviyai ninRu ninRu urukki – AthmA which is said in SrI bhagavath gIthA 2.24achchEdhya: … adhAhya:” (cannot be cut, burnt), is constantly being broken here.
  • ninRu ninRu urukki uNginRa – Though these activities happened once, they are tormenting me repeatedly.
  • ich chiRandha vAn sudarE – Oh one who is having matching infinite beauty! emperumAn acquires  more radiance as he takes on more births.
  • ich chiRandha – Though it happened in the past, for AzhwAr everything appears in front of his eyes, as if it is happening in the present. Also said as, the bright light (emperumAn) of the spiritual sky became the best after descending here. Everything upto “ich chiRandha vAn sudarE” can be construed as adjective for that [ich chiRandha vAn sudarE]. Another explanation is by saying “urukki uNginRa“, these are highlighted as qualities – that is, all these aspects are making AzhwAr melt. This is the preferred explanation.
  • unnai enRu kol sErvadhuvEAzhwAr is praying to emperumAn to mercifully allow him to enjoy emperumAn by sustaining himself. Alternative explanation – “sErugai” is construed as uniting of emperumAn and AzhwAr, and as AzhwAr asking “when will I be free from getting weakened by meditating upon you in separation and unite with you without ever being separated?”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 98 – pon thigazhum mEni

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

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avathArikai

Why point out a fault in Siva that he took gangA which has connection with the divine feet of emperumAn on his shining matted hair? He is being called Isvaran (one who controls) and is responsible for the function of destruction. AzhwAr says that he got the quality of being Isvaran because he is the body (SarIram) of emperumAn and not of his own nature.

Let us look at the pAsuram and its meanings:

pon thigazhum mEnip purisadai am puNNiyanum
ninRu ulgam thAya nedumAlum enRum
iruvar angaththAl thirivarElum oruvan
oruvan angaththenRum uLan

Word by Word Meaning

pon thigazhum mEni – having a form which shines like gold
puri sadai – platted, matted hair
am puNNiyanum – rudhra [Siva] who has beautiful puNyam (virtuous deeds)
ninRu ulagam thAya nedumALum – sarvESvaran (lord of all) who stood and measured all the worlds
enRum – always
iruvar angaththAl thirivarElum – even if they roam around with two [different] forms
oruvan – one among them, Siva,
oruvan angaththu – holding on to the divine body of nArAyaNa
enRum – at all times
uLan – will sustain

vyAkyAnam

pon thigazhum mEnip puri sadai – having a physical form shining like gold and having platted, matted hair.

am puNNiyanum – Siva did penance beautifully and observed means by himself. emperumAn has a comfortable form resembling dark clouds [being magnanimous, ready to pour benefits on everyone]. The golden form of Siva which is like fire, indicates that his form is the exact opposite of emperumAn’s. That Siva is different from emperumAn is brought out by his matted hair, which is the exact opposite of the long crown that emperumAn has. From these two verses, it is clearly mentioned that emperumAn is superior to Siva in every way.

am puNNiyanum – mahAbhAratham SAnthi parvam 20-12 says “mahAdhEvasarvayagyE mahAthmA hUthvAthmAnam dhEvadhEvO babhUva” (rudhra, the mahAthmA (great soul) in the sarvayagya (a kind of ritual) offered himself as the havis (a material which is given as an offering during the ritual) and became a dhEvadhEvan (dhEva among the dhEvas)). Due to the grace of emperumAn, rudhra (Siva) who had carried out sinful deeds, reached an exalted state and hence AzhwAr calls him as puNNiyan (one who has done virtuous deed).

ninRu ulagam thAya nedumAlum – emperumAn had carried out many exalted deeds, as per his desires. He is also the sarvESvaran (Lord of all) who kept his divine feet on the heads of Siva and others, without any distinction.

enRum iruval angaththAL thirivarElum – even if they exist with two different forms always

oruvan oruvan angaththu enRum uLan – one (Siva) is the body of another (nArAyaNa) and exists. Or, one (Siva) would reside in a part of the divine form of the other (nArAyaNa) and have his existence. Hasn’t nammAzhwAr mercifully said in thiruvAimozhi 1-3-9valaththanan thirupuram eriththavan” (the one on the right side of emperumAn’s divine form is Siva who burnt the three towns)! Thus, hasn’t nammAzhwAr mercifully said in thiruvAimozhi 4-10-3paran thiRam anRip pallulagIr dheyvam maRRillai” (there is no other deity without being under the control of emperumAn)! [the inference is that this 98th pAsuram of poygai AzhwAr is the root for nammAzhwAr’s pAsuram in thiruvAimozhi 4-10-3].

We shall consider the 99th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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