Daily Archives: September 12, 2017

thiruvAimozhi – 5.9.9 – kazhal vaLai

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Full series >> Fifth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, parAnguSa nAyaki says “Will it be possible to receive his mercy to worship him, to retain the bangles which are slipping from my hands?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “Will we be able to enjoy him, by the mercy of sarvESvaran who is having the divine chakra in his hand, in thiruvallavAzh where the beetles who have drunk the honey, are swaying?”.

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

kazhal vaLai pUrippa yAm kaNdu kai thozhak kUdum kolO?
kuzhalenna yAzhumennak kuLir sOlai uL thEnarundhi
mazhalai vari vaNdugaL isai pAdum thiruvallavAzh
suzhalin mali chakkarap perumAnadhu thollaruLE

Listen

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

kuLir – cool
sOlaiyuL – in the garden
thEn – honey
arundhi – drink
mazhalai – young
vari – having stripes
vaNdugaL – beetles
kuzhalenna – to be said as flute
yAzhumenna – to be said as yAzh (a string instrument)
isai – music
pAdum – sing
thiruvallavAzh – one who is standing in thiruvallavAzh
suzhalil – due to radiance of self
mali – greatly shining
chakkaram – one who is having the divine chakra (disc)
perumAnadhu – sarvESvaran’s
thol – natural
aruL – mercy
kazhal – slipping from hands
vaLai – bangles
pUrippa – to become complete (and remain on the hands)
yAm – us
kaNdu – see him
kai thozha – to worship him with our hands
kUdum kolO – will it be possible?

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

thiruvallavAzh is having cool gardens where young beetles which are having stripes, have drunk honey and are singing music which can be said as the sound of flute and yAzh. sarvESvaran is standing in such thiruvallavAzh, having divine chakra which is greatly shining due to radiance of self. Will it be possible that his natural mercy will make us see him and worship him with our hands to make my bangles complete and stop them from slipping from my hands?

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

  • kazhal vaLai – Like “veL vaLai” (white bangles), here it is said as “kazhal vaLai” (bangles which are slipping from hands). “Slipping from hands” has become the adjective for the bangles. It is because of his abandoning of her, this slipping from hands is said as adjective for the bangles. pUrippa – to become complete. If he arrives, these bangles can be seen on her hands.
  • yAm kaNdu kai thozhak kUdum kolO – Subsequently comes the verb [her action].
  • yAm – [Reason for saying yAm in plural instead of yAn] Though only her bangles are slipping during separation, the situation is common for all.
  • kuzhalenna yAzhumenna – The sound of the beetles can be compared to that of flute and yAzh. One would feel that they heard everything that is sweet in the world. As said in SrI rAmAyaNam bAla kANdam 1.18 “vishNunA sadhruSO vIryE sOmavath priya dharSana:” (SrI rAma is similar to vishNu in his valour and in his looks he is attractive to see like the moon).
  • kuLir sOlaiyuL thEn arundhi – [The beetles] drinking the honey to warm them up in the cool and invigorating gardens.
  • mazhalai vari vaNdugaL – thiruvallavAzh where young and attractive beetles, singing to express their joy. One who is standing there [emperumAn].
  • isai pAdum – Just as those prideful and tender persons [sons of very rich persons] would wander around discarding sandalwood as waste wood and applying fragrant essences, these beetles will discard prose and will only sing the music.
  • suzhal … – sarvESvaran who is having the divine disc which is rotating fiercely with the intent of destroying the enemies.
  • suzhalin mali chakkaram – Also explained as the disc which is shining like rotating.
  • thol aruL – Due to the natural mercy – will it be possible for me to worship him with my hands and have my bangles be complete [that is, remaining in my hands].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 93 – vayiRazhala vALuruvi

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avathArikai

The previous pAsuram mentioned about the partiality that emperumAn shows towards his followers. emperumAn asks AzhwAr “is there such a partiality in me? I have not known of such partiality within me”. AzhwAr responds through this pAsuram “if it weren’t there, did the rage that you showed against iraNiyan (hiraNya kashyap) an act?”. Did you show your anger because he was an apt enemy for you? In the previous pAsuram, emperumAn’s quality of vAthsalyam (motherly love) was mentioned. This pAsuram mentions the rage born out of that vAthsalyam.

Let us enjoy the pAsuram and its meanings:

vayiRu azhala vALuruvi vandhAnai anja
eyiRu ilaga vAy maduththadhu en nI poRi ugirAl
pU vadivai Idu azhiththa pon Azhik kaiyA nin
sEvadimEl  Idazhiyach cheRRu

Word by Word Meanings

pU vadivai – the beauty of flowers
Idu azhiththa – lowering their esteem very much
pon Azhi kaiyA – having a divine hand which holds the divine chakkaram (divine disc)
vayiRu azhala – (followers) to grieve with sorrow
vAL uruvi vandhAnai – iraNiyan who came  wielding his sword
anja – to become fearful (of your divine form)
nin sEvadimEl – (keeping) on your reddish divine feet
poRi ugirAl – with multi coloured finger nails
Idu azhiyach cheRRu – even after destroying to smithereens
eyiRu ilaga – showing brightly your teeth
nI vAy maduththadhu en – why did you fold your tongue?

vyAkyAnam

vayiRu azhala vAL uruvi vandhAnai – after seeing the way iraNiyan came wielding his sword, emeprumAn’s followers were grieving as to what harm will befall him. Just as thirumangai AzhwAr says in periya thirumozhi 5-7-5 “enganE uyvar dhAnavar ninaiththAl” (how will the demons sustain themselves when they think [of what happened to hiraNya kashyap]?), emperumAn’s followers also were afraid after seeing the divine form of narasimha (combination of lion face and human torso).

vayiRu azhala – to grieve with sorrow. Who is grieving with sorrow? It is AzhwAr. AzhwAr is thinking that iraNiyan is wielding his sword now, against narasimha, instead of thinking that he had done like that several yugas (eons) back. This is similar to periyAzhwAr saying with the emotional stance of yaSOdhA in periyAzhwAr thirumozhi 3-3-7 “enRum en piLLaikkuth thImai seyvArgaL anganam AvArgaLE” (those who harm my son (krishNa) will suffer the same way). This is also similar to sugrIva telling SrI rAma in SrI rAmAyaNam yudhdha kANdam 17-5 “asmAn hanthum na samSaya:” (without doubt he (vibhIshaNa) has come only to kill us” [such is their fear for the safety of emperumAn].

anja eyiRu ilaga vAy maduththadhu en nI – why did you fold you tongue to display your teeth, in such a way that iraNiyan was scared? Isn’t this ostentatious laughter appearing sweet to pirAttis (consorts of emperumAn) also? This act has not been done because there was no other way! This laughter, with your teeth visible, is more liked by pirAttimArs than the gentle smile that you show when you are together with them.

poRi ugirAl – with the finger nails, made of many colours

pU vadivai Idu azhiththa pon Azhik kaiyA – Oh emperumAn who are holding in your hand, the divine disc which has won over even flowers by its softness and beauty! The word ponnAzhi could also be construed to refer to the special ring on his hand.

nin sEvadi mEl Idazhiyach cheRRu – keeping iraNiyan on his divine feet which is used by his pirAttimArs (consorts) to recline; keeping iraNiyan on his divine feet which his followers, like ourselves, desire; blowing iraNiyan to smithereens such that he cannot be stuck together again, and then…

eyiRu ilaga vAy madiththadhu en nI – why did you fold your tongue and remain angry without controlling it, even after killing iraNiyan with your divine nails, instead of killing him either through your vow or through your divine disc? Isn’t the reason for this due to your love for your devotee prahlAdha! Even after killing iraNiyan, didn’t you take your own time to reduce your rage! emperumAn himself remains in a way similar to that mentioned by SrI rAma in SrI rAmAyaNam yudhdha kANdam 114-10 “maraNAnthAni vairANi” (enmity ceases with the occurrence of death). When a danger befell his follower sugrIva in SrI rAmAyaNam yudhdha kAndam 41-4 did he not say “thvayi kinchith samApannE kim kAryam sIthayA mama” (what is the benefit for me with sIthA if any danger comes your way)? The term vAthsalyam does not refer to the cow suckling its calf. It is pushing out its earlier born calf with its horn, in order to protect the calf that it gave birth to on that day! Just as thirumangai AzhwAr mentioned in periya thirumozhi 5-8-3 “koNda sIRRam  uNduLadhu” (there is an anger that you took upon yourself), it is this rage that he takes against his enemies which provides the refuge to his followers when his followers are threatened. Is there any limit to the rage that SrI rAma had when his devotee hanuman was injured by rAvaNa when rAvaNa shot his arrows? SrI rAmAyaNam yudhdha kANdam describes this in its SlOka 59-136 “thathO rAmO mahA thEjA:” (SrI rAma was radiant then). rAvaNa who was looking at this could not look SrI rAma in his face. Is it possible to control an ocean if it starts burning? “rAvaNEna krutham vraNam” (the injury created by rAvaNa) – rAvaNa created an insignificant problem for hanuman as much as a mosquito will create for a lion. Is this injury (created by rAvaNa) anywhere near that which hanuman experienced when he tried to pluck sun thinking that it was a fruit, when he was wandering in the sky? SrI rAma became angry because he could not tolerate even this small injury to his follower hanuman. “dhrustvA kOpasya vaSamEyivAn” (on seeing, he came under the control of anger). After seeing the injury to hanuman, SrI rAma could not be seen. He forgot himself. He forgot hanuman. hanuman had earlier said “na rAvaNa sahasram mE” (even if a thousand rAvaNas come, they cannot equal me). But rAma thought of hanuman as a monkey [and not as a mighty warrior when rAvaNa showered his arrows on hanuman]. “kOpaysa vaSamEyivAn” (he came under the control of anger). Just as hanuman appeared to lose to someone who is not his equal, SrI rAma lost to his anger which was not up to his standard. It was that SrI rAma who became enraged who was described as in SrI rAmAyaNam ayOdhyA kANdam 20-4 “nakrudhyathyapiSabdhOpi krOdhanIyAni varjayan” (since he avoids giving space for anger, even if he is abused he does not become angry) and as said in SrI rAmAyaNam ayOdhyA kANdam  1-10 “sa cha nithyam prASAnthAthmA mrudhupUrvam cha bhAshathE uchyamAnOpi parusham nOththaram prathipadhyathE ” (always having a soft heart, he talks softly. Even if others use harsh words, he does not respond to that)!

We shall take up the 94th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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జ్ఞానసారము 9

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జ్ఞానసారము

<< పాశురము 8

Lord-Vishnu

అవతారిక

కిందటి పాశురములో భగవంతుడి దగ్గర ఇతర ప్రయోజనాలేవీ ఆశించక కేవలము కైంకర్యము చేయు భాగ్యమును కోరే భక్తుల నిబధ్ధతను గురించి తెలిపారు. ఈపాశురములో  భగవంతుడు తన భక్తుల హృదయమును శోధించి దానిని తన నివాస స్థానముగా చేచుకునే విధమును తెలియజేస్తున్నారు. ‘ ఈ హృదయమును మనలనే కోరుతున్నదా? ఇతర ప్రయోజనాలేవీ ఆశించక కేవలము మన కైంకర్యమునే కోరుతున్నాడా? ‘ అని శోధించి అలాంటి హృదయమును తన ఆవాస స్థానముగా చేసుకుంటాడు అని చెపుతున్నారు.

ఆసిల్ అరుళాల్ అన్నైత్తు ఉలగుం కాత్తళిక్కుం
వాస మలరాళ్ మణవాళన్- తేసు పొలి
విణ్ణాట్టిల్ సాల విరుంబుమే వేఱొన్ఱై
యెణ్ణాదార్ నెంజ త్తిరుప్పు

ప్రతిపదార్థము

ఆసిల్ = దోష రహితమైన
అరుళాల్ = కృప వలన
అన్నైత్తు ఉలగుం = సకల లోకములను
కాత్తు = రక్షించి
అళిక్కుం = కోరికలను తీర్చి
వాస మలరాళ్ = తామరలో ఉద్భవించిన అమ్మవారిని
మణవాళన్- = సకల లోక నాయకుడన శ్రీమన్నారాయణుడు
తేసు పొలి = ప్రకాశవంతమైన
విణ్ణాట్టిల్ = శ్రీవైకుంఠములో
వేఱొన్ఱై = తనను తప్ప ఇతర ప్రయోజనములను
యెణ్ణాదార్ = కోరని వారికి
నెంజత్తు = హృదయములో
ఇరుప్పు = నివాసము చేయుట
సాల = చాలా
విరుంబుం =  ప్రియమైనది

భావము

ఆసిల్ అరుళాల్ : ఒక్కొక్క సారి  కృప కూడా దోషమవుతుంది అది ఎలాగంటే ఏదైనా ప్రయోజనమును ఆశించి  కృప చూపితే అప్పుడు అది దోషమవుతుంది. పరిమళ అళగర్ , కృపకు అర్థాన్ని చెపుతూ                                       ‘ నిర్హేతుకముగా , స్వభావ సిధ్ధముగా సకల జీవరాసులపై ప్రసరించే ప్రేమ  కృప ‘ అన్నారు. ఇది ఎవరిపైన ఎటువంటి బేధ భావము లేక సమానముగా ప్రసరిస్తుంది. లోకములో భార్య, పిల్లలు, బంధువులు ,స్నేహితులూ మీద ప్రేమ వుంటుంది . వారొతోవున్న సంబందము వలన వారిపై  ప్రేమ కలుగుతుంది. ఇతరులపై అటువంటి ప్రేమ కలుగదు. భగవంతుడి కృప అలా కాక నిర్హేతుకముగా సమస్త జీవరాసులపై సమానముగా ప్రసరిస్తుంది.

అన్నైత్తు ఉలగుం : సమస్త లోకములను అనగా భూలోక ,భువర్లోక ,సువర్లోక, మహర్లోక, జనోలోక, తపోలోక , సత్యలోకములు అనే ఊర్ధ్వ లోకములు ఏడు,  అతల, వితల,  సుతల,  రసాతల, తలాతల, మహాతల, పాతాళములనే  అధోలోకములు ఏడు, మొత్తము పదునాలుగు భువనములను అండము అంటారు . ఈలోకములలోని  సమస్త జీవరాసులపై భగవంతుడు నిర్హేతుకముగా, నిష్పక్షపాతముగా తన అపారమైన కృపను ప్రసరిస్తారని చెపుతున్నారు.

కాత్తళిక్కుం: కృప అంటే ఇష్టప్రాప్తి, అనిష్ట నివృత్తి. అంటే భక్తులకు అవసరమైన వాటిని అనుగ్రహించి ,దుఃఖ హేతువైన విషయములను తోల్గించుట. దీనినే రక్షత్వము అంటారు. ” కాత్తు, అళిక్కుం “,( రక్షించి, కృపచేయు) అన్న రెండు పదములు కలిసి ” కాత్తళిక్కుం ” అయ్యింది.

వాస మలరాళ్ మణవాళన్- : ” వేరి మారాతు పూమేలిరుప్పళ్ “అని నమ్మళ్వార్లు అన్నట్లుగా , ఎప్పుడు వాడని, రంగు మారని, వాసన తగ్గని   నవ నవ లాడే తామర మీద వేచేసి ఉండే శ్రీమహాలక్ష్మి. ఆమేను  ” కాత్తు, అళిక్కుం “,( రక్షించి, కృపచేయు) అని చెప్పుట వలన అమ్మతో కలసి లోకములను రక్షిస్తాడని , రక్షణలో అమ్మవారికి కూడా ప్రధాన పాత్ర వుందని చెప్పే వేదాంత సూత్రము ఇక్కడ చెప్పబడింది. ఇంకా భగవంతుడిలోని రక్షకత్వమును పెంపొందించి  , ఆయన జీవాత్మలను రక్షించుట చూసి ఆనందిస్తుంది.  ఇలా శ్రీమహాలక్ష్మితో చేరి చేయు కృప యొక్క ఫలితముగా చేతనులసంచిత పాపాలు తొలగి , భగవంతుని తప్ప మరి వేరు ప్రయోజనమును ఆశించని శుధ్ధమైన హృదయమును కలిగి వుంటారు. అటువంటి  శుధ్ధమైన హృదయమును భగవంతుడు ఆదరించు విధామును  ఇక్కడ చెపుతున్నారు.
తేసు పొలి విణ్ణాట్టిల్: పరమపదము, వైకుంఠము అని పిలవబడే అపారమైన ఆనందములకు నిలయము. ఇక్కడ  శ్రీమహాలక్ష్మితో, నిత్యసూరులతో శ్రీమన్నారాయణుడు వేంచేసి ఉంటాడు. దాని కంటే కూడా….

సాల విరుంబుమే : చాలా ప్రీతికరమైనది. అంత ఉన్నతమైన స్థలము వేరే ఏముంటుంది అంటే….

వేరు ఒన్రు ఎణ్ణాదార్ నేంజత్తిరుప్పు: ఉణ్ణుం శోరు, పరుగుం నీరు, తిన్నుం వెత్తిలై ఎల్లాం కణ్ణనెంబెరుమానే అని ఆళ్వార్లు భావించారు. ఆయనకు కృష్ణుడు తప్ప వేరే ఎమీ అవసరము లేదు. అలాగా అన్య ప్రయోజనములను ఆశించని హృదయము ఎవరికి వుందో , వారి హృదయము భగవంతుడికి చాలా ప్రీతికరము. పరమపదముకన్న గొప్పది అని అర్థము.

అడియేన్ చూడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-9-asil-arulal/

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