Daily Archives: September 24, 2017

thiruvAimozhi – 5.10.6 – ninRa ARum

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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 sixth pAsuram, AzhwAr says “I who have not seen all your activities, am not even capable of thinking about them; so, you should mercifully make me sustain myself and meditate upon you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Sixth pAsuram, AzhwAr says “I desired to see all your activities, and am not even capable of thinking about them; so, just as you protected the universe, you should mercifully protect me and make me meditate upon you”.

pAsuram

ninRavARum irundhavARum kidandhavARum ninaippariyana
onRalA uruvAy aruvAya nin mAyangaL
ninRu ninRu ninaiginREn unnai enganam ninaigiRpan? pAviyERku
onRu nanguraiyAy ulagam uNda oN sudarE

Listen

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

(In thiruvUragam, thiruppAdagam, thiruvekkA) [dhivyadhEsams or divine abodes of perumAL in kAnchipuram]
ninRa ARum – his standing ways
irundha ARum – his sitting ways
kidandha ARum – his resting ways

(similalry, in the heart of his devotees, as said in “thishtan” (standing firmly), “AsathE” (being seated) and “chEthE” (resting)), living as established in pramANam (SAsthram))
ninaippu – to think about
ariyana – difficult;

(in this manner)
onRu – any single
alA – not restricted to
uruvAy – having form
aruvAya – not seen for me to experience
nin – your
mAyangaL – amazing activities
ninRu ninRu – tormenting the already weakened heart at every stage
ninaiginREn – trying to fully think about;
unnai – you (who are performing the activities which weaken me)
enganam – how
ninaigiRpan – can think about in a focussed manner?
pAviyERku – for me who am having sin (which stops me from meditating in a focussed manner)
ulagam – universe which was getting destroyed in the deluge
uNda – consumed and protected
oN sudarE – Oh one who became radiant!

(to save me from drowning in this ocean of weakness and to have me say “sthithOsmi” (I am stable))
onRu – unique
nangu – distinguished means
uraiyAy – you should mercifully indicate.

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

Your ways of standing, sitting, and resting are difficult to think about; I am trying to fully think about the amazing activities of yours,  who are not restricted to having a single form, which are tormenting the already weakened heart at every stage; how can I,  who am a sinner, think about you in a focussed manner? ; oh one who became radiant by consuming and protecting the universe which was getting destroyed in the deluge! You should mercifully indicate the unique and distinguished means to save me. “ninRavARum, irundhavARum, kidandhavARum” also is explained in context of krishNa standing, sitting and resting in his cradle.

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

  • ninRa … – Whatever AzhwAr is going through in bhagavath vishayam, we go through the same in worldly matters. A very good singer from North arrived in SrIrangam to worship the divine feet of SrIranganAthan. That day being the thIrthavAri (the concluding day of brahmOthsavam), AzhwAr thiruvarangap perumAL araiyar sang thirumAlai in a melodious tune and praised emperumAn like taming an elephant and had him mesmerized; at the time he requested emperumAn “My lord! A very good devotee of yours has arrived from a distant place to worship your divine feet; you should accept him and honour him”. perumAL obliged and invited him through the archaka; emperumAn mercifully ordered the archakas to perform thirukkaiththala sEvai (archakas carrying emperumAn with their bare hands) from thiruppunnai tree [the divine tree at the banks of chandhra puskhariNi, the ceremonial pond inside the temple campus] up to where the devotee was standing, for a few meters. On completing the act, emperumAn mercifully asked “Is this sufficient for this devotee who has arrived from distant location?” [This explains emperumAn’s divine walking activity]. This is how you should console my heart by mercifully performing some acts. Once, the SrIvaishNava washerman of the SrIrangam temple, washed the divine clothes of emperumAn nicely, dried them, folded them and presented them to emperumAnAr. Being very pleased, emperumAnAr at once took him along to perumAL and told him “My lord! Please see how neatly he has washed your divine clothes”; seeing that, emperumAn mercifully speaks to emperumAnAr “for the sake of this washerman, I am forgiving the washerman of kamsa who committed offense towards me [during krishNAvathAram]”.
  • ninRa ARum … – Standing with the bow in his hand at the entrance of lankA; or standing with the bow in his hand after killing vAli; SrI rAmAyaNam kishkinthA kANdam 19.25 “avashtabya cha thishtantham dhadharSa dhanurUrjitham – SubhA” (thArA saw SrI rAma who is standing majestically holding the bow, along with lakshmaNa and sugrIva) – Due to the bow in his hand [or liking towards him], thArA felt pleased at her heart instead of seeing SrI rAma who killed her husband vAli and standing victoriously, along with lakhmaNa who helped in that effort, and sugrIva who served them and is going to be crowned, as “they are our enemies”. Since vAli was demoniac by nature, he got destroyed by his own actions, just as some one will tie a rock in their neck and jump into a lake to kill oneself, while the lake was built to provide water for everyone. She remained “Did he (SrI rAma) commit any mistake?”. Would emperumAn let live anyone who attacked the one [sugrIva] who is as dear to him as his own life?
  • irundha ARum – Seated as said in SrI rAmAyaNam ayOdhyA kANdam 99.25 “utajE rAmAm AsInam” (SrI rAma who was seated in the hermitage).
  • kidandha ARum – His reclining at the seashore as said in SrI rAmAyaNam yudhdha kANdam 21.1 “anjali prAng muka: kruthvA prathiSiSyE mahOdhadhE” (SrI rAma remained prostrated towards east direction with joined palms). “prathiSiSyE” – it appears that two oceans are present right across each other; kambanAttAzhwAn [poet kamban] said “an ocean of mercy is facing the ocean of water”. That is, the arrow [brahmAsthram] which he launched could have been easily shot by SrI rAma even previously; though he was having such arrow and well built shoulders, he was patiently reclining in front of the undeserving ocean [king] – such reclining is explained by AzhwAr here; while it could have been said “ninRum irundhum kidandhum” [together], AzhwAr said “ninRa ARum”, “irundha ARum”, “kidandha ARum” individually since they tormented him individually. Alternate explanation – krishNa’s lifting up of gOvardhana hill can be considered for ninRavARum, his being together with the cowherd girls before rAsakrIdA can be considered for irundhavARum, and his subsequent resting on the laps of the cowherd girls can be considered for kidandhavARum. When he stands, it is as said in periya thirumozhi 6.9.8 “nilaiyAra ninRAn” (one who is standing firm) and will make one fear for his sitting and reclining postures [that they will be even more attractive]. While he is seated, it is said in thiruvAimozhi 6.5.5 “pirAn irundhamai kAttinIr” (you showed the seated posture of the benefactor, krishNa); when he is reclining, it is as said in thirumAlai 23kidandhadhOr kidakkai” (the unique reclining posture). As said in thiruchchandha viruththam 65 “niRpadhum Or veRpagaththirippa viN kidappadhum naRperum thiraik kadaluL“, his standing posture in thirumalA (thiruppathi), sitting posture in paramapadham and resting posture in thiruppARkadal (milky ocean) can also be considered. Another explanation – as said in thiruchchandha viruththam 65 “niRpadhum iruppadhum kidappadhum en nenjuLE” (he is standing, sitting and resting in my heart), in AzhwAr‘s divine heart, emperumAn is standing in AzhwAr’s heart as said in thiruvAimozhi 8.7.5 “thigazhumaNikkunRam onRE oththu ninRAn” (he is standing like a shining hill made of precious gems), sitting as said in thiruvAimozhi 8.7.7 “sevvAy muRuvalOdu enadhuLLaththirundha avvAy anRi yAnaRiyEn maRRaruLE” (I won’t know any other grace than that of the divine reddish smiling lips [of emperumAn who is seated in my heart]) and resting as said in periya thiruvandhAdhi 35 “ninRum irundhum kidandhum” (standing, sitting and resting). Yet another explanation – while AzhwAr thiruvarangap perumAL araiyar explains as said in thiruchchandha viruththam 64 “ninRadhendhai Uragaththu irundhadhendhai pAdagaththu anRu vekkaNaik kidandhadhu” (my lord is sitting in thiruvUragam, seated in thiruppAdagam and is reclining in thiruvekkA), emperumAnAr mercifully explained [matching the context of the padhigam which is focussed on krishNAvathAram], all of these are seen in the cradle [of krishNa]. Baby krishNa standing inside the cradle having the beam in the cradle as support, unable to stand after a while falling down and sitting, and even after unable to sit for a while, reclining and falling asleep – are explained here. Yet another explanation, as said in siRiya thirumadal “pOrAr vER kaN madavAL pOndhanaiyum poy uRakkam” (krishNa pretends to sleep until the spear-eyed yaSOdhA leaves), his rising up and standing after she left, his sitting on hearing the sound of her return and reclining on seeing her approaching closer as said in “mun kidandha thAnaththE OrAdhavan pOl kidandha” (krishNa pretending to sleep at the same spot where he was before as if he knows nothing).
  • ninaippu ariyana – Though these incidents occurred once, AzhwAr is unable to think about these even today. He himself previously said in thiruviruththam 98 “imaiyOr thamakkum – sevvE nenjAl ninaippaRidhAl veNNey UNennum Inach chollE” (even for the residents of paramapadham emperumAn‘s butter eating activities are difficult to comprehend).
  • onRalA uruvAy – For AzhwAr, just one such incident is enough to torment him forever. [But here] not just one, many such incidents are present.
  • aruvAya nin mAyangaL – Your amazing activities which are not visible to my eyes.
  • ninRu ninRu ninaiginREn – Neither can he complete thinking about him nor can he avoid thinking about him. I will try hard to think about you, but unable to do so. Alternative explanation – while I desire to think about you, and hence am analysing “which is the means to think about you?”.
  • unnai enganam ninaigiRpan – You who are omniscient and omnipotent, are not showing me the means through which I can think about you. As said in periya thirumozhi 8.2.8 “thoNdellAm nin adiyE thozhudhu uyyumAkaNdu” (Seeing that all your servitors are redeemed by worshipping your divine feet) – that is all servitors, those who are desirous of wealth, those who are desirous of self-enjoyment and those who are desirous of serving your eternally including AzhwAr himself go to emperumAn, pray for what they require, acquire them and leave him after getting their desires fulfilled, went to emperumAn as said in same pAsuram “thAn kaNapuram thozhap pOyinAL” (parakAla nAyaki went to worship emperumAn at thirukkaNNapuram), thinking that “let me also be with emperumAn, enjoy him and return”; would the self see emperumAn only, and should it not see self too? Well, if one is going to emperumAn seeking some benefits, one can return once that desire is fulfilled, but if one goes to emperumAn considering emperumAn only as the goal, there is no way they can return. This is the state of those who have extreme love towards bhagavAn [Here it is explained that, for those with self-interest, they can easily think about emperumAn, pray to him, attain what they need and get back to their activities; but for devotees who are exclusively focussed on emperumAn, cannot even think about emperumAn easily since they don’t have any self interests].
  • pAviyERku – Except for me [who has sins], everyone else is able to think about you and have their desires fulfilled; everyone in the world as said in SrIvishNu purANam 1.17.78 “smruthO yachchathi SObanam” (one who bestows auspiciousness for those who think about him).
  • onRu nangu uraiyAy – Why can’t you tell me like you told a pacifying statement to arjuna [as in SrI bhagavath gIthA 18.66 “mA sucha:” (do not worry)]? AzhwAr‘s grief is much greater than arjuna’s grief. emperumAn declared “I am responsible for the attainment of the goal and the elimination of hurdles”. That is all which is required, and everything else will naturally follow. The real goal is realizing one’s own true nature, the result of such realisation is kainkaryam [eternal service to emperumAn in paramapadham] and need not be explicitly explained and hence SAsthram stops with highlighting the realisation of true nature [as the initial goal]. Whatever happens subsequent to that is not meant to be explained [it is supposed to be experienced personally]. In this manner, could you not tell me “I will accept responsibility for you”.
  • ulagam uNda oN sudarE – If one consumes food, the body will reflect that. Is desiring to think about, a mistake? Even if such thinking is difficult to do, should you not make that happen? When the universe was in great danger of being consumed by deluge and no one asked you for protection, you yourself consumed it and protected it by placing it in your stomach; while the universe does not realise the favour you did, you considered it as personal gain and remained radiant due to that.
  • ulagam uNda on sudarE – “You protected the universe considering it to be your personal gain” is truly revealed by your radiant form itself.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – pravEsam (Introduction)

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<< thaniyan

In the mudhal thiruvandhAdhi (first thiruvandhAdhi), poygai AzhwAr had said that emperumAn is the Lord of both nithya vibhUthi (spiritual realm) and leelA vibhUthi (material realm). When it was made known to poygai AzhwAr that both these realms are subservient to emperumAn, that knowledge took the form of bhakthi (devotion). poygai AzhwAr’s mudhal thiruvandhAdhi is related to gyAnam (knowledge). bhUthaththAzhwAr’s iraNdAm thiruvandhAdhi (second thiruvandhAdhi) is related to bhakthi. The second thiruvandhAdhi is nothing but the words that flowed out of this bhakthi. In that case, did poygai AzhwAr not have bhakthi? The response will be that he did have bhakthi. (when clay is converted into pot, clay is termed cause and pot is termed effect. In the same way) gyAnam is the causative factor of poygai AzhwAr’s while bhakthi is the resultant (effect) factor of bhUthaththAzhwAr’s outpouring. The knowledge that came about after thinking about nithya vibhUthi and leelA vibhUthi is due to poygai AzhwAr. bhUthaththAzhwAr’s  position came about when that knowledge matured and became bhakthi. When bhUthaththAzhwAr reflected on the meditation of poygai AzhwAr on the vibhUthis of emperumAn and their expanse, the words that came out of the manifestation of that bhakthi became this prabhandham (iraNdAm thiruvandhAdhi).

In the mudhal thiruvandhAdhi, the knowledge about emperumAn that he is the Lord of the world and that the world is his possession was mentioned. That knowledge is the upAyam (means) to attain him. In the world, the path to attain anything and the benefit of attaining that entity are different. When such is the case, how will it be apt to say that emperumAn is himself the path and the benefit? This is so because, emperumAn being  omnipotent, it will be correct to say that he is the path and he is the benefit. For the objects seen in the world, the nimiththa kAraNam (assertive reason), the sahakAri kAraNam (the collaborative reason) and the upadhAna kAraNam (material reason) are found to be different, whereas in the case of this world, emperumAn himself becomes all three reasons due to his omnipotence. In the same way, it will be correct to say that he is both the means and the benefit.

Whatever is there in the “whole” will also be there in the “parts”. If it is said in a general sense that emperumAn is the head of all the worlds, is it necessary to say that he is also the head of an individual! When the path to attain him is with him and not with oneself, should one not look up to him till the path matures? Once paramEsvara mangalaththu ANdAn asked of kurugaikkAvalappan (a disciple of SrIman nAthamunigaL) “what is the connection between emperumAn and the world?” kurugaikkAvalappan responded saying “between which emperumAn and which world?” (implication is that there is no separate world and no separate emperumAn). ANdAn was satisfied with this response. pramANam (authentic texts) say that AthmA is ISvaran (soul is Lord). Just as body is (subservient) to soul, the world is (body) to emperumAn. poygai AzhwAr experienced the saying of thaiththirIya upanishath nArAyaNavalli 11 “pathim viSvasya” (Lord of world). Since bhUthaththAzuwAr is one entity among the entities in the world, this will be applicable to him too. Hence, bhUthaththAzhwAr experiences that emperumAn is Lord to him too.

When knowledge matured into bhakthi, shouldn’t the two thiruvandhAdhis (the first and the second) be the product of one? Isn’t it seen that the first thiruvandhAdhi is one AzhwAr’s and second, another AzhwAr’s! Even though written by three sages, since vyAkaraNam (grammar) has been the subject matter of all three, isn’t it considered as one text! In mImAmsA SAsthram, though jaimini has written twelve chapters and vyAsar, four chapters, since the subject matter is the same, are they not considered as one SAsthra! Here too, the same consideration holds good.

That the creator of universe (emperumAn) has unlimited knowledge and power and that he holds Sankam (divine conch) and chakkaram (divine disc) were mentioned in the mudhal thiruvandhAdhi. This is also due to bhakthi. Since the knowledge about these has come about now only (and not earlier) it has been said in this manner. Since emperumAn is the means (path to attain him), it was he who created bhakthi. poygai AzhwAr thinks (in the mudhal thiruvandhAdhi) that it is amazing that emperumAn corrected him as much as it is wondrous that emperumAn controls this amazing world. If one were to ask whether it was only knowledge about emperumAn that poygai AzhwAr had, it should be said that all the AzhwArs had both knowledge about and devotion towards emperumAn. Based on the main subject that they handled, it could be said that poygai AzhwAr’s main subject was knowledge and bhUthaththAzhwAr’s was bhakthi. Even though all the AzhwArs knew the divine mind of one another, did they not mercifully say [whatever they had to say] in the same voice (in the same way)! Isn’t this similar to AdhiSEshan having multitude of heads but one throat!

Let us take up thaniyan for this prabandham next.

adiyEn krishNa ramanuja dhAsan

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జ్ఞానసారము 19

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<< పాశురము 18

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అవతారిక

భార్య, పుత్రులు ,  ఇల్లు,పొలము, ఆస్తి మొదలైన వన్నీ నిప్పులా కాలుస్తున్నట్టు భావించేవారికి పరమాత్మకు స్వస్తలమైన పరమపదము అతి సులభము అని ఈ పాశురములో చెపుతున్నారు.

“నల్ల పుదల్ వర్ మానైయాళ్ నవైయిల్  కిళై

ఇల్లం నిలం మాడు ఇవై అనైత్తుం –అల్లల్ ఎన

త్తోన్రి ఎరితీయిర్  సుడుమేల్ అవర్ క్కెళిదాం

ఏఱ్ఱఱుమ్ వైగుందత్తిరుప్పు “

ప్రతి పదార్థము

నల్ల పుదల్ వర్ = సుగుణ రాసులైన పిల్లలు

మానైయాళ్ = మంచితనమునకు మారుపేరైన సహ ధర్మచారిణి

నవైయిల్  కిళై = దోషములే చేయని సహాయకులు

ఇల్లం = నివాసయోగ్యమైన అందమైన ఇల్లు

నిలం = బంగారము పండు భూమి

మాడు = కామధేనువు వంటి పశు సంపద

ఇవై అనైత్తుం –= ఇవన్నీ

అల్లల్ ఎన = దుఖః హేతువని

త్తోన్రి = భావించి

ఎరితీయిల్ = ఆత్మ నాసన  హేతువులుగా అరని మంటలుగా

సుడుమేల్ =  కాలుస్తున్నట్టు

అవర్ క్కు = భావించే వారికి

ఏఱ్ఱఱుమ్ = తమ ప్రయత్నము లేకయే

వైగుందత్తుక్కు =  వైకుంఠమునకు పోవు మార్గము

ఎళిదాం =మహా  సులభము

వ్యాఖ్యానము

“నల్ల పుదల్ వర్…….మంచి పుత్రులు.. అనగా ఇతరులకు హాని కలిగించని,  ఇతరులచే నిందింపబడని ,మంచి గుణములుగల పుత్రులు.

మానైయాళ్……. మంచి భార్య..ఎవరికీ హానితలపెట్టని, ఇబ్బంది కలిగించని , సుగుణాలరాసి అయిన భార్య.

“మనైత్తక్క మాణ్ పుడైయళాగి  తఱ్ కొండాన్ వళత్తక్కాళ్ వాళ్ కై తుణై “ అని తిరుక్కురళ్ లో అనగా, శిలప్పదిగారంలో “అఱ వార్ క్కళిత్తలుం , అందణర్ ఓంబలుం , తుఱత్తోర్ కెదిర్ తలుం , తోల్లోర్ మరబిల్ విరుం దెదిర్ కేడలుం “అన్నారు.  దీని ప్రకారముగా గృహిణి సుగుణ రాశి యై వుండాలి . అధితి అభ్యాగతులను ఆదరించటము , ఆర్తులకు సహాయము చేయటముతో పాటు ప్రసాంతమైన జీవనమునకు అనుసరించ వలసిన మార్గములు తెలిసి వుండాలి . భర్త మనసు తెలిసి నడచుకోవాలి .

నవైయిల్  కిళై…… “నవై “ అనగా దోషములు. “యిల్ “అనగా లేకపోవుట .” కిళై ” అనగా సంబంధములు .అర్థాత్ దోషములు లేని మంచి సంబంధములు . ఇవి లౌకికమైనవి కావు . ప్రయోజ్ఞార్థము ఏర్పరుచుకున్నవి కావు .అవి మనకు   శత్రువులలా పనిచేస్తాయి. స్వామి అరుళాళ పెరుమాళ్ ఏమ్బెరుమానార్ “ నవైయిల్ కిళై “ అంటే భగవద్బందువులతో నిత్య సంబంధమని అన్నారు.

నల్ల ఇల్లం……… మంచి ఇల్లు… నివాసయోగ్యమైనది ,అనేక అంతర గృహములతో  కూడినది, ఆరోగ్యకరము, ఆహ్లాదము, ఆనందము, కలిగించు వాతావరణము గలది మంచి ఇల్లు .

నల్ల నిలం……….. మంచి పొలము… సారవంతమైన నేల గలది ..అనగా ఎరువులు వేయకయే మంచి పంటలు పండే నేల . పుష్కలముగా పంటనిచ్చే నేల . తిరుక్కురళ్ లో “ విళైవదన్ పాత్తియుళ్ నీర్ సొరిందత్తు “ అన్నారు .   ఒక గింజ జల్లుతే నూరు గింజలు పండేది మంచి నేల . పొద్దున్నే విత్తు నాటితే పొద్దు గుమ్కేవరకు చెయ్యేత్తు ఎదగాలట. అలాంటి నేలను ‘ నన్ సెయ్  ‘, పొన్ సెయ్ ‘నేలలు అంటారు .

నల్ల మాడు……….. మంచి ఆవు…అనగా బాగా పాలనిచ్చేది , పొరుగు ఇళ్ళల్లో పడి దొంగ తిండి తిననిది , మనుషులను భయపెట్టనిది . స్వామి అరుళాళ పెరుమాళ్ ఏమ్బెరుమానార్ అభిప్రాయము ప్రకారము చిన్న పిల్లలకైనా పాలనుచేపేది ,అపారముగా పాలనిచ్చేది మంచి ఆవు.

ఇవై అనైత్తుం…. పైవన్నీ ఉన్నవారు చాలా సంతోషిస్తారు .ఇందులో కొన్ని ఉన్నా బాగానే ఆనందిస్తారు.

అల్లల్ ఎన త్తోన్రి……. స్వామి  అరుళాళ పెరుమాళ్ ఏమ్బెరుమానార్ ఈ సంపద అంతా దుఖః హేతువు అంటారు. వీటి వలన కష్టము, శ్రమ , దుఖఃము కలుగుతుంది అంటారు . ’  అల్లల్ ‘ అన్న మాట దీనినే తెలియజేస్తుంది.

ఎరితీయిర్  సుడుమేల్…..పైవన్నీ ప్రజ్వలించే మంటల వంటివి.

అవర్ క్కెళిదాం ఏఱ్ఱఱుమ్ వైగుందత్తిరుప్పు….ఎవరైతే ఈ లౌకికమైన సుఖములను పెను మంటలుగా భావిస్తారో వారికి పరమాత్మ వారి ప్రయత్నమూ లేకుండానే తన నిత్య నివాసమైన పరమపదమునకు చేర్చుకుంటాడు అని అర్థము .

అడియేన్ చూడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-19-nalla-pudhalvar/

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