Daily Archives: September 27, 2017

thiruvAimozhi – 5.10.9 – adiyai mUnRai

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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 ninth pAsuram, AzhwAr says “I have become very weak thinking about your incarnation of thrivikrama. When will I sustain myself and 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

See nanjIyar‘s introduction.

pAsuram

adiyai mUnRai irandha ARum angE ninRAzh kadalum maNNum viNNum
mudiya IradiyAl mudiththuk koNda mukkiyamum
nodiyumARavai kEtkum thORum en nenjam ninRanakkE karaindhugum
kodiya val vinaiyEn unnai enRu kol kUduvadhE?

Listen

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

(Instead of asking for the three worlds)
mUnRu – three
adiyai – feet
irandha – humbly requested so that he [mahAbali] cannot refuse
ARum – way
angu – in that yagyavAtam (the place of fire sacrifice) where he agreed and promised on water
ninRE – standing
Azh – deep
kadalum – oceans
maNNum – the earth which has seven islands
viNNum – the sky going up to brahma lOkam (the abode of brahmA)
IradiyAl – with two feet
mudiya – to cover
mudiththuk koNda – fulfilled his desire
mukkiyamum – predominance
avai – those
nodiyum – to say
ARu – way
kEtkum thORum – every time I hear
en – my
nenjam – heart
nin thanakkE – Being avAptha samastha kAma (one how is having no unfulfilled desires), you became a seeker for the sake of your devotee – your qualities such as simplicity
karaindhu – melt
ugum – flowing away;
val – too strong to be atoned
kodiya – which cannot be wished away other than by experiencing
vinaiyEn – me who am having sin in the form of love (to not become broken), to steady myself and enjoy you
unnai – you
enRu kol – when
kUduvadhu – will I reach?

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

The way emperumAn humbly requested three feet [of land] so that he [mahAbali] cannot refuse; his predominance of standing right in that yagyavAtam and fulfilling his desire by covering with two feet the deep oceans, the earth which has seven islands and the sky going up to brahma lOkam; every time I hear anyone telling those aspects, my heart is melting and flowing away towards the qualities such as simplicity of yours, who are avAptha samastha kAma yet became a seeker for the sake of your devotee. When will I, who am having very strong unatonable sin in the form of love (to not become broken), reach you to steady myself and enjoy 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

  • adiyai mUnRai irandha ARum – Though these (worldly entities) do not pray for your mercy, not only you show your care towards them, you also ensure that the strong do not trouble the weak.
  • adiyai mUnRai irandha ARum – Instead of directly attacking mahAbali, emperumAn prayed for three feet. Had emperumAn only prayed for two feet, he could not have imprisoned mahAbali [The third step was placed on the head of mahAbali to imprison him].
  • angE ninRu – If he stepped away from the hermitage where the fire sacrifice was happening, some one could blame him “he cheated” [hence, he scaled the worlds from right there].
  • Azh kadal …emperumAn started taking the first step to melt AzhwAr‘s heart. He scaled the earth and the sky in his two steps and covered them all.
  • mukkiyamum – Greatness (predominance). The greatness acquired due to cheating [others] for the sake of his devotees. Alternative explanation – the greatness of having everything other than himself under his divine feet.
  • nodiyumARu … – nodidhal – solludhal (speaking). The great incident of thrivikrama incarnation is narrated by great sages such as vyAsa et al – everytime I hear the way they explain it. I don’t need to speak about it [just hearing is sufficient to melt me].
  • en nenjam nin thanakkE karaindhugum – I am neither having generosity like mahAbali nor ruling the worlds like indhra; but my mind is becoming very weak towards you.
  • kodiya val vinaiyEn – As said in SrIvishNu dharmam mangalyasthavam “yannAma sankIrthanathO mahAbayAth vimOkshamApnOthi” (On reciting whose names, one becomes freed from great fear), while it is said that chanting of the divine names will relieve one from great sins, I am such a great sinner that, the same [chanting of the divine names] is causing my weakness.
  • unnai enRu kol kUduvadhE – When will I sustain myself and enjoy you? When I reach you to enjoy you?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 3 – parisu naRumalarAl

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avathArikai

In the previous pAsuram, AzhwAr said “vAnaththaNiyamarar Akkuvikkum” (samsAris would be made equivalent to nithyasUris). In this pAsuram, he is amazed that samsAris of this world, using the flowers available in this world and worshipping his divine feet here, would reach the SrIvaikuNtam of emperumAn, who is the Lord of the indefatigable nithyasUris. We can construe this as either AzhwAr is speaking with involvement about the activity that emperumAn is going to undertake for his followers or as AzhwAr is speaking about emperumAn’s followers reaching paramapadham even as emperumAn is waiting for his followers here.

Let us go through the pAsuram and its meanings:

parisu naRumalarAl pARkadalAn pAdham
purivAr pugappeRuvar pOlAm purivArgaL
thollamar kELvith thulangoLisEr thORRaththu
nallamarar kOmAn nagar

Word by Word Meanings

pARkadalAn pAdham – the divine feet of emperumAn who is reclining in the milky ocean
naRu malaral – with fragrant flowers
parisu purivAr – those who worship him willingly through the means of devotion
purivArgaL thol amarar – the ancient dhEvas (such as brahmA et al) who are sAdhanAnushtAna parar (those who are trying to reach emperumAn through their own efforts)
kELvi – that which can only be heard of (and not be seen)
thulangu oLi sEr thORRaththu – with resplendent radiance
nal amarar kOman nagar – paramapadham which is the huge city of the head of nithyasUris
pugap peRuvar pOlAm – they will attain, it seems!

vyAkyAnam

naRu malarAl – with beautiful, fragrant flowers.

pARkadalAn pAdham – Isn’t it to enable people like us who can go and worship his divine feet that emperumAn is reclining in a simple manner at thiruppARkadal (milky ocean) which is the origin for all the incarnations of emperumAn! Among the four forms of emperumAn viz.  vAsudhEvan, sankarshaNan, pradhyumnan and anirudhdhan, he is reclining in thiruppARkadal as the junior-most, anirudhdhan. The divine feet of such emperumAn who is reclining in thiruppARkadal, who is constantly engaged in reaching samsAris to the other shore, paramapadham.

parisu purivAr – those who are trying to attain emperumAn as per the way showed by SAsthras (sacred texts) – viz. those who are trying to attain emperumAn through the path of bhakthi (devotion)

pugappeRuvar pOlAm – it appears that such people will attain him! There is no fault in the means to attain him. Only those who do not attain him will be the losers.

pugappeRuvar pOlAmAzhwAr is mentioning, in such a way as to show his displeasure that he is yet to attain paramapadham, of those who would attain paramapadham.

Why is emperumAn taking those who attain him, to paramapadham? Is it that he doesn’t have anyone who is attaining him? No, there are many dhEvas (celestial entities) who are trying to attain him. Who are these dhEvas?

purivArgaL thol amarar – those who are trying to attain emperumAn through their own efforts. The old dhEvas such as brahmA et al, who are reciting his divine names, carrying out penance and growing matted hair.

thol amarar – very old dhEvas. Those who are older than us by a few days.

kELvi – even such dhEvas would have only heard of emperumAn’s dwelling place of SrIvaikuNtam and would not have seen it. SrIvishNu purANam 1-9-55 says “yam na dhEvA munaya: nachAham na cha Sankara: jAnanthi paramESasya thadh vishNO: paramam padham” (brahmA says that “that is the supreme dwelling place of paramESvara vishNu (supreme Lord) which dhEvas, rishis (sages), Sankara and I have not been able to know a little bit about”).

thuLangu oLi sEr thORRaththu – mahAbhAratham AraNya parvam 136-18 says “athyarkkAnala dhIptham thath sthAnam” (that paramapadham is brighter than sun and fire). That paramapadham appears as such an immeasurable bright place. SvEthAsvathara upanishath 3-8 says “Adhithya varNam thamasa: parasthAth” (having the brightness of sun, located beyond the world of thamas (total darkness or ignorance)). nAchchiyAr thirumozhi 10-2 says “mElthOnRum sOdhi vEdha mudhalvar” (the supreme being who is referred to by vEdhas (sacred texts) who dwells in that place which is beyond all the other places). This is how paramapadham has been referred to [in a few examples].

nal amarar kOmAn nagar – the dwelling place of the Lord of nithyasUris such as periya thiruvadi (garudan), thiruvananthAzhwAn (AdhiSEshan) who are the naturally residing, permanent dwellers there unlike mukthars who have stayed in samsAram for some time and then due to the grace of emperumAn sever their connection with samsAram and reach there in their own order.

nal amarar kOmAn – the charateristic of emperumAn is that he is the Lord of those nithyasUris who enjoy their goal and who cannot sustain themselves if they are separated from emperumAn, unlike dhEvas who observe certain means on their own for some time. parapapadham is the dwelling place for nithyasUris who give emperumAn his characteristic quality. Instead of saying that brahmam (supreme being) does not have any significant quality, it says that there is a divine abode for him and both he and the divine entities [nithyasUris] reside there! It appears that those who carry out bhakthi at the divine feet of emperumAn with fragrant flowers would enter such paramapadham! AzhwAr says that such people will initially worship archAvathAra emperumAn (dwelling in idol form in various divine abodes in samsAram), then worship him in vibhavam (various incarnations), then vyUham (at thiruppARkadal) and finally in paramapadham (SrIvaikuNtam). It appears that saying like this is not typical of AzhwArs and they are saying this as per their engagement. It is said that if one worships the junior most form, anirudhdha in thiruppARkadal, he would certainly attain paramapadham! Hence, it is certain that if one were to worship at the divine feet of emperumAn in any one place, he is bound to get the goal [of reaching paramapadham].

Let us move on to the 4th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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జ్ఞానసారము 22

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paramapadhanathan

అవతారిక

జీవుడు తాను చేసిన  కర్మ మంచిదైనా చెడ్దదైనా దాని ప్రభావమును అనుభవించే తీరాలి.  నీది నూల్ లో  “ఉరఱ్పాల నీక్కల్ ఉఱువర్కుం ఆగా” అని చెప్పబడింది.  కర్మ అగేది కాదు. వర్షము కురవక పోతే ఎవ్వరూ ఏమీ చేయ లేరు. ఒక వేళ ఉధృతముగా కురిసినా ఆపలేరు. అలాగే జీవుడి కర్మ ఫలమును ఎవరూ ఆపలేరు. శ్రీమన్నారాయణుడే వీటిని సృష్టించాడు. పురాకృత పాప పుణ్యములు ఈ జన్మలో ఫలిస్తాయి. ఈ జన్మలో చేసుకున్న పాప పుణ్యములు పైజన్మలో ఫలిస్తాయి. ఇది ఒక చక్రము . జీవుడికి ఎప్పటికైనా ఈ చక్రము నుండి విముక్తి ఉందా? ఈ ప్రశ్నకు  జవాబుగా ఈ పాశురము అమరింది.

ఎప్పటికైనా ఈ కర్మజన్మల  చక్రము నుండి బయట పడగలమా? అంటే ఆ శ్రీమన్నారాయణుని క్రృప ఉంటే ఇవన్నీ నిప్పు పడ్డ దూదిలా కాలిపోతుంది.

“ఉడైమై నాన్ ఎన్ఱుం ఉడైయాన్ ఉయిరై

వడమధురై వందుతిత్తాన్ ఎన్ఱుం – తిడమాగ

అఱిందవన్ తన్ తాళిల్ అడైందవర్కుం ఉణ్డో?

పిఱందు పడు నీళ్ తుయరం పిన్.”

ప్రతిపదార్థము

నాన్ = నేను అనే ఆత్మ

ఉడైమై = భగవంతుడికి దాసుడైన

ఉయిరై ఉడైయాన్ = ఈ ఆత్మను పొందిన వాడు

వడమధురై వందుతిత్తాన్ ఎన్ఱుం = ఉత్తర మధురలో అవతరించాడని

తిడమాగ అఱిందు = దృఢముగా తెలుకున్న వారికి

అవన్ తన్ తాళిల్ = భగవంతుడి శ్రీపాదములను

అడైందవర్కుం =  శరణాగతి చేసిన వారికి

పిన్ పిఱందు పడుం = మళ్ళీ ఒక జనమ నెత్తి పొదవలసిన ఫలితములు

నీళ్ తుయరం = సంచిత కర్మలు

ఉణ్డో? = ఉంటాయా?

వ్యాఖ్యానము

ఉడైమై నాన్ ఎన్ఱుం…..ఆత్మలన్ని శ్రీమన్నారయణుని సొత్తేనని వేదాలన్ని ఘోషిస్తున్నాయి . మనమందరము ఆజ్ఞానమునున్ పొందాలి .

ఉడైయాన్ ఉయిరై వడమధురై వందుతిత్తాన్ ఎన్ఱుం……ఆత్మలన్నింటికి  యజమాని అయిన శ్రీమన్నారయణుడే ఉత్తర మదుర  శ్రీకృష్ణుడుగా అవతరించాడని తెలుసుకోవాలి. ఆయన జీవాత్మల ఉన్నతికై భగవద్గీతలో తాను సర్వ జ్ఞడుననని, సకల జీవులకు యజమానిననీ చెప్పి, ఎవరైతే తనను శరణాగతి చేస్తారో  వారికి పునర్జన్మ లేదని, జన్మ కర్మల చక్రము నుండి విడివడతారని  ఉపదేశించాడు.

తిడమాగ అఱిందు…..దృఢముగా తెలుసుకొని… తెలుసుకోవలసినది అంటే …శాస్త్రములన్నీ శ్రీమన్నారయణుడే సమస్త వస్తువులకు యజమాని అని ఘోషిస్తున్నాయి. ఈ పాశురములో “ఉడమై” “ఉడైయాన్” అని రెండు పదాలను  ప్రయోగించారు. “ఉడమై”…సంపద, జీవులు, సమస్త వస్తువులు , “ఉడైయాన్”….యజమాని. అయిన ప్పుడు, ఆయన వస్తువులను ఆయనే తీసుకుంటాడు. అలా తీసుకోవటములో ఆయనకే ఆనందము . యజమాని తన వస్తువులను స్వీకరించి , భద్రపరచడములో ఆనందమును పొందుతాడు కదా! కాబట్టి జీవాత్మలను ఉద్దరించటము పరమాత్మ ఆనందము కొరకేనని  దృఢముగా తెలుసుకోవాలి .

అవన్ తన్ తాళిల్ అడైందవర్కుం……“ద్వయ” మంత్రములో చెప్పిన విధముగా  “పిరాట్టితో కూడి వున్న శ్రీమన్నారయణుని శ్రీపాదములకు శరణాగతి చేసిన వారికి

ఉణ్డో? పిఱందు పడు నీళ్ తుయరం పిన్…..’ .నీళ్ తుయరం ‘ దీర్గకాలిక కష్టాలుంటాయా? జన్మకర్మల చక్రభమణముంటుందా? ఉండవు .

స్వామి నమ్మాళ్వార్లు  పెరియ తిరువందాది (54)లో ఇలా చెప్పారు.

“వానో మరికడలో మారుదమో, తీయగమో,

కానొ ఒరుంగిఱ్ఱుం కణ్డిలమాల్ – ఆనిన్ఱ

కన్ఱుయర తామెఱిందు కాయుదితార్ తాళ్ పణిన్ణ్దోం

వంతుయరై అవా మరుంగు”

అనగా ఆకాశమా! , గాలా! ,నీరా! , నిప్పా!, ఏది మా కష్టాలన్నింటినీ సునాయసముగా, హఠాత్తుగా తొలగించి వేసింది.! అని ఆశ్చర్య పడుతున్నారు. ఆయనను శారణాగతి చేస్తే , ఆయన కృప వుంటే , ఇలాగే జరుగుతుందన్న దృఢ విస్వాసము ఉండాలని ఈ పాశురములో తెలియజేస్తున్నారు.

అడియేన్ చూడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-22-udaimai-nan/

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

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