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జ్ఞానసారము 28

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జ్ఞానసారము

<< పాశురము 27

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పాశురము-28

“శరణాగతి మఱ్ఱోర్ సాదనతై పఱ్ఱిల్

అఱణాగాదు అంజనై తన్ సేయై

ముఱణ్ అళియ కట్టియదు వేరోర్ కయిఱు

కొండార్పదన్ మున్

విట్ట పడై పోల్ విడుం”

అవతారిక:

               కిందటి పాశురమైన “తప్పిల్ కరువరుళాల్” లో , స్వామి అరుళాళ పెరుమాళ్ ఎంబెరుమానార్  అచార్యులు చూపిన మార్గములో  శరణాగతి చేసి పరమపదమును పొందు విధానమును చెప్పారు. తరువాతి పాశురమైన ,“నెఱి అఱియాదారుం”  లో గురుముఖత   శరణాగతి  శాస్త్రమును తెలుసుకొని ఆచరించని వారు, గీతనుపదేశించిన  శ్రీకృష్ణునిపై విశ్వాసము లేనివారు పరమపదమును పొందలేరు. ఈ లోకములోనే జనన మరణ చక్రములో పడి కొట్టుకుంటూ వుంటారని చెప్పారు. ఈ పాశురములో పరమపదమును పొందుటకు శరణాగతియే మార్గమని చెపుతున్నారు.  ‘ ఊళి వినై  కుఱుంబర్ ‘ అని 23వ పాశురములో లక్ష్మీనారాయణుల శ్రీపాదములకు శరణాగతి చేయటమే ఉన్నతమైన మార్గమని చెప్పిన విషయమును ఇక్కడ గుర్తు చేస్తున్నారు. ఆత్మోజ్జీవనము నకు శరణాగతి మార్గముననుసరించటము చాలునా ఇతర పుణ్య కార్యములు ఆచరించాలా అన్న అనుమానము మనసులో ఉద్భవిస్తే ఏమి జరుగుతుందో ఈ పాశురములో తెలియజేస్తున్నారు.

ప్రతిపదార్థము:

శరణాగతి = భగవంతుడి శ్రీపాదములందు విశ్వాసముతో చేయు శరణాగతిలో

మఱ్ఱోర్ సాదనత్తిల్ = విశ్వాసము లోపించి ఇతర ప్రయత్నములు చేయుట

పఱ్ఱిల్ = ప్రారంభిస్తే

అఱణాగాదు = మొదట చేసిన శరణాగతి ఫలించదు

అంజనై తన్ సేయై = అంజనాపుత్రుడైన ఆంజనేయుని

ముఱణ్ అళియ = బలము తొలగిపోయేట్లుగా

కట్టియదు = ఇంద్రజిత్తు బ్రహ్మాస్త్రమును ప్రయోగించి  కట్టివేశాడు

వేరోర్ కయిఱు కొండు = మరొక తాటితో

ఆర్పదన్ మున్ = కట్టేటప్పుడే

విట్ట పడై పోల్ = బ్రహ్మాస్త్రము శక్తి తొలగిపోయినట్లు

విడుం = శరణాగతిలో విశ్వాసము లోపించి ఇతర ప్రయత్నములు చేయుట ప్రారంభించగానే శరణాగతి ఫలించకుండా పోతుంది

వ్యాఖ్యానము:

శరణాగతి ……..శ్రీమన్నారాయణుని శ్రీపాదములను చేరుకోవటానికి శాస్త్రము కర్మ, జ్ఞాన మార్గముల కంటే శరణాగతి మార్గము ఉన్నతమైనదని చెప్పింది . ఎందుకంటే ఇతర మార్గములు సాద్యోపాయము అలా కాక శరణాగతి మార్గము సిద్దోపాయము . శ్రీమన్నారాయణుని శ్రీపాదములకు తలను చేర్చి ‘ నువ్వు తప్ప వేరు గతి లేదని ‘ పరిపూర్ణ విశ్వాసమును ప్రకటించటము శరణాగతి అని చెప్పబడింది ఇది మహా విశ్వాసము , అధ్యవసాయము అని శాస్త్రము చెపుతుంది. మహా విశ్వాసములో లోపము ఏర్పడితే శరణాగతి ఫలితమునివ్వదు . అలాగే శరణాగతుడిలో ‘నేను ‘, ‘నాది ‘ అన్న అహంకారము తలెత్తినా శరణాగతి ఫలితమునివ్వదు . ఆకించిన్యం , అనన్యగతిత్వం ఉన్నప్పుడే శరణాగతి ఫలితమునిస్తుంది . దీనినే ఆళ్వార్’ “ పుగల్ ఒన్ఱిలా అడియేన్ ” ( ఏదారి లేని దాసుడను) .లౌకిక జీవనములో విరక్తుడై పరమాత్మను చేరాలన్న త్వర కలిగి ఆశ్రీమన్నారాయణుని శ్రీపాదములను చేరితే అప్పుడే పరమపదము దొరుకుతుంది.

మఱ్ఱోర్ సాదనతై పఱ్ఱిల్………..శరణాగతి ఔన్నత్యము తెలుసుకొని శ్రీమన్నారాయణుని శ్రీపాదములకు శరణాగతి  చేసినప్పటికీ ,ఈ మార్గమొక్కటే చాలునా ? ఇతర మార్గాలను అనుసరించాలా అన్న సందేహము మనసులో కలిగితే ఇది ఫలించదు . దీనికి ఉదాహరణగా ఇక్కడ ఒక చరిత్రను తెలియజేస్తున్నారు.

అంజనై తన్ సేయై…….అంజనాదేవి కుమారుడైన ఆంజనేయుడిని

ముఱణ్ అళియ కట్టియదు…….బలమును పోగట్టాలని ఇంద్రజిత్తు బ్రహ్మాస్త్రముతో కట్టి వేయగా

వేరోర్ కయిఱు కొండార్పదన్ మున్ ……ఆ బ్రహ్మాస్త్రము మీద విశ్వాసము లేని రాక్షసులు కొందరు వేరొక తాటితో హనుమను కట్టివేయగా

విట్ట పడై పోల్ విడుం..…… బ్రహ్మాస్త్రము హనుమపై తన ప్రభావమును వదిలి  వేసినట్లుగా శరణాగతి చేసిన తరువాత దానిపై విశ్వాసములేక వేరొక ప్రయత్నము చేస్తే శరణాగతి ప్రభావము ఉండదు అని చేపుతున్నారు. శరణాగతిని బ్రహ్మాస్త్రముతోను , ఇతర ప్రయత్నములను సాధారణమైన తాటితోను పోల్చి చెప్పారు

అడియేన్ చూడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-28-sharanagathi-marror/

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thiruvAimozhi – 6.2.11 – Aychchi Agiya

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Full series >> Sixth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Those who learn this with intent will not go through the suffering I had gone through”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully says “For those who recite this decad, there is no poverty of bhagavath alAbham (not having emperumAn)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

In the end AzhwAr says “Those who learn this with intent will not have lack of bhagavAn [i.e., lack of bhagavath anubhavam/kainkaryam]”.

pAsuram

Aychchi Agiya annaiyAl anRu veNNey vArththaiyuL sIRRam uNdazhu
kUththa appan thannaik kurugUrch chatakOpan
Eththiya thamizh mAlai AyiraththuL ivaiyum Or paththu isaiyodum
nAththannAl navila uraippArkku illai nalguravE

Listen

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

Aychchi Agiya – born in cowherd clan
annaiyAl – by mother yaSOdhA
anRu – then
veNNey vArththaiyuL – when the news about butter theft came about
sIRRamuNdu – angered upon
azhu – cried and performed sit-ups [as punishment]
kUththan – one who is having joyful pastime
appan thannai – one who is the benefactor for the world
kurugUrch chatakOpan – nammAzhwAr
Eththiya – mercifully spoke in the form of praises
thamizh mAlai – in the form of a garland in dhrAvida (thamizh) language
AyiraththuLLum – among the thousand pAsurams
ivai – these (distinguished pAsurams which turned the unfavourable to be favourable)
Or paththum – ten pAsurams (decad)
isaiyodum – with tune
nAththannAl – as a benefit for the tongue
navila – well
uraippArkku – for those who recite
nalguravu – the poverty of bhagavath alAbham (not having bhagavAn)
illai – is not there.

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

Back then, kaNNan emperumAn was having the joyful pastime of crying and performing sit-ups when angered upon by mother yaSOdhA who is born in cowherd clan. nammAzhwAr mercifully spoke about such emperumAn who is the benefactor for the world, in the form of praises and a garland in dhrAvida (thamizh) language, in these ten pAsurams among the thousand pAsurams. Those who recite this decad well, with tune, as a benefit for their tongue, will not have the poverty of bhagavath alAbham (not having bhagavAn).

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

  • Aychchi Agiya annaiyAl – AzhwAr is specifically highlighting the cowherd mother since kaNNan emperumAn had one kshathriya (kingly) mother and another idaichchi (cowherd) mother. If dhEvakip pirAtti beats him, it will not hurt so much. He remained perplexed thinking that she is going to scold him [for his misdeeds] as said in periya thirumozhi 8.3.5 “thAy eduththa siRu kOlukkuLaindhOdi” (Feeling perplexed about the stick which mother yaSOdhA carried and ran out of fear). dhEvaki’s motherhood was only known to God [since no one else knew it at the time of birth]; but he was nursed and nurtured here [in gOkulam] only.
  • anRu veNNey vArththaiyuL – Some one said in the town “butter was stolen”; at once emperumAn started crying thinking “we will have to bear the brunt for this”. [An example is cited for such act of emperumAn. A huge choultry [free dormitory] is managed by a person. Someone comes and asks him “Who will clean such big choultry?”; [the manager replied] “aSrOthriyan” [a dumb, ignorant person]; [an ignorant person who was there, at once said] “can I clean this whole place on my own?”, similar to that [emperumAn will start crying as soon as he hears about butter theft]. His mischief is such that whatever anyone else does, he only gets blamed; as said in periyAzhwAr thirumozhi 2.8.5 “pallAyiravar ivvUril piLLaigaL thImaigaL seyvAr ellAm un mEl anRip pOgAdhu” (Though many thousands of children exist in this town and they all may commit mischief, you will be the only one blamed for all such mischief).
  • sIRRamuNdu azhu kUththa appan thannai – As the mother shows her anger, his trembling posture with tears in eyes, and standing as said in thiruvAimozhi 5.10.3paiyavE nilaiyum” (that fearful posture), looks like a seasoned dancer’s posture. Alternatively, it can be construed as the great benefactor who is having the pastime of crying. This proves one thing – this highlights how he, who is free from any expectation, stood fearfully instead of leaving, when they said “pOgu nambI” (Oh complete lord! Go!), and “kazhagam EREl nambI” (Oh complete lord! Don’t enter our assembly!).
  • appan thannai – Manifesting such qualities and attracting/accepting him and bringing him back to life.
  • kurugUrch chatakOpan Eththiya thamizh mAlai – As the “praNaya rOsham” (romantic anger) disappeared, the angry words such as “pOgu nambI“, “kazhagam EREl nambI“, “un puLLuvam aRiyAdhavarkku urai nambI” etc turned to be praises.
  • AyiraththuL ivaiyum Or paththu – This distinguished decad which revealed his special relationship with his devotees.
  • isaiyodum – Just with the mouth [even without understanding the meanings].
  • navila uraippArkku – For those who say with intent/emotions.
  • illai nalkuravE – There is no poverty. That is – sending messengers to him and when he comes, one need not suffer saying “we will not allow you to enter”. Here it is not talking about food and clothing; it is saying that one will not be deprived of enjoyment in spiritual matters; this is because, deprivation for AzhwAr who remains “uNNum sORu parugu nIr thinnum veRRilaiyum ellAm kaNNan” (kaNNan is everything to me – the food that nurtures, the water that sustains and the betel leaf that is enjoyed), is only related to spiritual matters. One’s food and beverages are based on his nature. Those who say as in perumAL thirumozhi 3.4 “uNdiyE udaiyE ugandhOdum im maNdalaththodum kUduvadhillai yAn” (I won’t mingle with these materialistic people who are chasing food and clothes), will not consider worldly matters as wealth. As said in nAnmugan thiruvandhAdhi 61 “senRu onRi ninRa thiru” (emperumAn, the wealth, which came on its own and settled in me), emperumAn would himself come to them and they would eternally enjoy him. For “azhu kUththa appan“, we can recollect perumAL thirumozhi 7.8 “muzhudhum veNNey aLaindhu thottuNNum” [this pAsuram beautifully explains in detail, how kaNNan emperumAn steals butter, how he is caught by mother yaSOdhA, how she scolds and beats him and how he stands trembling in front of her].

In the next article we will enjoy the next decad.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 48 – uNarndhAy maRai nAngum

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avathArikai

emperumAn asks AzhwAr “are there any activities which we have carried out for followers such that you are able to think of without forgetting?”. AzhwAr responds saying “Are the benefits carried out by dhEvarIr (honorific  way of saying ‘you’) one or two? Aren’t they so many!” AzhwAr expands the term maRRallAl used in the previous pAsuram, in this.

Let us go through the pAsuram and its meanings:

uNarndhAy maRai nAngum OdhinAy nIdhi
maNandhAy malarmagaL thOL mAlE maNandhAy pOy
vEyirumsAral viyaliru gyAlam sUzh
mAyirum sOlai malai

Word by Word Meaning

mAlE – Oh one who has lot of affection! [towards his followers]
maRai nAngum – the four vEdhams (sacred texts)
uNarndhAy – (during every deluge) kept in your mind and let them out
nIdhi – texts such as smruthis which explain the concepts in vEdhams [similar to an auxiliary text]
OdhinAy – you mercifully gave through sages such as manu et al.
malar magaL – periya pirAtti, who was born in a flower
thOL – with her divine shoulders
maNandhAy – you are together, always
vEy irum sAral – having foothills abounding with bamboo shoots
viyal – wondrous
iru gyAlam sUzh – circum-ambulated by people in this expansive world
mAyirum sOlai malai pOy – coming to thirumAlirum sOlai [a divine abode near present day madhurai]
maNandhAy – are residing with happiness in your divine mind

vyAkyAnam

uNarndhAy maRai nAngum – you remembered the four vEdhas (sacred texts). You released the vEdhas during creation of worlds after deluge, just as a person wakes up after sleeping and just as a person remembers after forgetting something. You had remembered to keep the vEdhas safely when the sentient and insentient entities were without a form or name [during deluge] and released them at the start of creation, the next time that it occurs. Since you remembered the vEdhas again, properly, it has affirmed the permanency of the vEdhas as well as the fact that they were not written by any one person. Instead of saying vEdham seydhAn (he created the vEdhams), AzhwAr is saying vEdham uNarndhAn (he remembered the vEdhams). This is similar to the saying in kAtakam 3-9-50 “pUrvE pUrvEbhyO vacha EthadhUchu:” (the forefathers repeated the words of their forefathers). nammAzhwAr has divinely mentioned this in thiruvAimozhi 1-1-7uLan sudarmigu surudhiyuL” (he resides in the radiant vEdhas) and in thiruvAimozhi 1-6-2mudhu vEdha mudhalvan”(he is termed as the first, complete entity by the ancient vEdhas). He gave vEdhas, in a way similar to giving a copper inscription which gives the details of where a treasure is hidden.

OdhinAy nIdhi – you created the upabruhmaNams (auxiliary texts) such as smruthi (dharmaSAsthras or texts about righteousness), ithihAsa (famous epics SrI rAmAyaNam and mahAbhAratham) and purANas (ancient texts giving the details of various incarnations). Just as the face reflects what is running in the mind, these upabrahmaNams reflect what is mentioned in vEdhas.

maNandhAy malarmagaL thOL – you hugged the shoulders of periya pirAtti (SrI mahAlakshmi) who is established in the vEdhas. Not only is emperumAn established in the vEdhas, but the fact that he lives permanently with periya pirAtti in SrIvaikuNtam is also established in the vEdhas. (subsequently several examples confirming that emperumAn is always with periya pirAtti are quoted). yajus samhithai 4-4-12 says “asyESAnA jagathO vishNu pathnI” (she is the mother for the world and consort for vishNu); purusha sUktham “hRIScha thE lakshmIScha pathnyau” (bhUmidhEvi and lakshmidhEvi are your consorts); “ISAnA dhEvI bhuvanasya pathnI” (she controls the world and is consort of vishNu); yajur 3-3 “SradhdhayA dhEvO dhEvathvamaSnuthE” (because of pirAtti, emerpumAn gets the inherent quality of being the lord); SrI sUktham 9 “ISvarIm sarvabhUthAnAm” (she controls all the living beings); lakshmi sahasranAmam 1 “pumpradhAnESvara ISvarIm” (she is the consort of emperumAn who controls jIvAthmA and primordial matter); SrI rAmAyaNam AraNya kANdam 37-18 “aprayamEyamhi thaththEja: yasya sA janakAthmajA” (isn’t the radiance of that SrI ramA with whom sIthA, the daughter of janaka, is together, immeasurable!); SrI rAmAyaNam bAla kAndam 4-7 “kAvyam rAmAyaNam kruthsnam sIthAyA: charitham” (the entire Sri RamAyaNam epic is about the story of sIthA). Thus, the greatness of pirAtti is mentioned in vEdhas and upabruhmaNas. vEdham affirms that emperumAn and pirAtti are always together. Being established by vEdhas is symbolic of being the supreme entity, just as being the consort of pirAtti is.

maNandhAy pOy vEy irum sAral viyal iru gyAlam sUzh mAyirum sOlai malai – you desired to dwell in thirumAlirum sOlai so that people of the world can see you and enjoy you with their eyes instead of remaining only in paramapadham (SrIvaikuNtam) as mentioned by vEdhas, which will remain just that way – on paper [where people of this world could not have seen you]. You were happy with the huge thirumAlirum sOlai which has abundance of bamboo shoots on its foot hills, which is amazing and which is attained by people of the world. If the meaning for the term mAlE is taken as ‘one with affection’, the meaning for this term will be that this affection becomes the reason for emperumAn to dwell in thirumAlirum sOlai.

We shall take up the 49th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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జ్ఞానసారము 27

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పాశురము-27

“నెఱి అఱియాదారుం అఱిందవర్ పాఱ్ సెన్ఱు

సెఱిదల్ సెయ్యా త్తీ మనత్తర్ తాముం – ఇఱై ఉరైయై

త్తేఱాడవరుం తిరుమడందై కోన్ ఉలగత్తు

ఏఱార్ ఇడర్ అళుందువార్”

అవతారిక:

              ఈ పాశురములో స్వామి అరుళాళ పెరుమాళ్ ఎంబెరుమానార్ మూడు రకముల మనుష్యుల గురించి చెపుతున్నారు. 1.ఆత్మోజ్జీవనము గురించి చింతింపని వారు 2.ఆత్మోజ్జీవనమునకు మార్గ నిర్దేశము చేయు గురువును ఆశ్రయించని వారు 3. శరణాగతి శాస్త్రములో విశ్వాసము లేని వారు వీరు ‘పరమపదము’ చేరి శ్రీమన్నారాయణుని శ్రీపాదములకు కైంకర్యము చేయలేరు. ఈ లోకములోనే మళ్ళీ  మళ్ళీ  పుట్టి జనన మరణ చక్రములో పడి కష్టాల పాలవుతారు అని చెపుతున్నారు.

ప్రతి పదార్థము:

నెఱి = ఉపాయము

అఱియాదారుం = తెలుసుకోని వారు

అఱిందవర్ పాఱ్ సెన్ఱు = తెలిసిన గురువును ఆశ్రయించని వారు

సెఱిదల్ సెయ్యా = గురువుకు శుశ్రూష చేని వారు

త్తీ మనత్తర్ తాముం = దుష్ట స్వభావముగల వారు

ఇఱై ఉరైయై త్తేఱాడవరుం = శరణాగతి శాస్త్రములో విశ్వాసము లేని వారు

తిరుమడందై కోన్ ఉలగత్తు = శ్రీమన్నారాయణుని నిత్య నివాసమైన ‘పరమపదము’

ఏఱార్ = చేరలేరు

ఇడర్ = కష్టాలలో ( జనన మరణ చక్రములో పడి )

అళుందువార్ = మునిగి పోతారు

వ్యాఖ్యానము:

నెఱి అఱియాదారుం……...ఈ లోకములోనే మళ్ళీ మళ్ళీ పుట్టి జనన మరణ చక్రములో పడి కష్టాల పాలవుతారు అని చెపుతున్నారు.  వీరు ఆత్మోజ్జీవనము గురించి చింతింపరు.

అఱిందవర్ పాఱ్ సెన్ఱు సెఱిదల్ సెయ్యా త్తీ మనత్తర్ తాముం ..……..ఆచార్యులను ఆశ్రయించి సంసార బంధము నుండి బయట పడు మార్గమును తెలుసుకోని వారు “మాఱి మాఱి పల పిఱప్పుం పిఱందు”( మళ్ళీ మళ్ళీ అనేక జన్మలెత్తి ) ఇక్కడే కొట్టుకుంటూ వుంటారు . వీరు జ్ఞానము, అనుష్టానము గల సదాచార్యులను ఆశ్రయించరు. ఆశ్రయించినా ఆచార్యుల ఉపదేశములపై విశ్వాసము కలుగదు . ఆచార్యులకు కైంకర్యమును చేయరు. ఆచార్యులంటే ఆయన మనలాంటి మనిషే కదా అనుకొని లోపాలను వెతుకుతారు .

 ఇఱై ఉరైయై త్తేఱాడవరుం ….….మరొక రకము వారు ఆచార్యులను ఆశ్రయించినా శరణాగతి చేయుటలో విశ్వాసము కలిగి వుండరు . శ్రీకృష్ణుడు  అర్జునుని వ్యాజముగా చేసుకొని భగవద్గీత”18వ అధ్యాయములో ఈ శరణాగతి శాస్త్రమును చేతనొజ్జీవనము కోసమే ఉపదేశించాడు.

తిరుమడందై కోన్ ఉలగత్తు ఏఱార్ …….ఇటువంటి వారు శ్రీమన్నారాయణునికి శ్రీమహాలక్ష్మికి  నిత్యనివాసమైన పరమపదమును ఎప్పటికీ చేరలేరు.

ఇడర్ అళుందువార్..…….స్వామి అరుళాళ పెరుమాళ్ ఎంబెరుమానార్లు  ఇటువంటి వారందరూ ఈ లోకములోనే పుడుతూ, గిడుతూ నిత్యానందమునకు నోచుకోరు, కష్టాల కడలిలో మునిగి పోతారు అని చెపుతున్నారు.

అడియేన్ చూడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-27-neri-ariyadharum/

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thiruvAimozhi – 6.2.10 – ninRilangu mudiyinAy!

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Full series >> Sixth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, after looking at his face and saying “muga oLi thigazha muRuval seydhu ninRilaiyE“, they forgot their internal anger, and thinking about his many efforts to turn them favourable towards him, being pacified, parAnguSa nAyaki says “We are tormented by you who are the protector in all ways!”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram. They stood there saying “nin muga oLi thigazha muRuval seydhu ninRilaiyE” without seeing what is coming; he did not destroy just their sandcastle but the anger in their heart; once that anger was eliminated, they looked up and observed him from his divine feet to his divine head; he stood there with the joy of winning over them; they are now talking about the greatness of such form.

pAsuram

ninRilangu mudiyinAy! irubaththOrukAl arasu kaLai katta
venRi nIL mazhuvA! viyan gyAlam mun padaiththAy!
inRivvAyar kulaththai vIduyyath thOnRiya karu mANikkach chudar!
nin thannAl nalivE paduvOm enRum AychchiyOmE

Listen

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

(as there is no shortcoming in protection of the whole universe)
ninRu – to remain firmly
ilangu – shining
mudiyinAy – wearing divine crown
irubaththOrkAl – twenty one generations
arasu – kings
kaLai katta – destroyed
venRi – victorious
nIL – big
mazhuvAl – one who is having the axe!
viyal – vast
gyAlam – world
mun – during srushti (creation)
padaiththAy – one who created
inRu – now as well
i – this
Ayar kulam – cowherd clan
vIdu – with their families
uyya – to uplift
thOnRiya – one who appeared
karu mANikkach chudar – oh one who is having the form which is radiant like blue gem!
nin thannAl – by you (since you are the protector in all ways, you being our lord who eliminated our anger, and brought us back to life, and having relationship with us and are having an enjoyable form)
AychchiyOm – we who are born in this ignorant cowherd clan
enRum – always
nalivu – suffering
paduvOmE – will go through – she is recollecting and telling about the previous sufferings after being pacified.

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

Oh one who is wearing the shining, divine crown to remain firmly! Oh one who is having the big, victorious axe which destroyed twenty one generations of kings! Oh one who is having the form which is radiant like blue gem, who created the vast world during srushti and now appeared in the cowherd clan to uplift them with their families! We who are born in this ignorant cowherd clan will always go through suffering caused by you – she is recollecting and telling about the previous sufferings after being pacified. The plural used in all the pAsurams after “nAnadhunjuvan” (I fear for that) in the first pAsuram [as singular], can be construed as “royal we” [treating oneself respectfully] or speaking on behalf of self and her friends.

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

  • ninRu ilangu mudiyinay – Before winning them [parAnguSa nAyaki and her friends], the crown remained heavy as mere weight on his divine head; only then, it started shining. Just as some kings will wear crowns of valour and victory after winning over other kings, though emperumAn was crowned before, before winning over them, it was insignificant. Winning over the beloved consorts is unlike winning over rAvaNa et al [this is much more pleasing]. Only after eliminating their hesitation and accepting them, his crown became significant, having supremacy and radiance. SrI rAmAyaNam bAla kANdam 1.85 “abhishichya cha lankAyAm rAkshasEndhram vibhIshaNam kruthakruthya: …” (SrI rAma crowned SrI vibhIshaNa as the king of lankA and felt fulfilled and relieved from shivers) – SrI rAma became pale thinking “What if SrI vibhIshaNa too refuses to be crowned and requests me to take care of the kingdom as done by SrI bharathAzhwAn?”; “at least one major weight is eliminated; what if this [kingdom of lankA] also had become my responsibility?”. It is natural for the descendants of ikshvAku to shy away from the throne [Here SrI vibhIshaNa is also considered as descendant of ikshvAku since he was accepted by SrI rAma as brother]. It is our true nature to accept the divine feet of emperumAn and shy away from the throne.

emperumAn said “Leave that aside; Have I not eliminated your hesitation and won over you?”.

  • irubaththOr kAl … – For you who had won over 21 generations of prideful kings, is it difficult to win over us who are helpless girls? For you who can easily win over those who consider them to be their own, is it a great thing to win over us who are fully existing for you? Oh one who uprooted the demonic kings who tormented the citizens! For you who won over the kings, is winning over the cowherd girls a great thing?
  • viyan gyAlam mun padaiththAy – Just as you recreated the earth which was totally destroyed during deluge, you have brought us back to life after we became totally destroyed by the romantic anger. viyan – amazing. Just as you lifted up the earth which was consumed by the deluge, you lifted us up from the deluge of the suffering in separation. You protected the earth there since there was none to reject your help [considering earth to be insentient], but here, have you not brought our life back even while we stopped you saying “kazhagam EREl” (Don’t enter our assembly)?
  • inRu … – Should we go searching [for your helpful acts] in general creation as said in thaiththirIya upanishath “bahusyAm” (Let me be many)? Have you not taken birth in our own cowherd clan and protected everyone in this clan by showing your divine form? Your partiality towards your devotees, which you did as your own benefit, is well manifested in your form.
  • vIduyya – To uplift everyone along with their descendants as said in “saputhra pauthras sagaNA:” (With the belongings such as sons, grandsons et al).
  • thOnRiya – Appeared. They are saying “karu mANikkach chudar” (shining like blue gem) since he united with those who were refusing to unite with them due to praNaya rOsham (romantic anger).
  • nin thannAl … – It has so happened that we are being tormented by you instead of either getting killed as enemies or moving away from you as materialistic people! Now, these words are spoken by parAnguSa nAyaki after she united with emperumAn and in embrace with him. Until now, she was talking about her victory, and only now she has accepted defeat at his hands.
  • nalivE paduvOm – Did we really achieve this [union]? We will only get what we usually have. What they usually have is suffering only as said in thiruviruththam 16 “kUdilum nIngilum yAm melidhum” (we are weakened both in union and separation).
  • AychchiyOmE – We who don’t even know the difference between left hand and right hand.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 47 – mAlai ariyuruvan

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avathArikai

AzhwAr tells the people that once he likes you, you also try and like him.

Let us go through the pAsuram and its meanings:

mAlai ariyuruvan pAdhamalar aNindhu
kAlai thozhudhezhumin kaikOli gyAlam
aLandhu idandhu uNdu umizhndha aNNalai maRRallAl
uLam kidandhavARRAl uNarndhu

Word by Word Meaning

gyAlam – the entire world
aLandhu – (playfully) measured
idandhu – (as varAha) dug out
uNdu – (during deluge) kept inside the stomach
umizhndha – later spat it out

carrying out the activities (of protection) like these
aNNalai – emperumAn, my supreme swAmy
maRRu aLLAl – apart from the protective activities mentioned earlier
uLLam kidandha ARRAl – in different ways residing inside the hearts of followers (melting their hearts)
uNarndhu – meditating

earlier in order to show mercy on prahlAdha
ari uruvan – that emperumAn who incarnated as narasinga mUrthy
pAdha malar – in the divine lotus feet
mAlai aNindhu – decorating with garlands
kAlai – in the early hours of the morning
kai kOli thozhudhu – worshipping with folded hands
ezhumin – uplift yourselves

vyAkyAnam

mAlai ari uruvan pAdhamalar aNindhu – gathering beautiful garlands and offering them at the divine feet of emperumAn who keeps the form that he takes for the sake of his followers.

ari uruvan – divine feet of narasingan who is beautiful and gentle

kAlai thozhudhu ezhumin kai kOli – worship emperumAn at the appropriate period of sathvam (tranquil), which is also called as brahma muhUrtham [4 am to 6 am] and uplift yourselves. kaikOli would refer to the involvement with which he is attained. Alternatively it would refer to folding the hands and performing anjali (worshipping with folded hands). emperumAn has created various methods to attain, to worship and to decorate.

gyAlam aLandhu idandhu uNdu umizhndha aNNalai – protecting in all the ways. emperumAn who has such qualities and activities.

What are those activities?

gyAlam aLandhu – measuring the entire earth. This implies that he keeps his divine feet on the heads of even those who do not fold their hands in worship.

idandhu – incarnating as mahA varAha (great boar) to dig out the earth during deluge. This implies that he protects when there is danger.

uNdu umizhndhu – keeping in the stomach due to deluge and protecting, and later spitting so that it world can go on an outing. This implies that he is accustomed to protecting during times of deluge.

aNNalai – indicating to the world due to his aforesaid activities that he is the head of the world. The head who has qualities and activities enjoyed by chEthanas (sentient entities).

aNNal – chief. This indicates the relationship for carrying out the aforesaid activities. It indicates the unbreakable relationship even if he is not the one to protect.

maRRu allAl uLam kidandhavARRAl uNarndhu – apart from these [activities], mediating on all the others which were to be thought of. Other than the general activities that he had carried out for protecting the world, there will be many other activities to which he would have undertaken for the sake of his followers, making them feel “how simple is he” and losing their hearts out. AzhwAr thinks that since he melts on thinking of activities of emperumAn other then whatever had been mentioned in this pAsuram, others will also melt like he did.

The sequence to get the correct flow of meaning is: gyAlam aLandhu idandhu uNdu umizhndha aNNalai maRRallAl uLam kidandhavARRAl uNarndhu ariyuruvan pAdhamalar mAlai aNindhu kaikOli kAlai thozhudhu ezhumin.

We shall take up the 48th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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జ్ఞానసారము 26

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<< పాశురము 25

ramanuja

పాశురము-26

“తప్పిల్ గురు అరుళాల్ తామరైయాళ్ నాయగన్ తన్

ఒప్పిల్ అడిగళ్ నమక్కు ఉళ్ళత్తు – వైప్పెన్ఱు

తేఱి ఇరుప్పార్గళ్ తేసు పొలి వైగుంతత్తు

ఏఱి ఇరుప్పార్ పణిగట్కే ఏయిందు”

అవతారిక

శరణాగతి మార్గము శ్రీమన్నారాయణునిచే చెప్పబడినది. ఈ విషయమును తమిళ కవి  తిరువళ్ళువర్ పొఱి వాయిల్ ఐయందవిత్తాన్ పొయ్దీర్ ఒళుక్క నెఱి”  అన్నారు. అనగా సర్వస్వామి అయిన సర్వేశ్వరుడు చెప్పిన నిజమైన మార్గమే ఉన్నతమైన మార్గము . మరొక చోట ఇలా అన్నారు. పఱ్ఱఱ్ఱాన్ పఱ్ఱినై”, (కోరికలే లేని వాడు కోరిన మార్గము). ” నెఱి ” అనగా మార్గముశరణాగతి మార్గము . ఇది సదాచార్యుని పురుషకారముతో చేయాలి .  శ్రీమన్నారాయణుని శ్రీపాదములకు శరణాగతి  చేసి పరమపదము చేరి నిత్య కైంకర్యము చేయాలనే కొరిక అందులో రుచి ఆయనే మనకు ఉత్తారకుడన్న మహా విశ్వాసము ఆ మార్గములో ప్రయాణించి అంతిమ ముగా పరమపదము చేరి నిత్య కైంకర్య భాగ్యమును పొందుట సదాచార్యులను ఆశ్రయించటము ద్వారానే పొందగలుగుతారు.

ప్రతిపదార్థము:

తప్పిల్ = జ్ఞాన అనుష్టానములలో లోపము లేనివారు

గురు = ఆచార్యులు

అరుళాల్ = కృపతో

తేఱి ఇరుప్పార్గళ్ = ధృఢ విశ్వాసము గలవారు

తామరైయాళ్ నాయగన్ తన్ = తామరలో పుట్టి అందులో వేంచేసి వుండే శ్రీమహాలక్ష్మి ధవుడైన శ్రీమన్నారాయ ణుని

ఒప్పిల్ = అసమానమైన

అడిగల్ = దాసులు

నమక్కు –= మన వంటి అజ్ఞులకు

ఉళ్ళత్తు = మనసులో ఉండే

వైప్పెన్ఱు = సుసంపద అని

తేరి ఇరుప్పార్గల్ = విశ్వాసము గలవారు

తేసు పొలి =తేజస్సుతో ప్రకాశించు

వైగుంతత్తు = పరమపదమును

ఏఱి = చేరు మార్గములో పయనించి చేరి

పణిగట్కే = అక్కడ కైంకర్యము చేయుటకు

ఏయిందు ఇరుప్పార్ = సిద్దమై ఉంటారు

తప్పిల్ గురు అరుళాల్……’ : తప్పిల్ గురు ‘ అంగా ఎప్పుడు ఏ తప్పు చేయని ఆచార్యుడు. తిరుకుఱళ్ లో  “కఱ్క అదఱ్కు తగ నిఱ్క” ( నేర్చిన దానికి కట్టుబడి వుండు) అన్నారు. సుజ్ఞానమును నేర్చిన ఆచార్యుడు దోషములను చేయజాలడు అని అర్థము.

తామరైయాళ్ నాయగన్ తన్....: తామరలో పుట్టి అందులో వేంచేసి వుండే శ్రీమహాలక్ష్మి ధవుడైన శ్రీమన్నారాయణుడు . 1. శ్రీమన్ ,2. నారాయణుడు అనే రెండు పదాలు ద్వయ మంత్రములో మొదటిభాగములో ఉంటుంది .తామరైయాళ్ నాయగన్ అంటే ద్వయములో చెప్పిన నారాయణుడు…. వాత్శల్యము, స్వామిత్వము , సౌశీల్యము , సౌలభ్యము గల శ్రీమన్నారాయణుడు . దానికి తోడు ఆయనకు గల అపారమైన జ్ఞానము ,శక్తి ,ప్రాప్తి , పూర్తి వలన , ఆయన మాత్రమే దాసులను ఉజ్జీవింప చేయగలడు . ఆయననే  దాసులందరు ఆశ్రయిస్తారు. నాయ గన్ తన్ అన్న పదము పై గుణములన్నింటినీ ప్రతిబింబిస్తుంది . ద్వయ మహా మంత్రములోని ‘ నారాయణ ‘ పదము కూడా దీనినే తెలియజేస్తుంది .

ఒప్పిల్ అడిగళ్…....అసమానమైన శ్రీమన్నారాయణుని శ్రీపాదములు …ద్వయ మహా మంత్రములోని ‘చరణౌ ‘ ఇందులో ఇమిడి వున్నడి .’ ఒప్పిల్ ..’అసమానమైన ‘ అని ఎందుకు అంటున్నారంటే మరెవరి సహాయము తీసుకోకుండా ఆ శ్రీపాదములే దాసులను రక్షించ గలవు .

నమక్కు ఉళ్ళత్తు …… మన వంటి అజ్ఞులైన వారు….. మన వంటి  వారిని రక్షించుటకు ఆయనే తగిన వాడన్నది లోక విదితమే . అది తెలిసిన వాడు ఆయనను తప్ప మరెవరినీ ఆశ్రయించడు . ద్వయ మహా మంత్రములోని“చరణౌ ” , “ప్రపద్యే” అన్న పదములు ఇక్కడ ఇమిడి వున్నాయి . ఆ శ్రీపాదములను హృదయములో నిలుపుకోవట మంటే గొప్ప నిధిని హృదయములో నిలుపుకున్నట్లే .  కాయికముగా ఆయన శ్రీపాదములను పట్టుకోవటము కాక మానసికముగా పట్టుకోవటము గనక దీనిని “మానస స్వీకారము” అంటారు .

తేఱి ఇరుప్పార్గళ్ …… అనుమానములేవీ లేకుండా ధృఢ విశ్వాసము కలిగి  వుండుట ….. ఆయన శ్రీ పాదములే రక్ష అని ధృఢ విశ్వాసము కలిగి  వుండుట . అటువంటి విశ్వాసము ఏర్పడటము  అంత శులభము కాడు .శరణాగతి చేసిన వారికి ఈ విషయములో అనుమానములు ఉండవు. అలా ఎవరికైనా  అనుమానములు ఉంటే వారికి  పరమపదము దక్కదు .  అటువంటి వారినే ‘ తేఱి ఇరుప్పార్గళ్ ‘ అన్నారు .

తేసు పొలి వైగుంతత్తు…… వారు అంతిమ గమ్యమైన పరమపదమునకు చేరుకుంటారు. దీనినే అళివిల్  ( చెదరని ఇల్లు)అంటారు . పరమపదములో  శ్రీమన్నారాయణునికి నిత్యకైంకర్యము చేస్తూ నిత్యానందమును పొందుతారు.

ఏఱి ఇరుప్పార్ పణిగట్కే ఏయిందు……..ఈ దాసులు పరమపదములో కైంకర్యము చేయుటకు తగిన వారు. “పణిగల్” (కైంకర్యము) అన్న పదము దీనినే తెలియజేస్తున్నది. “ఏయంధు ఇరుప్పార్”…అలా  కైంకర్యము చెయటానికి అర్హత కలిగి , ఆతృతతో ఎదురు చూస్తారు. ‘ పణి ‘ అన్న పదానికి మరొక అర్థము కూడా వుంది. ‘ పణి ‘ అంటే  “ఆదిశేషుడు” అని కూడా అర్థం ఉండి. అర్థాత్ ఈ దాసులు శ్రీమన్నారాయణునికి  కైంకర్యము చెయటములో  ఆదిశేషునికి సమానమైన వాళ్ళని చెపుతున్నారు . ఆదిశేషుడు” శ్రీమన్నారాయణునికి  కైంకర్యము ఎలాచేస్తాడంటే “సెన్ఱాల్ కుడయాం, ఇరుందాల్ సింగాసనమాం, నిన్ఱాల్ మరవడియాం, నీళ్ కడలుళ్ ఎన్ఱుం పునైయాం మణి విళక్కాం, పూంపట్టాం, పుల్గుం అణైయాం తిరుమార్కు అరవు”. శ్రీమన్నారాయణునికి ఆదిశేషుడు నడుస్తే గొడుగు , కూర్చుంటే సింహాసనం, నిలబడితే పీట, చేతి దిండు, మణి దీపము, పట్టుపరుపు…. ఇలా సకల సేవలు చేస్తాడని మన ఆళ్వార్లు ప్రబందములో పడారు.

అడియేన్ చూడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-26-arram-uraikkil/

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thiruvAimozhi – 6.2.9 – ugavaiyAl nenjam

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Full series >> Sixth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, as he blocked the way, parAnguSa nAyaki and her friends went away from him and started building a sand castle; he became angry thinking “instead of acknowledging me, they are ignoring me” and knocked their sand castle; they become upset saying “instead of letting us build the sand castles while looking at your beautiful face, you destroyed it!”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Ninth pAsuram. parAnguSa nAyaki and her friends thought “Only when we interact with him as per his desire, there is benefit for his blocking us”. They remained silent thinking “We will not look at his face” as mukthar (liberated persons) would remain unrelated to samsAris (worldly persons) in certain places (paramapadham); they further thought “if we remained like this, he would think that we are thinking about him” and said “let us engage in building a sand castle to show that we are focussed on something else” and set out to do that; he became angry thinking “Not only are you ignoring me, you have also started focussing on some other activity” and kicked and destroyed the sand castle and their food; they in turn became angry and started speaking to him forgetting their vow [of not speaking to him]. Even his own desires get fulfilled with the help of his divine feet only. Whoever has the divine feet can have his desires fulfilled.

pAsuram

ugavaiyAl nenjam uL urugi un thAmaraith thadangaN vizhigaLin
agavalaip paduppAn azhiththAy un thiruvadiyAl
thagavu seydhilai engaL siRRilum yAm adu siRu sORum kaNdu nin
muga oLi thigazha muRuval seydhu ninRilaiyE

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

ugavaiyAl – due to the internal joy
nenjam – heart
uL urugi – melted
un – your
thAmarai – lotus like
thada – broad
kaN – eye’s
vizhigaL – glance
valai – in the net
agappaduppAn – to capture
engaL – our
siRRilum – sandcastle
yAm – we
adugiRa – heating
siRu sORum – food
kaNdu – seeing
nin – your
mugam – in the divine face
oLi thigazha – to have shining glow
muRuval – smile
seydhu – doing
ninRilai –  instead of standing and observing
un – your
thiruvadiyAl – with the divine feet
azhiththAy – destroyed;
thagavu seydhilai – you did this mercilessly.

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

To have our heart melt with internal joy and to be captured in the net of the glance of your broad eye, we are building the sandcastle and heating our food; instead of seeing that, standing there and smiling to show the shining glow in your divine face, you destroyed those with your divine feet mercilessly. With this, it is implied that emperumAn will destroy the attachment of devotees in the material realm.

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

  • ugavaiyAl nenjam uL urugi – Come on! Your task is useless; you are really looking to create joyful melting of our heart instead of melting of our heart due to your hurting us in separation; you cannot do that.
  • un thAmarai … – He will capture us by trapping in the same pit which we fell in the day time [i.e., capturing us showing the same eyes as done previously]; it is by this bonding through his glance that he makes one exist fully for him. To capture by the net in the form of the glance of the divine eyes which have lotus like fragrance, coolness, redness and enjoyability which cannot be fully enjoyed by the enjoyers.
  • agavalai – Inside the net. agavalai can also be construed as agaviya valai (vast net). It is said in nAchchiyAr thirumozhi 14.4 “kaNNennum nedum kayiRu” (the vast net in the form of your eye). If one gets caught in such an eye, he will blabber like being affected by fever [which causes shivers];  as said in thiruvAimozhi 2.6.3thAmaraik kaNNanai viNNOr paravum thalai maganai” (emperumAn who is lotus-eyed, and [hence] being the leader, worshipped by nithyasUris (permanent residents of paramapadham)).
  • azhiththAy un thiruvadiyAl – His own sandcastle [material realm] is destroyed just by his will; but their sandcastle needs to be destroyed by his physical touch; can you not use the same tool as you do for your sandcastle? He causes deluge using his sankalpam (will) only. Just as the SEshabhUtha (servitor) desires for the divine feet, the beloved girls in separation too desire for the divine feet.
  • azhiththAy – You did not just destroy our sandcastle; but you destroyed our heart too; nAchchiyAr thirumozhi 2.9 “siRRilOdu engaL sindhaiyum sidhaikka” (will you destroy our sandcastle and heart?). They are saying – you destroyed the sandcastle with your divine feet and our objective with your eyes.
  • thagavu seydhilai – You did not behave like a merciful person. Did you not discard the love while separating from us? Now, you are also not behaving like one who is having kaN (eye, mercy). Isn’t it the purpose of having eye to see good things ? nAchchiyAr thirumozhi – “un mugaththana kaNgaLallavE” (Aren’t those [beautiful] eyes in your face?).

He asked “What mistake did I commit?”, they said,

  • engaL siRRil … – Is our srushti (creation) unacceptable like yours? Isn’t it acceptable? He asks “How is my creation unacceptable and yours acceptable?”; Did we create this according to karma (collective deeds of the souls), using fire and air, sunshine and droplets? Isn’t this built as said in nAchchiyAr thirumozhi 2.3 “vaNdal nuNmaNal theLLi yAm vaLaik kaigaLAl siramappattOm” (Putting efforts with our hands having bangles, built with the sand from the sand banks).
  • yAm adu siRu sORum kaNdu – The food you cook [material realm] cannot be consumed by anyone else; it is consumable only by you as in the case of nirmAlyathvam (food remnants of other dhEvathAs); isn’t the food we cook, consumed together as said in thiruppAvai 27 “mUda ney peydhu muzhangai vazhivArak kUdi irundhu” (Covered with ghee which drips through the forearm, it is eaten together)?
  • kaNdu nin muga oLi thigazha muRuval seydhu ninRilaiyE – You are not standing with a radiantly shining, smiling face, being pleased upon seeing our amazing activity; they become grieved that he is not showing his mercy on seeing their efforts.
  • thagavu seydhilai – You are not allowing us to enjoy your radiantly shining face and smile with our peripheral vision, pretending to be building the sandcastle. If we looked at you straight, it will be common for everyone; doesn’t one see her beloved with her peripheral vision only? How did they even build the sandcastle without seeing!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 46 – payinRadhu arangam

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

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avathArikai

In the previous pAsuram, it was mentioned that since emperumAn’s followers are attached to him, they gave up worldly pursuits. In this pAsuram, AzhwAr says that emperumAn, leaving aside the pleasures in SrIvaikuNtam, comes to samsAram and attaches himself to his followers. The pAsuram says that apart from his followers, emperumAn has no profit or loss. If the follower tells emperumAn that he has given up everything, as mentioned by SrI vibhIshaNa in SrI rAmAyaNam yudhdha kANdam 19-5 “parithyakthA mayA lankA mithrANi cha dhanAni cha” (kingdom, friends and wealth have been given up by me), emperumAn tells him, as mentioned in SrI rAmAyaNam AraNya kANdam 10-19 “apyaham jIvitham jahyAm thvAm vA sIthE sa lakshmaNAm, na thu prathigyAm samSruthya brAhmaNEbhyO viSEshatha:” (Oh sIthA! I may give up my life, lakshmaNa as well as you, but will never give up my vow, especially that which had been made to brAhmaNas) and considers his follower as everything. It is this act of emperumAn which makes the follower also to learn from him. In SrI rAmAyaNam ayOdhyA kANdam 17-18 “sarvEshAm hi sa dharmAthmA varNAnAm kuruthE dhayAm chathurNAm vayas thAnAm thEna thE thamanuvrathA” (that Sri rAma, who is the dharmasvarUpi (epitome of all rightesouness) showers mercy on the people in the four varNams (classifications based on their profession and qualities) and in the four age-groups; hence, they are also very affectionate towards him). Once a sage by name saubari took fifty forms to marry fifty damsels. In the same way emperumAn also takes different forms to enjoy his follower. If through emperumAn’s mercy someone like saubari can take multiple forms, should one say anything about the number of forms that emperumAn himself would take, of his own freewill and desire! Even for carrying this out, it is emperumAn who had to struggle and not these people, says the AzhwAr. He says that there is no limitation to the number of divine places (dhivyadESams) where he has taken residence.

Let us go through the pAsuram and its meanings:

payinRadhu arangam thirukkOtti pannAL
payinRadhuvum vEngadamE pannAL payinRadhu
aNi thigazhum sOlai aNi nIrmalaiyE
maNi thigazhum vaN thadakkai mAl

Word by Word Meaning

maNi thigazhum – shining like a blue gem
vaN thadakkai – being magnanimous, having rounded divine hands
mAl – emperumAn
payinRadhu – residing permanently
arangam thirukkOtti – at thiruvarangam and at thirukkOttiyUr
pal nAL – for a very long time
payinRadhuvum – also residing permanently
vEngadamE – at thirumalai
pal nAL payinRadhuvum – living permanently for a very long time
aNi thigazhum sOlai – having beautiful gardens
aNi – being a jewel-piece for the world
nIrmalai – at thirunIrmalai

vyAkyAnam

payinRadhu arangam thirukkOtti – unlike incarnations when emperumAn had to go back to his paramapadham (SrIvaikuNtam) after fulfilling the purpose for which he had taken the incarnation, at thiruvarangam periya kOyil (the big temple at Srirangam) emperumAn resides permanently, with happiness.

thirukkOtti – it is the same at thirukkOshtiyUr too. When he is residing here, there is no need to exclude another place!

pannAL payinRadhuvum vEngadamE – residing for a long time at thirumalai. thirumalai was the divine place where he set his divine golden feet initially, with a view to residing at many divine places in archAvathAram (incarnations in divine deity form).

pannAL payinRadhu aNi thigazhum sOlai aNi nIrmalaiyE – in the same way he has been residing for a long time at thirunIrmalai, which is having beautiful gardens.

Who resides like this?

maNi thigazhum vaN thadakkai mAlemperumAn with a form which removes ennui like a blue gemstone, being magnanimous with his rounded divine hands. Since he gave himself to the people of this world for enjoying him, and since he is beautiful, he is referred to as being magnanimous. nammAzhwAr, in his thiruvAimozhi 2-7-11 says “enakkE thannaiththandha kaRpagam” (he is like the celestial wish-fulfilling tree, but gave himself to me) and in thiruvAimozhi 2-7-5vittilangu senjOdhi” (emperumAn displays his eyes which are like reddish lotus, shining brightly).

mAl – it could be construed as ‘greatness’ in which case it would refer to his being greater than everyone and everything else. Alternatively, it could be construed as ‘being infatuated’ in which case it would refer to his being infatuated with his followers.

We shall take up the 47th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 6.2.8 – piNakki yAvaiyum

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

Full series >> Sixth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki and her friends thought “only if we remain in his presence, he will discuss secrets with us” and set out to leave, and he blocked their way; seeing him they said – if you who are sarvagya (omniscient) forcefully stop us as said in “don’t you who know everything, know this?”, what would those who are unfavourable say?.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Eighth pAsuram. He approached them and tried to trouble them; they thought “only if we remain here, we have to go through these”. One by one, they started to leave; he thought “is this what you are planning” and blocked their way. Since it is a garden, there is only a small pathway. When nanjIyar was mercifully explaining this pAsuram, AppAn [thiruvazhundhUr araiyar] asked “What will he do if they just cross over him?”, he mercifully said “Who is going to benefit out of it? [emperumAn only] He blocked the way thinking either one of two will happen [i.e., if they remained,  his desire will be fulfilled, and if they crossed, the objective of his efforts to unite will fructify, because they will come in contact with him while crossing]”.

You are standing in our way; when others see what you do, they will think that you are related to us and doing such things out of such relationship; is there any limit to your playful acts towards everyone? You are such that, you will bring in transformation for everything else other than you and will remain unchanged; similarly you have charged us emotionally and you remain unchanged!

pAsuram

piNakki yAvaiyum yAvarum pizhaiyAmal bEdhiththum bEdhiyAdhadhu Or
kaNakkil kIrththi veLLak kadhir gyAna mUrththiyinAy!
iNakki emmai em thOzhimAr viLaiyAdap pOdhumin ennap pOndhOmai
uNakki nI vaLaiththAl en sollAr ugavAdhavarE!

Listen

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

yAvarum yAvaiyum – all chEthanas (sentient beings) and achEthanas (insentient entities)
piNakki – mixing (at the time of deluge not to have name and form)
pizhaiyAmal – without causing (any effect to karmas (deeds) of those chEthanas)
bEdhiththum – while causing differences in the form of dhEva (celestials), manushya (humans), thiryak (animals), sthAvara (plants)
bhEdhiyAdhadhu – not to have the true nature impacted (due to the defects in those forms)
Or – unparallel
kaNakku il – unlimited
kIrththi veLLam – having ocean of glories
kadhir – in the form of rays (radiance)
gyAnam – gyAnam (knowledge) in the form of sankalpa (will)
mUrththiyinAy – oh you who are having as form!
em – belonging to the same category [as we] and having equal sorrow [as we]
thOzhimAr – friends
emmai iNakki – convincing us
viLaiyAda – “to play
pOdhumin – go”
enna – as they told us, considering such playing as the reason
pOndhOmai – us who came here (without knowing that you are here, just to play)
uNakki – make us wither, being unable to even eat
nI – you
vaLaiththAl – block us

(seeing this)
ugavAdhavar – those people who don’t like this
en – what
sollAr – will they say?

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

You (emperumAn) mixed with all chEthanas and achEthanas causing differences in the form of dhEva (celestials), manushya (humans), thiryak (animals), sthAvara (plants) without causing any effect in their karmas, not to have the true nature impacted; oh you who are having gyAnam (knowledge) in the form of radiant sankalpa (will) as form which is having unlimited ocean of glories! As our friends belonging to the same category [as we] and having equal sorrow [as we] convinced us saying “go and play”, considering such playing as the reason, we came here; if you make us wither, being unable to even eat, and block us, what will those people who don’t like  this, say?

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

  • yAvaiyum yAvarum piNakki – Mixing with those [insentient] entities which have no consciousness to recognise their togetherness with him and with those [sentient] entities which consciously do not recognise their togetherness with him, and remaining indistinguishable from them as said in subhAla upanishath 2 “thama: parE dhEva EkI bhavathi” (the primordial matter mixes with paramAthmA).
  • pizhaiyAmal bEdhiththum – Separating them without missing anything. Protecting them by keeping them in his stomach [during intermediary deluge] and then letting them free, and letting them free after a [total] deluge. Just as those who migrated from a place during disturbed times, would return to their original residence once peace returns, and would continue with their routines. Separating the AthmAs and karmas from him, such that one person’s karma does not get consumed by some one else.
  • bEdhiyAdhadhu Or kaNakkil kIrththi veLLak kadhir gyAna mUrththiyinAy – Though it is the same brahmam which is the effect and the cause, it remains with EkarUpa (singular form), adhvithIya (without second), unlimited ocean of glories and knowledge in the form of radiance and divine will, without manifesting the differences such as subtle transformation of achith (insentient), ignorance of the chith (sentient), achith’s nature of the object itself transforming into some other form and chith’s nature of having changes in qualities. Oh such empermAn! He is said in thiruvAimozhi 1.5.2 “ellAp poruLgatkum viththAy mudhalil sidhaiyAmE manam sey gyAnam” (being the seed for all entities, without losing any of his attributes, in the form of knowledge). With this – it is explained that emperumAn remains EkarUpa – without grief in separation and joy in union.
  • kaNakkil kIrththi veLLam – If one sets out to say “he is of such qualities”, he will only become tired in trying to measure it fully.
  • kadhir gyAna mUrththiyinAy – Having no shortcoming in knowledge even when entities unite with him or get separated.
  • kadhir gyAna mUrththiyinAy – Not losing the shine after completing the task; shine increases as he engages in his tasks.
  • kadhir gyAna mUrththiyinAy – Oh one who is an embodiment of knowledge!
  • iNakki … – Speaking to convince. They said “that is a place to which krishNa does not come”
  • emmai – Us who don’t know that it is dangerous to be united with you.
  • en thOzhimAr – What is the point in hating you? Is there any fault in you? All this is due to those who united us with you! It is implied that one will celebrate those who do favours in bhagavath vishayam, when one understands about the distinguished nature of bhagavAn. Both here [in material realm] and there [in spiritual realm], everything is due to them as said in sthOthra rathnam 2 “… nithyam yadhIya charaNau SaraNam madhIyam” (My salutations to SrIman nAthamunigaL whose divine feet are always my refuge in this world and the other world as well).
  • en thOzhimAr – Only those belonging to same clan will unite [us].
  • viLaiyAdap pOdhumin ennap pOndhOmai – We did not know that they are actually helping you. We believed their words and did not look deep into their heart. If we knew that you were here, we would not have thought of coming here; we did not know that you are seeing us through them.

emperumAn asked “Leave that aside; so what? If you had come here on their advice, what have you lost now?”; they said,

  • uNakki nI vaLaiththAl – uNakkugai means making them wither to be unable to sustain themselves. What else do we need to get now? Neither we are able to leave from here; nor we are able to come close to you and enjoy your face.

They asked – [Others – people of the town] What would those who don’t like to see this [our interaction] say? emperumAn replied – What shall I say? As I am considered “ISvara” (supreme lord), and you are just “lowly cowherd girls”, what is there to say [there is no real match for us to be discussed by others]. They said – You being the sarvESvara and we being cowherd girls is the reason why they will speak about us. [Another view. Others – those other girls who are attached to emperumAn] To be spoken at par with ISvara, they are not like nappinnai pirAtti. emperumAn asked “If you consider yourself not having any attachment towards me, what is there to worry about this?”.

  • en sollAr ugavAdhavarE – Would those who don’t like our interaction know that we do not have attachment towards you? As you delay a little bit here, would they not cite this as the reason saying “they are being together now”? Would they speak knowing about you who are blocking and us who are blocked?
  • en sollAr ugavAdhavarE – Your dear girls who have lightning like waist would speak to you harshly. What will those who cannot tolerate your separation say?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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