Daily Archives: January 17, 2018

आर्ति प्रबंधं ३५

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आर्ति प्रबंधं

<< पासुर ३४

 

उपक्षेप

मामुनि श्री रामानुज से कहतें हैं , “स्वामी! बाधाओं को निकाल कर मेरी रक्षा करने में ही आपकी चिंता हैं।  आपके अत्यंत कृपा के कारण, आपके प्रति कैंकर्य करने  कि अवसर दिलाने की इच्छा रखते हैं।  किन्तु साँसारिक रुचियाँ ऐसे कैंकर्य के प्रति मेरी दिलचस्पी को घटाने की कोशिश करतें हैं।  यह मेरे कर्मों की ही फल हैं। आपसे प्रार्थना हैं कि  इन्को नाश कर आपके प्रति नित्य दास्य भाव को  बढ़ाये रखें।   

पासुरम ३५

अरुळाले अडियेनै अबिमानित्तरुळी  

अनवरदम अडिमै कोळ निनैत्तु नीयिरुक्क

मरुळाले पुलन पोग वानजै सेय्युं एन्रान

वलविनैयै माट्री उन्पाल मनम वैक्क पन्नाय

तेरुळारुम कूरत्ताळवानुम अवर सेल्व

तिरुमगनार तामुम अरुळीचेयद तीमै

तिरळान अत्तनैयुम सीरवुळ एन्नै

तिरुत्ति उय्यक्कोलुम वगै तीरुम ऐतिरासा

शब्दार्थ

अनवरदम – (हे श्री रामानुज) हमेशा

निनैत्तु नीयिरुक्क – आप इस सोच में हैं

अरुळाले – आपके अत्यंत कृपा के कारण  

अडियेनै अबिमानित्तरुळी – कि मै परमपद के लायक हूँ और इस सँसार का नहीं

अडिमैं कोल्ल – और आप मुझें अपने प्रति नित्य कैंकर्य के लिए उपयोग करने का सोच रहें हैं।  

पुलन – (मेरे) इन्द्रियाँ

एन्रन – मेरे (जिनके कारण )

वल – शक्तिशाली

विनैयै – कर्म

वांजै सेय्युं – तरसते हैं  

पोग – और साँसारिक विषयों के पीछे जायें  

मरुळाले – और अज्ञान देते हैं जो आपके शुद्ध विचार को छिपाते हैं।  

पण्णाइ – (आपसे विनति करता हूँ) मुझे आशीर्वाद कीजिये

माट्री – ध्यान उस्से हटाएँ

मनम वैक्क – और मन को बहलाएँ

उन्पाल – अपने ओर

तेरुळारुम – जो ज्ञान से भरें हैं और जिन्का नाम हैं

कूरत्ताळवानुम – श्री कूरेश और

अवर सेल्व तिरुमगनार तामुम – कूरत्ताळवान के पुत्र होने की सौभाग्य मिलने वाले पेरिय भट्टर

अरुळीचेयद – अपने को नीच समज

तीमै तिरळान – पापों के समूह के सूची दिए

अत्तनयुम – (अत्यंत विनम्रता से ऐसे बतातें हैं ) वें सारें

सेरवुल्ल – (एक को भी न छोड़ कर) उपस्थित हैं

एन्नै – मुझ में

ऐतिरासा – यतिराजा

तेरुम – कृपया सोचें

वगै – कोई मार्ग

तिरुत्ति – मुझे सुधार कर

उय्यकोल्लुम – विमुक्त करने केलिए

सरल अनुवाद

इस पासुरम में मामुनि कहते हैं कि, श्री कूरेश और उन्के श्रेयस्वी पुत्र अपने ग्रंथों में, विनम्रता से जितने असंखित पापों कि प्रस्ताव किये हैं , वें  सबी उनमें (मामुनि में ) उपस्थित हैं।  यह पाप मामुनि को घेरे हैं जिसके कारण उन्हें, श्री रामानुज के, मामुनि को मुक्ति दिलाकर कैंकर्य दिलाने कि शुद्ध विचार समझने से रोखते हैं। क्रूर पापों से प्रभावित अपने इन्द्रियों से नियंत्रित बुद्धि को सही रास्ते में निर्माण करने को, श्री रामानुज से मामुनि  विनति करतें हैं।  

स्पष्टीकरण

मामुनि प्रस्ताव करतें हैं , “हे श्री रामानुज! श्री कूरेश और उन्के पुत्र होने की महान मौका पाने वाले पेरिय भट्टर के ज्ञान को प्रशंसा करने वाली वचन है , कूरनाथभट्टाक्य देसिकवरोक्त समस्तनैच्यं अद्यास्ति असंकुचितामेव (यतिराज विंशति १५) .  श्री कूरेश के पुत्र होने के सौभाग्य के कारण, भट्टर “श्रीरंगराज कमलापदलालि तत्त्वं” कहलातें हैं।  अत्यंत विनम्रता के कारण, श्री कूरेशर और भट्टर अपने पापों के सूची देतें हैं जिन्मे “पुत्वाचनोच अधिक्रामांग्यां (वरदराज स्तवं)” जैसे वचन भी हैं। यह सारे पाप मुझ में अधिकतर रूप में उपस्थित हैं। मामुनि आगे कहतें हैं, “हे रामानुज! “सेयल ननराग तिरुत्ति पणिकोळवान (कणणिनुन सिरु ताम्बु १०) वचनानुसार आप हमेशा जनों को सुधार कर मुक्ति दिलाने कि विचार में ही हैं। मेरे प्रति अत्यंत कृपा के कारण आप मुझे परमपद के लायक समझतें हैं और इस सँसार से विमुक्त करने की विचार में हैं।  इससे बढ़कर अपने प्रति नित्य कैंकर्य देने कि मार्ग सोचते हैं। परंतु मेरे इन्द्रियाँ और क्रूर पाप, मेरे बुद्धि से आपके शुद्ध विचारों को छिपाती हैं। यतिराज विंशति १६ के “शब्दादि भोग रूचिरनवहमेधदेह” वचनानुसार, मेरे क्रूर पापों से प्रभावित मेरे इन्द्रियाँ, आपसे दूर और साँसारिक रुचियों के निकट ले जातीं हैं। आपसे विनति करता हूँ कि तिरुवाय्मोळि(१.५.१०) के “तनपाल मनमवैक्क तिरुत्ति” के अनुसार आप मेरे विचारों को सुधार अपने और खींच लें। हे मेरे निरंतर स्वामि, मैं विनती करता हूँ कि, आपके ही सोच में रहने वाली मन दें।  कृपया इस पर विचार कीजिये।

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2017/02/arththi-prabandham-35/

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iraNdAm thiruvandhAdhi – 72 – pOdhaRindhu

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avathArikai

AzhwAr’s divine mind took a step back saying that if this is the position of the great nithyasUris with regard to emperumAn, do I have the qualification to approach him? AzhwAr tells his divine mind “you need not fear like that. emperumAn is such a person of easy access that even animals approach him. Hence stay focussed on that”.

Let us go through the pAsuram and its meanings:

pOdhaRindhu vAnarangaL pUnjunai pukku Angalarndha
pOdharindhu koNdu EththumbOdhu uLLam pOdhu
maNivEngadavan malar adikkE sella
aNivEngadavan pEr Ayndhu

Word by Word Meaning

vAnarangaL – monkeys
pOdhu aRindhu – waking up early in the morning (and getting up)
pU sunai pukku – entering ponds with flowers (and having a bath)
Angu alarndha – just then blossomed
pOdhu – flowers
arindhu koNdu – plucking and offering them
Eththum – will worship
uLLam – Oh mind!
pOdhu – you too start (to carry out like that)
maNi vEngadavan – thiruvEngadavan who is like a blue coloured gem
pEr – divine names
Ayndhu – meditating on
vEngadavan malar adikkE sella – ensuring that they reach the lotus-like divine feet of
emperumAn
pOdhu aNi – offer the flowers

vyAkyAnam

pOdhu aRindhu – just as sages get rid of their rajO guNam (being passionate) and thamO guNam (being ignorant) and have only sAthvika guNam (being noble) knowing that it is brahma muhUrtham (the time span between 4 and 6 in the morning), the monkeys also become aware of the time and do not get sleep during this time frame, like EkAgis (solitary people).

vAnarangaL – monkeys worship at the thirumalai hills where nithyasUris come and worship with affection.

pUnjunai pukku – entering ponds which have flowers. Just as sages take a dip in the water unmindful of the chillness, the monkeys too have a bath.

Angu – in that place

alarndha pOdhu – beautiful flowers which are neither buds nor fully blossomed.

arindhu – plucking them, they will worship. They will approach emperumAn with these.

uLLam pOdhu – Oh my mind! Step out! Do not step back in the time available.

What are we going to do? You also, like those monkeys, with beautiful flowers …..

maNi vEngadavan malaradikkE sella – ensuring that the flowers reach the beautiful divine feet of thiruvEngadavan who has the complexion of a blue gem

aNi – while doing that

vEngadavan pEr Ayndhu koNdu – meditating on the divine names of thiruvEngadavan, wondering at his simplicity, we shall ensure that we offer the flowers to his divine feet. We shall surrender to him with flowers.

If the text is taken as aNi vEngadavan instead of maNi vEngadavan, the meaning will change to: thiruvEngadamudaiyAn who is like a decorative jewel to the world. We can also interpret this as – even when going towards thiruvEngadavan’s flower-like divine feet, offer (offer such that they reach thirvEngadavan’s divine feet).

We shall take up the 73rd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 6.4.7 – manap parippOdu

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Full series >> Sixth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr says “For me who is having the heart which contemplates the activities of emperumAn who appeared with his divine entourage being unable to bear the sufferings of his devotees and destroyed their enemies, who is equal in this expansive world?”.

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

manap parippOdu azhukku mAnida sAdhiyil thAn piRandhu
thanakku vENduruk koNdu thAn thana sIRRaththinai mudikkum
punath thuzhAy mudi mAlai mArban en appan than mAyangaLE
ninaikkum nenjudaiyEn enakkini yAr nigar nIL nilaththE?

Listen

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

(As said in SrI rAmAyaNam ayOdhyA kANdam 2.42 “vyasanEshu cha manushyANAm bruSam bhavathi dhu:khitha:” (when his subjects suffered, SrI rAma felt more agony than they), on seeing the sufferings of samsAris (worldly people) , out of paradhu:kha asahiNuthva (unable to bear the sufferings of others))
manap parippOdu – with anguish in heart
azhukku – to be rejected
mAnida sAdhiyil – in human species
thAn – himself (who is hEya prathyanIka (opposite to any such defects, rejectable aspects))
piRandhu – even while born as one amongst them
thanakku vENdu – that which he desires
uru – dear forms
koNdu – accepting
thAn – he (who is caring towards his devotees)

(through destroying of enemies of such devotees)
thana – his
sIRRaththinai – anger
mudikkum – one who brings it to an end
punam – having freshness as if being present in its natural place
thuzhAy – having thuLasi garland
mudi – crown
mAlai – that divine garland
mArban – being the one who has the divine chest
en – manifesting such beauty to me
appan than – benefactor’s
mAyangaL – amazing activities
ninaikkum – obedient, to contemplate
nenju – heart
udaiyEn – me who am having it in a distinguished manner
enakku – for me
ini – now
nIL nilaththu – in this great earth
nigar – match
Ar – who?

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

Even while being born as one amongst the human species which is to be rejected with anguish in heart, he accepts dear forms which he desires and brings an end to his anger; he is having thuLasi garland which is having freshness as if being present in its natural place, on his crown and on his divine chest; for me who am having the amazing activities of such benefactor in my distinguished, obedient heart to contemplate, is there any match in this great earth now?

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

  • manap parippOdu azhukku mAnida sAdhiyil thAn piRandhu – He who eliminates this rejectable human body of the worldly people, himself took birth in such human species. When a child falls into a well, a mother will jump in with anguish and rescue the child. Similarly, he takes birth with anguish thinking “I have not helped them sufficiently”.
  • thAn piRandhuemperumAn who is opposite of all defects, entered the womb along with his divine entourage; he who is free from karma, took birth in species which are hated even by those who are bound by karma [and pushed to such births]; the reason for this is his kAruNyam (mercy).
  • thanakku vENduruk koNdu – With his divine entourage. When he is born like that, would it be limited! People would wonder “dhvibhujOvA chathurbhujOvA” (Is he with two shoulders or four shoulders!). Only after he gave up his supremacy, he was given space here [when krishNa was born, vasudhEva asks him to hide his four shouldered form and asks him to appear as a normal child, and emperumAn obliges]. Since these forms are assumed by him for his devotees, he would like them. They are also based on his own desire.
  • thAn thana sIRRaththinai mudikkum – While he eliminates the enemies of his devotees, he would feel that his own anger was eliminated; just as a mother would eliminate her anger on those who harmed her child, by harming them. SrI rAmAyaNam yudhdha kANdam 50.136 “kOpasya vaSamE ivAn” (On seeing hanuman being severely hurt by rAvaNa, SrI rAma became engulfed with anger).
  • punath thuzhAy mudi mAlai mArbanemperumAn was given a sacred bath after he killed the enemies of the devotees, and was decorated with thuLasi (thiruththuzhAy) garland on his crown and chest. The thuLasi garland having come in contact with his divine body, acquired freshness as if standing in its own abode [plant]. And, he captured me with such decoration.
  • than mAyangaLE ninaikkum nenjudaiyEn – I am having a distinguished heart which is contemplating his divine activities unlike an ordinary heart which is said as in SrIvishNu purANam 6.7.28 “mana Eva manushyANAm kAraNam bandha mOkshayO:” (For humans, mind is the cause for bondage and liberation).
  • enakku ini yAr nigar nIL nilaththE – Across this expansive earth, is there anyone matching me? Here, he is not considering anyone in paramapadham; since there is no one who can sing verses in praise of emperumAn, AzhwAr is asking “for me who can serve emperumAn through my verses right in this material world, is there any match?”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 71 – idangai valampuri

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avathArikai

In this pAsuram, how nithyasUris (permanent dwellers of SrIvaikuNtam), thinking of the activities undertaken by emperumAn during his avathArams (incarnations), fear for his safety out of affection for him and suffer, is told. Isn’t emperumAn, who is having many people who have deep affection for him, taking residence in places where there is none having affection for him, wonders AzhwAr. In the earlier pAsuram, it was mentioned as to how emperumAn came of his own volition to various divine abodes. This pAsuram mentions the nature of nithyasUris who desire only emperumAn. Even if emperumAn incarnates here, only nithyasUris have affection for him and there is none in this world who has affection for him. AzhwAr is asking as to for whose knowledge the nithyasUris are remaining there, having affection for emperumAn. In the earlier pAsuram, he mentioned as to how he comes as a simple person to various divine abodes. In this pAsuram he mentions emperumAn’s nature as an easily approachable person.

Let us go through the pAsuram and its meanings:

idangai valampuri ninRArppa erigAnRu
adangAr odunguviththadhu Azhi vidangAlum
thIvAy aravaNaimEl thOnRal dhisaiyaLappAn
pUvAr adi nimirththa pOdhu

Word by Word Meaning

vidam kAlum – spitting poison
thI vAy – having frightening mouth
aravu – ananthAzhwAn (AdhiSEshan)
aNai mEl – (reclining) on his bed
thOnRal – the supreme being
dhisai – all the worlds
aLappAn – to measure
pU Ar adi – the soft divine feet, which are like flowers
nimirththapOdhu – during the time when [emperumAn] lifted and made them grow
valampuri – his conch
idangai – on his left hand
ninRu – standing firmly
Arppa – blew vociferously
Azhi – divine disc [sudharSana]
eri kAnRu – spat fire
adangAr – enemies such as namuchi
odunguviththadhu – made them incapacitated

vyAkyAnam

idangai valampuri ninRArppa – In order to express its happiness when emperumAn measured the worlds, the conch pAnchajanya, on his left hand, blew loudly. It blew in such a way that enemies, who heard it, fell onto the ground in defeat.

erikAnRu adangAr odunguviththadhu Azhi – the divine disc, not being able to blow like the conch, spat fire on enemies such as namuchi (son of king mahAbali) and frightened them.

vidam kAlum thIvAy aravaNai mEl thOnRal – even as emperumAn is reclining on him, due to his affection for emperumAn, thiruvananthAzhwAn (AdhiSEshan) wants to kill the enemies. Accordingly, in the same position (being a bed for emperumAn) he spat poison. emperumAn has such a soft body that his followers [nithyasUris] fear as to what will befall his divine form, even as he is lying on thiruvananthAzhwAn who has such a frightening mouth.

dhisai aLappAn – to measure the directions which had forests and ridges

pU Ar adi nimirththa pOdhu – when he spread out his soft, divine legs. At that time, the divine conch in his left had blew loudly; the divine disc on his right had spat fire; AdhiSEhan spat our poison from his place. Thus all these followers suffered like this.

pU Ar adi – even if he had remained quiet without measuring the worlds, his divine feet were so soft that even his consorts would worry themselves out of affection for him, as to what will happen to his divine fieet. nammAzhwAr too mercifully stated in his thiruvAimozhi 9-2-10 “malarmagaL maRRum nilamagaL pidikkum melladi” (both SrIdhEvi and bhUdhEvi would gently stroke his soft, divine feet). His divine feet were so soft that even SrIdhEvi, who is fragrance personified and bhUdhEvi, who is patience personified, would fear touching them! The divine feet are so soft that they would turn red even if his consorts think about stroking them, even before they touch them! They are like flowers which have been spread out; they are so soft.

We shall move on to the 72nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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