Monthly Archives: January 2018

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

iraNdAm thiruvandhAdhi – 78 – thavam seydhu

January 23, 2018 Published by: T N Krishnan

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

avathArikai

AzhwAr exclaims that it was only nAnmugan (brahmA) who carried out penance like this and effortlessly attained the divine feet of emperumAn.

Let us go through the pAsuram and its meanings:

thavam seydhu nAnmuganE peRRAn tharaNi
nivandhaLippa nIttiya poRpAdham sivandha than
kai anaiththum Arak kazhuvinAn gangai nIr
peydhu anaiththup pEr mozhindha pin

Word by Word Meaning

tharaNi – the earth
aLappa nivandhu – growing up in size as thrivikrama to measure
nIttiya – (the divine foot that) he raised
poRpAdham – the great divine foot
gangai nIr peydhu – carrying out service by pouring gangA water which was actually dharmam (all the righteousness)[ which melted upon seeing emperumAn’s divine foot]
anaiththu pEr mozhindhu – reciting (emperumAn’s) all the divine names wholeheartedly
pin – later
than sivandha kai anaiththum Ara – to make his beautiful hands become benefitted
kazhuvinAn – one who washed the divine foot
nAnmuganE – it is only nAnmugan
thavam seyudhu peRRAn – who reaped the benefit out of carrying out the penance of reciting the divine names of emperumAn

vyAkyAnam

thavam seydhu nAnmuganE peRRAn – even though many persons have carried out penance, they did not get the fruits of their penance. Only brahmA reaped the benefit of the penance that he had undertaken. emperumAn considered as penance the sweet activity of brahmA reciting emperumAn’s divine names. nammAzhwAr too has divinely mentioned in thiruvAymozhi 1-3-5 “vaNakkudaith thavaneRi” (emperumAn considers the act of worshipping too as a penance)

tharaNi nivandhaLappa – the activity of emperumAn to help someone else (indhra) became the fruit of brahmA’s penance. The activity carried out for someone ended up as a benefit for somebody else.

nanmuganE peRRAn – is there anyone who benefitted as much as brahmA got, by carrying out penance?

nIttiya poRpAdham – the great divine feet raised in order to measure the earth. AzhwAr says that while brahmA stayed in sathyalOkam, out of emperumAn’s reach, it fructified for him (did not emperumAn lift his divine foot up to the place where brahmA stayed!).

sivandha than kai anaiththum Arak kazhuvinAn – brahmA washed the divine feet such that his reddish hands became satisfied. He obtained the benefit of having had many hands.

kai anaiththum Ara – AzhwAr says that brahmA washed till the hands became satisfied just as one says that a person ate till his stomach became satisfied.

gangai nIr peydhu – dharma (righteousness) filled up brahmA’s kamaNdala (a pitcher used by ascetics) even as brahmA thought of washing the divine feet of emperumAn. Just as ISvara samhithai says “gruhIthvA dharmapAnIyam” (taking the water of righteousness), taking the water which formed out of dharma.

anaiththup pEr mozhindhu – by reciting all the divine names of emperumAn, brahmA attained the benefit of having been provided with a mouth.

pin – after carrying out such an act, brahmA attained the benefit of that penance. AzhwAr says that it is only brahmA who reaped such a benefit.

We can also sequence the above by saying that righteousness transformed into gangA; then brahmA recited all the divine names of emperumAn; then he washed the divine feet of emperumAn till his reddish hands felt satiated; then brahmA obtained the benefit of carrying out this penance.

We shall take up the 79^th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

iraNdAm thiruvandhAdhi – 77 – uRum kaNdAy

January 22, 2018 Published by: T N Krishnan

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

avathArikai

Since AzhwAr who thought of attaining emperumAn in the proper way, found that the way was very nice, tells his heart mercifully that more than getting the experience born out of attaining emperumAn, the experience obtained in observing the activity for attaining him is in itself sufficient for him.

Let us go through the pAsuram and its meanings:

uRum kaNdAy nannenjE uththaman naRpAdham
uRum kaNdAy oNkamalam thannAl uRum kaNdAy
Eththip paNindhavan pEr IraigyURu eppozhudhum
sARRi uraiththal thavam

Word by Word Meaning

nannenjE – Oh good heart!
uththaman – the purushOththaman [emperumAn]
nal pAdham – the great divine feet
(paNivadhu) – to attain
uRum kaNdAy – it is very apt, see for yourself.

(those divine feet)
oN kamalam thannAl – with beautiful lotus flowers
(sARRip paNivadhu) – to decorate and to pay obeisance
uRum kaNdAy – is very apt for us, see for yourself
sARRi – offering (those lotus flowers with our hands)
paNindhu – bowing (with our heads)
Eththi – praising him handsomely with the mouth
avan pEr IraigyURu – his thousand divine names
eppozhudhum – at all times
uraiththal – the act of reciting them
thavam – penance
uRum kaNdAy – is apt, see for yourself.

vyAkyAnam

uRum kaNdAy – the word uRudhum has been shortened as uRum, throughout this verse. We can construe the meaning for this as taking the materials mentioned in the previous pAsuram (76) and attaining him. Alternatively, this could be construed as AzhwAr telling his heart to think of this (being explained in subsequent words) as a great act, instead of treating it similar to other benefits.

uRum kaNdAy – for one who has been used to looking for lowly benefits, attaining the divine feet of emperumAn is the most apt act [AzhwAr tells his heart]. You know very well how we had suffered in lowly things from time immemorial.

nannenjE – Oh heart, who is suitable for me! Alternatively, it can be taken as the heart which comes ahead of AzhwAr, with excitement, with lot of involvement in this matter.

uththaman – emperumAn who considers the form, that he takes to protect us, as being for his own benefit. Even during the time when we shunned him, he came behind us.

naRpAdham – His divine feet are superior to him to the same extent by which he is superior to us. pEyAzhwAr, in his mUnRAm thiruvandhAdhi 88 has mercifully stated “podhu ninRa ponnangazhal” (his divine, golden, beautiful feet are there for all of us in common). As prayed by kALiyan (the serpent which troubled people and cattle in yamunA nadhi during krishNa’s time in gOkulam), as mentioned in SrI vishNu purANam 5-7-10 “sOham thE dhEvadhEvESa nArchanAthau sthuthau na cha sAmarthyavAn krupAmAthra manOvruththi: prasIdha mE” (Oh Lord of dhEvas! I am not proficient in praising and worshipping you. For such a person as I am, only you have to shower mercy on me and grace me with your divine mind), the divine feet come on their own and rest on our heads.

uththaman naRpAdham uRum kaNdAy oNkamalam thannAl – one can attain his divine feet with a beautiful lotus flower. Thus we do not have to carry out any great deed. There is no need to look for an aprAkrutha (extraordinary) flower which is apt for him. A normal lotus flower will do.

uRum kaNdAy Eththip paNindhu avan pEr IraigyURu eppozhudhum sARRi uraiththal thavam – the penance of worshipping him and reciting his thousand divine names always is apt. This implies that more than attaining him, the activity undertaken to attain him is very sweet. The period spent in trying to attain purushArtham (the benefit) is sweeter than the period when we attain purushArtham. AzhwAr tells his heart to see for itself the benefit of reciting emperumAn’s divine names which is similar to carrying out penance. Would reciting his divine names be a penance? Since emperumAn considers this as penance, in empeurmAn’s opinion this will be taken as carrying out penance.

We shall move on to the 78^th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

thiruvAimozhi thiruvAimozhi 6th centum

thiruvAimozhi – 6.4.9 – kalakka Ezh kadal

January 21, 2018 Published by: Sarathy Thothathri

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

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 ninth pAsuram, AzhwAr says “For me who is having a power of speech which will even cause bewilderment to sarvESvara, is there any match on this earth?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “For me who is having the tongue to praise the superhuman activities of krishNa who is having distinguished symbols of supremacy, such as bringing back the children of vaidhika, is there any match on this earth?”.

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

kalakka Ezh kadal Ezh malai ulagEzhum kazhiyak kadAy
ulakkath thEr kodu senRa mAyamum utpada maRRum pala
valakkai Azhi idakkaich changam ivai udai mAl vaNNanai
malakku nAvudaiyERku mARuLadhO immaNNin misaiyE?

Listen

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

Ezh – seven
kadal – oceans
Ezh – seven
malai – mountains
Ezh – seven
ulagum – worlds
kalakka – to be fitting well (so that there is no difference between land and water)
kazhiya – to reach beyond the top of the oval shaped universe
kadAy – bring over

(upto avyakatha (unmanifest) which is the cause)
thEr – chariot which is a part of the resulting material world
kodu – using
ulakka – upto the end
senRa – went
mAyamum – amazing act
utpada – including
maRRum – other
pala – many other activities (such as bringing back the sons of vaidhika without any delay etc)

(the symbols of supremacy)
valakkai Azhi idakkaich changam ivai – these distinguished symbols of the chakra (disc) in the right hand and Sanka (conch) in the left hand
udai – having
mAl vaNNanai – one who is with dark form
malakkum – bewildering him out of bliss
nA – powerful tongue
udaiyERku – for me who is having
i – this
maNNin – earth
misai – on
mARu – opposition
uLadhO – is there?

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

emperumAn used the chariot which is a part of the resulting material realm to reach beyond the top of the oval shaped universe which has seven oceans, seven mountains and seven worlds fitting well in it, and reaching up to the end and performed many other such amazing activities. For me who is having the powerful tongue which can bring bliss and bewilderment to emperumAn who is having a dark form and having these distinguished symbols of the chakra (disc) in the right hand and Sanka (conch) in the left hand, is there any opposition on this earth? Implies that there is no one who has the speech which steals the heart of ISvara.

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

kalakka Ezh kadal Ezh malai ulagu Ezhum kazhiyak kadAy – To cross over the seven oceans, seven mountains and the seven worlds. kalakka – in the same manner. That is, while riding the chariot, he rode it without any distinction on water, mountain or land. Alternative explanation – if kalakka is considered as an attribute for the seven oceans, it is explained as ocean with tides. Another explanation – while crossing over the seven oceans, seven mountains and seven worlds, he agitated them very much.
ulakkath thEr kodu senRa mAyamum – His amazing of skill of riding the chariot which is an effect into the layer of mUla prakruthi (primordial matter) which is the cause, without losing its form. ulakka – end.
utpada maRRum pala – The amazing acts of how the infant children of the vaidhika [brAhmaNa] were carried from here [to paramapadham], and how they were brought back in the same manner [without aging etc] and how he completed all of these between the morning session and noon session.
valakkai … – When bhattar was mercifully explaining this, a SrIvaishNava named vaN thuvaraip perumAL from kanjanUr asked “Is it not sufficient to say ‘mAl vaNNanai malakku nAvudaiyEn‘? What is the hidden reason for AzhwAr using the adjective ‘valakkai Azhi idakkaich changam ivai udai‘? bhattar mercifully replied “AzhwAr is saying ‘I am going to shake chOLEndhra singan (the elephant on which emperumAn rides)’!”. Sanka and chakra are the identities for the supreme lord. AzhwAr is saying “I am having the powerful tongue to emotionally charge the supreme lord who is said as in chAndhOgya upanishath 3.14 ‘avAkyanAdhara:’ (does not speak, ignores [in paramapadham])”.
mAl vaNNanai – The sarvESvara who is dark in complexion.
malakku nA udaiyERku – emperumAn is of the nature to be bewildered on hearing AzhwAr‘s words. Just as AzhwAr is apt to be bewildered speaking about emperumAn, emperumAn is apt to be bewildered hearing his words.
mARuLadhO immaNNin misaiyE – AzhwAr would not consider the experience in paramapadham as significant since it is natural there [everyone will be able to enjoy emperumAn anywhere at all times].
immaNNin misai – mARuLadhO – To even hypothetically say that there is some one to compare or not, it is possible only in nithya vibhUthi (paramapadham) [So, there is none to compare in this realm]!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

iraNdAm thiruvandhAdhi – 76 – varaich chandhana kuzhambum

January 21, 2018 Published by: T N Krishnan

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

avathArikai

AzhwAr says that just as the song was sweet for him, collecting the materials for his worship and falling at the divine feet of emperumAn, who has taken residence near us and who is the ordained Lord for us, is the act which will bring benefit to the AthmA.

Let us go through the pAsuram and its meanings:

varaich chandhanak kuzhambum vAn kalanum pattum
viraippolindha veN malligaiyum niraiththukkoNdu
AdhikkaN ninRa aRivan adiyiNaiyE
Odhip paNivadhu uRum

Word by Word Meaning

varaich chandhanak kuzhambum – sandalwood paste made from sandalwood trees in mountains
vAn kalanum – great jewels
pattum – silken clothes
virai polindha – full of fragrance
veN malligaiyum – garlands of white jasmine flower
niraiththukkoNdu – gathering these materials
AdhikkaN ninRa aRivan – the omniscient emperumAn who has been there from time immemorial as the causative factor for the worlds
adi iNaiyE – the two divine feet
Odhi – praising him handsomely with the mouth
paNivadhu – bowing down to him with the head
uRum – will be apt (for the nature of chEthana, the sentient entity)

vyAkyAnam

varaich chandhanak kuzhambum – sandal paste taken from a good place (mountain). Sandal paste which has no shortage in fragrance. thirumangai AzhwAr, in his periya thirumadal, has mercifully stated “thennan podhiyil sezhum sandhanak kuzhambum” (the high quality sandal paste prepared from the sandalwood trees in the podhiyamalai range of mountains in the kingdom of pANdiyas).

vAn kalanum – highly valued, divine jewels which are apt for emperumAn. nammAzhwAr too has mercifully mentioned in thiruvAimozhi 4-3-2 “thEsamAna aNikalanum” (radiant jewels).

pattum – good silken clothes suitable for emperumAn’s divine waist and appropriate to his softness.

viraip polindha veN malligaiyum – jasmine flower, full of fragrance and being white in colour; being sweet to merely look at, not even needing to be worn.

niRaiththukkoNdu – all these materials [mentioned thus far] should be such that even as emperumAn sees them, they create an involvement for him towards us. periyAzhwAr, considering himself as yaSOdhAppirAtti, says in his periyAzhwAr thirumozhi 2-4-4 “anjanamum koNdu vaiththEn” (I kept the decorative black coloured pigment for applying to the eyes), with lot of affection. We should also exhibit similar affection for emperumAn when taking the materials [mentioned earlier for worshipping him]. Taking the materials in the order in which they should be taken, as mentioned by nammAzhwAr in thiruviruththam 21 “sUttu nanmAlaigaL thUyana Endhi” (carrying the beautiful, pure, garlands appropriate for emperumAn).

AdhikkaN ninRa – emperumAn who has been standing from time immemorial [waiting for the AthmAs to reach him]. emperumAn was existing even when the AthmAs did not have a physical form or sensory perceptions [during deluge]. Before that, being the causative factor for all these AthmAs. When asked which entity should be worshipped, upanishath said “kAraNam thu dhyEya:” (meditate on the that entity who is the cause for everything).

aRivan – the omniscient. If the chEthana does a favourable act towards emperumAn who is apt to be worshipped, he will always remember that, being the omniscient, as he himself mentioned in mahAbhAratham udhyOga parvam 47-22 “gOvindhEthi yadhAgrandhath krishNA mAm dhUravAsinam ruNam pravrudhdhamiva mE hrudhayAnnApasarpayathi” (when dhraupadhi called out to me from a far away distance, it did not leave my heart, similar to the interest on interest for a loan given). He will wonder whether the chEthana has to do anything more towards him.

adiyiNaiyE – his two divine feet which are comparable only to each other.

Odhip paNivadhu uRum – it is apt to praise and worship him. AzhwAr says that praising emperumAn with the mouth and bowing with the head would be apt for this AthmA.

uRum – this [praising and worshipping] would be of a very high order, be sweet at that moment and forever too. AzhwAr says that praising and worshipping emperumAn would be similar to being offered sugar candy as a wage for eating a piece of jaggery [adding sweet to sweetness]. He says that to worship emperumAn who is aprAkrutham (extraordinary; not related to materialistic world) one need not take aprAkrutha materials. Materials from this world such as sandal paste, jewels, silk cloth, jasmine etc are sufficient.

We shall take up the 77^th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

iraNdAm thiruvandhAdhi – 75 – perugu madha vEzham

January 20, 2018 Published by: T N Krishnan

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

avathArikai

After AzhwAr said that he is great, emperumAn asked him to sing a poem on him and this pAsuram is the poem that AzhwAr sang then. Just as SrI rAmAyanam came out of vAlmIki’s poems, details about thiruvEngadam come out of this AzhwAr’s poem.

Let us go through the pAsuram and its meanings:

perugu madha vEzham mAppidikku mun ninRu
iru kaN iLa mUngil vAngi arugirundha
thEn kalandhu nIttum thiruvEngadam kaNdIr
vAn kalandha vaNNan varai

Word by Word Meaning

perugum – flowing copiously
madham – the liquid that comes out during periods of exultation
vEzham – (male) elephant
mA pidikku mun ninRu – standing in front of its great female elephant
iru kaN iLa mUngil vAngi – plucking a bamboo sprout with two nodes
arugu irundha thEn kalandhu – dipping (that bamboo sprout) in honey available nearby
nIttum – when it offered (to the female elephant, with its trunk)
thiruvEngadam kaNdIr – is that not thiruvEngadam!
vAn kalandha vaNNan varai – it is the hill which is the residence for emperumAn who has the complexion of cloud

vyAkyAnam

perugum madha vEzham – elephant which secretes the liquid during its period of exultation, in overflowing manner like a river. Unlike the way periyAzhwAr mentioned in his thirumozhi 1-7-1 “mummadhappunal” instead of secreting from three places in its body, the liquid was flowing from various places, like a flood, for this elephant, by looking at which even the lions will be scared. When the flow of liquid stops, the elephant will be able to gain some sense. But when it is in exultation, the elephant cannot be controlled in any way.

mAppidikku mun ninRu – it will stand in front of of its proud female elephant. The pride for the female elephant is that it is able to control the male elephant which is otherwise uncontrollable when it is in exultation.

mAppidi – the female elephant is capable of making the male elephant to starve for several days for its sake.

mun ninRu – Just as lakshmaNa told SrI rAma in SrI rAmAyaNam AraNya kANdam 15-7 “kriyathAmithi mAm vadha” (please command me that this [activity] should be carried out), the male elephant, when in exultation, would stand humbly before the female elephant. It would carry out any task at the command of the female elephant. All the activities of the male elephant would be under the control of the female. Just as emperumAn, who controls everyone, was under the control of pANdavas (the five sons of king pANdu), the male elephant would be under the control of its female.

mAppidikku mun ninRu – the reason for chEthana not being afraid of emperumAn’s svAthanthriyam (independence) is pirAtti (SrI mahAlakshmi). While his svAthanthriyam in itself is the cause for his forgiving and accepting us, the real reason for this is pirAtti’s purushakAram (recommendatory role). SrI rAmAyaNa SlOkam 30-39 in AraNya kANdam says “tham dhrushtvA SathruhanthAram maharshINAm sukhAvaham | babhUva hrushtA vaidhEhi bharthAram parishasvajE ||” (after seeing SrI rAmapirAn who destroyed the enemies and comforted the sages, sIthA realised that she existed and embraced her husband tightly).

iru kaN iLa mUngil vAngi – in the same way, the female elephant is present here. Even though the male elephant is not under its own control, it would strive to keep the female elephant happy. It will pluck a bamboo sprout with two nodes and offer it to the female.

iru kaN – Even if the bamboo is so long that it will reach until the nether world, it has only two nodes.

vAngi – Even though the male elephant is so strong that it can bring down a mountain, when it comes to doing anything for its female, it will be very gentle with whatever it handles for the female. This verse refers to the gentleness of the bamboo and the care exhibited by the male elephant. It handled the bamboo shoot as if it were butter. The male will think that even if there is any shortcoming in its greatness, the female will not accept it.

arugirundha thEn kalandhu – just as inside the sannidhi (sanctum sanctorum) of emperumAn, various materials used in emperumAn’s thirumanjanam (divine bath) will be kept in their places without any fault, there too (in the forest) sweet materials such as honey will be available at various places without any shortcoming. Honey will be present inside the mountainous caves. The male elephant will dip the bamboo shoot in that honey and offer it to the female. Since AzhwAr has used the word kalandhu (mixed) this implies that bamboo and honey will be like two liquid materials [such soft bamboo].

nIttum – even if the female turns its face away not accepting it from the male, the male will continue to offer it. It will consider its offering [the bamboo] itself as the benefit. The female will be indifferent to its offering, saying “give it to those you like” and the male will beg the female to accept it.

nIttum – just as SrI rAma offered to sIthA as mentioned in SrI rAmAyaNam AraNya kANdam 96-2 “idham mEdhyam idham svAdhu” (this is pure; this is sweet), the male elephant will offer [the honey dipped bamboo shoot] to the female.

thiruvEngadam kaNdIr – isn’t it such thirumalai!

vAn kalandha vaNNan varai – it is the mountain of emperumAn, who is having the complexion of cloud. Just as the bamboo shoot and honey mixed well together with the same taste, the colour of cloud and that of emperumAn are the same here. It will be difficult to distinguish between the colour of cloud and the form of emperumAn. Both the subject and the object of comparison are equal in all aspects.

We shall take up the 76^th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

Arththi prabandham hindi Other

आर्ति प्रबंधं ३६

January 19, 2018 Published by: preeti madhusudhan

श्री: श्रीमते शठकोपाय नम: श्रीमते रामानुजाय नम: श्रीमद्वरवरमुनये नम:

आर्ति प्रबंधं

<< पासुर ३५

उपक्षेप

पिछले पासुरम में, मामुनि कहते हैं कि, “मरुळाले पुलन पोग वांजै सेय्युं एनदन”, जिस्से वें श्री रामानुज से, क्रूर पापों से प्रभावित इन्द्रियों के निमंत्रण से अपने बुद्धि को बहलाने केलिए विनति करतें हैं। परंतु इसके पश्चात भी पापों का असर रहती हैं। मामुनि कहतें हैं कि, उन्कि मन इन सारे नीच साँसारिक रुचियों के पीछे जाती है। इतने संकट पहुँचाने वाले इन पापों की कारण पर मामुनि विचार करतें हैं और अंत में कहतें हैं कि इस प्रश्न का उत्तर वें नहीं जानते।

पासुरम ३६

वासनयिल उट्रामो माळाद वलविनैयो

येदेंररियेन ऐतिरासा! तीदागुम

आईंपुलनिल अडियेन मनंतन्नै

वनबुडने तानदरुम वंदु

शब्दार्थ

ऐतिरासा – हे एम्पेरुमानारे

तीदागुम – वह जो आत्मा केलिए हानिकारक है

आईंपुलनिल – जो “पाँच इन्द्रियाँ” कहलातीं हैं और प्रभाव करति रहतीं हैं

अडियेन – मेरे

मनंतन्नै – मन के

आसै – (साँसारिक खुशियों) की इच्छा

वनबुडने – (ये इन्द्रियाँ) सशक्त रूप से

तान वंदु – अपने इच्छा से, बिना कोई दबाव के

अदारुम – मुझमे निरंतर निवास करने कि तय किये

(इन विषयों में रुचि की, मामुनि श्री रामानुज से कारण पूछते हैं)

उट्रामो – क्या यह बंधन आधारित है

वासनयिल – पूर्व समय के असंख्येय पापों पर ?

वलविनैयो – क्या मेरे प्रसिद्द कर्म संबंधित पाप है

माळाद – जो हैं किसी सहायता के पार ( किसी प्रकार के तप से भी जो निकाल नहीं जा सकता )

येदेंरु – वह क्या है ?

अरियेन – मुझे पता नहीं ( अर्थात मामुनि, श्री रामानुज को इसका कारण पता कर, इसकी नाश करना चाहते हैं)

सरल अनुवाद

मामुनि श्री रामानुज से पूछते हैं कि, यह जानते भी कि यह सब शास्त्रों से हानिकारक माने जाते हैं ,उन्की मन और बुद्धि , पापों के प्रभाव से साँसारिक रुचियों के पीछे क्यों जातें हैं । इन इन्द्रियों और पापों के लगातार कष्ट कि कारण न जानते हुए, वे श्री रामानुज से कारण ढूंढ़ने कि और उनको नाश कर अपनाने कि विनति करते हैं।

स्पष्टीकरण

कुछ विषय आत्मा केलिए हानिकारक माने जातें हैं। “आईंकरुवी कंडविंबं” (तिरुवाय्मोळी ४.९. १०) वचनानुसार , पाँच इन्द्रियों के प्रभाव में आत्मा साँसारिक सुखों के पीछे जाता है। आत्मा इन रुचियों केलिए तरसता है। शास्त्रों में यहीं सब हानिकारक कहे गए हैं। “हरंदिप्रसपम मन” वचनानुसार ये इन्द्रियाँ मुझे हर दिशा में खींचतीं हैं। मैं आप्के चरण कमलों को एकमात्र राह समझ कर शरणागति करता हूँ। मामुनि इस्के कारण का अनुमान करते हैं। क्या कूरत्ताळ्वान के “धुर्वासनात्रदि मतस सूखमिन्दिरयोत्तम हातुम नमे मदिरलं वरदादिराज:” वचनानुसार अनादि काल के पापों के छाल में फसना ही कारण हैं ? या नम्माळ्वार के “मदियिलेन वलविनये माळादो” (तिरुवाय्मोळि १.४. ३) वचनानुसार क्या मेरे कर्म इतने शक्तिशाली हैं कि न तप से मिटा सके न फल अनुभव कि कष्ट को झेल कर छुटकारा पायें? कारण कि मुझे जानकारी नही हैं। हे रामानुज, आपसे विनति हैं कि आप इस पर विचार करें और कारण को नाश करें। पिछले और इस पासुरम में “ आईंपुलनिल” इन्द्रियों से पाने वाली साँसारिक सुख हैं।

अडियेन प्रीती रामानुज दासी

आधार : http://divyaprabandham.koyil.org/index.php/2017/02/arththi-prabandham-36/

संगृहीत- http://divyaprabandham.koyil.org

प्रमेय (लक्ष्य) – http://koyil.org
प्रमाण (शास्त्र) – http://granthams.koyil.org
प्रमाता (आचार्य) – http://acharyas.koyil.org
श्रीवैष्णव शिक्षा/बालकों का पोर्टल – http://pillai.koyil.org

iraNdAm thiruvandhAdhi – 74 – yAnE thavam seydhEn

January 19, 2018 Published by: T N Krishnan

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

avathArikai

AzhwAr says that with the happiness derived out of carrying out kainkaryam for emperumAn, he was blessed to be qualified to sing paeans on him. Just as nammAzhwAr mercifully spoke in thiruvAimozhi 4-5-9 “vAnavar kOnaik kavi solla vallERku ini mARuNdE” (is there any enemy for one who is capable of singing paeans on the lord of nithyasUris?), bhUdhaththAzhwAr also mercifully speaks in this pAsuram.

Let us go through the pAsuram and its meanings:

yAnE thavam seydhEn EzhpiRappum eppozhudhum
yAnE thavam udaiyEn emperumAn yAnE
irum thamizh nanmAlai iNaiyadikkE sonnEn
perum thamizhan nallEn peridhu

Word by Word Meaning

emperumAn – Oh my swAmy (Lord)!
Ezh piRappum – in all births
eppozhudhum – in all states
thavam seydhEn – carried out penance
yAnE – only I
thavam udaiyan yAnE – it is I who reaped the benefit of carrying out that penance
irum thamizh nal mAlai – beautiful garlands of words strung in great thamizh
iNai adikkE – (to your) two divine feet
sonnEn – I offered
perum thamizhan – being an expert in great thamizh arts
peridhu – to a great extent
nallEn – being great
yAnE – only I

vyAkyAnam

yAnE thavam seydhEn – only I had carried out penance. This is the difference between me and the people of this world.

Ezh piRappum eppozhudhum – It was I who carried out the penance, the benefit of which was to sing paeans about attaining emperumAn, in all births and in all states. sIthAppirAtti said “IdhruSam puNyapApam” (puNyapApam (virtue and vice) are like this) – pirAtti said that there is reason for her unlimited sorrow. The sin (vice) for her is SrI rAma’s anger. In the same way, this AzhwAr says that there is a reason for the benefit that accrued to him (in other words, he says that the reason is emperumAn’s mercy). He affirms the reason based on the benefit that he obtained. nammAzhwAr too has mercifully stated in thiruvAimozhi 2-7-6 “enakkE aruLgaL seyya vidhi sUzhndhadhAl” (emperumAn had to shower his mercy only for my sake).

yAnE thavam udaiyEn – it was I who attained the benefit of carrying out this penance.

emperumAn – the reason for this is that he is my Lord. Hence, both his penance and the benefit are emperumAn only. thirumangai AzhwAr in his thirumozhi 6-3-4 calls emperumAn as “pOndhEn puNNiyanE”, saying that emperumAn is his virtue. AzhwAr asks whether there is anything for him to lose after emperumAn becomes his Lord. Only I have both the penance and the benefit of that penance, says the AzhwAr. The reason for this is that ….

yAnE irundhamizh nanmAlai – there is a major difference between the garland of vEdha (sacred text) and the garland of thamizh words [dhivya prabandham] that AzhwAr had strung. The garland of vEdha could be learnt only by limited people [male members in the first three varNas) while the garland of thamizh that AzhwAr had strung could be learnt by everyone.

yAnE thavam uadiyEn yAnE irum thamizh nanmAlai iNai adikkE sonnEn – only I had carried out the penance. As a result of that penance, only I had the fortune of offering to your divine feet, a great thamizh garland, made with superior words without any fault in either the grammar or the poetic metrics, and which could be learnt by everyone.

perum thamizhan – there is none who has immersed in the dhrAvida SAsthram (the sacred text in thamizh) as much as I have. Is it only that there is none to equal me in this?

peridhu nallEn – it is not because of egoistic bent of mind that AzhwAr is calling himself as great. Just as nammAzhwAr had sung in thiruvAimozhi 7-9-4 “ennAgiyE thappudhalinRith thanaik kavi thAn solli”, AzhwAr says that emperumAn, through AzhwAr, composed paeans without any faults, on himself.

nallEn peridhu –Just as nammAzhwAr said in thiruvAimozhi 4-5-8 “yAvar nigar agal vAnaththE”, this AzhwAr says that there is none who is his equal. He says “nithyamukthars (the permanent dwellers of SrIvaikuNtam and those who reached SrIvaikuNtam after being liberated from samsAram) will worship emperumAn without any procedure and I too worshipped without following any rule or order. But that my prabandham is without any fault is my special greatness over them (nithyamukthars). They are worshipping him from the apt place of paramapadham singing, as mentioned in thaiththirIya upanishath “Ethath sAmagAyannAsthE” (singing sAma vEdham like this) whereas I am worshipping him from the inapt samsAram (this materialistic world); hence I am greater than they”.

We shall move on to the 75^th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

thiruvAimozhi thiruvAimozhi 6th centum

thiruvAimozhi – 6.4.8 – nIL nilaththodu

January 18, 2018 Published by: Sarathy Thothathri

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

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 eighth pAsuram, AzhwAr says “For me who is having the heart which constantly thinks about krishNa’s activities starting with his victory over bANa, is there any bewilderment?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “emperumAn fulfilled his desire even by accepting alms ; For me who is having the heart which constantly thinks about the activities of such krishNa starting with his victory over bANa, is there any bewilderment?”.

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

nINilaththodu vAn viyappa niRai perum pOrgaL seydhu
vANanAyiram thOL thuNiththadhum utpada maRRum pala
mANiyAy nilam koNda mAyan ennappan than mAyangaLE
kANum nenjudaiyEn enakkini enna kalakkam uNdE?

pAsuram 8

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

nIL – expansive
nilaththodu – earth
vAn – sky
viyappa – to the amazement
niRai – with many strong associates (while bANa himself was the real enemy, even those who came to support him such as rudhra, subrahmaNya et al)
perum pOrgaL – great battles
seydhu – performing
vANan – bANa’s
Ayiram thOL – the thousand shoulders (which were craving for battle)
thuNiththadhum – the way he severed
utpada – including
maRRum – other
pala – many
mANiyAy – as a brahmachAri (celibate boy, as a person seeking alms)
nilam – earth
koNda – accepted
mAyan – mischievous
en – manifesting such mischief to me
appan than – the benefactor, krishNa’s
mAyangaL – amazing activities
kANum – to see in front of me and enjoy the same
nenju – heart
udaiyEn – having;
ini – now
enakku – for me
enna kalakkam – what bewilderment
uNdu – present?

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

To the amazement of the expansive earth and sky, performing great battles with bANa and his many strong associates, krishNa severed the thousand shoulders of bANa; as a brahachAri, he accepted the earth through a mischievous way and manifested that mischief to me; I am having the heart to see in front of me and enjoy these and many other amazing activities of krishNa, the benefactor; now, for me what bewilderment is present? Only for those who don’t have an obedient mind, there would be bewilderment such as svarakshaNE svAnvayam (protecting oneself through self efforts), anyarakshyathvam (being protected by others) etc.

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

nIL nilaththodu vAn viyappa – To the amazement of the residents of earth and heaven. To the amazement of both humans who get amazed easily and celestial beings who remain unchanged for anything due to considering themselves to be great. It appears similar to “manjAkrOSanthi” [a statement which says that the cot is making noise implying the persons on the cot are making noise], as “viyappa” (amazed) is present subsequently [earth and sky on their own cannot be amazed due to lacking gyAnam, but the residents of earth and sky have knowledge to be amazed].
niRai perum pOrgaL seydhu – Engaging in a great battle without any shortcoming. That is waging a war which made even rudhra et al who consider themselves to be supreme to run away after losing the battle.
vANan Ayiram thOL thiNiththadhum – The way he eliminated the thousand shoulders of bANa which were engaged in unnecessary activities [of worshipping other dhEvathAs]. emperumAn eliminated his hands thinking “due to the craving of his hands, he went and worshipped everyone”.
vANan … – emperumAn made those hands to be prey for his chakra/army thinking “He wanted to worship someone and hence ended up worshipping rudhra to lose his hands”.
vANan … – To make the people of this world engage in apt worship for their hands, he made bANa lose his hands as he was worshipping other dhEvathAs. This dhEham (body) was given to the AthmA (soul) to engage it in the service of bhagavAn as said in SrIvishNu dharmam “vichithrA dhEhasampaththir ISwarAya nivEdhithum | pUrvamEva kruthA brahman hasthapAdhAdhisamyuthA ||” (Oh brAhmaNa! To offer oneself and other materials, AthmA previously got connected to the amazing body with hands and legs). It is natural for ISvara to punish those who do not use their hands in an apt way. sarvESvara gave the hands to bANa (AthmA) only for surrendering unto him. He then punished thinking “he has not fulfilled it; he tried to overcome me”. For taking shelter of other dhEvathA, he got punished immediately. bANa did not take shelter of emperumAn not due to lack of ability (hands) but out of pride.
utpada maRRum pala – krishNa drove away event those who stood in support of bANa. Only after rudhra said as in SrIvishNu purANam 5.33.41 “krishNa krishNa mahAbAhO” (krishNa! krishNa! Oh mighty armed!), bANa knew krishNa’s true greatness.
mANiyAy nilam koNda mAyan – Assuming a form which is most apt for accepting alms, where he will survive if he got alms and will meet his end if he did not. AzhwAr is not usually attracted to SrI vAmanAvathAram [i.e., any avathAram other than krishNAvathAram]; but seeing the similarity between vAmana and krishNa in their unmatched beauty, mingling with everyone without any restriction, partiality towards his devotees and the great deeds done by him [for his devotees], AzhwAr is enjoying SrI vAmana.
nilam koNda mAyan en appan – AzhwAr thinks that emperumAn measured the three worlds only to capture AzhwAr himself.
appan than mAyangaLai kANum nenjudaiyEn – nanjIyar used to say – piLLAn explains “since AzhwAr is known to have his heart and senses independently desire for emperumAn as said in thiruvAimozhi 3.8 ‘mudiyAnE‘, his heart will independently think and see”. Another explanation – as said in “katkaN” (external eye) and “utkaN” (internal eye), heart/mind is also said as “internal eye” – this could also imply that.
enakku ini enna kalakkam uNdE – Do I have the bewilderment of “I have not got to see emperumAn“? Another explanation – I don’t have the bewilderment of considering dhEvathAntharams (other dhEvathas) as saviours, the bewilderment of doubting emperumAn’s saviourship and the bewilderment of “I can protect myself”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

iraNdAm thiruvandhAdhi – 73 – Ayndhuraippan

January 18, 2018 Published by: T N Krishnan

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

avathArikai

AzhwAr mercifully states in this pAsuram that thinking about how emperumAn remains attainable by everyone, he became sure that he will carry out kainkaryam permanently at his divine feet.

Let us go through the pAsuram and its meanings:

Ayndhuraippan Ayiram pEr Adhi nadu andhivAy
vAyndha malar thUvi vaigalum Eyndha
piRaikkOttuch chengaN kari viduththa pemmAn
iRakkAdpadath thuNindha yAn

Word by Word Meaning

piRai Eyndha kOdu – having crescent shaped tusks
sem kAn – having reddish eyes
kari – the elephant gajEndhrAzhwAn
viduththa – one who released it from the jaws of crocodile
pemmAn – the supreme being
iRaikku – to SrIman nArAyaNa
AL pada – to be his servitor
thuNindha yAn – I became firm
Adhi nadu andhivAy vaigalum – during all times in the morning, noon and night
vAyndha malar – flowers that I could get my hands on
thUvi – strew them haphazardly
Ayiram pEr – the thousand divine names
Ayndhu uraippan – I will meditate in my heart

vyAkyAnam

Ayndhu uraippan – I will be constantly meditating on his divine names

Ayiram pEr – When meditating on emperumAn’s divine names, we would not have any rule that we will recite only such and such divine names and will leave out such and such divine names. We will recite all the divine names. Should one look for a proper time and place for mentioning one’s mother’s name? Only for those who desire only wealth are there rules that only such and such divine names are to be recited. For those who are not looking for any such benefit, there is no such rule. Just as one will swallow a chip of candy that one gets to lay his hands on, we will recite the divine names.

Adi nadu andhi vAy – during beginning, middle and end periods of the day. There is no rule with regard to time for reciting the divine names of emperumAn. One can recite during morning, noon and night, at all times.

vAyndha malar – even among flowers, there is no rule about which flowers are to be offered to emperumAn. With any flower that one could get his hands on.

thUvi – there is no rule in the way the flowers are offered. Scattering them without following any procedure

vaigalum – we will attain him at all times. Just as we eat everyday, we will recite his names everyday.

Eyndha piRaikkOttuch chengaN kari viduththa pemmAn – elephant with crescent shaped tusks and reddish eyes. The elephant could be considered as either referring to kuvalayApIdam which was incited by kamsa to kill krishNa or to SrI gajEndhrAzhwAn which was protected by emperumAn from crocodile. If it refers to kuvalayApIdam, we can construe it as referring to emperumAn removing the hurdles for his followers. If it refers to SrI gajEndrAzhwAn, we can construe it as referring to emperumAn’s affection towards those who approach him.

kari viduththu – unable to let go of the one flower that gajEndhran wanted to offer, releasing that gajEndhran from the jaws of crocodile.

pemmAn – to my swAmy (master); to my Lord who is the supreme entity. The knowledge that he is a servitor to emperumAn gives the confidence to AzhwAr to attain him.

iRaikku – emperumAn, the ordained lord.

Atpadath thuNindha yAn – I, who became sure that I will carry out service to emperumAn; I who became sure in the servitorship which is the benefit of attaining him. AzhwAr says that he carried out service, as emperumAn removed the hurdles; I who became sure that I will carry out service to emperumAn who is capable of destroying enemies.

We shall take up the 74^th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan