Monthly Archives: February 2018

thiruvAimozhi – 6.6.5 – paNbudai vEdham

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

Full series >> Sixth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, parAnguSa nAyaki‘s mother says “My daughter lost her knowledge for emperumAn who did favours such as revealing vEdham”.

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

paNbudai vEdham payandha paranukku
maNpurai vaiyam idandha varAgarku
theNpunaRpaLLi em dhEva pirAnukku en
kaNpunai kOdhai izhandhadhu kaRpE

Listen

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

paNbu – the noble quality of revealing bhagavAn’s svarUpam etc as is
udai – having
vEdham – vEdham
payandha – providing it to brahmA et al
paranukku – the supreme lord who is revealed by it
maN – land mass
purai – having abundance
vaiyam – earth
idandha – lifted up
varAgaRku – one who is in the form of a varAha (wild boar)
theN – clear
punal – in the causal ocean containing water
paLLi – resting with the thoughts to protect the universe

(due to such thoughts)
em – for us
dhEvar – and brahmA et al, without any distinction
pirAnukku – for the one who is the benefactor
en kaN punai kOdhai – my daughter who is wearing a garland which captivates the eyes of those who see her
izhandhadhu – lost
kaRpu – her knowledge.

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

The supreme lord who revealed the vEdham which is having the noble quality of revealing bhagavAn’s svarUpam etc as is, who lifted up the earth which is having abundant land mass, is resting with the thoughts to protect the universe, in the causal ocean containing clear water. My daughter who is wearing a garland which captivates the eyes of those who see her, lost her intelligence for such emperumAn who is the benefactor for us and brahmA et al.

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

  • paNbudai vEdham – vEdham which is having the quality of revealing ISvara truly.
  • payandha – Teaching brahmA as per suptha prabudhdha nyAyam (logic where a person waking up from sleep will remember everything naturally) [This is to indicate that the vEdham was never created and was only remembered/recollected from previous times].
  • paranukku – The one who is supreme due to bestowing brahmA the eyes to understand vEdham and due to being known from vEdham only as said in SvEthASvathara upanishath “yO brahmANam vidhadhAthi pUrvam yOvai vEdhAmScha prahiNOthi thasmai” (bhagavAn, before creating the universe, created brahmA and instructed vEdham to him). One who bestows knowledge to the ignorant, has destroyed her knowledge now.
  • maN purai vaiyam – Earth which has abundant land mass.
  • idandha varAgaRku – Without distinguishing between earth and sky, he protected everything on his own. To redeem the true nature of others, he minimizes his own nature. Even the form he assumes to minimize his nature, is so attractive. It is said in nAchchiyAr thirumozhi 11.8 “mAnamilAp panRiyAm thEsu” (the radiance of having the most humble pig form). The abundance of land mass is indicated to highlight the difficulty in lifting it up.
  • varAgaRku – Unlike his other acts of protection, this act is most important for everyone; as said in periyAzhwAr thirumozhi 5.2.3 “eyiRRidai maN koNda endhai irAp pagal Odhuviththu ennaip payiRRip paNi seyyak koNdAn” (My lord who lifted up earth on his tusk, instructed me day and night and engaged me in his service), the one who bestowed knowledge to some one similar to my daughter [bhUmip pirAtti], has now destroyed her knowledge.
  • theN punal paLLi – One who has the causal ocean which is having clear water, as his mattress. For the one who is resting on the ocean to create the universe which was destroyed previously, and is about to bestow knowledge to the entities who are created. One who is engaged in redeeming the existence and bestowing knowledge is himself taking back the knowledge that was bestowed by him!
  • em dhEva pirAnukku – One who is the benefactor for brahmA, ISAna (rudhra, Siva) et al. If one remains “ISvarOham” (I am supreme) [like the dhEvathAs], one need not lose the knowledge [only those who are fully subservient lose their knowledge and become bewildered like this].
  • en kaN punai kOdhai – Since her lock [of hair] binds the eyes of those who see it, she is having those eyes as the decoration for her lock. That is – those who see her lock, cannot take their eyes off it. The target of the eyes is her head.
  • izhandhadhu kaRpE – parAnguSa nAyaki is so knowledgeable that she can bestow knowledge to emperumAn who bestows knowledge to all; such parAnguSa nAyaki lost her knowledge! SrI rAmAyaNam ayodhAya kANdam 26.4 “abhigyArAjadharmANAm” (One who knows the identities of kings). kaRpu – kalvi (education), that is knowledge.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

mUnRAm thiruvandhAdhi – pravESam (Introduction)

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

Full Series

<< thaniyan

prabandham avathArikai (Introduction for the prabandham)

pEyAzhwAr says that due to the grace of poygai AzhwAr and bhUdhaththAzhwAr, he was able to see fully emperumAn, who is the consort of thirumagaL (SrI mahAlakshmi), as if he had seen an ocean of rubies. Since this prabandham (collection of 100 verses) speaks after seeing emperumAn, without any order, this thiruvandhAdhi does not come easily for anyone. Isn’t it for this reason that it is said that the one who mercifully gave this thiruvandhAdhi is pEyAzhwAr! kulaSEkara AzhwAr has mercifully mentioned in his perumAL thirumozhi 3-8 “pEyarE enakku yAvarum yAnumOr pEyanE ….. pEyanAyozhindhEn emperumAnukkE” (to me, all the people of this world appear like manmen. To the people of this world, I too am a mad man. What is the point in talking about this matter? I am calling out to emperumAn by his divine names and to such emperumAn too I became a madman). The first thiruvandhAdhi came about from bhakthi (devotion) which was showered by emperumAn. In the second thiruvandhAdhi, since it has been divinely mentioned in pAsuram 100 “enRan aLavanRAl yAnudaiya bhakthi” (the affection that I have for you cannot be retained within me) it transformed into parabhakthi. After that parabhakthi, sighting emperumAn directly has been mentioned. pEyAzhwAr says that since emperumAn showed himself up he was able to see him. The first AzhwAr (poygai AzhwAr) says that emperumAn has both nithya vibhUthi (spiritualistic realm) and leelA vibhUthi (materialistic realm). The second AzhwAr (bhUdhaththAzhwAr) says that the divine name of that emperumAn is nArAyaNa. [The third AzhwAr] pEyAzhwAr says that one has to add the word SrI to that divine name (SrIman nArAyaNa). The first thiruvandhAdhi speaks about “vaiyam thagaLiyA” which is gyAnam (knowledge); i.e. the knowledge that emperumAn is the lord and we are his servitors. The second thiruvandhAdhi speaks about “anbE thagaLiyA” which is parabhakthi which comes about due to maturing of the knowledge seen earlier. The third thiruvandhAdhi speaks about sAkshAthkAram (seeing directly) which is the next stage of parabhakthi. poygai AzhwAr spoke about the nature of emperumAn. bhUdhaththAzhwAr spoke about the nature of jIvAthmA. pEyAzhwAr speaks about the nature of the entity which is the base for both (pirAtti’s?). When emperumAn churned the ocean, dhEvas who were merely spectators obtained nectar. This AzhwAr says that in the same way, he was able to have dharSan (vision) of emperumAn due to the grace of the first two AzhwArs.

We shall move on to the first pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 6.6.4 – pIdudai nAnmuganai

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

Full series >> Sixth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, parAnguSa nAyaki‘s mother says “My daughter lost her qualities for the quality of emperumAn who in spite of being the creator of brahmA, fulfilled the desires of his devotees, disregarding his own supremacy”.

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

pIdudai nAnmuganaip padaiththAnukku
mAdudai vaiyam aLandha maNALaRku
nAdudai mannarkkuth thUdhu sel nambikku en
pAdudai algul izhandhadhu paNbE

Listen

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

pIdu – having the greatness with respect to knowledge etc which match his ability to create
udai – having
nAnmuganai – chathurmuka brahmA
padaiththAnukku – being the creator
mAdudai – opulent
vaiyam – earth
aLandha – by the act of measuring
maNALaRku – the enjoyer who makes her exist exclusively for him
nAdu – for the kingdom
udai – leader
mannarkku – for pANdavas, the kings
thUdhu – being the messenger
sey – performed
nambikku – for the one who became fully complete
en pAdudai algul – my daughter who has an expansive waist
izhandhadhu – lost
paNbu – her distinguished quality.

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

emperumAn is the creator of chathurmuka brahmA who is having the greatness with respect to knowledge etc which match his ability to create; he is the enjoyer who makes her [parAnguSa nAyagi] exist exclusively for him by his act of measuring the opulent earth; he went as the messenger on behalf of pANdavas, the kings who are the leaders of the kingdom and hence became fully complete. My daughter who has an expansive waist lost her distinguished quality for such emperumAn.

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

  • pIdudai … – The creator of chathurmuka brahmA who has the ability to create the 14 layered universe. pIdu – greatness.
  • mAdu … – mAdu – wealth. Opulent earth; mAdu also means spacious implying expansive earth. For the one who captured her through his mischievous act of mercifully measuring the world and made her exist exclusively for himself.
  • nAdu … – The one who went as the messenger for pANdavas who owned the kingdom and hence became complete. Here AzhwAr is highlighting pANdavas as “nAdudai mannarkku” based on bhagavAn’s opinion, while dhuryOdhana et al were ruling the kingdom saying “we will not even give a small town for pANdavas”. sankshEpa rAmAyaNam 85 “abhishiSyacha lankAyAm” (SrI rAma crowned vibhIshaNa as the king of lankA and felt satisfied).
  • nambikku – By the act which is highlighted in periya thirumozhi 2.2.3 “innAr thUdhan ena ninRAn” (He stood as a certain person’s messenger), he stood with pride. He captured her qualities by manifesting his qualities such as creating the universe to start with, redeeming it by measuring it when some one claims ownership and making it exist for his devotees by performing menial acts.
  • en pAdudai algul – One who is having spacious waist/thigh region. pAdu – space. The physical beauty which will even melt women as seen in mahAbhAratham “pumbhAvam manasA yuyu:” (The women who saw the waist region of dhraupadhi acquired masculinity). Just as emperumAn being explained as in SrI rAmAyaNam ayOdhyA kANdam 3.29 “pumsAm dhrushti chiththApahAriNam” (SrI rAma’s beauty will even attract the eyes and mind of men).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

mUnRAm thiruvandhAdhi – thaniyan

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

Full Series

sIrArum mAdath thirukkOvalUr adhanuL
kArAr karumugilaik kANappukku orAth
thirukkaNdEn enRuraiththa sIrAn kazhalE
uraikkaNdAy nenjE ugandhu

Word by Word Meaning

nenjE – Oh my heart!
sIr Arum mAdam – having beautiful mansions
thirukkOvalUr adhanuL – in a corridor inside thirukkOvalUr (a divine abode)
kAr Ar karumugilai – emperumAn who has the complexion of clouds in the rainy season
kANap pukku – entering, to worship
OrA – meditating with the help of mind, the inner eye
thirukkaNdEn enRu uraiththa – one who mercifully gave 100 pAsurams (hymns) starting with the pAsuram thirukkaNdEn
sIrAn – the great pEyAzhwAr’s
kazhalE – the divine feet
ugandhu urai – speak joyously

vyAkyAnam

This thaniyan was mercifully given by kurugaik kAvalappan, one of the disciples of SrIman nAthamunigaL (first AchAryar in our sampradhAyam after nammAzhwAr) and who learnt bhakthi yOgam from SrIman nAthamunigaL.

sIrArum mAdath thirukkOvalUr – the dhivya dhESam (divine abode) thirukkOvalUr which is full of divine wealth and having mansions fit for the vaidhikas (those who follow vEdhas, the sacred texts) who practice vEdhams.

adhanuL – inside that town, in a corridor of mrigaNdu maharishi. Didn’t emperumAn come into this corridor with his retinue, since inside the hut was rishi, who follows other means to attain emperumAn and outside the hut are the samsAris who are only interested in other benefits! Only in the corridor were the three AzhwArs present, who were neither followers of other means nor interested in other benefits and emperumAn wanted to be with them.

adhanuL kANappukku – inside the divine abode (town) and to see a distinguished entity [emperumAn] one needed brightness. Was the brightness available? Yes, through the pAsurams of the first two AzhwArs (veyya kadhirOn viLakkAga  and nanburugi gyAnachchudar viLakku ERRinEn) [sun became the powerful light and I lit the powerful light of paragyAnam total devotion to emperumAn, respectively], both the darkness outside and the darkness inside (mind) were removed.

Who was the entity to be seen?

kArAr karumugilaik kANap pukku  – to see emperumAn who has the complexion of the dark clouds which come during rainy season.

thirukkOvalUr adhanuL kArAr karumugil – Just as it has been mentioned in thirunedundhANdagam 17 “kuRungudiyuL mugil” (the cloud in thirukkuRungudi), this was the cloud in thiruukOvalUr, raining waters of mercy.

OrA – in order to get that experience in the divine mind with total clarity, AzhwAr was meditating.

There is another interpretation to this: thirukkOvalUr adhanuL kArAr karumugilaik kANap pukkuin order to see the dark clouds in thirukkOvalUr, due to fear of the clouds, standing inside a corridor; OrA – analysing as to who is jostling with us [with the three AzhwArs] during this time of heavy rains.

thirukkaNdEn enRu uraiththa – the one who, with the joy of that experience of having seen emperumAn with his inner eye (mind), and who spoke about it so that even people like us who came much later can get uplifted with his pAsuram “thirukkaNdEn

thirukkaNdEn – the other two AzhwArs lit lamps. Consequently, this AzhwAr had dharSan. gyAna (knowledge) and bhakthi (devotion) were the status of the first two AzhwArs and sAkshAthkAram (seeing) is the status of this AzhwAr.

sIrAn kazhalE – the divine feet of pEyAzhwAr who experienced the divine emperumAn through his prabandham “thirukkaNdEn

uraikkaNdAy nenjE ugandhu – just as AzhwAr spoke about his experience through his faculty of speech, you also speak about the divine feet of AzhwAr which you saw, with your faculty of speech.

nenjE – Oh heart who is so humble towards matters relating to emperumAn and his followers!

ugandhu urai – since it is a matter relating to a bhAgavatha (follower of emperumAn) which is greater than the matter relating to bhagavAn himself, speak joyously.

In this thaniyan, it has been stated that the divine feet of those who saw the divine emperumAn himself and who spoke about their experience through their pAsurams are the ones which should be constantly meditated upon.

We shall move on to the pravESam for this prabandham next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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

आर्ति प्रबंधं – ४०

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

आर्ति प्रबंधं

<< पासुर ३९

पासुरम ४०

अवत्ते पोळुदाई अडियेन कळित्तु

इप्पवत्ते इरुक्कुम अदु पणबो ?

तिवत्ते यान सेरुम वगै अरुळाय सीरार ऐतिरासा

पोरुम इनि इव्वुडंबै पोक्कु

शब्दार्थ

अडियेन  – मैं, श्री रामानुज के नित्य दास

अवत्ते  कळित्तु  –  ऐसे ही व्यर्थ  किए

पोळुदाई  – वे सुनहरे पल जो श्री रामानुज के चरण कमलों में कैंकर्य करके बिताए जा सकते थे

पणबो? – (हे श्री रामानुज!) क्या आपके गुणों और कीर्ति के लायक होगा?

इरुक्कुम अदु  –  अगर मैं रहूँ

इप्पवत्ते – यह सँसार (जो आपके प्रति कैंकर्य केलिए) शत्रु हैं

सीरार ऐतिरासा  – हे यतिराजा ! शुभ गुणों से भरें

पोक्कु – नाश कीजिये

इनि इव्वुडंबै  – यह शरीर और

अरुळाय  – कृपया आशीर्वाद करें

यान – मुझें

सेरुम वगै – पहुँचे की मार्ग के संग

तिवत्ते  – परमपदं

पोरुम  – “सँसार” नामक इस कारागार में रहना काफि है

सरल अनुवाद

अपने स्वामि श्री रामानुज के कैंकर्य में न लगाए हुए व्यर्थ किये गए समय के लिए मामुनि अपना शोक प्रकट करतें हैं।  उन्हें ऐसा लगता है कि वे इस शरीर में इस साँसारिक लोक में लम्बे समय से हैं और श्री रामानुज से प्रार्थना करतें हैं कि वे इस शरीर को काटकर फैंक क्यों नहीं देते? मामुनि के मानना हैं कि इससे वे परमपद पहुँच पाएँगे, जिसके केलिए वे सदा तरस्ते हैं, और वहाँ श्री रामानुज के प्रति नित्य कैंकर्य कर पायेँगे।  

स्पष्टीकरण

मामुनि प्रस्ताव करतें करतें हैं, “ हे श्री रामानुज! आपकी सेवा लिए ही मेरा जन्म हुआ है।  किन्तु जो सुनहरे पल आपके प्रति कैंकर्य में बीते जा सकते थे, वे मैंने व्यर्थ किये।  मैं अभी भी इस सँसार में डूबा हुआ हूँ।  परन्तु इस सँसार में मेरा नित्य वास आपके कृपा के विरुद्ध है। अत: आपसे प्रार्थना है कि आप मुझे परमपद की मार्ग दिखा कर आशीर्वाद करें, जहाँ आपके प्रति कैंकर्य कि मौकाये, अनेकों हैं। “परंदामम एन्नुम तिवं” से वर्णित इस जगह पहुँचने केलिए मैं अत्यंत बेचैन हूँ।  हे रामानुज, यतियों के नेता, शुभ गुणों से भरपूर आपसे प्रार्थना हैं कि आप इस सँसार में मेरा रहना रोखे।  अज्ञान का मूल तथा आपके प्रति नित्य  कैंकर्य का हानि जो यह शरीर, इस आत्मा के संग इस लोक में जीवित है, इसको नाश करने केलिए आपसे प्रार्थना है। आपके प्रति नित्य कैंकर्य ही सर्व श्रेष्ट लक्ष्य है और आपसे विनती है की आप मुझे वह आशीर्वाद करें।” इस पासुरम को इस प्रकार भी देखा जा सकता है : “अडियेन इप्पवत्ते इरुक्कुम अदु पणबो ?” इसका अर्थ यह होगा की मामुनि श्री रामानुज से पूछ रहे है की, क्या मेरा इस सँसार में रहना स्वाभाविक  है ?

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2017/02/arththi-prabandham-40/

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

 

 

 

thiruvAimozhi – 6.6.3 – niRam kariyAnukku

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

Full series >> Sixth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the th pAsuram, parAnguSa nAyaki‘s mother says “My daughter lost her pride being captivated by the beauty etc of emperumAn who ,mercifully rested on the peepal leaf”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s mother says “My daughter lost her pride for emperumAn who gives protection through his resting on peepal leaf”.

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

niRangariyAnukku nIdulaguNda
thiRangiLar vAych chiRuk kaLvar avarkku
kaRangiya chakkarak kaiyavanukku en
piRangirungUndhal izhandhadhu pIdE

Listen

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

(While resting on the peepal leaf)
niRam kariyAnukku – being the one with dark complexion
nIdu ulagu – the great worlds
uNda – consumed
thiRam – manner
kiLar – revealing
vAy – being the one with divine lips

(Just as he protected during total deluge, even while he let them see outside after the deluge)
kaRangiya – (setting out to destroy the enemies of the world) spinning and moving
chakkaram – having the divine chakra (disc)
kaiyavanukk – for the one who is having the hand
en piRangu irum kUndhal – my daughter who has well grown, collection of locks
izhandhadhu – lost
pIdu – pride.

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

My daughter who has well grown, collection of locks [of hair] lost her pride for the one who is with dark complexion, is having the divine lips which reveal the manner in which he consumed the great worlds and is having the hand with the divine chakra which is spinning and moving.

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

  • niRam kariyAnukku – She said “izhandhadhu mAmai niRam” [in previous pAsuram]; since that complexion went and settled on him, he is doubly shining. He got a unique complexion on top of his natural one. No need to say “neelak karu niRa mEganiyAyaRku” anymore, since there is no match for his complexion anymore. She is talking about the glossy, cool and invigorating form.
  • nIdulagu … – Having the divine lips which reveal how we consumed the expansive earth and placed it in his divine stomach. kiLarugai – speaking; It is said in periyAzhwAr thirumozhi 1.1.6 “vaiyamEzhum kaNdAL piLLai vAyuLE” (Mother yaSOdhA saw the entire world in krishNa’s mouth). The divine lips which reveal his saviourship.
  • siRuk kaLvar avarkku – One who secures the huge worlds in his small stomach and hence having inconceivable activities.
  • nIdulaguNda niRam kiLar vAy – Instead of having to hear from someone else’s mouth, she could hear directly from his mouth.
  • siRuk kaLvar avarkku – Having small form, but great eagerness to protect others. He captivated her by manifesting his saviourship and the ability to perform impossible tasks.
  • kaRangiya chakkarak kaiyavanukku – kaRangugai – spinning; one who is having the divine disc in his hands, which is always spinning due to the eagerness to destroy the enemies; not only he is a saviour, his entourage is also eager to protect. Whoever he has in his hands, will be eager to protect. Even SrI pAnchajanyAzhwAn (divine conch) prays to emperumAn “When a hurdle comes about, please blow me and eliminate the hurdle”.
  • en piRangu irum kUndhal – My daughter has nicely rounded and length hair. Also explained as her having very lengthy hair. irumai – greatness; here the greatness is due to the length. piRangudhal – abundance. kUndhal – hair. aimbAl, kUndhal, kuzhal are all synonyms for hair. One who defeats the opponent with her hair, has lost her pride. pIdu – greatness. She lost the greatness which she brings about to him as said in SrI rAmAyaNam AraNya kANdam 37.18 “yasyasA janakAthmajA – apramEyam hi thaththEja:” (One cannot measure the greatness of the one who is married to the daughter of SrI janaka).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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pramANam (scriptures) – http://granthams.koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org

mUnRAm thiruvandhAdhi

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

pEyAzhwAr, the third among the mudhalAzhwArgaL (first 3 AzhwArs namely poygai AzhwAr, bhUthaththAzhwAr and pEyAzhwAr) divined a beautiful prabandham named mUnRAm thiruvandhAdhi. This is part of the iyaRpA section of the dhivya prabandham. iyaRpA is generally recited during puRappAdu (ceremonial procession of uthsava deity of emperumAn).

With this introduction, we will proceed with the translation for mUnRAm thiuvandhAdhi. The commentary for this prabandham has been written by nampiLLai and by periyavAchchAn piLLai (which has been explained by appiLLai, one of the ashtadhik gajangaLs of maNavALa mAmunigaL).

periyavAchchAn piLLai (sEnganUr) – nampiLLai (thiruvallikkENi)
  • thaniyan (Invocation)
  • pravESam (Introduction)
  • pAsuram 1
  • pAsuram 2
  • pAsuram 3
  • pAsuram 4
  • pAsuram 5
  • pAsuram 6
  • pAsuram 7
  • pAsuram 8
  • pAsuram 9
  • pAsuram 10
  • pAsuram 11
  • pAsuram 12
  • pAsuram 13
  • pAsuram 14
  • pAsuram 15
  • pAsuram 16
  • pAsuram 17
  • pAsuram 18
  • pAsuram 19
  • pAsuram 20
  • pAsuram 21
  • pAsuram 22
  • pAsuram 23
  • pAsuram 24
  • pAsuram 25
  • pAsuram 26
  • pAsuram 27
  • pAsuram 28
  • pAsuram 29
  • pAsuram 30
  • pAsuram 31
  • pAsuram 32
  • pAsuram 33
  • pAsuram 34
  • pAsuram 35
  • pAsuram 36
  • pAsuram 37
  • pAsuram 38
  • pAsuram 39
  • pAsuram 40
  • pAsuram 41
  • pAsuram 42
  • pAsuram 43
  • pAsuram 44
  • pAsuram 45
  • pAsuram 46
  • pAsuram 47
  • pAsuram 48
  • pAsuram 49
  • pAsuram 50
  • pAsuram 51
  • pAsuram 52
  • pAsuram 53
  • pAsuram 54
  • pAsuram 55
  • pAsuram 56
  • pAsuram 57
  • pAsuram 58
  • pAsuram 59
  • pAsuram 60
  • pAsuram 61
  • pAsuram 62
  • pAsuram 63
  • pAsuram 64
  • pAsuram 65
  • pAsuram 66
  • pAsuram 67
  • pAsuram 68
  • pAsuram 69
  • pAsuram 70
  • pAsuram 71
  • pAsuram 72
  • pAsuram 73
  • pAsuram 74
  • pAsuram 75
  • pAsuram 76
  • pAsuram 77
  • pAsuram 78
  • pAsuram 79
  • pAsuram 80
  • pAsuram 81
  • pAsuram 82
  • pAsuram 83
  • pAsuram 84
  • pAsuram 85
  • pAsuram 86
  • pAsuram 87
  • pAsuram 88
  • pAsuram 89
  • pAsuram 90
  • pAsuram 91
  • pAsuram 92
  • pAsuram 93
  • pAsuram 94
  • pAsuram 95
  • pAsuram 96
  • pAsuram 97
  • pAsuram 98
  • pAsuram 99
  • pAsuram 100

Translation by krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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

आर्ति प्रबंधं – ३९

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

आर्ति प्रबंधं

<< पासुर ३८

उपक्षेप

यह पासुरम कुछ लोगों के प्रश्न कि मामुनि के उत्तर के रूप में है। लोग मामुनि से प्रश्न करतें हैं, “ हे मामुनि! पिछले पासुरम में आपने कहाँ कि, आपका मन श्री रामानुज के चरण कमलों से अन्य सारे विषयों के पीचे जाता है (“उन ताळ ओलिन्दवट्रये उगक्कुम”) . किंचित भी अच्छाईयों के बिना, नीच साँसारिक विषयों से प्रभावित आपको श्री रामानुज स्वीकार कैसे किये ? बंधनों के प्रभाव से दुर्गुणों से भरे आपको श्री रामानुज अनुमोदित कैसे किये  ? उत्तर देते हुए मामुनि कहतें हैं, “उन्के चरण कमलों को एकमात्र आश्रय मानकर शरणागति, श्री रामानुज मेरे संचित अशुभ गुणों को शुभ मानकर अनुमोदित  किये और संतोष से  भोग्य वस्तु के रूप में स्वीकार किये। आगे इसको एक उदाहरण के सात समझाते हैं।  

पासुरम ३९

वेम्बु करियाग विरुंबिनार कैत्तेनृ

ताम पुगडादे पुसिक्कुम तम्मैपोल

तीमबन इवन एनृ निनैत्तु एन्नै इगळार एतिरासर

अनृ अरिन्दू अंगीकरिक्कैयाल

शब्दार्थ

विरुंबिनार ताम  – जिन्मे रस है

वेम्बु  –  नीम(और नीम के पत्ते)

करियाग  –  अपने सब्ज़ी में

पुगडादे –  फेंकते नहीं है

कैत्तेनृ  – कड़वा समझ कर

पुसिक्कुम  – अत्यंत रस से खाते हैं

तम्मैपोल  – यह उन लोगों की गुण हैं

(इसी प्रकार)

एतिरासर  – एम्पेरुमानार

इगळार – मुझें नहीं फेंकेंगे

निनैत्तु  – यह सोच कर कि

एन्नै  – मैं   (मामुनि)

तीमबन इवन एनृ  –  पापी है

अनृ  – उस दिन  जब मैं  उन्से शरणागति किया

अरिन्दू  – यह जान्ते हुए भी कि मैं पापि हूँ

अंगीकरिक्कैयाल  –  मेरे पापों को अपने भोग्य वस्तु मानकर मुझे अनुमोदित किये

सरल अनुवाद

इस पासुरम में मामुनि श्री रामानुज के वात्सल्य के गुणगान करते हुए कहतें हैं कि वे मामुनि के पापों को भी भोग्य वस्तु समझ अपनायें।  इस्को समझाने केलिए मामुनि नीम कि उदाहरण देतें हैं जिस्को कुछ लोग अत्यंत रस से ख़ाते हैं।  

स्पष्टीकरण

तिरुमळीसै आळ्वार के नान्मुगन तिरुवन्दादि ९४वे पासुरम के “वेम्बुं करियागुमेनृ” के अनुसार, ऐसे भी लोग हैं जो नीम तथा नीम के पत्तों को सब्ज़ी के रूप में खातें हैं।  इस पासुरम के सहायता से मामुनि इस विषय कि विवरण देतें हैं। कहतें हैं कि, “ कुछ लोग हैं जो मीठाइ पसंद नहीं करतें हैं। ये जानते हुए, अपने पसंद के कारण, अत्यंत आनंद और  रुचि के सात, नीम के जैसे कड़वी वस्तु अपने भोजन में , खातें हैं। इसी प्रकार मेरे शरणागति करते वक्त, श्री रामानुज को मेरे सारें पापों कि जानकारी होते हुए भी, वे मुझे इंकार करने कि बजाय, उन्हीं पापों को भोग्य वस्तु समझ मुझे स्वीकार किये।”

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2017/02/arththi-prabandham-39/

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

thiruvAimozhi – 6.6.2 – sangu vil

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

Full series >> Sixth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, parAnguSa nAyaki‘s mother says “My daughter lost her beautiful complexion being captivated by the beauty of divine five weapons and ornaments of the emperumAn who mercifully measured the 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

sangu vil vAL thaNdu chakkarak kaiyaRku
senganivAych cheyya thAmaraik kaNNaRku
kongalar thaNNandhuzhAy mudiyAnukku en
mangai izhandhadhu mAmai niRamE

Listen

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

sangu vil vAL thaNdu chakkaram – one who is having the lofty divine five weapons as part of the incarnation to measure the world
kaiyaRku – having divine hands

(for the enjoyers who were present then)
sem – reddish
kani – like a fruit
vAy – divine lips
seyya – reddish
thAmarai – like a lotus
kaNNaRku – one who is having eyes
kongu alar – having blossomed with fragrance
thaN – invigorating
am – attractive
thuzhAy – decorated with thiruththuzhAy (thuLasi)
mudiyAnukku – one who is wearing divine crown
en mangai – my daughter who is at the age which attracts him
izhandhadhu – lost
mAmai niRam – the beautiful complexion which is exclusive for her femininity.

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

emperumAn was having the lofty divine five weapons, as part of the incarnation to measure the world, in his divine hands; his divine lips were reddish like a fruit; he was having reddish lotus like eyes; he was wearing a divine crown which is decorated with thiruththuzhAy which is invigorating, attractive and blossomed with fragrance; my daughter who is at the age which attracts him, lost her beautiful complexion which is exclusive for her femininity. kongu means both honey and fragrance.

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

  • sangu … – She became immersed in the combined beauty of all his five weapons. How many ornaments [weapons] did he wear and show her to get just one of her ornaments [her beautiful complexion]? [That too] He showed his five ornaments on his hand to get her one ornament. [Are these weapons or ornaments?] These weapons behave both like weapons [for unfavourable ones] and ornaments [for favourable ones]!
  • sem kani vAych cheyya thAmaraik kaNNaRku – Did he have to place something on his hand to attract her? Are his smile and glance not sufficient to attract her?
  • kongu alar … – One who is having honey flowing thiruththuzhAy on the divine crown which reveals his total supremacy. He captured her beautiful complexion by showing the decorative garland. How much does he have to do to get her complexion – beautiful ornaments, his part-by-part beauty, other decorations etc!
  • en mangai – One who can defeat him with her age now lost her complexion! mAmai niRam – beautiful complexion. mAmai – beautiful. She lost her beautiful complexion.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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