Daily Archives: February 19, 2018

thiruvAimozhi – 6.6.1 – mAlukku

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Full series >> Sixth Centum >> Sixth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, parAnguSa nAyaki‘s mother says “parAnguSa nAyaki lost her bangles being captivated by the qualities of emperumAn who mercifully measured the earth”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram parAnguSa nAyaki‘s mother says “My daughter who is having an unlimitedly enjoyable form for emperumAn who performed actions out of love [towards his devotees], has lost her bangles”.

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

mAlukku vaiyam aLandha maNALaRku
neelak karu niRa mEganiyAyaRku
kOlach chendhAmaraik kaNNaRku en kongalar
Elak kuzhali izhandhadhu sangE

Listen

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

mAlukku – one who is identified by his love for his devotees

(due to such love)
vaiyam – earth
aLandha – measured and owned (to avoid anyone claiming ownership)
maNALaRku – being her enjoyer due to manifesting such activities

(due to the bliss of such enjoyment)
neela – glossy
karu – blackish
niRam – having complexion
mEganiyAyaRku – one who has a form which is similar to cloud

(manifesting such love)
kOlam – attractive form
sem – reddish
thAmarai – lotus like
kaNNaRku – one who is having eyes
en – my
kongu – having honey
alar – having flower
Elam – refreshingly fragrant like cardamom
kuzhali – having lock [of hair]
izhandhadhu – lost
sangu – bangle.

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

My daughter who is having lock [of hair] with honey laden flower which is refreshingly fragrant like cardamom, lost her bangle for the one who is identified by his love for his devotees, who is her enjoyer due to manifesting activities such as measuring and owning the earth, who has a glossy blackish coloured form which is similar to cloud and who is having attractive, reddish lotus-like eyes.

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

  • mAlukku – In thiruvAimozhi 6.2minnidai madavAr“, AzhwAr said he does not need emperumAn, and emperumAn in turn said he needs him, and AzhwAr remained bewildered and he tormented her further by manifesting this [beautiful vAmana] form. If he manifested his supremacy, she would not be so perturbed! (For the one who is having love).
  • vaiyam aLandha maNALaRku – His love is such that, he would not even give up on those who are unfavourable towards him. As said in thiruvAimozhi 6.2.9azhiththAy un thiruvadiyAl“, he placed her beneath his divine feet and accepted her. She is the only one who became fully surrendered for such act; she says as in periya thirumozhi 9.4.2 “mUvadi maN koNdaLandha mannan saridhaikkE mAlAgip pon payandhEn” (My complexion changed after becoming attached to the king who accepted three feet of land and measured the earth); he begged for alms and got the earth, and she acquired golden complexion having become pleased with his act. Whatever is the result of joy, will be like gold.
  • maNALan – Enjoyer.
  • neelak karu niRa mEganiyAyaRku – One who is like cloud which is laden and dark. niyAmam – similarity. Providing without any expectation and when not satisfied with what was given, becoming pale. Even if he has no love, he cannot be given up due to his beautiful form and magnanimity.
  • neelak karu niRa mEganiyAyaRku – Just as he manifested his beautiful form and grabbed the earth from mahAbali, he captured her by manifesting his beautiful form. This is black-pigment with which he decorated his body to drive her crazy. It is said in thiruviruththam 94 “maippadi mEni” (dark coloured form).
  • kOlach chem thAmaraik kaNNaRku – For the who has divine eyes which are attractive, reddish due to motherly forbearance, expansive etc. He captured her by showing his eyes as said in thiruvAimozhi 6.2.9thAmaraith thadangaNgaLin agavalaip paduppAn” (he caught us in the net of his expansive lotus like eyes). Since “kku” (for) is present in every quality, her being captivated in individual aspects is explained.
  • mAl … – She is counting the [love] arrows which were shot at her daughter. Like “this is punch”, “this is a cut”, “this is an arrow” etc.
  • en kongu alar Elak kuzhali – My daughter who is having flower which has flowing honey and beautiful fragrance. kongu – honey. alar – flower. Elam – fragrance. emperumAn who becomes deeply immersed being captivated in her lock is now finishing her! Like many soldiers surrounded the lonely abhimanyu and killed him!
  • izhandhadhu sangE – She lost what he would lose on seeing her beautiful lock.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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आर्ति प्रबंधं – ३७

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आर्ति प्रबंधं

<< पासुर ३६

उपक्षेप

वरवरमुनि कल्पना कर रहें हैं कि श्री रामानुज स्वामी उन्हे कुछ बता रहे हैं । यह पासुर, श्री रामानुज स्वामी की यह सोच, का उत्तर स्वरूप है । श्री रामानुज स्वामी कहतें हैं , “हे ! वरवरमुनि ! आप इन्द्रियों के बुरे असर से डरे हुए हैं । चिंता न करें । इन्द्रियों  और पापों के प्रभाव से मैं आपकी रक्षा करूंगा । किन्तु इस सांसारिक लोक में आपको रखने का कारण यह हैं – “ आर्ति अधिकार पूर्तिकेन्नूमदु मुख्यं ”, वचन के अनुसार आर्ति (स्वारस्य) और अधिकार (मुक्त होकर परमपद पधारने कि योग्यता) पाने पर मैं निश्चित आपको परमपद पहुँचाऊँगा । तब तक आपको यहाँ रहना हैं । उत्तर में वरवरमुनि कहते हैं, “ हे ! श्री रामानुज स्वामी ! अब तक मेरी कोई भी योग्यता नहीं रहीं हैं । भविष्य में क्या योग्यता आएगी ? आप स्वयं इन योग्यताओं को मुझमें क्यों उत्पन्न नहीं करतें ? परमपद तक पहुँचने में आने वाले विरोधियों का नाश कर, आप ही मुझे योग्य क्यों नहीं बनातें ?

पासुर ३७

इन्रळवुम् इल्लाद अधिकारम् मेलुम् एनक्कू

एनृ उळदाम् सोल्लाय् एतिरासा

कुन्रा विनैत्तोडरै वेट्टिविट्टु मेलै वैकुंतत्तु

एन्नै कडुग येट्राददु येन् ?  

शब्दार्थ

सोल्लाय  – (हे एम्पेरुमानार) कृपया यह बतायें

इन्रळवुम् – अब तक

इल्लाद अधिकारम् – (परमपद जाने कि मेरे पास) योग्यता नहीं है

मेलुम् – (इस स्तिथि में) अब से

एनक्कु  – मेरे  लिए

एनृ उळदाम् – कब होगा ? होगा क्या? (इतने जन्मों से न होने के कारण) मुझे कब परमपद पहुँचने की योग्यता मिलेगी क्या?

ऐतिरासा – हे एम्पेरुमानार !

येन् ?-  क्यों आप

कडुग एन्नै येट्राददु – शीग्र मुझे ले न जाते

मेलै  – सर्वश्रेष्ठ

वैकुंतत्तु – परमपद तक

वेट्टिविटु – काटकर निकालें  

कुन्रा  –  न घटने वाले

विनैत्तोडरै – पापों के बंधन को

सरल अनुवाद

इस पासुर में वरवरमुनि, (इन) अघटित पापों का संग्रह को नाश न करने का कारण, श्री रामानुज स्वामी से पूँछते हैं । परमपद तक शीग्रता से न ले जाने का भी कारण पूँछते हैं। वरवरमुनि का मानना हैं कि, अगर योग्यता ही कारण है तो उन्हें परमपद पहुँचने कि योग्यता कभी भी नहीं थीं और नहीं मिलने वाली हैं । वरवरमुनि श्री रामानुज स्वामी से प्रश्न करतें हैं कि भविष्य में यह योग्यता कैसे प्राप्त किया जा सकता हैं ?

स्पष्टीकरण

वरवरमुनि कहतें हैं, इनृ तिरुनाडुमेनक्करुळाय् वचनानुसार, अब तक अनुपस्थित (परमपद पधारने कि) योग्यता भविष्य में कैसे आएगा ? हे रामानुज ! तोलमावलविनै तोडर्  के अनुसार मेरे पापों के बंधन घटते नहीं और परमपद प्राप्ति के पथ में विघ्न हैं । इन पापों को नाश कर, मेलै वैकुंतत्तिरुत्तुम (तिरुवाय्मोळी ८.६.११) से वर्णित परमपद जिसमें मुझे अत्यंत स्वारस्य (आर्ति) है, वहाँ क्यों नहीं ले जातें? अज्ञान से पीड़ित इस लोक से आप मुझे तुरंत क्यों नहीं ले जाते ? इस विषय में दुर्बल हूँ और आप ही नियंता हैं? फिर भी आप यह कार्य क्यों नहीं करतें ?

अडियेन् प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2017/02/arththi-prabandham-37/

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iraNdAm thiruvandhAdhi – 99 – iRai emperumAn aruL

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avathArikai

AzhwAr talks about how emperumAn carries out the activities for dhEvathAs who desire other benefits [and not emperumAn].

Let us go through the pAsuram and its meanings:

iRai emperumAn aruLenRu imaiyOr
muRai ninRu moymmalargaL thUva aRaikazhala
sEvadiyAn sengaNediyAn kuRaLuruvAy
mAvadivil maN koNdAn mAl

Word by Word Meanimg

imaiyOr – dhEvathAs (such as brahmA, rudhra et al)
emperumAn – Oh our lord!
iRai – Oh supreme being!
aruL enRu – please show mercy (in our matter), so saying
muRai ninRu – standing in the form of servitors
moy malargaL – beautiful flowers
thUva – scattering them in a disorderly way
aRai kazhala sEvadiyAn – having divine feet adorned with warrior’s anklets
sem kaN – having reddish eyes
nediyAn – being superior to everyone else
mAl – having affection towards his followers
kuRaL uruvAy – incarnating in the form of vAmana (dwarf)
mAvadivil – with mahAbali
maN koNdAn mAl – measured the earth

vyAkyAnam

iRai emperumAn aruL enRu – Oh supreme being for the world and our ordained Lord! Show us mercy.

iRai emperumAn aruL enRu – Just as it is mentioned in thiruvAimozhi 2-2-10kaLvA! emmaiyum Ezhulagum ninnuLLE thORRiya iRaiva! ” (Oh the mischievous lord who created us and all the worlds within you! Oh our lord!) the dhEvathAs will worship emperumAn.

aruL enRu – if the people living in the town find that one of their belongings has been stolen, they will assemble at the house of the head of the town who protects them and cry out about the loss of their property/possession. In the same way, these dhEvathAs will also come to emperumAn who is their protector and plead with him if their possessions / lands are taken away by demons such as rAvaNa et al. Who are these people who come and pray…..

imaiyOr – these are the people mentioned by nammAzhwAr in his thiruvAimozhi 2-2-10 as “veLLERan nAnmugan indhiran vAnavar ” (dhEvathAs such as rudhra, brahmA, indhra et al); they are the people, who have their own worlds, vehicles, flags, weapons etc [granted by emperumAn] and who, blowing their own trumpets, will call themselves as ISvarOham (I am the Lord). AzhwAr says that they leave aside their ego and trumpets and come and pray to emperumAn.

muRai ninRu – they will know that emperumAn is the lord and that they are the servitors, and holding their hands together, will bow down to emperumAn.

moymmalargaL thUva – just as their followers worship them with beautiful flowers, these dhEvathAs will worship emperumAn with beautiful flowers.

thUva – in their anxiety that whatever they have prayed for now should be granted , they will sprinkle the flowers, not at the divine feet of emperumAn but haphazardly on his head.

What does emperumAn do when they worship him like this?

aRai kazhala sEvadiyAnemperumAn who stands with his warrior’s anklets sounding reverbrantly on his divine feet. Even as they are praying, he gets ready to do their bidding. kazhal is indicative of all other ornaments worn by him on his divine feet.

sengaN nediyAn – one who has lotus like eyes, indicative of the fact that he is the lord for all these dhEvathAs, as mentioned widely in sacred texts – SvEthAsvathara upanishath says of emperumAntham ISvaraNAm paramam mahESvaram  tham dhEvathAnAm pramamcha dhaivatham ” (he is the mahESvaran for all these ISvarars and he is the dhEvathA for all these dhEvathAs).

nediyAn – he is the greatest among all.

mAl – even though they come to him for helping them with lowly benefits, he doesn’t frown at them but showers affection on them like water flooding the channels once the sluice gates are opened in a lake. He is affectionate towards them in the hope that at some point of time in the future, they will come to him, asking for himself instead of such lowly benefits.

Did he not lower his status while carrying out their tasks!

kuRaL uruvAy – the opinion is that in order to carry out the task for such followers, he did  not take a great form consistent with his greatness of giving everything to others, but took the form of a dwarf (vAmana) for whom taking alms from others is the ordained duty.

mAvadivil maNkoNdAn – he took a huge form [after being granted his wish by mahAbali] capable of swallowing all the worlds, in order to measure the worlds [and get back what his followers had lost].

kuRaL uruvAy mAvadivil – Just as thirumazhisai AzhwAr mentioned in his thiruchchandha viruththam 109 “surukkuvAinRiyE surunginAy  surungiyum perukkuvArai inRiyE perukkameydhu peRRiyOy ”, he dwarfed himself and grew to very large extent of his own volition, without anyone asking him to do so.

We shall take up the 100th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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