Daily Archives: February 20, 2018

thiruvAimozhi – 6.6.2 – sangu vil

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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

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iraNdAm thiruvandhAdhi – 100 – mAlE nediyOnE

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avathArikai

emperumAn asks AzhwAr “you have mentioned about how others approach me for other benefits. What is it that you want me to do for you?”. AzhwAr says “shrink the affection that I have for you so that I can hold it”.

Let us go through the pAsuram and its meanings:

mAlE nediyOnE kaNNanE  viNNavarkku
mElA viyan thuzhAyk kaNNiyanE  mElAl [mEnAL]
viLavinkAy kanRinAl vIzhththavanE enRan
aLavanRAl yAnudaiya anbu

Word by Word Meanimg

mAlE – Oh one who is affectionate (towards his followers)!
nediyOnE – Oh one who cannot be estimated [as this much]!
viNNavarkku mElA – Oh one who is the lord of nithyasUris!
viyan thuzhAyk kaNNiyanE – Oh one who is adorning the thuLasi garland!
kaNNanE – Oh one who was born as krishNa!
mEnAL – once upon a time
viLavin kAy – wood apple fruit (inside which a demon had entered)
kanRinAl – with a calf (inside which another demon had entered)
vIzhththavanE – Oh one who felled it
yAn udaiya – that I have (towards you)
anbu – the affection
enthan aLavanRu – does not remain within me

vyAkyAnam

mAlE – one who is superior to everyone else! We can also construe this as one who has excessive affection towards his followers.

nediyOnE – one who cannot be estimated. This can also be construed as one who has boundless affection.

kaNNanE – the qualities mentioned earlier can be seen in kaNNan (krishNa). One who is bound to his followers; one who controls everyone.

viNNavarkku mElA viyan thuzhAyk kaNNiyanE – this mentions about the absence of limit to his wealth. One who is superior to nithyasUris and who is donning the garland of thuLasi as a manifestation of his wealth. It says how emperumAn is donning the divine garland on his shoulders and is manifesting his beauty to nithyasUris.

mElAl [mEnAL] viLavin kAy kanRinAl vIzhththavanE – earlier, he had plucked a wood-apple fruit using a calf. Demons [sent by kamsan to kill krishNa] had entered the two objects, wood apple and calf. By throwing the calf at the fruit, krishNa hit one against the other and destroyed both [demons] of them. This is mentioned to show that he will destroy our enemies too like this.

enRan aLavanRAl yAnudaiya anbu – the affection that I have towards you has grown too big and I am unable to enjoy you due to this. You have to shrink the size of this love so that I can contain it within myself. AzhwAr is speaking like hanuman who said, as in SrI rAmAyaNam uththara kANdam 40-16 “snEhOmE paramO rAjan thvayi nithyam prathishtitha: bhakthiScha niyathA vIra bhAvO nAnyathra gachchathi ” (the deep affection that I have towards you is firmly stabilised in me.  My devotion towards you is also permanent. My thoughts do not go elsewhere). The mAl (affection) that emperumAn has towards AzhwAr is because of the affection that AzhwAr has towards him. AzhwAr is unable to contract that affection. emperumAn showed himself to AzhwAr. When emerpumAn told AzhwAr to carry out service to him with affection, AzhwAr is trying to sustain himself by saying what he had said at the beginning [of this prabandham] “anbE thagaLiyA ArvamE neyyAga

Alternatively, once love becomes excessive, isn’t the next stage having direct vision (sAkshAthkAram)! Hence, we can construe that AzhwAr is having direct dharSan of emperumAn by saying “thirukkaNdEn ponmEni kaNdEn” in the next prabandham.

periya pirAtti periya perumAL thiruvadigaLE SaraNam
bhUthaththAzhwAr thiruvadigaLE SaraNam
emperumanAr thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam
appiLLAr thiruvadigaLE SaraNam

adiyEn krishNa rAmAnuja dhAsan

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आर्ति प्रबंधं – ३८

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आर्ति प्रबंधं

<< पासुर ३७

उपक्षेप

पिछले पासुरम में मामुनि “इन्रळवुम इल्लाद अधिकारं” वचन का प्रयोग किए। पासुरम में वे इस वचन कि विश्लेषण , तर्क और कारण विवरण के संग करतें हैं।  

पासुरम ३८

अंजिल अरियादार  अयबदिलुम ताम अरियार

एन्सोल एनक्को ऐतिरासा! – नेंजम

उन ताल ओळींदवट्रये उगक्क इनृम

अनुतापम अट्रू इरुक्कैयाल

शब्दार्थ

ऐतिरासा! – एम्पेरुमानारे

नेंजम – ह्रदय जो नीच विषयों में मग्न है

उगक्क  – तरसता है

ओळींदवट्रये  – उन विषयों केलिए जो हैं सीमा पार

उन – आप्के, जो हैं हमारे नित्य स्वामि तथा लक्ष्य और

ताळ – आप्के चरण कमलों के, जो असीमित आनंद कि मूल हैं

इनृम – अब भी

इरुक्कैयाल  – मै हूँ

अट्रू – बिना कोई

अनुतापम  –  नीच विषयों के मोह में घिरने कि पश्चात्ताप के बिना

एन्सोल  – प्रसिद्द कहावत जो कहता है कि

अरियादार – जो अन्जान हैं

अंजिल – पाँच साल के अम्र में , जब मनुष्यों में अक्ल वृद्धि होती है

अयबदिलुम – पछास साल के उम्र में भी

ताम अरियार – नहीं समझेँगे

एनक्को – यह कहावत मेरे लिए ही जन्मा क्या ?

सरल अनुवाद

इस पासुरम में मामुनि एक प्रसिद्द कहावत कि उद्धरण देतें हैं जो है, “ जो व्यक्ति  पाँच साल के उम्र में न सीख पाता है, वह पचास साल के उम्र में भी न सीख पायेगा। आगे कहतें हैं कि उन्का मन नीच साँसारिक विषयों में मग्न है और इस बात की पश्चात्ताप भी न करता।  सँसार के अंधकार और अज्ञान से रक्षा माँग कर वे श्री रामानुज के चरण कमलों में शरणागति करतें हैं।   

स्पष्टीकरण

मामुनि कहते हैं, हे यतियों के नेता ! मेरा मन (तिरुवाय्मोळि २.७.८) के “तीमणम” वचनानुसार, नीच साँसारिक साँसारिक विषयों में मग्न है और (तिरुविरुत्तम ९५) के “यादानुम पट्री नीँगुम” वचनानुसार, सदा इन्मे उलझीं है। आपके चरण कमलों पर ही धारणा बढ़ाने के बजाय यह मन अन्य नीच सुखों के ही पीछे है।  इन अल्प सुखों को ही लक्ष्य समझ इन्हीं के पीछे जाती है और इस व्यवहार की पश्चात्ताप तक नहीं करती है। “तस्मात् बाल्ये विवेकात्मा” वचनानुसार यह माना जाता है कि ,पाँच साल के अम्र में ,मनुष्य को सही गलत की पहचान आ जाता है। अगर उस उम्र में यह ज्ञान न हुआ तब पचास में भी न आएगा। सालों से प्रसिद्द यह कहावत शायद मेरे लिए ही जन्मा होगा। अच्छाई ज्ञान न होते हुए मैं प्रार्थना करता हूँ कि सर्वज्ञ, मेरे स्वामी, आप ही मुझे मार्ग दिखाएं। “नेंजमुम तानोलिन्दवट्रये उगक्कुम” . इस्का ऐसे भी अर्थ निकाला जा सकता है कि मामुनि के कहना है के, “अगर एक व्यक्ति पाँच में न सीखा तो पचास में भी न सीखेगा। अफ़सोस! मुझे आज भी साँसारिक सुखों के पीछा करने की पश्चात्ताप नहीं है और इसी कारण आपके चरण कमलों (जो सर्वोत्तम लक्ष्य हैं) के बजाय मन अन्य वस्तुओँ केलिए तरसता है।”

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2017/02/arththi-prabandham-38/

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