Monthly Archives: February 2018

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thiruvAimozhi – 6.5.9 – irangi nALthoRum

February 12, 2018 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, parAnguSa nAyaki‘s friend says “parAnguSa nAyaki’s mind, action and speech have become greatly attached to emperumAn”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s friend says “She is calling out his divine name which reveals his beauty etc, identifying thiruththolaivillimangalam, the divine abode of the remover of hurdles, and is performing anjali [joined palms]”.

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

irangi nALthoRum vAy vereei ivaL kaNNanIrgaL alamara
marangaLum irangum vagai maNivaNNavO! enRu kUvumAl
thurangam vAy piLandhAnuRai tholaivillimangalam enRu than
karangaL kUppith thozhum avvUrth thirunAmam kaRRadhaR pinnaiyE

Listen

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

ivaL – parAnguSa nAyaki
nALthoRum – everyday
irangi – with melted heart
vAyvereei – (emotionally) blabbering
kaNNa nIrgaL – tears
alamara – flow and make her tired
marangaLum – even the trees (which are insentient)
irangum vagai – to pity
maNi – beautiful like a blue gem
vaNNavO – saying “Oh one who is having form!”
kUvum – calls out;

(not only that)
thurangam – kESi who came in the form of a horse
vAy – mouth
piLandhAn – krishNa who tore
uRai – residing
tholaivillimangalam – thiruththolaivillimangalam
enRu – as
avvUrth thirunAmam – the divine name of that abode
kaRRadhan pinnai – after learning

(towards that town)
than karangaL – her hands
kUppi – joins palms
thozhum – worships

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

Everyday, parAnguSa nAyaki is blabbering with melted heart and tears flow and make her tired; even the trees pity her when she calls out saying “Oh one who is having a beautiful blue gem like form!”; after learning the divine name of that abode as thiruththolaivillimangalam where krishNa who tore the mouth of kESi who came in the form of a horse is residing, she joins her palms and worships it.

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

irangi – With a melted heart.
vAy vereei – The speech was incoherent. Unlike as said in SrI rAmAyaNam sundhara kANdam 32.11 “vichinthya vAchA bruvathI thamEva” (perceiving with the intellect and speaking with the mouth), she is speaking without mind’s help.
nALthoRum – [always] It appears that when she was blessed with unblemished knowledge and devotion as mentioned in thiruvAimozhi 1.1.1, she also acquired this bewilderment.
ivaL kaNNa nIrgaL alamara – The way her eye is also longing to see him. By “nALthoRum vAyvereei” (blabbering forever) implies the calling out started from thiruviruththam 1 “poynninRa gyAlamum” until here.
marangaLum irangum vagai – Seeing her calling, irrespective of being sentient or insentient, everyone will show pity upon her and grieve for her. When embAr was asked “can trees feel the grief too?”, he mercifully replied “We don’t know how many impure persons have recited these verses from the day that these were divinely spoken; that being the case, the stone like hearts which cannot be reformed even through yama, niyama etc [ashtAnga yOgam], are now melting; seeing this, it is easy to believe that the trees which existed back then during parAnguSa nAyaki’s time, grieved for her”. Whatever emotions the trees went through during krishNAvathAram as said in periyAzhwAr thirumozhi 3.6.4 “marangaL ninRu madhudhAraigaL pAyum malargaL vIzhum vaLar kombugaL thAzhum” (Honey will flow from the trees, the flowers will fall down and the well grown branches will lower themselves), they went through the same on hearing the grief-stricken calling of her. As said in SrI rAmAyaNam ayOdhyA kANdam 59.10 “apivrukshA: parimlAnA:” (Even the trees withered), whatever grief the trees went through in separation of SrI rAma, they went through the same grief on hearing her words. The words of those who are engrossed in bhagavAn’s qualities are even more powerful than the qualities themselves, to melt others.
maNi vaNNan enRu kUvumAl – Are you trying to pull her back! She is calling out identifying his qualities [being too attached to them]!
thurangam … – The abode where emperumAn who previously helped [the cowherd clan] has descended to help [her]. The abode where emperumAn who effortlessly tore the mouth of kESi, dwells.
tholaivillimangalam enRu than karangaL kUppith thozhum – She is born to be worshipped by performing an anjali everytime anyone hears the name of her town, AzhwArthirunagari; such parAnguSa nAyaki is now worshipping emperumAn with an anjali saying his abode; it appears that she is thinking “one who sees my hands will automatically worship me”. [Is it wrong for her to worship like this?] It is not apt for her being a woman to perform anjali like this [visibly].

When asked “since when is she worshipping like this?”, she says

avvUrth thirunAmam kaRRadhan pinnaiyE – After she learned to speak, everyone in AzhwArthirunagari is learning “thiruththolaivillimangalam” only. Her learning words and reciting divine names are not two different activities. Just as those who are in kOyil (SrIrangam) learn the words “kOyil”, “perumAL” etc. parAnguSa nAyaki’s friend is saying “avvUr” (that town) [instead of thiruththolaivillimangalam] since she does not feel it to be as sweet as how parAnguSa nAyaki says the same. What! Didn’t she say previously? Yes – she did, and since it did not feel the same, this time she says “avvUr”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

iraNdAm thiruvandhAdhi iyaRpA

iraNdAM thiruvandhAdhi – 95 – en nenjamEyAn

February 12, 2018 Published by: T N Krishnan

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

avathArikai

AzhwAr says that emperumAn who is the reason for the creation of all the worlds and is the refuge for all the worlds entered all the parts of his body, from his dwelling place at thiruvaththiyUr (kAnchipuram). He talks about how he exists without knowing anything other than emperumAn.

Let us go through the pAsuram and its meanings:

ennenjamEyAn en senniyAn dhAnavanai
vannenjam kINda maNivaNNan munnam sEy
UzhiyAn Uzhi peyarththAn ulagEththum
AzhiyAn aththiyUrAn

Word by Word Meanimg

dhAnavanai – the demon (iraNiyan)
val nenjam – strong chest
kINda – one who tore
maNivaNNan – one who has the complexion of a blue coloured gem stone
munnam sEy UzhiyAn – he was everything in the earlier period of creation
Uzhi peyarththAn – one who destroyed everything during the time of deluge
ulagu Eththum AzhiyAn – one who is worshipped by the people of the world and who reclines in thiruppARkadal (milky ocean)
aththiyUrAn – one who is residing in thiruvaththiyUr
en nenjam mEyAn – he stood firmly in my heart
en senniyAn – he took residence in my head

vyAkyAnam

en nenjam mEyAn en senniyAn – once AzhwAr’s heart liked emperumAn, emperumAn made himself present in all the parts of AzhwAr’s body. Even as AzhwAr kept one part of his body with emperumAn, he entered all the parts of AzhwAr’s body.

en nenjamEyAn en senniyAn – he is inside my heart. nammAzhwAr too has mercifully mentioned in thiruvAimozhi 10-6-6 “thalaimEla thALiNaigaL thAmaraikkaN ennammAn nilaipErAn ennenjaththu eppozhudhum” (my Lord, emperumAn, with lotus eyes, will never leave my heart once he keeps his divine feet on my head).

dhAnavanai vannenjam kINda – he tore the strong heart of iraNiyan who proclaimed himself as God.

van nenjam – iraNiyan had a heart which had no compassion either towards emperumAn or his followers. He had a heart which will not hesitate to carry out a disrespectful deed towards emperumAn or his followers. Even when he saw the fearful form of narasimha, his heart did not soften. One can even assume that it was so hard that even chakrAyudham (emperumAn’s divine disc) could not crack it open.

maNivaNNan – emperumAn has a form which removes fatigue, with the happiness that with iraNiyan destroyed, the enemy of prahlAdha had been destroyed. This implies that emperumAn’s form is like a blue coloured gem, being very soft and great.

munnam sEy UzhiyAn – Just as it is mentioned in chAndhOgya upanishath “sadhEva sOmya idham agra AsIth” (Oh child, this existed even before creation), emperumAn had both chith and achith (sentient and insentient entities) in subtle form, as his body, even before creation, when the world had been destroyed and they were waiting for their time. We can also construe this as emperumAn who was present even at the time of deluge, preparing for creation.

Uzhi peyarththAn – He destroyed them [the worlds]. He destroyed them since he did not get the benefit out of creating them. As the time approaches, it is he who destroys too.

Uzhi peyarththAn – it can also be taken that it was emperumAn who created everything indicated by time.

ulagEththum AzhiyAn – he reclines in thiruppARkadal (milky ocean) in the form of anirudhdha, to be worshipped by everyone. Or, it can be construed as emperumAn who is holding the divine disc, to be worshipped by everyone.

aththiyUrAn – one who is dwelling in thiruvaththiyUr (kAnchipuram)

aththiyUrAn en nenjamEyAn – thiruvaththiyUr is just like thiruppARkadal.

AzhiyAn aththiyUrAn en nenjamEyAn – just as periyAzhwAr mercifully said in periyAzhwAr thirumozhi 5-4-10 “ida vagaigaL igazhndhittu en pAl ida vagai koNdanaiyE” (leaving aside your divine abodes, haven’t you taken residence in my heart!)

We shall take up the 96^th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

thiruvAimozhi – 6.5.8 – thirundhu vEdhamum

February 11, 2018 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, parAnguSa nAyaki‘s friend explains how parAnguSa nAyaki became weak since the day she started worshipping thiruththolaivillimangalam until today.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s friend says “since the day she started worshipping thiruththolaivillimangalam, forever, she is becoming weak, reciting the divine name aravindhalOchanan”.

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

thirundhu vEdhamum vELviyum thirumAmagaLirum thAm malindhu
irundhu vAzh porunal vadagarai vaN tholaivillimangalam
karundhadangaNNi kai thozhudha annAL thodangi innALthoRum
irundhirundhu aravindhalOchana! enRenRE naindhirangumE

Listen

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

thirundhu – having clarity (in revealing bhagavath svarUpa (true nature) rUpa (form) guNa (qualties) vibhUthi (wealth))
vEdhamum – vEdham
vELviyum – yagya and other rituals (which are revealed in such vEdham as ways to worshipping emperumAn)
mA – the one who nurtures the wealth which is apt (for such yagya etc)
thirumagaLirum – lakshmi
thAm – they
malindhu – being abundant (due to togetherness with bhagavAn)
irundhu – being well established
vAzh – living
porunal vada karai – on the northern banks of the divine porunal (thAmirabharaNi) river
vaN tholaivillimangalam – thiruththolaivillimangalam
karu – blackish
thadam – expansive
kaNNi – having eyes
kai thozhudha annAL thodangi – from the day she started worshipping
i – now
nALthoRum – until this day
irundhu irundhu – (being unable to sustain in grief due to the distress) remaining
aravindhalOchana – Oh aravindhalOchana!
enRenRE – calling out repeatedly
naindhu – becoming weak
irangum – had her heart melted.

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

thiruththolaivillimangalam is on the northern banks of the divine porunal river; those who are well established in vEdham which is having clarity and yagya and other rituals are living in abundance there; lakshmi who nurtures the wealth which is apt [for those rituals] is also living there; from the day parAnguSa nAyaki who is having blackish expansive eyes, started worshipping such dhivya dhESam until now, she remains calling out “Oh aravindhalOchana!” repeatedly, becoming weak and is having her heart melted. “thAm” can also imply bhagavAn himself [i.e., bhagavAn is living along with lakshmi in thiruththolaivillimangalam].

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

thirundhu vEdhamum – vEdham became organized only after the residents of this town pursued it. They are the ones who analyzed vEdham in various angles such as
- svarUpa gyAna mAthra Sruthi – parts of vEdham which are focussed on knowledge on true nature of bhagavAn
- gyAthruthva Sruthi – parts of vEdham which are focussed on the expansive knowledge of bhagavAn
- bhEdha abEdha Sruthi – parts of vEdham which discuss duality and non-duality
- saguNa Sruthi – parts of vEdham which speak about bhagavAn having [auspicious] qualities
- nirguNa Sruthi – parts of vEdham which speak about bhagavAn being free from [inauspicious] qualities
vELviyum – The vaidhika worship of emperumAn. Putting into practice what is learned.
thirumAmagaLirum thAm – This is the completeness of the one (SrIman nArAyaNan) who is being worshipped.
thirumAmagaLirum – wealth [provided by lakshmi] (The abode where those who are having in abundance vEdham, yagyam and rituals, lakshmi who provides wealth for such yagyam; due to having togetherness with bhagavAn, they are well established).
thirumAmagaLirum thAm – Alternative explanation – The togetherness of SrI mahAlakshmi and SrIman nArAyaNan. thAm – thAn – him. The divine abode where pramANam (Scripture – SAsthram/vEdham), pramEya (goal – priAtti and emperumAn) and pramAthA (preceptors – SrIvaishNavas) are in abundance (The presence of pramAthA is implied).
malindhirundhu – He is remaining here without the internal grief which he was having while staying in paramapadham [in paramapadham, some of his qualities are not revealed since everyone is pure and committed to him; so his qualities like mercy etc are not shining there; but here everything is shining].
porunal vada karai – as it is said in “beyond virajA river” [the river crossing which one will reach paramapadham].
karum thadam kaNNi – For the beauty of her eyes, she is comparable to asithEkshaNA [sIthAp pirAtti is called as asithEkshaNA (blackeyed) in SrI rAmAyaNam].
thadam kaNNi – The difference between sIthAp pirAtti and parAnguSa nAyaki. sIthAp pirAtti acquired her beautiful eyes by worshipping him; but parAnguSa nAyaki’s beautiful eyes were acquired by the divine couple of SrI mahAlakshmi and SrIman nArAyaNan [so its much more beautiful]; even while being worshipped, it would be apt to be worshipped by beautiful persons.
kai thozhudh annAL thodangi – From the day she worshipped until today; another explanation – from the day she became enlightened [in bhagavath vishayam] until today. The previous state is explained as in thaiththirIya upanishath “asannEva” (AthmA as good as achith (matter) when it lacks true knowledge) and in thiruchchandha viruththam 64 “anRu nAn piRandhilEn” (I was not born then). It is neither in his hand, nor in others’ hand, but is in her hand – this is how she sustains [her worshipping by performing anjali]! It is said in thiruvAimozhi 1.1.1 “thozhudhezhu” (worship and rise).
irundhu irundhu aravaindhalOchana enRu enRE – By the time she completes reciting “aravindhalOchana” once, one can eat several times [it takes so much effort for her].
enRu enRE – While thinking “would she not complete reciting the name due to lack of strength?”, she recites the name. He is aravindhalOchanan and she is karundhadangaNNi – both are caught in the same aspect [lotus eye].
naindhirangumE – She became weakened. Not just bodily deterioration, even her heart is deteriorating.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

Other

iraNdAm thiruvandhAdhi – 94 – uRRu vaNangi

February 11, 2018 Published by: T N Krishnan

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

avathArikai

AzhwAr says “Haven’t you seen how my heart worships emperumAn! You also worship like that”. He implores us to attain emperumAn who protects the world and who has unlimited sweetness. Just as the elders carry out worship first and then ask the children to worship, and just as the elders carry out activities such as sandhyAvandhanam and tell others to do likewise, AzhwAr demonstrates worshipping emperumAn.

Let us go through the pAsuram and its meanings:

uRRu vaNangith thozhumin ulagEzhum
muRRum vizhungum mugilvaNNan paRRip
porundhAdhAn mArvidandhu pUmpAdagaththuL
irundhAnai Eththumen nenju

Word by Word Meanimg

ulagu Ezhum muRRum vizhungum – swallowing all the worlds without leaving out anything (so that deluge cannot destroy them)
mugilvaNNan – one who has the complexion of cloud
porundhAdhAn – iraNiyan (hiraNyakashyap) who was not a match for him
paRRi – catching hold of him
pUmpAdagaththuL irundhAnai – emperumAn who is sitting in the beautiful divine abode of thiruppAdagam
en nenju – my heart
Eththum – will worship

(You also, like this)
uRRu vaNangith thozhumin – hold on to him, worship him and attain him (without leaving him)

vyAkyAnam

uRRu – approaching; instead of saying that we do are not qualified and leaving him, approach him.

vaNangith thozhumin – fall at his divine feet without having any ego. Fall at his divine feet and hold on to him.

ulagEzhum muRRum vizhungum mugilvaNNan – ensuring that worlds such as earth do not go separately, keeping them in his divine stomach and protecting everyone because of the danger [of deluge]

mugil vaNNan – just as clouds let out rain without any distinction, irrespective of whether the place where it rains is land or sea [i.e. raining everywhere], emperumAn also protects everyone without making any distinction. Just as a mother feels happy while nurturing her infant, emperumAn’s divine form will feel happy because of protecting us. emperumAn, whose form removes our fatigue and who has the quality of magnanimity. That he protects us will be known from his divine form itself.

paRRip porundhAdhAn mArvu idandhu – the way emperumAn held iraNiyan, who was no match for him, iraNiyan fell down dead. He tore iraNiyan’s heart. Alternative interpretation – the way emperumAn held iraNiyan, he thought that iraNiyan would fall at this feet. But once he knew that he will not be agreeable for that, he tore his heart.

pUm pAdakaththuL irundhAnai – since then, emperumAn has taken dwelling at the sweet divine place thiruppAdagam (in kAnchipuram) in order to remove the enemies of his followers.

pUm pAdakaththuL irundhAnai – it is the dhivyadhESam (divine abode) where emperumAn removes the deluge for his followers, which is samsAram, and creates deluge for their enemies, which is fear. Even though one iraNiyan had been annihilated, since this world has many more iraNiyans, he has taken residence here to destroy them too.

Eththum en nenju – my heart worships him. prahlAdha (son of iraNiyan) worshipped narasimha, who incarnated briefly and disappeared. But this AzhwAr is worshipping the emperumAn who has taken archAvathAra (deity) form forever at thiruppAdagam. This itself is the difference between the two.

Eththum en nenju – AzhwAr says, you also worship him.

pUmpadagaththuL irundhAnai – he has taken residence at thiruppAdagam so that everyone can see how he had helped a child.

We shall move on to the 95^th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

hindi Other SaraNAgathi gadhyam

शरणागति गद्य – चूर्णिका 6

February 11, 2018 Published by: bhagavathi

श्री: श्रीमते शठकोपाय नमः श्रीमते रामानुजाय नमः श्रीमद्वरवरमुनये नम:

शरणागति गद्य

<< चूर्णिका 5 – भाग 5

अवतारिका (भूमिका)

पेरियवाच्चानपिल्लै यहाँ पिछली पांच चूर्णिकाओं का संक्षिप्त बताते है।

जब कोई जीव भगवान् के समक्ष आश्रित होने के लिए पहुंचता है, उसमें भगवान के लिए अतीव त्वरित चाहना और यह पूर्ण विश्वास होना चाहिए कि भगवान जीवको वह प्रदान करेंगे जिसकी प्रार्थना जीव ने की है । इन गुणों को प्राप्त करने हेतु श्रीरामानुज स्वामीजी द्वितीय चूर्णिका में श्रीअम्माजी से प्रार्थना करते है और फलस्वरूप श्रीअम्माजी उन्हें तृतीय और चतुर्थ चूर्णिका में वह गुण प्रदान करती है । फिर वे निश्चय करते है कि मात्र भगवान् श्रीमन्नारायण ही मोक्ष प्रदान करने में समर्थ है क्यूंकि इस कार्य के लिए अपेक्षित सभी गुण सिर्फ उनमें ही विद्यमान है । वे भगवान् के सभी दिव्य कल्याण गुणों का गुणगान करते है और उभय विभूतियों (नित्य और लीला विभूति) में स्थित भगवान् की सभी संपत्तियों को सूचीबद्धकरते है । यह निश्चित होने पर कि भगवान् ही एकमात्र मोक्ष के प्रदाता है और उस मार्ग का आशीष प्रदान करने वाले है, वे श्रीअम्माजी जो पुरुष्कारभूतै है, उनके साथ श्रीभगवान् के चरणों में शरणागति करते है । यह सब हमने पंचम चूर्णिका में देखा । अब हम छठवी चूर्णिका को देखेंगे ।

श्रीरामानुज स्वामीजी यहाँ थोडा यह विचार कर संकोच करते है कि भविष्य में प्राणी यह विचार करेंगे कि वे शरणागति करने वाले प्रथम प्राणी है । लोग यह सोचेंगे कि शरणागति के विषय में शास्त्र क्या कहते है और श्रीरामानुज स्वामीजी के पहले के आचार्यजन ने शरणागति की या नहीं यह जानना आवश्यक नहीं है । इसलिए वे पुराणों (अनंत काल से निर्मित) और पूर्वाचार्यों द्वारा प्रतिपादित शरणागति का उल्लेख करते है । पुराणों के दो श्लोकों से छठवी चूर्णिका का निर्माण हुआ है ।

शरणागति के द्वारा, जीव सब कुछ त्याग कर (उनके प्रति जो सब के आश्रय है इस संसार में) मात्र भगवान् के चरणार्विन्दों का आश्रय प्राप्त करता है । भगवद्गीता में भगवान् श्रीकृष्ण चरम श्लोक (१८.६६वा श्रुति) में कहते है कि सभी धर्मों को त्यागकर मात्र मेरे शरणागत होकर रहो । पूर्वोक्त पांच चूर्णिकाओं में, श्रीरामानुज स्वामीजी ने इसका उल्लेख नहीं किया कि उन्होंने क्या त्याग किया । तब क्या बिना यह उल्लेख किये कि उन्होंने क्या त्याग किया, उनकी शरणागति व्यर्थ नहीं है? नहीं, वह व्यर्थ नहीं है । द्वय महामंत्र में भी, केवल यह उल्लेख है कि हमें किसका आश्रय/ सहारा प्राप्त करना है (भगवान् के चरण कमलों का) और यह उल्लेख नहीं है कि किसको त्याग करना है । हमारे पूर्वाचार्यों ने भी इसकी महत्ता नहीं दर्शायी जब भी कोई शरणागति करने आता । वे इसी से प्रसन्न थे कि अन्ततः प्राणी शरणागति स्वीकार कर भगवान् के आश्रित हुआ । भगवान् जीवों में यह देखते है कि वह संसार से घबराया हुआ है और भगवान् से मिलने की अतीव चाहना करने वाला है । भगवान् जीवात्मा में चाहना उत्पन्न नहीं करते परंतु उस चाहना को बढाने में सहायता अवश्य करते है ।

यह सब ध्यान में रखकर श्रीरामानुज स्वामीजी अब यहाँ यह समझाते है कि शरणागति के समय में किन किन का त्याग किया जाना चाहिए । यहाँ यह नहीं समझना चाहिए कि वे पुनः शरणागति करते है, शरणागति तो वे पहले ही कर चुके है । यह मात्र उस तथ्य पर ज़ोर देने के लिए है कि हमारे पूर्वाचार्यों ने भी यही बताया है और हमें यह समझाने के लिए कि हमसे ऐसा सुनकर भगवान् अत्यंत प्रसन्न होंगे ।

आईए अब चूर्णिका को देखते है

पितरं मातरं धारान् पुत्रान् बंधून् सखीन् गुरून् रत्नानिधनधान्यानिक्षेत्रानिचगृहाणिच ।
सर्वधर्मांश्चसंत्यज्यसर्वकामांश्चसाक्षरान् लोकविक्रान्तचरणौ शरणं तेऽव्रजं विभो ।।

विस्तारपूर्वक अर्थ –

प्रथम पंक्ति में वे उन तत्वों का उल्लेख करते है जो सभी चित (जो चेतन है) और द्वितीय में वे सभी जो अचित (जिनमें चेतन नहीं है) । हमारे संप्रदाय में, हम भगवान को ही उपाय मानते है (उन तक पहुंचाने वाला मार्ग) । कोई भी अन्य मार्ग जैसे कर्म योग (शास्त्रों द्वारा बताये गये कर्म अथवा धार्मिक कर्मों द्वारा निष्पादन) अथवा ज्ञान योग (भगवान के समबन्ध में ज्ञान से निष्पादन) अथवा भक्ति योग (भगवान के प्रति भक्ति से निष्पादन) इन सभी को उपयान्तर (भगवान के अतिरिक्त कोई और मार्ग) माना जाता है । इस चूर्णिका के प्रथम दो पंक्तियों में श्री रामानुज स्वामीजी द्वारा उल्लिखित सभी सत्त्व वे है जो उपयान्तर में सहायक है । यह सभी सत्व प्रयोजनान्तर है (भगवान जो सच्चे प्रयोजन है, उनको छोड़कर अन्य को आनंद जानना)।इसलिए प्रथम दो पक्तियों में दर्शाये गये सभी सत्वउपायांतर औरप्रयोजनांतरदोनों है।इसलिए श्रीरामानुजस्वामीजी कहते है कि वे उन सभी का आश्रय त्याग करते है जो शरणागति के द्वारा भगवान तक पहुँचने मेंहमारे स्वरुप के विरोधी है।

पितृम् मातरम् – पिताजी और माताजी।यह थोडा विचित्रप्रतीत हो सकता है कि श्रीरामानुज स्वामीजी बताते है कि पिताजी और माताजी वे प्रथम व्यक्ति है जिन्हें त्यागना चाहिए यद्यपि शास्त्र कहते है “मातृदेवो भव:” और “पितृदेवो भव:” (माताजी और पिताजी भगवान के समान है)।पिताजी और माताजी भगवान के समान है, इसे भक्ति योगी{वह जो भक्ति मार्ग द्वारा मोक्ष की चाहना करता है} के लिए उपासन अंग (भक्ति को बल देने वाला) के रूप में प्रदर्शित किया गया हैयद्यपि जो शरणागति मार्ग द्वारा भगवान के समर्पित है, उनके हेतु माता पिता उपाय स्वरुप(भगवान को प्राप्त करने का मार्ग) है।हमें माताजी और पिताजी का त्याग केवल उपासन अंग के रूप में ही करना चाहिए न कि तब जब वे शरणागति द्वारा भगवान तक पहुँचाने में सहायक हो।

धारान – पत्नी।कोई अपनी पत्नी का त्याग कैसे कर सकता है जिसके साथ विवाह के समय अग्नि के सामने सात फेरे लिए? पत्नी को सहधर्मचारिणी (वह जो धर्म के मार्ग में सदा साथ रहती)भी कहा जाता है।यदि कोई मोक्ष प्राप्ति के साधन हेतु धर्म करता है,तब ऐसे धर्म का त्याग करना चाहिए।यदि पत्नी ऐसे धर्म (जिसे मोक्ष के साधनभूत किया जाता है) में सहायक हो, तब उसका भी त्याग करना चाहिए।परंतु यदि वह धर्म करने में कैंकर्य स्वरुप (भगवानकी सेवा भाव से) सहायक होती है, तब उसका त्याग नहीं करना चाहिए, यहाँ इसका यही सूक्ष्म अर्थ है।

पुत्र – बेटा।शास्त्रों में कहा गया है कि पुत्र की उत्पत्ति होने पर, पिता पुतु नामक नरक में जाने से बच जाते है।यदि कोई व्यक्ति भक्ति द्वारा मोक्ष प्राप्त करने चेष्ठा करता है, तब उसे पुत्र उत्पन्न करना आवश्यक है अन्यथा उसे नरक की प्राप्ति होगी।ऐसे पुत्र को उपासन अंग कहा जाता है, जो भक्ति योग में सहायक है।यद्यपि यहाँ संदर्भ शरणागतिद्वारा भगवान तक पहुँचने का है, तब ऐसे पुत्र की कोई आवश्यकता नहीं है और उसे त्याग दिया जाना चाहिए।

बंधु – संबंधी।मोक्ष प्राप्त के लिए संबंधी सदैव भक्ति योग को लागूकरते है और इसलिएउपासनांगम कहलाते है ।पहले की ही तरह, जब कोई भगवान को शरणागति मार्ग द्वारा प्राप्त करने का प्रयास करता है तो संबंधियों की आवश्यकता नहीं है और वे त्यागने योग्य है।कुछ स्थानों पर संबंधी बहुत समृद्ध होते है, वित्तीय अथवा सामाजिक तौर पे।किसी को उन समृद्ध जनों के सम्बन्धी होने का गर्व प्रलोभितकर सकता है, इस प्रकार वे प्रयोजनांतर के जाल में फंस जाते है (भगवान के अतिरिक्त कोई और आनंद का स्त्रोत)।यहाँ भी, वे त्यागने योग्य ही है।

सखी – मित्र/ दोस्त।मित्र भी किसी व्यक्ति को भक्ति योग के मार्ग में प्रेरितकरते है और इसलिए त्यज्य है ।और अधिक में मित्र से अत्यंत निकट रहने वाले व्यक्ति उन्हें अपना हितैषी मानते है और इस प्रकार मित्र भी प्रायोजनंतर है और त्यागने योग्य है।

गुरु – आचार्यअथवा शिक्षक। श्री रामानुजस्वामीजी के पांच गुरु थे और उनका सभी से अत्यंत प्रेम था।फिर वे कैसे किसी से अपने गुरु को त्यागने का अनुग्रहकर सकते है? जब एक गुरु मोक्ष हेतु भक्ति का मार्ग दिखता है, तब वह त्यागने योग्य है जैसा की हम पहले देख चुके है।गुरु को सांसारिक लाभ के लिए यज्ञ आदी करने में सहायता नहीं करनी चाहिए।ऐसे गुरु का त्याग करना चाहिए।

रत्नानी धन धान्यानि क्षेत्राणि च – रत्न, संपत्ति, अन्न भोजन, भूमि, आदि।ये सभी यज्ञ करने में सहायता करते है।और ये सभी सांसारिक भोगो के आनंद के लिये उपयुक्त है।इसलिए उन्हें उपायांतर और प्रायोजनांतर जानकर उनका त्याग करना चाहिए।

गृहानि च – घर।यह भी उपरोक्त वर्णित वस्तुओं के समान ही है।और यह उन सभी उपरोक्त वर्णित वस्तुओं के समबन्ध में सुरक्षा का असत्य भान भी देता है औरइसलिए उपायांतर के समान है।क्यूंकि यह सांसारिक सुख प्रदान करने वाला भी है इसलिए इसे त्यागना चाहिए।

सर्वधर्माम्श्च – शास्त्र में दर्शाये गए सभी धार्मिक मार्ग।यहाँ संदर्भ अन्य उपायों से है जैसे कर्म, ज्ञान, भक्ति योग।यहाँ शब्द सर्व का अर्थ है धर्म के अंगों से जैसे संध्यावंदन (देवता और संध्या को की गयी दिन की तीन प्रार्थना), तर्पण (वर्ष में कसी विशेष माह अथवा विशेष दिन पितरो के लिए किये गए संस्कार) आदि।

सर्व कामाम्श्च – सभी कामनाएं।संतान, सम्पाती आदि की कामना से लेकर स्वर्ग ऐश्वर्य और ब्रहम ऐश्वर्य पर्यंत (ब्रह्म का पद, जो सृष्टि रचना के देवता है)।या सब्भी कामनाएं त्यागने योग्य है।

साक्षर – क्षर का अर्थ है वह जिसका क्षय होता है। अक्षर अर्थात वह जिसका क्षय नहीं होता, यहाँ संदर्भ आत्मा से है और साक्षर अर्थात अपनी ही आत्मा का आनंद लेना, जिसे हमारे संप्रदाय में कैवल्य मोक्ष कहा जाता है (मोक्ष प्राप्त कर भगवान के दिव्य गुणों का अनुभव न करके आत्म की निम्न गुणों का अनुभव करना)।

संत्यज्य – लज्जा से इस भाव का त्याग करना कि हममें भगवान के पावन चरणों के सिवा ऐसी नीच वस्तुओं की अभिलाषा उत्पन्न हुई ।इस शब्द संत्यज्यको चित और अचित दोनों के लिए समान रूप से देखना चाहिए।

लोकविक्रांत चरणौ – भगवान के पावन द्वय चरण जिन्होंने वामन का अवतार लेकर, त्रिविक्रम (जिन्होंने तीन पग में तीन लोकों को नापा) रूप धारण कर सभी संसारों को अपने चरणार्विन्दों से नापा था।उन्होंने अपने पावन चरणों को उनके शीष पर स्थपित किया जिनकी भगवान के प्रति कोई विशेष प्रीतिभी नही थी और वे भी जो उनके विरोधी थे।उनका इस धरा पर वामन अवतार धारण कर आना इस बात का प्रतीक है कि वे ही संसार के स्वामी है, उनका स्वयं इस धरती पर अवतार लेना उनके सौशील्य को दर्शाता है, उनका हमारे शीष पर चरण रखना उनके वात्सल्य (आश्रितों के दोषों को भी उनके गुण जानना) को दर्शाता है, उनका स्वयं हमारे सामने आकर हम पर कृपा करना उनके सौलभ्य को दर्शाता है।यह सभी गुण केवल भगवान के ही है ।श्रीरामानुज स्वामीजी यहाँ उन भगवान की चर्चा करते है।

शरणं – अर्थात भगवान के पवन चरणारविन्दों को ही उपाय (मोक्ष का मार्ग) जानना

ते – आप।इसका उल्लेख स्वामी (नाथ) से है जिनके पाससभीलोकोंका स्वामित्व है। पिराट्टी (श्री महालक्ष्मीजी)जो भगवान से कभी पृथक नहीं होती उनका भी उल्लेख यहाँ किया गया है, उनके पुरुष्कारभूतै रूप का विचार करते हुए।

अव्रजम –आश्रय लेना।यहाँ इसका उल्लेख भगवान के पवन चरणों का आश्रय लेने से है ।

विभो – अर्थात भगवान का सर्वव्यापी रूप, जिसमें ज्ञान, बल, ऐश्वर्य, आदि के सभी आवश्यक गुण है।

इसप्रकार श्री रामानुजस्वामीजी ने इस चूर्णिका में अत्यंत सुस्पष्टता से यह बताया है कि किसका त्याग करना चाहिए और किसका आश्रय ग्रहण करना चाहिए।

अब हम चूर्णिका 7 की और बढ़ते है ।

– अडियेन भगवती रामानुजदासी

अंग्रेजी संस्करण – http://divyaprabandham.koyil.org/index.php/2015/12/saranagathi-gadhyam-6th-churnai/

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 – 6.5.7 – annaimIr

February 10, 2018 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, parAnguSa nAyaki‘s friend says “His symbols and divine names became more glorious after having been highlighted by her”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s friend says “sarvESvaran, the great benefactor has acted on her in an amazing way that she is not hearing anything other than his divine symbols and divine names and they become more glorious on being spoken by her”.

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

annaimIr! aNi mA mayil siRu mAn ivaL nammaik kaivalindhu
enna vArththaiyum kEtkuRAL tholaivillimangalam enRallAl
munnam nORRa vidhikolO? mugil vaNNan mAyangolO? avan
chinnamum thirunAmamum ivaL vAyanagaL thirundhavE

Listen

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

annaimIr – Oh mothers who gave birth to her and raised her!
aNi – beautiful
mA – having dark complexion
mayil – very beautiful like peacock
siRu – young
mAn – like a deer
ivaL – your little girl
nammai – us
kaivalindhu – overruling
tholaivillimangalam – thiruththolaivillimangalam
enRu – as
allAl – other than
ena – any
vArththaiyum – word
kEtka – to hear
uRAL – does not;

(this is)
munnam – previously
nORRa – done
vidhikolO – fortune?
mugil – like a cloud which is magnanimous
vaNNan – done by one who is having the form
mAyangolO – amazing act?
avan – his
chinnamum – symbols (such as his ornaments)
thirunAmamum – divine names (which reveal his magnanimity)
thirundha – to become more glorious
ivaL vAyanagaL – being spoken by her

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

Oh mothers who gave birth to her and raised her! Your little girl who is having a beautiful dark complexion, is very beautiful like peacock and is like a young deer, is overruling us and is not hearing any word other than thiruththolaivillimangalam; is it due to her previous fortune? Or is it due to an amazing act done by one who is having a cloud like magnanimous form? His symbols and divine names are becoming more glorious on being spoken by her.

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

annaimIr – This is her age; it’s amazing that she is overruling us. This resembles how parASara rishi lovingly says “maithrEya“.
aNi mA mayil siRu mAn – The girl who is having beautiful complexion. Also explained as the girl who appears to be praiseworthy like a peacock.
siRu mAn ivaL nammaik kaivalindhu – One who previously felt shy to repeat the divine names clearly we taught her, is now beyond our reach.
kavalindhu – going beyond our reach.
ena vArththaiyum kEtkuRAL – Even if I told her what she is already thinking, she is not listening to me thinking that I am trying to pull her back; if I said thiruththolaivillimangalam, she will listen; ena vArththai – my words.
munnam nORRa vidhikolO – We were born together and raised together and I have not seen her engage in any activities [to get to this stage]. This must be a virtue from previous births! It is said as “vidhir vidhAnam” (puNya is synonymous with vidhi:, vidhAnam). For the means she pursued, the result cannot be so great; this must be “sidhdha dharma palam” (the result of an established means, i.e., bhagavAn); and thus,
mugil vaNNan mAyangolO – Did he show his green necklace and divine form? The doubt in the first thought [munnam nORRa vidhikolO] is, there is no way such a great result can be attained by pursuing any insentient means [such as karma yOga, gyAna yOga, bhakthi yOga etc]. The doubt in the second thought [mugil vaNNan mAyangolO] is, we have not seen anyone attaining such result in this manner.
avan chinnam … – The symbols as said in “thavaLa oN sangu chakkaram” and the divine names such as “aravindhalOchanan”, “dhEvapirAn” etc.
ivaL vAyanagaL thirundhavE – Though they were glorious to start with, by being spoken by her, they became alive [more glorious]. Just as the divine names acquire more glory when bhattar [lovingly] says “azhagiya maNavALap perumAL“, sOmAsiyANdAn [lovingly] says “emperumAnAr” and ananthAzhwAn [lovingly] says “thiruvEngadamudaiyAn“; as said in samkshEpa rAmAyaNam “yEthvayA kIrthithA guNA:” (the qualities explained by you).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

iraNdAm thiruvandhAdhi iyaRpA

iraNdAm thiruvandhAdhi – 93 – kadidhu kodunaragam

February 10, 2018 Published by: T N Krishnan

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

avathArikai

AzhwAr tells us that before we attain hell we should worship emperumAn who has unlimited sweetness and who removes our enemies.

Let us go through the pAsuram and its meanings:

kadidhu kodunaragam piRkAlum seygai
kodidhenRadhu kUdA munnam vadisangam
koNdAnaik kUndhal vAy kINdAnaik kongai nanju
uNdAnai EththuminO uRRu

Word by Word Meanimg

kodu naragam – the cruel hell
kadidhu – will be so horrible that we cannot even see it
piRkAlum – on top of that
seygai – the activities (of yama and his followers there)
kodidhu – cannot be borne
enRu – knowing thus
adhu kUdA munnam – before that event happens [to us]
vadi sangam koNdAnai – one who has the sharp conch in his divine hand
kUndhal vAy kINdAnai – one who destroyed the demon kESi by tearing apart his mouth
kongai nanju uNdAnai – emperumAn who drank the poison from the bosom (of demon pUthanA)
uRRu – attain him
eththumin – worship him

vyAkyAnam

kadidhu kodu naragam – the cruel hell will be horrible even to look at.

piRkAlum seygai kodidhu – the activities there will be even more horrible. The followers of yama will indulge in activities such as throwing people in a river of blood, throwing them over grass which will be sharper than sword etc.

piRkAlum seygai kodidhu – more than seeing hell, seeing their activities there will be even more horrible. Their [followers of yama] grotesque forms will be terrible to look at. piRkAlum means on top of that. Have the cruelties in hell not been mentioned in periyAzhwAr thirumozhi 4-5-7 “thennavanthamar seppamilAdhAr sEvadhakkuvAr pOlap pugundhu pinnum vankayiRRAl piNiththeRRip pin munnAga izhuppadhan munnam” (the followers of yama, who do not have any finesse in their actions, will drive the soul as if they are driving oxen; they will drag the soul upside down with their ropes)!

kodidhenRu – thinking that as being very cruel

adhu kUdA munnam – before reaching that place [hell]

vadi sangam koNdAnai – one who has the sharp SrI pAnchajanyam (divine conch) on his divine hand. Do we need to talk about its sharpness since it is a weapon! Or, if we take the sound emanating from the conch as referring to its sharpness, then we can say that this talks about the greatness of conch whose sound can kill the enemies. Has it not been mentioned in SrI bhagavath gIthA 1-19 “sa ghOshO dhArthrAshtrANAm hrudhayAni vyadhArayath” (the sound of krishNa’s conch tore the hearts of dhrutharAshtra’s sons). Or, we can construe that the word vadi also refers to its beauty. In other words, one who has the beautiful conch in his divine hand.

kUndhal vAy kINdAnai – one who tore the mouth of the demon kESi who came in the form of a horse. Horse is referred to us kUndhalmA [animal with hair]. Since horse has hair on the nape of its neck, it is referred to as kUndhal.

kongai nanju uNdAnai – one who killed pUthanA. emperumAn killed kESi in later years while he killed pUthanA as an infant. Isn’t destroying enemies a natural act for him!

EththuminO uRRu – think of him through your heart and praise him with your mouth. After knowing that hell is horrible, if you worship him who removes enemies, he will remove the hurdle ‘hell’ for us.

kadidhu kodu naragam – wasn’t even dharmaputhra [yudhishtra] bewildered after seeing hell!

We shall move on to the 94^th pAsuram.

adiyEn krishNa rAmAnuja dhAsan

thiruvAimozhi – 6.5.6 – nOkkum pakkam ellAm

February 9, 2018 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, parAnguSa nAyaki‘s friend says “Even in this bewildered state, parAnguSa nAyaki will not look at anything else after seeing thiruththolaivillimangalam”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s friend says “Not seeing anything else after seeing thiruththolaivillimangalam, whatever parAnguSa nAyaki speaks, they end up being the comprehensively beautiful emperumAn‘s divine names”.

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

nOkkum pakkam ellAm karumbodu sennolOngu sendhAmarai
vAykkum thaN porunal vadagarai vaN tholaivillimangalam
nOkkumEl aththisai allAl maRu nOkkilaL vaigal nAdoRum
vAykkoL vAsagamum maNivaNNan nAmamE ivaL annaimIr!

Listen

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

nOkkum pakkam ellAm – wherever seen
karumbodu – with sugarcane
sennel – paddy crop
Ongu – tall (enough to give shade to the crops)
sem thAmarai – reddish lotus flower
vAykkum – to be abundant
thaN – cool
porunal vadakarai – in the northern banks of the divine porunal (thAmirabharaNi) river
vaN – not having any shortcoming in urban wealth
tholaivillimangalam – thiruththolaivillimangalam

(one who was not seeing due to her detachment)
nOkkumEl – if parAnguSa nAyaki sees
a – that
thisai – direction
allAl – other than
maRu nOkkilaL – will not see anything else;

(not just seeing)
vaigal – always
nAL thoRum – everyday
ivaL – she
vAy – in her speech
koL – having
vAsagamum – words
annaimIr – Oh mothers (who made her like this)!
maNi – like a blue gem which is handy and can be enjoyed as desired
vaNNan – having physical beauty
nAmamE – divine names which reveal his simplicity, beauty etc.

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

thiruththolaivillimangalam is on the northern banks of the cool, divine porunal (thAmirabharaNi) river, having abundance of sugarcane, paddy crop and reddish lotus flower, wherever seen, and is not having any shortcoming in urban wealth; if parAnguSa nAyaki sees in that direction, she will not see anything other than that; oh mothers! she is always, everyday having in her speech, the words relating to the divine names which reveal the simplicity, beauty etc of emperumAn who is having physical beauty which resembles a blue gem which is handy and can be enjoyed as desired.

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

nOkkum pakkam ellAm – Wherever seen. Some sing as “thirupporunal nOkkum pakkam ellAm” (wherever seen in the divine porunal river) too.
karumbu … – Sugarcane, the paddy crops which grow along with them and the reddish lotus flowers which provide shade to those two.
vAykkum – Implies abundance as well as the fertility of the land where whatever is sowed, brings out plenty of output.
thaN porunal … – thiruththolaivillimangalam which is having great wealth of being on the northern banks of the invigorating divine porunal river.
nOkkumEl – First she is too weak to see; but once she saw with great effort, she is not taking her eyes off that direction.
vaigal nAL thoRum – Every day which passes by.
vAyk koL vAsagamum – Words which come out of her mouth.
maNivaNNan nAmamE – She uttered the words which reveal his physical beauty only. Instead of speaking about his qualities or his wealth, she speaks to imply that she was captivated by his physical beauty. What is her state? What is our state? Your svarUpa gyAnam [understanding about his true nature, that we should wait for him and not cross any limits] is as good as her rUpa gyAnam [attachment towards his physical beauty which makes her cross all limits].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

iraNdAm thiruvandhAdhi iyaRpA

iraNdAm thiruvandhAdhi – 92 – adiyAL mun

February 9, 2018 Published by: T N Krishnan

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

avathArikai

AzhwAr says that if we attain him, we will get all the benefits. He says that we have to attain him not only for not going to hell [as mentioned in the previous pAsuram], but also for getting desired benefits.

Let us go through the pAsuram and its meanings:

adiyAl mun kanjanaich cheRRu amarar Eththum
padiyAn kodi mEl puL koNdAn nediyAn than
nAmamE EththumingaL EththinAl thAm vEndum
kAmamE kAttum kadidhu

Word by Word Meanimg

mun – before (kamsa could harm him)
adiyAl – with his divine feet
kanjanai – kamsa
seRRu – killed him by kicking
amarar Eththum padiyAn – one who is worshipped by dhEvas
kodi mEl puL koNdAn – one who has garuda on his flag
nediyAN than – sarvESvaran who has a deep memory
namamE – reciting his divine names
EththumingaL – worship him
EththinAl – if (you) worship him like this
thAm vENdum kAmam – the benefit that one desires
kadidhu – quickly
kAttum – (the divine names will) grant

vyAkyAnam

adiyAl – emperumAn stamped on kamsa’s chest with his divine feet.

adiyAl – he jumped on kamsa with his beautiful, divine feet. He had to keep his divine feet on his enemy kamsa when he should have kept them elsewhere [refers to keeping them on soft, fragrant lotus flower].

mun kanjanaich cheRRu – he sought out kamsa who wanted to cheat him and did to him what kamsa wanted to do to him [i.e. killed him].

amamrar Eththum padiyAn – since kamsa was killed, dhEvas such as brahmA et al were very happy that they had got back their tenements and praised emperumAn. Weren’t they the ones who lost their possessions because of kamsa!

kodi mEl puL koNdAn – he has a flag only for protecting others.

kodi mEl puL koNdAn – he is said to have periya thiruvadi (garuda) on his flag. Isn’t emperumAn the one who has a unique identification for himself with one who came and attained him!

nediyAn than nAmamE EththumingaL – recite the divine names of one who has a deep memory and who will not ever forget us even if we recite his names just once and forget. Isn’t he the one who said in mahAbhAratham uththara kANdam 47-22 “gOvindhEthi yadhAgrandhath krishNa mAm dhUravAsinam ruNam pravrudhdhamivamE hrudhayAnnApasarppathi” (the cry-out of dhraupadhi when she called “gOvindha!” when I was very far away, has not left my heart even after so many years, and remains as interest on interest for a debt taken)! nediyAn can also mean supreme being.

EththinAL thAm vENdum kAmamE kAttum kadidhu – it will grant you all your wishes. It will give you everything including removing your hurdles, wealth, kaivalyam (soul enjoying itself) and emperumAn himself .

kadidhu – unlike worshipping other deities where the benefit will come much delayed, here the benefit will be granted immediately. kadidhu could also mean ”worship him immediately”.

We shall take up the 93^rd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan