Monthly Archives: June 2018

thiruvAimozhi – 6.10.4 – AvA ennAdhu

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

Full series >> Sixth Centum >> Tenth 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, AzhwAr says “I don’t have any means in me which will lead to you; hence you should find out a means and mercifully bestow that to me”. Also explained as AzhwAr saying “You who eliminate everyone’s hurdles and protect them without any restriction, should mercifully ensure that I reach your divine feet”.

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

AvA! ennAdhu ulagaththai alaikkum asurar vANAL mEl
thIvAy vALi mazhai pozhindha silaiyA! thirumA magaL kELvA
dhEvA! surargaL munik kaNangaL virumbum thiruvEngadaththAnE!
pUvAr kazhalgaL aruvinaiyEn porundhumARu puNarAyE

Listen

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

ulagaththai – world
A A – alas! alas! [taking pity]
ennAdhu – not showing mercy
alaikkum – those who torment
asurar – demons
vANAL mEl – on life
thIvAy – fire-faced
vALi – arrows
mazhai – like rain
pozhindha – shooting
silaiyA – oh one who is having SrI SArnga bow
thiru mA magaL – for lakshmi who is being the valourous consort and who is pleased after his eliminating such enemies
kELvA – being the aptly beautiful consort
dhEvA – shining due to that

(due to such quality of eliminating the enemies)
surargaL – dhEvas (celestial beings)
muni – rishis (sages)
kaNangaL – groups
virumbum – to be desired
thiruvEngadaththAnE – Oh one who resides in thirumalA!
pU – by flowers (offered by groups of celestial beings and sages)
Ar – filled
kazhalgaL – divine feet

(while I am qualified to enjoy them)
aru – unconquerable
vinaiyEn – I, who am having sins
porundhum – to reach
ARu – means
puNarAy – mercifully teach me.

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

Oh emperumAn who is having SrI SArnga bow which is shooting fire-faced arrows like rain targeting the lives of demons who torment the world instead of showing mercy, taking pity on it! Oh one who is the aptly beautiful consort for lakshmi who is being the valourous consort and who is pleased after his eliminating such enemies, and is shining due to that! Oh one who resides in thirumalA to be desired by groups of dhEvas and rishis! I am having unconquerable sins which stop me from reaching your divine feet filled with flowers; mercifully teach me the means to reach them.

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

[karma yOga, gyAna yOga, bhakthi yOga and prapaththi/SaraNAgathi are explained as the first four means. It is generally considered that bhagavAn [SaraNAgathi to him] is the ultimate means. But AchArya abhimAnam (mercy of AchArya) is explained as the fifth means in SrIvaishNava sampradhAyam. As AchArya is considered as the divine feet of bhagavAn, this AchArya abhimAnam is considered as the extension of the fourth upAyam. A conversation between nanjIyar and nampiLLai is highlighted by vadakkuth thiruvIdhip piLLai in relation to AchArya abhimAnam which is also known as panchamOpAyam (fifth upAyam)]

Once nampiLLai mercifully asked nanjIyar “It is said that there is a panchamOpAyam; is it seen in this world?”. nanjIyar mercifully replied “I don’t know; as bhagavAn is the fourth upAyam, talking about the fifth upAyam is similar to some people talking about vyOmAthItha [vyOmAthItha is a claim made by pASupatha followers; they say that rudhra is the antharyAmi for bhagavAn SrIman nArAyaNa, which is unfounded in SAsthram]; I have not heard about this” [The principle here is, nanjIyar did not want to reveal about the secretive fifth upAyam in public].

But while he was mercifully explaining this pAsuram, nampiLLai again asked “It appears that AzhwAr is asking emperumAn to present a separate means to him”, and nanjIyar mercifully responded “Oh! You have misunderstood the concept here; the meaning for AzhwAr’s words is – while you (emperumAn) are present, why I am still not attaining my goal” [nanjIyar is categorically saying that there is no scope for any upAyam other than bhagavAn in this case, as AzhwAr is simply lamenting about the delay]. mahAbhAratham “sAham kESagraham prAptha – thvayijIvathyapiprabhO” – [dhraupadhi said] While you (krishNa) were present, I was insulted by someone who dragged me by my hair!  Where is the match for your existence and my insult? prabhO – I could remain relaxed if you too were a woman like me; while you are capable of eliminating the insults, was I not still insulted!

[The role of prapaththi, our surrender is clarified through another conversation. Here it is explained that though emperumAn is always present as the means, in the initial stages, our surrender acts as the qualification for the result and in the end, it becomes part of the result/goal]

A disciple of nanjIyar asked him “While emperumAn is the means, I am not seeing what we accomplish through our prapaththi”, nanjIyar, closing his ears [in anguish], replied to him “The most confidential principle, which was explained by our AchAryas starting from nAthamunigaL through succeeding disciples, has to be explained by me who is a great sinner, to you who do not understand its greatness!”, beating on his head [again in anguish] and brought him into the sanctum of emperumAn.

Just as emperumAn‘s divine form, the qualities of such divine form and the qualities of his true nature, are part of the goal for the nithyasUris and mukthAthmAs, for a qualified mumukshu (one who is desirous of liberation), the dhvayam [which emphasises on surrender] itself is part of the goal.

  • A A ennAdhu – To please ISvara means to show compassion towards his world. nanjIyar mercifully says “If one cannot tolerate the suffering of others, one can oneself determine ‘I have connection with bhagavAn‘; but if one considers ‘it is alright for others to suffer’, then one can withdraw saying ‘I have no connection with bhagavAn’ “.  Here, others means everyone other than self. But should we show compassion towards the unfavourable? Yes, that is the opinion of AzhwArs/AchAryas. We should remain [concerned for them too] thinking “Oh they have not lost their evil interests and become favourable”. When emperumAn himself says in SrI rAmAyaNam yudhdha kANdam 18.34 “yadhi vA rAvaNa svayam” (Even if rAvaNa had come [bring him along, he too is given refuge]), should those who live in his world not have the same attitude? But how does it align with what is said in thiruvAimozhi 10.7.5 “naNNA asurar naliveydha” (emperumAn appears to destroy the demons who show hatred)? Well, when the hatred is deeply imprinted in them, he slays them. Just as the sacrifices done in yagyas such as agnIshOmIya are good for the animal that is sacrificed, this killing of demoniac persons is also good for them, since he rids the soul of the body which facilitates hatred and leads the soul into the path of goodness.
  • A A ennAdhu (ulagaththai alaikkum) – While the demons should take pity [on the sufferers], they will further torment them. It cannot be thought “they are fighting for wealth and lust; both are desirable [and so are fighting]”; instead of that, they are just tormenting the world. They would torment others just as they eat, wear clothes etc., i.e. as a natural activity.
  • asurar – The reason for this is they are demoniac by nature.
  • vANAL mEl – While their valourous decorations remain intact, emperumAn attacked their life. That is, eliminating their life span.
  • thIvAy vALi – When perumAL (SrI rAma) launches, it can be said as arrow. But once it reaches the target, it will be like fire ball piercing through. When the arrow leaves the string of SrI SArnga bow, it will travel like a branch of fire growing out. This is how it is when his qualities are subdued [also said as, when the arrow leaves the string]. SrI rAmAyaNam yudhdha kANdam 16.22 [vibhIshaNa tells rAvaNa] “dhIptha pAvaka sankASai:” (resembling blazing fire) – this is how it feels when the arrow hits someone. Sithai: (Sharp) – Before realising being hit, it will pierce through and fall down on the other side of the body. kAnchana bhUshaNai: (adorned with gold) – they have two different manifestations (being ornament as well as weapon). As said in periya thirumozhi 7.3.4 “sarangaLANda thaNdAmaraik kaNNanukkanRi en manam thAzhndhu nillAdhu” (My heart will not wait for anyone but SrI rAma who has reddish lotus like eyes and who controls the arrows), it is his bow and arrow which help capture the favourable ones too. na thvAm ichchAmi (do not wish to see you killed) – while one can live being the target of such beauty, I do not wish to see you being killed. I don’t know what you are thinking. When I see him standing with the firm bow and the arrow, he looks so beautiful to me; just as one will drown in a lake which was dug to quench the thirst, I can’t see you fight with him and get killed instead of enjoying his beauty. He is known as a lake as said in thiruvAimozhi 10.1.8 “dhayaradhan peRRa maragadha maNith thadam” (the green-gem like pond who is born to dhaSaratha).
  • vALi mazhai pozhindha silaiyA – As said in SrI rAmAyaNam yudhdha kANdam 94.18 “Saravarsham vavarshaha” (did he not pour down a rain of arrows?), he poured down arrows heavily.
  • thiru mA magaL kELvA – Here AzhwAr is speaking about the one who joyfully embraces after seeing him defeat the enemies. One who does as in SrI rAmAyaNam AraNya kANdam 30.39 “barthAram parishasvajE” (embraced her husband).
    • tham dhrushtvA – She saw emperumAn, who should be warded off evil eyes even normally, in his valourous form after defeating the enemies.
    • SathruhanthAram – Not only he slaughtered them without any impact for his own body, he also cut them into pieces. Previously when they were in SrI ayOdhyA, she would hear from the relatives about his hunting trips “when he went for hunting, he fought like this; he stabbed a tiger, he stabbed a lion”. She witnessed all such acts when he started fighting.
    • maharshINAm sukAvaham – one who eliminated the enemies of the sages and let them live there peacefully. For those who knew their true nature – while they could have defeated the demons using the power of their penances, they depended fully on SrI rAma. SrI rAmAyaNam AraNya kANdam 1.21 “garbabhUthAs thapOdhanA:” – those who fully depend on emperumAn even when they lost their prime wealth. While they had the wealth of their penance, they were also like foetus in the womb (fully dependent). While the foetus can try on its own, when it is in the womb, only the mother will have to protect it; similarly these sages were also fully dependent on emperumAn for his protection. emperumAn protects the favourable ones and annihilates the unfavourable ones, only for pirAtti’s pleasure.
    • babhUva – On seeing his lone battle with the fourteen thousand powerful demons, she remained frightened and lifeless thinking “what will happen now?”, but now she regained her life. bhU saththAyAm – The root of the word bhUtha, that which exists.
    • hrushtA – As she regained her life, the bliss which naturally exists there also manifested.
    • vaidhEhi – Just as the daughters of the teachers who teach vEdham would have memorized vEdham just by hearing their fathers teach the students, sIthA (vaidhEhi) is born in the vidhEha clan/dynasty which knows the nature of valour; how will my father, who gave me in marriage to him just for breaking a bow, feel when he sees his victory over fourteen thousand demons on his own!
    • barthAram – Previously, as SrI rAma was tender-hearted, she considered him to be immature and embraced him thinking “I am subservient to him since my father gave me in marriage to him”; only now, she embraced him thinking to be a true man;
    • parishasvajE – Fourteen thousand demons who were equivalent to rAvaNa in strength and were respected by him, shot arrows on SrI rAma and hence his body was full of scars of war; she pressed all those spots with her divine bosom to comfort him.
  • thiru mA magaL kELvA – Am I losing you due to your lack of strength? Or is it due to lack of purushakAram (recommendation from pirAtti)?
  • dhEvA – The radiance which he acquired after her embrace [dhivu – radiance]. Alternatively, it could highlight the radiance acquired on eliminating the enemies. (The divine abode thirumalA which is considered and glorified by the dhEvas and rishis thinking “This is the abode where the slayer of our enemies resides” and hoping that their desires too will be fulfilled).
  • surargaL … – The divine abode where all the favourable ones wait for him patiently.
  • pU Ar kazhalgaL – Explained as the divine feet which cannot sustain without the flowers. Also explained as divine feet which are similar to flowers.
  • aruvinaiyEn – He is capable of eliminating the hurdles; I have unlimited desire; his divine feet are infinitely enjoyable; still, I am having sin to not reach there and enjoy the same.
  • porundhumARu puNarAyEAzhwAr is considering himself to be similar to sIthA in aSOka vanam.
  • puNarAyE – AzhwAr says “you should create the means to make me reach your divine feet” or “you should ensure that I reach your divine feet”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 2 – thErungAl dhEvan

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

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avathArikai

After AzhwAr mentioned in the previous pAsuram that brahmA, rudhra et al were created by nArAyaNa, he was asked by some samsAris “It is well known in the world that brahmA, vishNu and Siva are the three deities for creation, protection and annihilation respectively; thus, while it is apt to accept that all three are supreme beings, could you say that only nArAyaNa is the supreme being?”. AzhwAr responds in this pAsuram through the path of ithihAsams (epics).

Let us go through the pAsuram and its meanings:

thErungAl dhEvan oruvanE enRuraippar
Arum aRiyAr avan perumai Orum
poruL mudivum iththanaiyE eththavam seydhArkkum
aruL mudivadhu AzhiyAn pAl

Word for Word Meanings

thErungAl – if one were to analyse
dhEvan – supreme being
oruvanE enRu uraippar – (wise men) will say that there is only one
avan perumai – the greatness of that sarvESvaran
Arum aRiyAr – no one knows
Orum poruL mudivum iththanaiyE – the meaning established by analysing (vEdhas and ithihAsas) is only this much
eththavam seydhArkkum – for all who have carried out penance to whatever extent
aruL mudivadhu – the final benefit of mercy
AzhiyAn pAl – from emperumAn who has divine disc

vyAkyAnam

therungAl dhEvan oruvanE enRu uraippar – if one were to analyse with the assistance of pramAnas (authentic texts) the wise sages will say that the supreme being is only one and that he is SrIman nArAyaNa. The wise sages established that “thathvam jigyAsamAnAnAm hEthubis sarvathOmukhai: I thathvamEkO mahAyOgI harir nArAyaNa smrutha: II” (those who desire to know the supreme being think that it is only nArAyaNa who is a mahA yOgi and is known by the name hari, who is the only supreme being, for a variety of reasons). Thus AzhwAr says that the claim of samsAris that there are three supreme beings is incorrect.

Arum aRiyAr avan perumai – no one can estimate his greatness

Orum poruL mudivum iththanaiyE – the established meaning of all that has been mentioned in Sruthis (vEdhas or sacred texts) and smruthis (ithihAsas and purANas or epics and ancient histories) is only this much. Many quotations have been given to establish this statement, as detailed below:

vEdha vAkyas: (quotations from sacred texts)

  • dhivyO dhEva EkO nArAyaNa – nArAyaNa is the only divine dhEva
  • ISathE dhEva Eka: – dhEva alone controls chith (sentient) and achith (insentient) entities
  • EkO dhEvas sarvabhUthEshu gUda: – there is only one dhEva who is hidden in all creations
  • Eka svathanthrO jagathO babhUva: – there is only one independent lord for the entire universe
  • bhUthasya jAtha: pathirEka AsIth – he was the only lord for all creations
  • EkO ha vai nArAyaNa AsIth – only nArAyaNa was there at the beginning

smruthi vAkyas (quotations from ithihAsas and purANas)

  • Eka SAsthA na dhvithIyO’sthi kaSchith – there is only one lord; no one else
  • Ekas thishtathi viSvAthmA sa cha nArAyaNa: – only nArAyaNa who is the AthmA for the entire universe, remains at the end
  • Eka Eva janArdhana: – it is only janArdhana who carries out all the three primary functions

Arum aRiyAr avan perumai Orum poruL mudivum iththanaiyE – Has it not been mentioned that the greatness of supreme being is not known to brahmA, rudhra, great sages such as sanaka et al and to himself [emperumAn] who is the controller of all, in various authentic texts!

 vEdhas (sacred texts) say:

  • ka iththA vEdha yathra sa: – who knows his basic nature and qualities
  • sO anga vEdha yadhi vA na vEdha – does he know or not know (his own greatness)
  • yasyAmatham thasya matham – one who does not know brahmam (supreme being) knows brahmam
  • yathO vAchO nivarththanthE – after not attaining whom, the words returned
  • I thE vishNO jAyamAnO na jAthO dhEva mahimna: paramanthamApa – Oh vishNu!  No one among those who is taking birth, who has been born (and who is going to be born) knows the limit of your greatness
  • EthAvA nasya mahimA athO jyAyAmScha pUrusha: – is this all his greatness? Is that supreme being not greater than these!

SrI rAmAyaNam

  • thvam hi lOka gathirdhEva na thvAm kEsana jAnathE – Oh dhEva! You are the refuge for the world,; none knows you

mahAbhAratham mOksha dharmam

  • prajApathincha rudhranchApyahamEva srujAmi vai I thau cha mAm na vijAnIthO mama mAyAprahamOthau – only I create brahmA and rudhra. They too, who are bewildered by my mAyA (prakruthi or primordial matter) do not know me
  • na sa Sakyas thvayA dhrashtum mayAnyair vApi saththama I sarvEshAm sAkshibhUthO’sau na grAhya: kEnachith kvachith – Oh child rudhra! That supreme being is not apt to be known by you or by me (brahmA) or by anyone else. He knows everything, being the witness to everything. This supreme being is not capable of being known by anyone at any point of time.

vishNusdharmam says “na yasya rUpam na balaprabhAvau na cha svabhAva: paramasya pumsa: I vigyAyathE sarvapithAmahAdhyais tham vAsudhEvam praNamAmyachinthyam” – I salute that vAsudhEva whose divine form and basic nature are not known to brahmA, rudhra et al and who cannot be known.

vishNu purANam

  • yannAyam bhagavAn brahmA jAnAthi paramam padham thannathA: sma jagadhdhAma thava sarvagathAchyutha II – Oh achyutha! We salute that divine form of yours, being the final refuge and sustenance for the entire universe, which bhagavAn brahmA doesn’t know.
  • yan na dhEvA na munayO nachAham na cha Sankara:jAnanthi paramESasya thadh vishNOr paramam padham II – we salute that vishNu who, being the final refuge and supreme lord, who is not known by dhEvas (celestial entities), sages, me (brahmA) and Sankara.

varAha purANam says “adhyApi mAm na jAnanthi rudhrEndhrAs sapithAmahA:” (brahmA, rudhra, indhra et al do not know me even today)

SrI bhagavath gIthA

  • nAham prkASas sarvasya yOgamAyAsamAvrutha:mUdO’yam nAbi jAnAthi lOkO mAmajamavyayam II – I, covered by the yOgamAyA (primordial matter), will not be visible to all. This ignorant world will not know me, the birthless and indelible entity)
  • mAm thu vEdha na kaSchana – no one knows me

AzhwAr was asked “We hear that brahmA, rudhra et al grant great benefits to those who carry out penance towards them; hence, can we not take it that they are also supreme beings?” He responds..

eththavam seydhArkkum aruL mudivadhu AzhiyAn pAl – irrespective of the extent of penance carried out by anyone, the final benefit is granted by the one who carries the divine disc. AzhwAr says that even if one carries out penance towards brahmA, rudhra et al, the benefit is granted by SrIman nArAyaNa, as the indwelling soul of brahmA, rudhra et al.

aruL mudivu adhu – those benefits which are accrued through (emperumAn’s) mercy.

eththavam …. Orum poruL mudivum iththanaiyE – if one were to examine the vEdhas and smruthis, it would be clear that for those who carry out means (for attaining emperumAn) the benefit is attained through nArAyaNa only. In bhavrucha Sruthi it is said “asya dhEvasya mIdushO vayA vishNOrEsha pravruthE  havirbhI: vidhEhi rudhrOrudhriyam mahaththvam” (rudhra attained his greatness only after carrying out penance towards vishNu). The same meaning has been quoted in mahAbhAratha which says “mayA srushta: purA brahmA math yagyamayajath svayam I thathas thasmai varAn prIthO thadhAMyahamanuththamAn II mathputhrathvancha kalpAdhau lOkAdhyakshathvamEva cha II ” (once upon a time, brahmA, who was created by me, carried out a ritual relating to me. Being pleased by that, I granted him the superior boons of being my son and being the head of universe) and “mahAdhEvas sarvamEdhE mahAthmA hUthvAthmAnam dhEvadhEvO babhUva” (in the sarvamEdha yagya (ritual), mahAdhEva (rudhra) offered himself as the sacrificial material and became dhEvadhEva)

Thus, AzhwAr, in this pAsuram, established that nArAyaNa is the supreme lord and brahmA, rudhra et al get their benefits granted by nArAyaNa only.

We will take up the 3rd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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nAnmugan thiruvandhAdhi – 1 – nAnmuganai

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avathArikai

In the first pAsuram, AzhwAr instructs others (samsAris or dwellers in materialistic realm) that brahmA and Siva were described by vEdhas (spiritual texts) as  created entities and that just as they were primary entities for the expansion of samsAram (materialistic realm), he (AzhwAr) is determined to instruct the samsAris the rare meanings, asking them to uplift themselves through this instruction.

Let us go through the pAsuram and its meanings:

nAnmuganai nArAyaNan padaiththAn nAnmuganum
thAnmugamAy sankaranaiththAn padaiththAn yANmugamAy
andhAdhi mElittu aRiviththEn AzhporuLai
sindhAmal koNminIr thErndhu

Word for Word Meanings

nArAyaNan – SrIman nArAyaNa (nArAyaNa, consort of SrI mahAlakshmi)
nAnmuganai padaiththAn – created brahmA who has four faces
nAnmuganum – that brahmA too
thAN mugamAy – keeping himself as the primary entity
sankaranai – rudhra
thAn padaiththAn – created himself
yAn mugamAy – I, keeping myself as primary entity
Azh poruLai – these meanings which are difficult to know
andhAdhi mElittu – in the form of andhAdhi (antha + Adhi – a form of poetry wherein the last letter/word/line of one verse becomes the first letter/word/line of next verse)
aRiviththEn – instructed
nIr – you (who are listening to this)
thErndhu – analysing
sindhAmal – ensuring that these meanings do not slip out
koLmin – retain in your mind

vyAkyAnam

nAnmuganai nAyAyaNan padaiththAnsarvESvaran (supreme being) is called by the unique name of nArAyaNa since he is the refuge for the nAra samUha (nArA: – collection of all the jIvAthmAs and achEthana objects) and has the nArA: as his refuge; also, he is the means as well as the end benefit for the jIvAthmAs. Such nArAyaNa created nAnmugan (brahmA) with four heads to pervade in all four directions and carry out creation and to keep reciting simultaneously the four vEdhas which aid in the creation.

nArAyaNan – this is the unique name for supreme being which manifests his all pervading quality, his being the sustenance for all, his being the means for SrIvaikuNtam and his being the final benefit for those who attain him.

nAnmuganai – this is the name for the one who has creation alone as his responsibility and who is controlled by his senses.

padaiththAn – created all the primary entities of universe as well as the creator [brahmA]. nArAyaNOpanishath says “nArAyaNAdh brahmA jAyathE” (brahmA was born out of nArAyaNa); subhAlOpanishath says “thathra brahmA chathurmukhOjAyathE” (there, brahmA, with four faces, was born); nArAyaNavalli says “yO brahmANam vidhadhAdhipUrvam” (…one who created brahmA earlier…); muNdakOpanishath says “brahmA dhEvAnAm prathamas sambhabhUva” (bhramA was born ahead of all dhEvas); mahOpanishath says “yannAbhipadhmAdhabhavan mahAthmA prajApathi:” (from whose navel like lotus the great AthmA brahmA was born); at the end of vEdhas it says “sa prajApathirEka: pushkaraparNE sambhavath” (prajApathi [brahmA] was born on a lotus). AzhwAr mercifully mentions about such brahmA as having been created by nArAyaNa.

nAnmuganum thAn mugamAy sankaranaiththAn padaiththAn – that brahmA, keeping himself as the primary entity, created Siva. AzhwAr reminisces the words mentioned in vEdhas such as “virUpAkshAya brahmaNa: puthrAya jyEshtAya” (to virUpAksha [rudhra] who is the first son of brahmA), “thryaksha: SUlabhANi: purushO’jAyatha” (having trident, the purusha (jIvAthmA) with three eyes was born), “samvathsarE kumArO’jAyatha” (in a year (at one point of time) rudhra was born as a son to brahmA) etc.

thAnmugamAyp padaiththAn – after receiving instruction about vEdhas from emperumAn, without having the need to approach emperumAn for any clarification, brahmA made himself as the primary entity and created Siva. We can also construe this as “lalAtAth krOdhajO rudhra:” (rudhra was born out of the forehead of brahmA).

yAn mugamAy andhAdhi mElittu aRiviththEn AzhporuLai – just as brahmA, as the primary entity, created for the expansion of samsAram, AzhwAr says that he is going to instruct these difficult-to-know meanings for its annihilation, on his own, without  the jIvAthmAs asking his for it.

andhAdhi mElittu aRiviththEn – just as one engraves on copper plate and stones, AzhwAr says that he is writing these meanings in the form of an andhAdhi (a classification of poems).

AzhporuLai aRiviththEn – AzhwAr says that he magnanimously gave these meanings which are similar to gemstones in the ocean of Sruthi (vEdhas) and smruthi (purANas and ithihAsas), being unable to bear the sorrows of samsAris.

AzhporuLai andhAdhi mElittu aRiviththEn – this is like embedding ruby stones in gold.

AzhporuLai – from the fact that brahmA, Siva et al were created, it is clear that they will get destroyed one day. AzhporuL refers to the fact that they get destroyed. AzhwAr says that he is mentioning that brahmA, Siva et al are entities who get destroyed and it is this meaning that he wants to convey.

nIr thErndhu sidnhAmal koNmin – AzhwAr tells samsAris to analyse the lowliness of samsAram and the greatness of what he is saying, and being intelligent, think about which is more apt for themselves, without getting distracted.

sindhAmal koNmin – do not let go of the gemstone that I have donated and hold it firmly! He is praying to samsAris in a way which is similar to one falling at the feet of another to take milk.

An interesting meaning is given by vaikuNtavAsi SrI prathivAdhi bhayankaram aNNangarAchAryar swAmy for the usage of the past tense in AzhwAr’s last line: aRiviththEn AzhporuLai – AzhwAr says that he has announced the inner meanings even before he starts conveying them. This is because he feels that emperumAn, being sathya sankalpan (one who fulfils what he sets out to do), wants to convey the meanings through him and also because he is firm in his mind that through his pAsurams (hymns) he is going to establish the supremacy of emperumAn and hence he has decided that he has already conveyed the meanings. In thamizh grammar, this is referred to as kAlavazhuvamaidhi (due to one’s clarity of mind, conveying what is going to happen as having already happened).

We will go on to the 2nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 6.10.3 – vaNNam aruL koL

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

Full series >> Sixth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, emperumAn says “While you have not put in any effort, how can I do whatever you ask for?”; AzhwAr replies “While you already have many distinguished personalities who enjoy you, you pursued me; similarly, purely out of your mercy, you should fulfil my desires”.

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

vaNNam aruL koL aNi mEga vaNNA! mAyavammAnE!
eNNam pugundhu thiththikkum amudhE! imaiyOr adhipadhiyE!
theNNal aruvi maNi pon muththalaikkum thiruvEngadaththAnE!
aNNalE! un adi sEra adiyERkAvAvennAyE

Listen

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

vaNNam – complexion
maruL – madness
koL – to cause
aNi – having beauty
mEgam – like cloud
vaNNA – having form
mAyam – with amazing qualities
ammAnE – being greater than all

(not allowing to enjoy)
eNNam – in the heart
pugundhu – entered
thiththikkum – being sweet
amudhE – being nectar

(these relishable form and qualities)
imaiyOr – letting nithyasUris enjoy
adhipadhiyE – [adhipathi] having supremacy
theL – having clarity
nal – attractive
aruvi – waterfalls
maNi – gemstones
pon – gold
muththu – pearl
alaikkum – toss around
thiruvEngadaththAnE – being present in thirumalA
aNNalE – Oh one who effortlessly manifesting your lordship!
un – your
adi – apt, divine feet
sEra – to reach
adiyOrkku – for us, the servitors
A A – alas! alas! [taking pity on us]
ennAy – you should manifest your mercy

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

emperumAn who is greater than all, is having cloud like form with amazing qualities and a complexion which causes madness; he has entered the heart and is sweet nectar; he is letting nithyasUris enjoy [such form]; he is having supremacy and is present in thirumalA which has clear, attractive waterfalls which toss around gemstones, gold and pearls; Oh one who effortlessly manifests your lordship in such thirumalA! Taking pity on us, you should manifest your mercy for us to reach your divine feet which are apt for us!

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

  • vaNNam … – vaNNam means prakAra (attributes), Oh one who is having mercy, and is having an attractive form which resembles a cloud! Alternatively – vaNNam means form, Oh one who is having the form which blinds the heart of those who see you! His form is explained in thiruviruththam 94 “maippadi mEni” (dark coloured form). Another explanation – His divine form is manifesting so much mercy that the heart of a cloud is hard like a rock.
  • mAya ammAnE – Oh one who is great in your qualities and activities too, apart from having a great form!
  • eNNam pugundhu thiththikkum amudhE – Unlike being born in a distinguished birth, performing a particular sAdhana anushtAnam (means such as bhakthi yOga), and finally attaining bliss through that and enjoying it, emperumAn himself descends into someone’s heart without checking the individual’s nature and gives enjoyment. He is said as in 8.6.3 “uLLum thORum thiththikkum amudhu” (sweet like nectar everytime he is thought about).
  • imaiyOr adhipadhiyE – Like beetles, these nithyasUris sustain themselves with this enjoyment only.
  • theNNal aruvi … – Oh sarvESvara who is standing on thirumalA where clear, beautiful waterfalls toss around gemstones, gold and pearls!
  • aNNalE – Oh one who descended in thirumalA and eliminated any doubt in your supremacy! AzhwAr is saying “Though you are the lord of the nithyasUris, you remain the one with beautiful cloud-like form, amazing lord, and being thiruvEngadaththAn who resides in thirumalA where waterfalls have gemstones, gold, pearls etc, and being my lord”.
  • un adi sEra adiyERku A A enRAyE – As you came close to me and revealed me the process, please make me attain the goal as well! Taking pity on me and manifesting your mercy, ensure that I, who have no other refuge, attain your divine feet! Aren’t those your divine feet? Manifest your mercy such that I reach your divine feet which are the means, goal and the enjoyable object!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – avathArikai

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

Full Series

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This prabandham (divine hymn) was mercifully composed by thirumazhisai AzhwAr. Since it starts with the words nAnmugan and is in the form of andhAdhi (antha + Adhi – the last letter/word/line of one poem is the first letter / word / line of the next poem) it is called as nAnmugan thiruvandhAdhi. The other divine hymn of this AzhwAr’s is thiruchchandha viruththam. This AzhwAr is rooted in establishing that SrIman nArAyaNa is the supreme lord. His pAsurams carry all the inner meanings of all vEdhas (sacred texts). There are three vyAkyAthas (commentators) for this thiruvandhAdhi – nampiLLai, periyavAchchAn piLLai and appiLLai. These vyAkyAnams (commentaries) are very brief. It is said that periyavAchchAn piLLai wrote the commentary for the andhAdhis in his later years.

While the first two AzhwArs (poygai AzhwAr and bhUthaththAzhwAr) mercifully sang “vaiyam thagaLiyA” and “anbE thagaLiyA… gyAnachchudar viLakkERRinEn” respectively and lit lamps, pEyAzhwAr mercifully sang “thirukkaNdEn ponmEni kaNdEn” about how the three of them experienced emperumAn. The three andhAdhis of the first three AzhwArs would be about their experience of emperumAn. By experiencing nArAyaNa, they showed that it is he who is fit to be experienced. This AzhwAr (thirumazhisai AzhwAr) removes the weeds from the field of experiencing emperumAn. What is the weed for experiencing emperumAn?

It is the act of praising other deities as supreme being. Since there is no vaishNavathvam (the love for vishNu) for those who do not consider vishNu as the supreme being, such people will not be worthy of experiencing bhagavAn. Those who worship emperumAn for other benefits (and not for himself) will be worthy of experiencing emperumAn. For those worshipping other deities, until they sever their worshipping of such deities, such worthiness will not occur to them. Thus, worshipping other deities becomes the primary weed to be removed for enjoying emperumAn. nammAzhwAr refers to this as “Or Unam” (a unique fault). In this divine hymn, thirumazhisai AzhwAr removes that weed. Isn’t thirumazhisai AzhwAr one who does not put his sword in its sheath [unrelenting and unforgiving] and is ever ready to cut out such weed (of worshipping other deities)!

We will take up the 1st pAsuram of this thiruvandhAdhi next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 6.10.2 – kURAy nIRAy

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

Full series >> Sixth Centum >> Tenth 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, AzhwAr says “If there are any hurdles, you should yourself eliminate them and accept me at your divine feet”.

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

kURAy nIRAy nilanAgik kodu val asurar kulam ellAm
sIRA eriyum thirunEmi valavA! dheyvak kOmAnE!
sERAr sunaith thAmarai sendhI malarum thiruvEngadaththAnE!
ARA anbil adiyEn un adi sEr vaNNam aruLAyE

Listen

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

kodu – being cruel
val – very strong
asurar – demons
kulam – group
ellAm – all
kURu Ay – to be cut into many pieces
nIRu Ay – to turn into dust
nilan Agi – while being flattened

(even after that)
sIRA – showing anger
eriyum – shining
thiru – having the wealth of valour
nEmi – thiruvAzhi, divine chakra (divine disc)
valavA – being the omnipotent who can control

(in the context of eliminating the enemies of devotees, in this manner)
dheyvam – for nithyasUris
kOmAnE – being the lord
sERu – by mud (for the lotus to stay in)
Ar – filled
sunai – pond
thAmarai – reddish lotus
sem – reddish
thI – acquiring the complexion of fire
malarum – blossoming
thiruvEngdaththAnE – Oh one who is residing in thirumalA!
ARA – ever endless
anbu – love
il – having
adiyEn – I, who am a servitor

(matching my nature)
un – your
adi – divine feet
sEr vaNNam – to reach
aruLAy – kindly bless

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

Oh omnipotent emperumAn who can control the shining chakra which cuts the cruel, very strong demons into pieces, to turn them into dust, and which shows its anger even after flattening them and which is having the wealth of valour! Oh lord of nithyasUris! Oh one who is residing in thirumalA which is having muddy ponds with reddish lotus flowers which have the complexion of reddish fire and which are blossoming! Kindly bless me who is a servitor, having ever endless love for you, to reach your divine feet.

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

  • kURAy … – What is the match between your hand being inseparable from the chakra and I still having my hurdles? emperumAn‘s divine weapons which are indestructible, would destroy all his (AthmA‘s) hurdles and uplift him; they can also eliminate the hurdles which are caused by emperumAn himself. vishNu dharmam 70 “rakshanthi sakalApathbya:” (protecting from all dangers); he [emperumAn] himself is included in this word “sakala” (all).  Now, sins are the result of his anger over the AthmA due to the defects in the AthmA; these weapons are capable of eliminating even such hurdles. The reason for this is because they (weapons) keep thinking about emperumAn’s initial mercy towards the AthmA. These weapons were previously told by emperumAn himself “Even if I see some faults in these AthmAs and manifest my anger towards them, you don’t abandon him; you see my initial, natural mercy towards him and protect him due to that”. The chakra is explained as in thiruviruththam 33 “aruLAr thiruchchakkaram” (the divine disc which is filled with mercy). They (weapons) would have seen his initial mercy and hence even if he changes his position towards the AthmAs, the weapons would not change [and continue to protect them]. This is why, those who were bestowed with his mercy, would consider the sharpness of his divine chakra as their refuge.
  • kUrAy nIrAy nilanAgi – His divine arrows which act as said in SrI rAmAyaNam yudhdha kANdam 94.22 “chinnam binnam Sarair dhagdham prabagnam Sasthra pIditham” (They saw the army of rAkshasas who were cut, blown away, burnt and destroyed by the arrows of SrI rAma), have guNa (guNa means the String as well as mercy). Unlike those arrows, his chakra is most cruel. [While the arrows will cut the entity into portions directly] the chakra will cut it into two pieces and then will turn the entity into dust and finally will make it disappear as well.
  • Agi – Implies both making and to become.
  • kodu val asurar – This is the reason for his anger. Those demons who act in a cruel manner and who are very strong which makes it impossible for anyone to defeat them.
  • kulam ellAm – Just one person’s mistake makes the whole clan to be destroyed and hence emperumAn destroyed the whole town along with the residents. Whether it is the favourable ones or the unfavourable ones, no one escapes his curly chakra. As said in thiruviruththam 70 “vaLaivAyth thiruchchakkaraththengaL vAnavanAr” (our lord in paramapadham who has the curvy and rounded chakra) – only after being caught in his chakra, AzhwAr was uplifted.

What was the reason for his act to cut the demons and finish them?

  • sIRA eriyum thirunEmi valavA – Even after completing the tasks, his chakra will shine continously like a snake which has not found its prey.
  • thirunEmi valavA – While you are carrying the divine chakra on your right hand, I am [still] carrying agony [how do these two match?]!
  • dheyvak kOmAnE – Such emperumAn who takes up so much care/suffering to protect his devotees, is not without any support. He is as said in thiruvAimozhi 1.1.1ayarvaRum amarargaL adhipathi” – lord of indefatigable nithyasUris. There (paramapadham), only those who enjoy his beautiful combination of hand and chakra are available; but it is here (samsAram) that he has people to be cut into two pieces. Only his divine chakra rules both the realms. As said in thiruviruththam 33 “agal visumbum nilanum iruLAr vinai kedach chengOl nadAvudhir” (You are having your sceptre which eliminates the darkness and rules over the spiritual sky and the material world); the chakra rules over everyone there (paramapadham) with its beauty; it rules over everyone here (samsAram) with its sharpness. Sharpness is subdued there; beauty is subdued here. For those who are there, just its presence on his hand will uplift them; but for those who are here, only after eliminating the enemies, they will be uplifted. Those who are there always depend upon his hand (him), but here people don’t have such faith.
  • sErAr sunai … – In the muddy ponds, lotus flowers blossom like reddish fire. AzhwAr is desiring to enjoy water-lamp instead of oil-lamp. The reddish lotus flowers appear to be fire on top of water!
  • ARA anbil adiyEn – This [love] is AzhwAr’s identity. Only when the water dries out in the pond [which never happens], will AzhwAr’s love dry out. This love originated from emperumAn‘s blessing of unblemished knowledge and devotion. The love which does not wait for any rules.
  • un adi sEr vaNNam aruLAyE – You should bestow your mercy upon me to have me engaged in service at your divine feet. See that the purpose of your standing in thirumalA is fulfilled! See that my love is properly fed!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – thaniyan

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

nAnmugan thiruvandhAdhi

emperumAnAr-thirumazhisai AzhwAremperumAnAr with thirumazhisai AzhvAr

The thaniyan for this dhivya prabandham (divine composition) was composed by SrIrAmappiLLai (twin brother of parASara bhattar and son of kUraththAzhwAn). In this thaniyan he says “Oh heart! Meditate on the divine feet of thirumazhisai AzhwAr who had established the supremacy of SrIman nArAyaNa and who had given this divine composition [called as nAnmugan thiruvandhAdhi] and praise his divine feet”

Let us go through the thaniyan and its meanings:

nArayaNan padaiththAn nAnmuganai nAnmuganukku
ErAr Sivan piRandhAn ennum sol sIrAr
mozhi seppi vAzhalAm nenjamE moy pU
mazhisaip parAn adiyE vAzhththu

Word by Word Meanings

nArAyaNan – SrIman nArAyaNa
padaiththAn – created
nAnmuganai – the four-headed brahmA
nAnmuganukku – for that nAnmugan (brahmA)
Er Ar Sivan piRandhAn – Siva, who became complete by following prescribed means, was born
ennum sol – the pAsuram (hymn) which says this
sIr Ar – one which has greatness
mozhi seppi – reciting this prabandham (divine hymn)
vAzhalAm – we can attain redemption
nenjamE – Oh my heart!
moy pU mazhisai paran adiyE – the divine feet of thirumazhisaip pirAn, filled with flowers
vAzhththu – praise

vyAkyAnam

nArAyaNan padaiththAn nAnmuganai ….. ennum sol – references from authentic texts have been quoted to prove that SrIman nArAyaNa is the supreme lord:

  1. mahOpanishath “EkO havai nArAyaNa AsIth I na brahmA nESAna: II” (only nArAyaNa was there (at the beginning); not brahmA, not Siva)
  2. nArAyaNa sUktham “nArAyaNa parO jyOthi:” (nArAyaNa is the supreme radiance)
  3. nArAyaNa upanishath “nArAyaNE praLIyanthE” (everything attains nArAyaNa in the end)
  4. mahAbhAratha “Ekasthishtathi viSvAthmA sa cha nArAyaNa: prabhu:” (only paramAthmA (supreme being) who is viSvAthmA (soul for all the creations) remains (at the end, during deluge) and he is the supreme being nArAyaNa)
  5. vishNu purANam “srushti sthithyantha karaNIm brahmA vishNu SivAthmikAm I sa samgyAmyAdhi bhagavAnEka Eva janArdhana: II” (that bhagavAn janArdhana himself takes the names of brahmA vishNu and Siva to carry out the tasks of creation, protection and destruction)
  6. upabrahmaNams such as mahAbhAratham and vishNu purANam “Eka Eva jagathswAmI SakthimAnachyuthaprabhu: ” (achyuthan, who is omnipotent, indestructible and who controls everything, is the lord of the world )
  7. mahOpanishath “yannAbhi padhmAdha bhavan mahAthmA prajApathir viSvasrut viSvarUpa: I thamEva vidhithvAthimruthyumEthi nAnya: panthA vidhyathE’yanAya II” (one who knows him, from whose divine navel the mahAthmA (great soul) prajApathi ,who is the creator of universe, was created, crosses samsAram (materialistic realm); there is no other path to attain mOksham (SrIvaikuNtam ))
  8. nArAyaNOpanishath “nArAyaNadh brahmA jAyathE nArAyaNAdh rudhrO jAyathE” (brahmA was born from nArAyaNa; rudhra was born from nArAyaNa)
  9. sAmavEdham “virUpAkshAya brahmaNa: puthrAya jyEshtAya SrEshtAya” (virUpAksha, who is the son of brahmA and who is great)
  10. mahAbhAratha “yath thath padhmamabhUth pUrvam thathra brahmA vyajAyatha I brahmaNaSchApi sambhUtha: Siva ithyavadhAryathAm II” (brahmA was born out of the lotus (which came from bhagavAn’s navel); it should be known that Siva was born out of brahmA only)

From these aforementioned references it is clear that brahmA and rudhra were created by supreme being nArAyaNa only. Even though it is said that rudhra was created by brahmA, since bhagavAn created brahmA and as the indwelling soul of brahmA, he created rudhra, there is nothing wrong in saying that rudhra came from nArAyaNa. It is also known that during one kalpa (denotes a passage of time equivalent to one day for brahmA) rudhra was born out of brahmA and during the other kalpA, he was born out of nArAyaNa. To make sure that everyone knows these meanings of vEdhas (sacred texts) thirumazhisai AzhwAr mercifully mentioned in the first verse of this divine hymn “nAnmuganai nArAyaNan padaiththAn” (brahmA was created by nArAyaNa) and in the last verse “ISaRkum nAnmugaRkum dheyvam naRkirisai nArANan nee” (you are the beneficial deity for Siva and nAnmugan). This is the meaning for the two lines “nAnmugan ……. ennum sol” The word ennum refers to all the quotations taken above from vEdhams and smruthis.

sol sIr Ar mozhi – one meaning is that the words are aligned to the metrics used in the poems (poetic grammar). Another meaning is that these are words with auspicious qualities, as mentioned by nammAzhwAr in periya thiruvandhAdhi 86 “sIr kalandha sol

mozhi seppi – reciting such nAnmugan thiruvandhAdhi

vAzalAm – one can redeem oneself. One can attain higher levels of existence.

nenjamE – Oh heart! You have to help me

How to ‘help’ in this?

moy pU mazhisaip paran adiyE vAzhththu – keep worshipping the divine feet of thirumazhisai AzhwAr who composed this divine hymn. Just as thiruvarangaththu amudhanAr (a disciple of bhagavadh SrI rAmAnuja) had mercifully mentioned in his irAmAnusa nURRandhAdhi 12idam koNda kIrththi mazhisaikkiRaivan iNaiyadippOdhu ” (on the two divine lotus like feet of the lord of thirumazhisai, which is a very famous place), you should also be devout towards the two divine feet which are sweet. The words moy pU could be taken as adjectives for the divine feet of thirumazhisai AzhwAr as well as to the place thirumazhisai. When they are used as adjectives for the divine feet, these two words moy pU would mean dense (tightly packed) flower and beautiful flower. The word moy would refer to both denseness and beauty.  Thus the words would mean divine feet which are like beautiful and dense flower. If they are taken as adjectives for thirumazhisai, they would mean thirumazhisai which is beautiful or thirumazhisai which has beautiful and densely packed flowers.

adiyE vAzhthtu – praise the divine feet of thirumazhisai AzhwAr who has such greatness. While he has praised emperumAn (SrIman nArAyaNa) in his thiruchchandha viruththam 61 “vAzhi kEsanE”  (long live, kESava!) and thiruchchandha viruththam 68 “mAlai vAzhththi vAzhminO” (live by praising thirumAl), you keep praising the divine feet of thirumazhisai AzhwAr without any break.

paran adiyE vAzhththu – while thirumazhisai AzhwAr had accepted emperumAn as supreme being in his verses “ISaRkum nAnmugaRkum dheyvam” (SrIman nArAyaNa is the worshippable deity for Siva and brahmA) and “guNapparanE” (Oh one with supreme qualities!), you accept thirumazhisai AzhwAr as supreme and praise him.

We shall next take up the avathArikai (introduction) for this divine hymn.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 6.10.1 – ulagam uNda

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

Full series >> Sixth Centum >> Tenth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr says “You should mercifully ensure that I who have no refuge other than you, to reach your divine feet”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, AzhwAr says “You who are having the qualities to protect all the world and are present in thirumalA, should mercifully show the way to attain you to me who is having natural servitude towards you”.

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

ulagam uNda peru vAyA ulappil kIrththi ammAnE!
nilavum sudar sUzhoLi mUrththi nediyAy adiyEn AruyirE!
thiladham ulkagukkAy ninRa thiruvEngdaththemperumAnE!
kula thol adiyEn una pAdham kUdumARu kURAyE

Listen

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

(During the danger of total deluge)
ulagam – the world
uNda – while consuming
peru – having great eagerness (more than the world which is to be protected)
vAyA – having divine lips/mouth which is the tool to protect

(appropriate to his ability to protect)
ulappu – end
il – not having
kIrththi – glory (of all auspicious qualities such as gyAna, Sakthi etc)
ammAnE – being the one with natural lordship

(the distinguished instruments for such protection)
nilavum sudar sUzh – revealing the complete radiance of natural beauty etc
oLi – filled with divine splendour
mUrththi – being with divine form
nediyAy – having unbounded glory (for the aforementioned nature, form, qualities and activities)

(being with these five aspects)
adiyEn – for me (who is at your disposal)
Ar uyirE – being my perfectly complete vital air

(unlike this emperumAn who protects by hiding and not manifesting his form)
ulagukku – for the whole world
thiladham – like a thilak which is applied on the forehead in the form of UrdhvapuNdram (upwards pointing symbol)
Ay – being
ninRa – (firmly) stood
thiruvEngadaththu – on thirumalA
em – to me
perumAnE – Oh one who stood revealing your lordship!
kulam – coming in famous lineage
thol – ancient
adiyEn – I (servitor)
un – (lord, protector and enjoyable) your
pAdham – divine feet
kUdum – attaining
ARu – means
kURAy – mercifully tell!

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

Oh emperumAn who is having divine lips/mouth which is the tool to protect the world with great eagerness [during deluge] by consuming it! Oh the one with endless glory and natural lordship! Oh one who is having divine form filled with divine splendour, revealing the complete radiance of natural beauty etc and having unbounded glory! Oh one who is being my perfectly complete vital air (life)! Oh one who stood revealing your lordship to me on thirumalA like a thilak which is applied on the forehead in the form of UrdhvapuNdram for the whole world! For me, the servitor who is coming in an ancient lineage, mercifully tell the means to attaining your divine feet!

[Important aspects are implied here, with respect to emperumAn protecting the universe but not AzhwAr]

  • Would you only protect from the danger of deluge! Can you not protect from the danger of suffering in separation?
  • Would you only protect when the whole world is suffering! Can you not protect if a single person is suffering?
  • Would you only protect those who don’t realise the sorrow! Can you not protect the one who cried out in sorrow?
  • Would you only rescue those who have no desire to be protected! Can you not rescue those who desire for protection?
  • Would you only protect by placing in the stomach? Can you not protect by manifesting your form?
  • Would you only protect those who you desire for! Can you not protect the one who desires you?
  • Would you only protect with your mouth! Can you not protect by speaking a few comforting words?
  • Would you protect by hiding all your endless qualities! Can you not protect by letting us enjoy those qualities?
  • Would you only protect the world which does not know your relationship with it! Can you not protect the one who knows the relationship?
  • Would you only protect the world which does not know the greatness of your form! Can you not protect the one who knows the greatness of your form?
  • Would you only protect the world which does not know your greatness! Can you not protect those who know your greatness?
  • Would you only protect those who sustain themselves in your separation from you? Can you not protect those who cannot sustain in separation?
  • Would you only protect those who do not realise your simplicity! Can you not protect those who know your simplicity?
  • Would you only protect those who are servitors of others! Can you not protect those who are exclusively serving you?
  • Would you only protect those who have other refuge! Can you not protect those who have no refuge other than you?
  • Would you only protect those who have ulterior goals [other benefits]! Can you not protect those who consider “service to you” as their only goal?
  • Would you only protect those who want to separate from you! Can you not protect those who want to unite with you?
  • Would you only perform great acts [like consuming the world] and protect! Can you not simply say “mA Sucha:” (do not grieve) and protect?

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

  • ulagam uNda peru vAyA – Would the danger of ten deluges match my sorrow of not reaching the divine feet of your highness? Oh one who has more eagerness [to protect] than those who wish to be protected! Isn’t there a match between your eagerness and my agony? Aren’t you the one who protects based on the relationship and the danger alone! Would you only protect if the whole world is in danger! Would you not protect if I am inflicted with the same danger that affected the whole world? Would you only protect those who drowned in the ocean of deluge! Would you not protect those who are drowning in the ocean of samsAram (material realm) ? Would you only protect those who did not request you to do so! Would you not help those who request you to do so? Would you only protect when there is danger for the body! Would you not protect when there is danger for the soul? Would you only protect those who are caught in the deluge of water! Would you not help those who are caught in the deluge of separation? Would you only protect when endangered by others! Would you not protect when endangered by you? Is there any rule that you only protect those who have not surrendered! Would you not protect those who have surrendered? For you who cannot relax even after protecting someone, is it possible to not even think about protecting me? Aren’t you of the nature that even after protecting those who were caught in the danger of deluge, you will check with those who were present saying “is there anything great I have done for them?”, and subsequently will feel disturbed thinking “I have not done anything worthy for them” and feel dejected!
  • peru vAyA – This is how the nature of the one who has more eagerness [to protect] than those who wish to be protected is. AzhwAr thinks emperumAn has the same amount of disregard for himself as the amount of eagerness in protecting the universe.
  • peru vAyA – dhraupadhi said “SaraNam” (I take shelter of you) only once. Having that in his divine heart, he eliminated the insult that was to happen for her in the assembly, destroyed dhuryOdhana et al, crowned dharamaputhra, and had her hairlock tied [she vowed not to tie her hair until dhuryOdhana et al were killed]. Still being unsatisfied as said in mahAbhAratham udhyOga parvam 58.22 “ruNam pravruththam iva mE” (I feel like I owe you so much), while ascending to paramapadham, he departed with a wounded heart as said in “nAthis svastha manA:” (my heart is not in peace).
  • ulappil kIrththi ammAnE – I am not praising him considering that his protection is an unnatural and occasional activity; this act of protecting the world and acquiring endless glory as a result of that is explained in thirunedundhANdagam 10 “pozhilEzhum kAval pUNda pugazh AnAy” (He has the glory of protecting the 7 worlds). Oh sarvESvara who is having glorious qualities! Your glory is not just advised as said in “thasya nAma mahathyaSa:” (paramAthmA’s glory is great), SrI rAmAyaNam kishkindhA kANdam 15.19 “yaSasaSchaikabAjanam” (He is the abode of glory), but is even popularly celebrated in the enemy’s camp as said in SrI rAmAyaNam sundhara kANdam 21.20 “vidhitha:” (he is well known)! Your commandment is such that the one which is tortured [sumukha, the snake] is well protected in the presence of the one who tortures [garuda, the eagle]! When he desires, the torturer will care for the tortured.
  • ulappil kIrththi ammAnE – There is no end for his qualities which are explained in SrI rAmAyaNam kishkindhA kANdam 15.21 “guNAnAm AkarO mahAn” (one who is the abode for auspicious qualities), mAthsya purANam “thathA guNAhi ananthasya” (His qualities are endless), mahAbhAratham karNa parvam “varshAyuthair yasya guNAnaSakyA:” (Even if spoken for ten thousand years, krishNa’s qualities cannot be explained fully) and SrI rAmAyaNam ayOdhyA kANdam 2.26 “bahavO nrupa kalyANa guNA: puthrasya santhithE” (Oh emperor! You son (SrI rAma) has many auspicious qualities). If one tries to see the end of it, they cannot; they will retract due to lack of intellect. (AzhwAr became captivated by emperumAn, not for his true nature but for his qualities.)
  • nilavum sudar sUzh oLi mUrththi – Even if he is a butcher instead of a protector, his beautiful form will not let us leave him.
  • nilavum – It is not something which he acquires based on some karma, and will lose it on exhausting of the same [i.e. it is eternal].
  • sudar sUzh oLi mUrththi – Instead of inside being dirt and outside being radiant, he is made of radiant material as said in SrIvishNu purANam 1.9.67 “thEjasAm rASimUrjitham” (collection of radiance);. He is said as in thiruvAimozhi 1.7.4uyarvinaiyE tharum oN sudark kaRRaiyai” (one who bestowed me increase in my knowledge, devotion, etc., and has a radiantly shining form). Unlike forms which are made of rajas (passion) and thamas (ignorance), his form is made of Sudhdha sathva (pure goodness), unlimited radiance, and like boiled ghee [which has a golden colour], full of luster both inside and outside. His divine form is explained both as “panchaSakthimayam” (made of five divine elements [which are different from the five elements which make material forms]) and “shAdguNya vigraham” (form having six auspicious qualities); but if analysed, his forms are made by five divine elements only; but when said as “shAdguNya vigraham“, that is because the divine form reveals those qualities unlike material forms which conceal the qualities. His forms are as explained in SrI rAmAyaNam sundhara kANdam 34.30 “rUpavAn subakaS SrImAn gandharpa ivamUrthimAn” (He is having divine form like cupid and having radiance) and in SrI bhAgavatham 10.32.2 “… thAsAmAvirabUth …” (He appeared amidst the cowherd girls like the cupid for cupids).
  • nediyAy – Even if there is an end for the previously explained qualities, one cannot see the end for his qualities such as part-by-part beauty, wholesome beauty etc. As said in SrI rAmAyaNam kishkindhA kANdam 15.20 “mahAn” (the great), every aspect of his qualities is boundless.
  • adiyEn Ar uyirE – Oh one who manifested your physical beauty and qualities and made me not sustain myself in separation! This should be read along with “thiruvEndaththemperumAnE” (lord of thiruvEngadam hill).
  • thiladham ulagukkAy ninRa – Just as some women become complete with the thilak on their face, thirumalA is for the earth.
  • adiyEn Ar uyirE – Oh one who arrived and stood in thirumalA, taught me my servitude towards you, and made me unsustainable without you!

Until here, AzhwAr explained emperumAn‘s nature, and now he starts speaking about his own nature.

  • kula thol adiyEn – I, who am a servitor, since long, along with all my ancestors. He is not highlighting his greatness, rather he is highlighting his lack of any other refuge. When one exists for only one person, no one else will protect that person.
  • una pAdham kUdumARu kURAyE – As my nature is this, you kindly ensure that I attain the goal which fits my nature.
  • adiyEn una pAdham kUdumARu – When a servitor wants to unite with you, it is expressed only as “uniting with your divine feet”.
  • una pAdham kUdumARu – This is how AzhwAr‘s sAyujyam [the aspect of liberation, where one remains eternally united with the lord] is.
  • kURAyE – Your one word leads to realising my true nature. When emperumAn speaks a single word, AzhwAr’s confusions will be eliminated. [AzhwAr is asking] You should say as in SrI bhagavath gIthA 18.66mA Sucha:” (do not grieve).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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ఆర్తి ప్రబంధం – 26

శ్రీః  శ్రీమతే శఠకోపాయ నమః  శ్రీమతే రామానుజాయ నమః  శ్రీమత్ వరవరమునయే నమః

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ప్రస్తావన

ఈ పాశురములో మణవాళ మామునులు, శ్రీ రామానుజుల హృదయమును తెలిసిన వారై, వారి తరపున మాట్లాడుచుండెను. మణవాళ మామునులకు శ్రీ రామానుజులు ఏ విధముగా అలోచిస్తునారని ఎరిగి, ఈ పాశురము వాటి తో నింపెను. తమను త్వరగా పరమపద ఆరోహణమును ప్రసాదించమని కొరెను. ” మణవాళ మామునులు అను ఇతను మా చెంత చేరిన రోజు నుండి ఎన్నో పాపములను చెసెను. నేను కాకపోతె, ఇంకెవరైన తనయొక్క, ఇంతటి పాపపు మూటనుండి రక్షించెదరు? ఎవ్వరు లేరు కావున మనమే ఏదైనను చేయ వలెను.” అని శ్రీ రామానుజులు తలెచెను. శ్రీ రామనుజుల ఈ విచారమునే మణవాళ మామునులు తన హృదయమునుంది వచ్చినట్లుగా ఈ పాశురమున పునర్ఘటించెను. మణవాళ మామునులు దీనిని కొనసాగిస్తు, శ్రీ రామానుజులు తప్ప ఇంకెవ్వరి వలన తన వంటి ఏవిధమైన ఆశ్రయము లేని వారికి ఒకే శరణ్యము శ్రీ రామానుజులే అని చెప్పెను. కరుణే స్వరూపమైన పెరియ పెరుమాళు మొదలగు వారికైనను మమ్ము రక్షించుట సాద్యమా? శ్రీ రామానుజులే తమకు అత్యంత గమ్యమైన పరమపదమును చేరవలెనని వాంఛను కలుగ జేసినవారని మణవాళ మామునులు పేర్కొనెను. కావున తనకు పరమపదము యందు స్తానమును శ్రీ రామానుజులే నిశ్చయ పరచ వలెనని మణవాళ మామునులు ప్రార్ధించెను. మరియు తను ప్రతిదినము చేసె ఎన్నడగలేని ఆపరాధములను యేమైనను క్షమించెదనని శ్రీ రామానుజులు తలచునని మణవాళ మామునులు చెప్పెను. తనను పెరియ పెరుమాళ్ మొదలగు వారేవ్వరు రక్షించుటలేదు, శ్రీ రామానుజులే అన్ని పాప కర్మములనుండి తన రక్షణ కొరకు కృంశించుచుండెనని మణవాళ దృఢముగా నమ్ముచున్నారు.

పాశురం 26

తెన్నరంగర్క్కామో? దేవియర్గట్కామో?
సేనైయర్కోన్ ముదలాన సూరియర్గట్కామో?
మన్నియసీర్ మాఱన్ అరుళ్మారి తమక్కామో?
మఱ్ఱూం ఉళ్ళ దేశిగర్గళ్ తన్గళుక్కుమామో?
ఎన్నుడైయ పిళై పొఱుక్క యావరుక్కు ముడియుం?
ఎతిరాసా ఉనక్కు అన్ఱి యాన్ ఒరువరుక్కు ఆగేన్
ఉన్ అరుళాల్ ఎనక్కు రుచి తన్నైయుం ఉణ్డాక్కి
ఒళివిసుమ్బిల్ అడియేనై ఒరుప్పడుత్తు విరైన్దే!!!

ప్రతి పద్ధార్ధం

ఎతిరాసా – ఓ ఎమ్పెరుమానారే!!!
తెన్నరన్గర్క్కామో?- (మా దోషములను క్షమించుటకు ) పెరియ పెరుమాళ్ సమర్ధులా? లేదా
దేవియర్గట్కామో? – వారి దివ్య దేవేరులగు పెరియ పిరాట్టి మొదలుగొను వారికి సాద్యమగునా? లేదా
సేనైయర్కోన్ ముదలాన సూరియర్గట్కామో? – సేనాపతియాళ్వాన్ మొదలగు నిత్యసూరులు సమర్దులా? లేదా
మన్నియ సీర్ – భాగవతుల యందు ఎల్లప్పుడు వాత్సల్యమను కలిగి ఉండు
మాఱన్ – నమ్మాళ్వార్లకు అది చేయుట సాద్యమా? లేదా

అరుళ్మారి తమక్కామో? – చేతనులందరి యందు కరుణను కురిపించు తిరుమన్గై ఆళ్వార్లకు అది సాద్యమా?
మఱ్ఱూమ్ ఉళ్ళ – ఇంకెవరికైనను
దేసిగర్గళ్ – నాధమునిమొదలగు ఆచార్యులు
తన్గళుక్కుమామో? – ఇది చేయగలరా?
యావరుక్కు ముడియుమ్? – ఎవరికి సాద్యమగును?
పిళై పొఱుక్క – అపరాధములను క్షమించుటకు
ఎన్నుడైయ – నా యొక్క
యాన్ – నేను
ఒరువరుక్కు ఆగేన్ – ఇంకెవ్వరికి దాసుడనుకాను
ఉనక్కు అన్ఱి – మీకు తప్ప
ఉన్ అరుళాల్ – మీ కృపా కటాక్షముతో
రుచి తన్నైయుమ్ ఉణ్డాక్కి – ప్రాప్యమందు (పరమపదం) రుచిని పెంపొందించి
ఎనక్కు – నాలో
ఒరుప్పడుత్తు అడియేనై – (మీరు) చేర్చ వలెను
ఒళివిసుమ్బిల్ – అత్యంత దేదీప్యమైన పరమపదం.
విరైందే– మిక్కిలి వేగముగా

సామాన్య అర్ధం

మణవాళ మామునులు శ్రేష్ఠులలో శ్రేష్ఠులైన పెరియ పెరుమాళ్, వారి దివ్య దేవేరులు, నిత్యసూరులు, ఆళ్వారులు మరియు శ్రీ రామానుజులను తప్ప ఇతర ఆచార్యులు మొదలగు వారి గూర్చి ఈ పాశురమున మాట్లాడుచుండెను. వారెవ్వరికి తన అపరాధములను క్షమించి తనను రాక్షించు సాధనము లేదు. శ్రీ రామానుజులకు మాత్రమే ఆ దక్షత మరియు కారుణ్యము ఉన్నది. శ్రీ రామానుజుల ఈ ఆలోచనను మణవాళ మామునులు వివరించుచు తనను పరమపదమునకు చేర్చి అక్కడ వారిలో ఒకరిని చెయ్యవలెనని ప్రార్ధిస్తూ పాశురమును ముగించెను.

వివరణ

మణవాళ మామునులు ” ఓ యతిరాజా! సర్వ శక్తుడైన, ఎవ్వరి లేద దేని యొక్క సాయము లేకుండ అన్నియూ తెలుసుకో గలిగిన ఎమ్పెరుమాన్లు కూడ మా యొక్క పాపముల కొలత వెయ్యలేరు. మా ఈ పాపములను మన్నించు వారు ఎవ్వరు ఉన్నరు? “దోషాయద్యభితస్యస్యాత్” మరియు “ఎన్ అడియార్ అదు సెయ్యార్ సెయ్దారేల్ నన్ఱు సెయ్దార్ (పెరియాళ్వార్ తిరుమొళి 4.9.2)” అను వాక్యములచే వర్ణించబడు పెరియ పెరుమాళ్ మా ఈ పాపములను మన్నించెదరా? మా యొక్క ఈ పాపములచే వారు వారి శాంతమును కోల్పోయెదరు. “నకస్చిన్ నపరాద్యతి (శ్రీరామాయణం)” మరియు “కిమేతన్ నిర్దోశః ఇహజగతి (శ్రీ గుణ రత్న కోసం)” అను పదములతొ వివరించ బడిన గుణములు గల పెరియ పిరాట్టితొ మొదలుకొని పిరాట్టి యులందరైనను మా పాపములను సహనముతొ క్షమించగలరా? మిక్కిలి కాంక్షతో పెరియ పెరుమాళ్, పిరాట్టియుల కైంకర్యములను పొందిన విశ్వక్శేనులు మొదలగు నిత్యసూరులైనను మా ఈ పాపములను మన్నించు సమర్ధత గలరా? “అస్మాభిస్ తుల్యోభవతు” చే చెప్పబడిన యట్లు పేరుమాళ్ పిరాట్టులకు కైంకర్యము చేయు విషయములో నిత్యసూరులందరు సమానులే. “విశ్వక్సేన సంహిత” మరియు “విహకేంద్ర సంహిత” లో ప్రపత్తి గూర్చి తెలియ పరచినది ఈ నిత్యసూరులే. ఏ ఒక్క నిత్యసూరులైన నన్ను క్షమించరా? ఎల్లప్పుడు వాత్సల్యమును కళ్యణ గుణముతో సంపూర్ణమై, “పయనన్ఱాగిలుం పాంగల్లరాగిలుం సెయల్ నన్ఱాగత్తిరుతి పణికొళ్వాన్ (కణ్ణినున్ చిరుత్ తామ్బు 10)” అను వాక్యమునకు రూపముగా ఉన్న నమ్మాళ్వార్లైనను మా పాపములనుండి మమ్ము విముక్తులను చేయగలరా? చేతనులందరి మీద తన కృపను కురుపించు తిరుమంగై ఆళ్వార్లైనను మా పాపములను మన్నించగల సమర్ధుల? ఆళ్వార్ల అనుగ్రహమునకు పాత్రులైన, క్రుపా మాత్ర ప్రసన్నాచార్యులగు నాథముని, యామునముని మొదలగు వారికైనను సాధ్యమా మా ఈ పాపములను క్షమించుటకు? ఏవిధమైన పాపములైనను భరించి, సహనముతొ క్షమించు గుణముగల శ్రీ రామానుజులైన మిమ్ము తప్ప పై చెప్పబడిన శ్రేష్ఠులలో ఎవ్వరైనను మా పాపములను మన్నించుట సాధ్యమా? వారెవ్వరికిని మా పాపములను క్షమించుట సాధ్యము కాదు. “నిగరిన్ఱి నిన్ఱవెన్నీసదైక్కు నిన్ అరుళిన్గణన్ఱిప్ పుగలొన్ఱుమిల్లై (రామానుస నూఱ్ఱందాది 48)” పాశురమున మిమ్ము వర్ణించినట్లు మీరు కరుణా సముద్రులు మరియు ఎంతటి పాపముల మూట్ట ఉన్నవారినైనను క్షమించి రక్షించెదరు. కావున మేము మీకు చెందిన వాడను, ఇంకెవ్వరివాడనుకాను” అని చెప్పను.
” మీ యొక్క అనుగ్రహముచే మేము మీ పాదపద్మములను ఆశ్రయించుట సాధ్యమైఎను. అదే విధముగా మేము శరణాగతి చెసిన తరువాత, మాలో ప్రాప్యమును చేరు చింతన మీ కృప చేతనే అంకురించెను. “సుడరొళియాయ్ నిన్ఱ తన్నుడైచోది (తిరువాయ్ మొళి 3.10.5)” మరియు “తెళివిసుమ్బు (తిరువాయ్ మొళి 9.7.5)” అను ప్రబంద వాక్యములలో చెప్పినట్లు మమ్ము మీరు పరమపదమున చేర్చి అక్కడి వారిలో ఒక్కరిగా చేయవలెనని మిమ్ము ప్రార్ధిస్తున్నాను. “అన్గుఱ్ఱేన్ అల్లేన్ (తిరువాయ్ మొళి 5.7.2)” లో పేర్కొన్న విధముగా, పరమపదములో ని వారినుండి బహిష్కృతుడగునులోపు, మమ్ము త్వరగా అక్కడకి చేర్చుము. “ఉనక్కన్ఱి” (మిమ్ము తప్ప) అను పదము, “తెన్నరన్గర్…..ఎతిరాస” మరియు “యాన్ ఒరువరుక్కు ఆగేన్” అను రెండిన్టికీ సంబంధము చూపును. (అనగా ఇది ” శ్రీ రామానుజులు తప్ప ఇంకెవ్వరు మణవాళమామునుల పాపములను క్షమించలేరు” మరియు ” మణవాళమామునులు శ్రీ రామనుజుల వారు తప్ప ఇంకెవ్వరి వారు కారు” అను రెండింటి అర్థమును చెప్పును) ” అని మామునులు కొనసాగించెను.
పై చెప్పబడి శ్రేష్ఠులందరూ ఎందులకు మణవాళ మామునుల పాపములను ఓర్చి, మన్నించి మరియు రక్షించలేరని క్రింద వివరిస్తున్నారు. శ్రీమన్ నారాయణులు నిరంకుస స్వాతంత్రియం ( ఏ కారణమునకు కట్టు బడక, సర్వస్వాతంత్రియము) అను గుణముతో ఉన్నవారు. కావున వారు ఎవరినైనను ఎప్పుడైనను, “క్షిపామి” మరియు “నక్షమామి” అని తెలియపరిచినట్లు వారు చెసిన పాపములకు దండించ వచ్చును. ఇంక పిరాట్టులు “క్షామా లక్ష్మీ భృంగీసకల కరణోన్మాతనమదు” మరియు “తిమిర్ కొణ్డాళ్ ఒత్తు నిఱ్క్కుమ్ (తిరువాయ్ మొళి 6.5.2)” లో చెప్పినట్లు వారి నాధునకు పూర్తిగా కట్టుబడి ఒక శిలను పోల్చి ఉండును. అనగా వారు మన పాపములను మన్నించు స్థితిలో లేకుండెను. తరువాత ఎల్లప్పుడు ఎమ్పెరుమాన్లు మరియు పిరాట్టి యులకు కైంకర్యము చేయు నిత్యసూరులు, కాల నిమ్మిత్తము లేని పరమపదమున కూడ దివ్య దంపతులకు ఏ హాని కలుగునో అన్న చింతనలోనే ఉండును. వారు “ఆంగరవారం అదు కేట్టు అళలుమిళుం (నాన్ముగన్ తిరువందాది 10)” లొ తెలిపినట్లు నిత్యసూరులు శ్రీమన్ నారాయణునకు మరియు దివ్య దెవేరులకు ఏ విధమైన ఆపద పొంచి ఉన్నదెమో అని నిరంతరము వ్యాకులత చెందెదరు. కావున వారు మాణవాళ మామునుల పాపములను క్షమించి రక్షించలేరు. తరువాత వారు నిత్యము ఎమెరుమాన్ మరియు పిరాట్టుల చరణ కమలము యందు కైంకర్యమున కోసం కాంక్షించు ఆళ్వార్లు. వారు “సిన్దై కలన్గి తిరుమాళ్ ఎన్ఱళైప్పన్ (తిరువాయ్ మొళి 9.8.10)”, “ఉన్నైకాణుమ్ అవావిల్ వీళ్న్దు (తిరువాయ్ మొళి 5.7.2)”, “ఉన్నైక్కాణుమ్ ఆసై ఎన్నుమ్ కడలిల్ వీళ్న్దు (పెరియ తిరుమొళి 4.9.3)” అన్డ్ “భక్తి పారవశ్యత్తాలె ప్రపన్నర్గళ్ ఆళ్వార్గళ్ (శ్రీ వచన భూషణం 43)” అను వాక్యములలో వర్ణించినట్లు భక్తికి మారు రూపు. కావున వారికి మమ్ము మా పాపములను క్షమించలేరు. తుదిగా ఈ దేహమునందుడువరకు ఆచారనియమములను తప్పక పాటించు ముమ్ముక్షులు ( పరమ పదమును / మొక్షమును పొందుటకు ఆకంక్షించు వారు). వారు ఈ దేహాంతమువరకు మొక్షము కొఱకు అపేక్షిస్తూ, వారి కర్మములను చెస్తూ ఉండును. అందున ఇతరులకు సదుపదేశములు చేయుట, వారి పాపములను తొలగించుట వంటి కర్మములు వారికి సంబందించినవి కావు. కాని శ్రీ రామానుజులు , ఎవ్వరినైను పాప కర్మములను క్షమించి రక్షించు విషయమున ఎట్టి నియంత్రణ లేని వారు. వారు తమకొచ్చు దొషము గూర్చి తలవక, సంసారుల యొక్క దౌర్భాగ్యామును చూచి, వారిని రక్షించెదరు. వారు సంసారుల ఙ్ఞానాఙ్ఞానముల గూర్చి చింతించరు. ఏ ఒక్కరినైనను రక్షించి వారి యొక్క అన్ని పాపములను క్షమించును. వీటితొపాటు ఆ సంసారికి “ఆళుమాళర్ ఎంగిఱవనుడైయ తనిమై తీరుంపడి (తిరువాయ్ మొళి 8.3.3)” లొ పెర్కొనట్లు ఎమ్పెరుమాన్లను మంగలాశాసనము పాడు గుణము వచ్చునట్లు వారు కరుణించును. కావున వారొక్కరే “అదు తిరుతలావదే (పెరియ తిరువన్దాది 25)” లో చెప్పినట్లు ” సంస్కరించలేము” అను వారిని కూడ సంస్కరించ గలవారు. మరియు వారు “తిరుమగళ్ కేల్వన్” అని కీర్తించబడు శ్రీమన్ నారయణులకు కైంకర్యము చేయునట్లు ఆ సంసారిని మర్చును. తిరువరంగత్తు అముదనార్ కూడ “మరుళ్ కొణ్డిళైక్కుమ్ నమక్కు నెన్జే ఇరామానుసన్ సెయ్యుమ్ సేమన్గళ్ మఱ్ఱుళార్ తరమో (ఇరామానుస నూఱ్ఱందాది 39)” అని ఇదే విషయము గూర్చి చెప్పెను.

అడియేన్ వైష్ణవి రామానుజదాసి

మూలము : http://divyaprabandham.koyil.org/index.php/2016/09/arththi-prabandham-26/

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nAnmugan thiruvandhAdhi

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

thirumazhsai AzhwAr divined a beautiful prabandham named nAnmugan thiruvandhAdhi. While the first three thiruvandhAdhis are focussed on SrIman nArAyaNan’s supremacy, this prabandham establishes the exclusive supremacy of SrIman nArAyaNan and eliminates the question of supremacy of any other dhEvathA. 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 nAnmugan 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

Translation by krishNa rAmAnuja dhAsan

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