Daily Archives: July 12, 2018

nAnmugan thiruvandhAdhi – 26 – maRRuth thozhuvAr

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emperumAn, though knowing the steadfastness of AzhwAr [in emperumAn], wanted to hear this from AzhwAr himself. Hence he asks him “We hear that there are other deities too who carry out deeds for the sake of their followers. You could attain them”. AzhwAr responds saying “rudhra is the witness for the fact that I do not worship other deities and that they are not capable of granting mOksham”.

Let us go through the pAsuram and its meanings:

maRRuth thozhuvAr oruvarum yAn inmai
kaRRaichchadaiyAn karikkaNdAy eRRaikkum
kaNdukoL kaNdAy kadalvaNNA yAnunnaik

Word for Word Meanings

kadalvaNNA – Oh emperumAn who has the complexion of an ocean!
yAn thozhuvAr maRRu oruvaraiyum inmai – there is none in the matter of my attaining any deity (other than you)
kaRRuchchadaiyAn – rudhra who has matted hair
karik kaNdAy – see that he is the witness
yAn – this servitor (me) who worships only you
unnai – you
eRRaikkum – forever
kaNdukoLkiRkum ARu – to keep on worshipping you
kaNdu koL – you have to bless me.


maRRuththozhuvAr oruvaraiyum yAninmai kaRRaichchadaiyAn karikkaNdAy – Siva is the witness for the fact that I do not worship any other deity.

kaRRaich chadaiyAn – the witness is rudhra who has matted hair, which is indicative of the fact that knowledgeable people will not attain him as a supreme being and that he will go in search of ignorant people and make them worship him.

kaRRaichchadaiyAn karikkaNdAy – it is not unknown to you (emperumAn), the omniscient. If at all you need a witness for it, you can ask your grandson rudhra [emperumAn created brahmA, who becomes his son, and brahmA created rudhra who becomes his son, thus rudhra is emperumAn’s grandson]. kari – witness; one who saw in person.

It can be said that AzhwAr reminisces an incident that occurred in his life. One day he was sitting in thirumazhisai, meditating on emperumAn, when rudhra, along with his consort pArvathi, was going atop his vehicle, bull, in the skies. Looking at thirumazhisai AzhwAr pArvathi asked rudhra as to who he was. rudhra said that it is thirumazhisai AzhwAr who had left their philosophy and gone over to SrIman nArAyaNa. pArvathi said that in that case they should grant him their dharSan (audience) and boon. They thus descended to earth and appeared in front of AzhwAr. After looking at them, AzhwAr did not bother and started sewing a torn cloth. Siva asked him “I came to shower our mercy on you. Why are you indifferent?”. AzhwAr responded “There is nothing that you can do for me. Hence I am not bothered”. rudhra continued saying “our coming here should not go waste. We have to grant you something. Hence, ask for whatever you want”. AzhwAr said “In that case, grant me mOksham”. rudhra said “mOksham can be granted only by SrIman nArAyaNa. Hence ask for something else”. AzhwAr said “In that case, grant me a long life so that I can stay on in this earth for a long time, carrying out penance towards SrIman nArAyaNa and attaining mOksham”. rudhra said “Long life is dependent on your karma (past deeds). I cannot grant that. Ask for something else” to which AzhwAr responded with a derisive smile “grant me a boon that the thread will come behind this needle when I sew this cloth”. On hearing this, Siva became very angry and vowed “I will make this egoistic person to lose his form and burn him”, opening his third eye in the forehead. Fire started spitting from his third eye. thirumazhisai AzhwAr opened his third eye which was below the big toe on his right foot and the fire emanating from his third eye started putting out the fire from rudhra’s third eye. rudhra unlocked dark clouds from his matted hair so that they will put out the fire created by AzhwAr. Despite a deluge like appearance, nothing else happened, with AzhwAr, not bothered about anything, carrying on with his meditation. Looking at this, rudhra was amazed, gave AzhwAr the title of bhakthisArar (essence of bhakthi), praised AzhwAr and returned to his place. Reminiscing all these, AzhwAr said kaRRaichchadaiyAn karikkaNdAy.

emperumAn asks AzhwAr “What should I do for your having total devotion towards me?” . . .

eRRaikkum kaNdukoL kaNdAy kadal vaNNa yAnunnaik kaNdu koLkiRkumARu – all that I want is that I should be like this, without any contact with other deities and being totally devoted to you.

eRRaikkum – it is not only in this birth, but in all the births hereafter, I should be  totally devoted to you, and not worship anyone else even by mistake.

eRRaikkum yAnunnaik kaNdukoL kiRkumARu kaNdukoL – Just as it is mercifully mentioned in jithanthE SlOkam 12 “dhurgathAvapi jAthAyAm thvadh gathE mE manOratha: I yadhi nASam na vindhEtha thAvathAsmi kruthI sadhA II” (even if my focus towards you goes into a very low level, if it is not destroyed totally, I will be very much thankful to you) and in jithanthE SlOkam 13 “na kAma kalusham chiththam mama thE padhayO: sthitham I kAmayE vaishNavam thu sarvajanmasu kEvalam  II ” (my mind which is engaged with your divine feet is not disturbed by desire in other matters. I desire only for the quality of being a vaishNavan in all births), I desire only this benefit of not forgetting you ever and being your follower forever. There is no compulsion to grant me mOksham.

eRRaikkum kaNdukoLkiRkumARu – if I get to see you here itself what nithyasUris see in SrIvaikuNtam “sadhA paSyanthi” (constantly seeing), what is the compulsion to go there?

kadalvaNNA kaNdukoL – you [emperumAn] who are capable of removing all the hurdles, and who showed your divine form and created unwavering devotion towards you, should establish this quality of being totally dedicated towards you.

We will take up the 27th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 7.1.4 – sUdhu nAn

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Full series >> Seventh Centum >> First 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 “You are bewildering me by manifesting the sensual pleasures through Sabdha (sound) etc to make me not know that you are the infinite goal”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You who are able to accomplish impossible tasks, are bewildering my mind with the senses and are ensuring that I don’t reach your enjoyable divine feet”.

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.


sUdhu nAn aRiyA vagai suzhaRRi Or aivaraik kAtti un adip
pOdhu nAn aNugA vagai seydhu pOdhi kaNdAy
yAdhum yAvarum inRi nin agampAl odukki Or AlinILilai
mIdhu sEr kuzhavi! vinaiyEn vinai thIr marundhE


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

yAdhum – all achEthanas (insentient entities)
yAvarum – all chEthanas (sentient beings)

(without any expectation)
inRi – without leaving anything behind
nin – your
agampAl – inside your divine stomach
odukki – placing them in a corner
Or – a (one which cannot be traced to a location where it sprouted from)
Alin – peepal tree’s
nIL – stretched out (due to having blossomed)
ilai – the leaf
mIdhu – on top of
sEr – reclining (without realising that he is in the dangerous deluge)
kuzhavi – having childishness
vinaiyEn – my, who is embodiment of sin
vinai – sin
thIr – eliminating
marundhE – oh one who is the medicine!
Or – having distinguished strength
aivarai – the five senses
kAtti – showing
nAn – I (who am having the qualification for the ultimate goal)
sUdhu – apt goal
aRiyAvagai – to not know
suzhaRRi – to bewilder in the worldly pleasures
un – your (you, the companion in dangerous times)
adip pOdhu – infinitely enjoyable divine foot which is like a lotus
nAn – I (who has no other refuge)
aNugA vagai – to not reach
seydhu – do
pOdhi kaNdAy – moved away from my vision

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

emperumAn is placing all achEthanas and chEthanas in his divine stomach in a corner, without leaving anything behind and is reclining on top of a peepal tree’s leaf, with childishness; oh such emperumAn who is the medicine for eliminating the sin of me, who is an embodiment of sin! You are showing me the five senses which have distinguished strength, to not know the apt goal and to bewilder me in the worldly pleasures; you ensured that I do not reach your infinitely enjoyable divine foot and have moved away from my vision.

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

  • sUdhu …. – apt goal. That is “For this AthmA, attachment towards worldly pleasures will lead to destruction and experiencing bhagavAn will uplift”. To ensure that I do not realise this.
  • Or aivaraik kAtti – suzhaRRi – Manifesting the worldly pleasures derived from Sabdha (sound) etc, and bewildering me; like consuming bewilderment-inducing food item.
  • un adip pOdhu nAn aNugA vagai seydhu – Ensuring that I don’t reach your divine feet, which are like fresh flowers. Like someone who stops a person, who washed his/her hair to decorate with flowers, from wearing those flowers.
  • pOdhi kaNdAy – If you remain in close proximity, I will not suffer like this! Like those who move away thinking “if we remained here, we cannot avoid showing compassion”.

emperumAn says “It is difficult for me to do whatever you are saying”; AzhwAr responds “Yes, [as if] you have never accomplished any difficult task”.

  • yAdhum yAvarum … – Placing all chEthanas and achEthanas in your stomach, reclining on a closed [non-blossomed] peepal tree leaf, you assumed a form and rested there, as if you need a protector. Did you not do that?

Do we need to highlight a historical incident to prove that you can do the impossible tasks? [We have one example in myself]

  • vinaiyEn vinai thIr marundhE – Oh one who is the medicine to cure the sin of me who is an embodiment of sin! Have you not eliminated my attachment towards the worldly pleasures through Sabdha etc, and made me suffer [in separation like this]!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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आर्ति प्रबंधं – ४२

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आर्ति प्रबंधं

<< पासुर ४१


श्री रामानुज सोचने लगे, “हमारी  कितनि सौभाग्य है जो मामुनि जैसे “आकिंचन्यम” (उपहार के रूप में देने केलिए कुछ न हो) और “अनन्यगतित्वं” (कोई भी किस्म कि आश्रय न होना ) में अटल व्यक्ति को हम पाये। अति प्रसन्नता के सात मामुनि को आशीर्वाद के रूप में दिए जाने वाले वस्तुओँ कि सूची बनातें हैं।  मधुर और प्यारे गुणों से भरें मामुनि को श्री रामानुज आशीर्वाद कर रहें थे। उस समय, मामुनि “उंणिलाविय” (तिरुवाय्मोळी ७.१) पदिगम (दशक- दस पासूरम की समूह) कि अर्थ कि विवरण करके अपने “अनन्यगतित्वं” को और प्रकट किये। इस पदिगम में इन्द्रियों की विनाशकार शक्ति की अत्यंत विवरण की गयी है। मामुनि से यह सुनने के पश्चात श्री रामानुज उस स्तिथि पर पहुँच गए जहाँ उनको लगा कि मामुनि कि तुरंत रक्षा किये बिना वें जी नहीं सकतें।  

पासुरम ४२

आईंपुलंगळ मेलिटु अड़रूमपोलुदु अडियेन

उन पदंगळ तम्मै निनैत्तु ओलमिट्टाल

पिन्बु अवैताम एन्नै अड़रामल इरंगाय ऐतिरासा

उन्नै अल्लाल एनक्कु उंडो ?


आईंपुलंगळ – (मेरे) पाँच इन्द्रियाँ

मेलिटु – मेरे ऊपर इतना दबाव डाल रहें है कि

अड़रूमपोलुदु – हर एक , मेरे ऊपर आक्रमण करके अपने भूख बुझाने को आदेश देता है

अडियेन – (उस समय) मैं , जो आपका निरंतर सेवक हूँ , मेरे स्वामि श्री रामानुज

निनैत्तु – के ऊपर ध्यान करूँगा ( जैसे गजेंद्र ने एम्पेरुमान के बारे में सोचा।  मगरमच्छ ने हाथी को पैर पकड़ कर नदी में खींचा , हाथी खुद को किनारे के ओर खींचा। ये १००० देव सालों तक चला ( एक मनुष्य साल , एक देव दिन के समान है ) इतने लम्बे समय के पश्चात , मगरमच्छ की शक्ति बड़ा और हाथी किनारे पर पकड़ खोने लगा।  हाथी को पानी से धरती पर शक्ति अधिक होने पर भी, इस जंग में ऊँचा हाथ होने के कारण मगरमच्छ हाथी को और पानी में खींचता गया। केवल हाथी की सूंड ही पानी के बाहर था। इस समय पर ही हाथी गजेंद्र को एहसास हुआ कि विरोधियों का विनाश करके जनरक्षन करने वाले श्रीमन नारायण ही उसकी रक्षा कर सकेंगें। गजेंद्र ने  “नारायणावो” करके सहाय कि पुकार किया और श्रीमन नारायण को तुरंत रक्षा करने कि प्रार्थना किया। इसी प्रकार मामुनि भी अपनी बेबसी की एहसास होते हुए, एकमात्र सहारा ,श्री रामानुज को पुकारतेँ हैं। )

उन – आपके

पदंगळ तम्मै  – चरण कमलों को

ओलमिट्टाल – (आपके चरण कमलों पर ध्यान करते हुए) अगर मैं आपको पुकारूँ, “रामानुजा”

एतिरासा – हे ! यतियों के नेता

पिन्बु – इसके पश्चात (आपके चरण कमलों पर ध्यान करते हुये आपके दिव्य नाम को पुकारने के पश्चात )

इरंगाय – कृपया आशीर्वाद करें

एन्नै – मुझें

अवैतम – कि, वे इन्द्रियाँ जो अधिक्तर हानिकारक हैं

अड़रामल – मेरे ऊपर न आक्रमण करें

उंडो ? – है कोई अन्य रक्षक? (आप ही एकमात्र सहारा हैं )

एनक्कु – मेरे लिए

उन्नै अल्लाल ? – आपसे अन्य कोई ?

सरल अनुवाद

इस पासुरम में मणवाळ मामुनि कहतें हैं कि श्री रामानुज ही उन्के एकमात्र सहारा और रक्षक हैं।  अनेकों कठिनाईयों से पीड़ित सारे जनों के वे ही रक्षक हैं। अपने बेबसी कि एहसास होने पर श्रीमन नारायण को ही अपने रक्षक मानने वाले हाथी गजेंद्र से अपनी तुलना कर, मामुनि अपनी “अनन्यगतित्वं” कि स्थापना करतें हैं। इसी प्रकार मामुनि, श्री रामानुज के दिव्य चरण कमलों पर ध्यान करते हुए उनके दिव्य नाम को पुकारे , जो “आत्म-रक्षा” कि पुकार है।   


मामुनि कहतें हैं कि उन्के पाँचों इन्द्रियाँ उन्पर आक्रमण करके सारें दिशाओँ के ओर खींचते हैं। (पेरिय तिरुमोळि ७.७.९) “कोवै आइवर एन मेय कुड़ियेरि” पासुरम के अनुसार, हर एक इन्द्रिय मुझे सेवक बनाकर अपनी इच्छा पूर्ति केलिए उपयोग करती है।  हे मेरे स्वामि श्रीरामनुज! उस समय मैं,आपका नित्यदास, सहारे के लिए आपका दिव्य नाम पुकारा। यह, मगरमच्छ के पकड़ में फसे, पानी में खीचें गए बेसहारे हाथी, गजेन्द्राळवान के श्रीमन नारायण के दिव्य नाम के चिल्लाहट के जैसे है। पानी मगरमच्छ कि स्थान होने कि कारण, वहाँ मगरमच्छ कि शक्ति बढ़ती है।  यह “ग्राहम आकर्षते जले” वचन से स्पष्ट है। पानी में खींचे जाने पर, गजेंद्र ने ,(विष्णु धर्मं) “मनसा चिन्तयन हरिम” वचनानुसार श्रीमन नारायण पर ध्यान किया। हाथी ने “नारायणावो” पुकारा और मैंने सभी को सारे हानियों से रक्षा करने वाले आपको पुकारा।

मैं आपसे प्रार्थना करता हूँ कि आत्मा केलिए अत्यंत हानिकारक, मेरे पाँच इन्द्रियों के निमंत्रण से मुझे रक्षा करें।  हे साधुओँ के नेता ! आपसे अन्य कोई मेरी रक्षा कर सकता है क्या ? अत: आपको ही मेरि रक्षा करना है। “उन पदंगळ तम्मै निनैत्तु ओलमिट्ठाल” वचन का अर्थ ऐसे समझना चाहिए: श्री रामानुज को चरण कमलों को एकमात्र सहारा मानकर, उन पर ध्यान करते हुए , मामुनि श्री रामानुज के दिव्य तिरुनामम को जोर से पुकारे।  

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2017/02/arththi-prabandham-42/

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