Daily Archives: July 29, 2018

thiruvAimozhi – 7.2.6 – maiyal seydhu

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

Full series >> Seventh Centum >> Second decad

Previous pAsuram

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 mother says “She is suffering like this and you are not eliminating her suffering; the reason for this  is my karma (virtues/vices)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently,  parAnguSa nAyaki’s mother says “You who are having the necessary weapons to protect your devotees still made my daughter suffer, should tell me what should I do for 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.


maiyal seydhu ennai manam kavarndhAnE! ennum mAmAyanE! ennum
seyya vAy maNiyE! ennum thaN punal sUzh thiruvarangaththuLLAy ennum
veyya vAL thaNdu sangu chakkaram vil Endhum viNNOr mudhal! ennum
pai koL pAmbaNaiyAy! ivaL thiRaththaruLAy pAviyEn seyaRpAladhuvE


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

(with your obedience)
ennai – me
maiyal seydhu – causing bewilderment
manam – heart
kavarndhAnE – oh one who stole!
ennum – says;
mAmAyanE – having infinite, amazing activities in order to cause bewilderment in me
ennum – says

(manifestation of such obedience in)
seyya – reddish
vAy – having beautiful lips
maNiyE – oh one who is easy to handle like a precious gemstone!
ennum – says;
thaN – (to reach you and eliminating my suffering, being) cool
punal – water
sUzh – surrounded
thiruvarangaththu – in kOyil (SrIrangam)
uLLAy – oh one who is residing!
ennum – says;
veyya – very angry towards enemies
vAL thaNdu sangu chakkaram vil – the five divine weapons
Endhum – carrying them always as someone who cannot delay the protection of the surrendered ones

(that beauty)
viNNOr – letting the nithyasUris enjoy
mudhal – oh one who is the cause for their existence etc!
ennum – says;
pai – expanded hoods, due to being in contact with you
koL – having
pAmbu – thiruvananthAzhwAn (who is having infinite enjoyability due to its natural tenderness, coolness, fragrance)
aNaiyAy – oh one who is having as mattress!
ivaL thiRaththu – towards her (who is suffering due to lying on the ground, while you are comfortably resting on the mattress)
pAviyEn – I who am having sins which made me witness her such pathetic state
seyaRpAladhu – the act
aruLAy – mercifully say.

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

My daughter says “oh one who stole my heart, causing bewilderment!”; she says ” oh one who is easy to handle like a precious gemstone and is having reddish beautiful lips!”; she says “oh one who is residing in kOyil (SrIrangam) which is surrounded by beautiful water bodies”; she says “oh you are carrying the five divine weapons always as someone who cannot delay the protection of the surrendered ones”; she says “oh one who is the cause for the existence etc of nithyasUris! and oh one who is having thiruvananthAzhwAn as his mattress!” I am having sins which made me witness her such pathetic state. Mercifully tell me “What is your act towards her?”

Implies “When you disregard me, even you cannot tell me a suggestion”. maiyal seydhu also implies “pretending to be a mentally challenged person”; she says “oh one who is residing in kOyil (SrIrangam) which is surrounded by cool water!”

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

  • maiyal seydhu – If she is in the awakened state, she will feel the loss in her heart [so he bewildered her]. Just as one will wait for a lax moment in the enemy camp to enter and capture their fort [emperumAn entered her and captured her].
  • ennai – She is saying “me” as one would say “he has reached the ocean bed”.
  • manam kavarndhAnE – As the scent extracted from civet [a type of cat] is used and the container is thrown out.
  • maiyal … – As someone would kill and rob the wallet.
  • mA mAyanE ennum – The way he bewildered and captured her. She is thinking about the amazing acts done by emperumAn during their union such as remaining obediently towards her, massaging her hands and feet etc. His obedient postures during romance is appearing to be similar to his natural supremacy. She would say “Oh one who performed amazing acts during our union!”.
  • seyya vAya maNiyE ennum – This is one of the amazing aspects. Giving up his pride, he said “I am yours” and the lips manifested redness at that time. It is said in SrIvishNu purANam 5.17.21 “savilAsasmithAdhAram” (one who has the smiling, beautiful lotus-like mouth/lips).
  • maNiyE – Just as a flower will appear fresh when it blossoms, the whole of his divine form appears fresh when he smiles.
  • thaN punal – Just as the coolness in his smile, the town is cool as well. Just as the coolness of the mouth, the dhivya dhESam is cool as well.
  • veyya vAL … – Just as the divine weapons are used to destroy the enemies, they are also used to destroy the romantic damsels. They are winning over the favourable and the unfavourable ones equally. He has placed them in his front side to be seen by others. You who are holding up the divine weapons which defeat the enemies who see them, are not manifesting yourself after eliminating my enemies.
  • viNNOr mudhal ennum – As emperumAn manifests his divine beauty of his carrying his divine weapons, the whole of paramapadham sustains with that vision. Otherwise, there is no reason for him to carry the divine weapons there as enemies are not present in paramapadham.
  • pai koL … – His smile, his divine weapons, his being together with nithya vibhUthi (paramapadham), his reclining on thiruvananthAzhwAn (AdhiSEshan) etc are all desirable. Oh one who is having AdhiSEshan who has expanded hoods due to being in constant contact with bhagavAn’s divine form, as your mattress! While she is lying on the ground, why are you reclining alone on AdhiSEshan?
  • ivaL thiRaththaruLAy – Even if you don’t accept her on your bed, should you not at least shower the mercy which is common for everyone?
  • ivaL thiRaththu – On my daughter who is in sorrow.
  • aruLAy – You who are seeking those who are expecting your mercy, are letting her who cannot survive without your mercy, to suffer on the ground!
  • pAviyEn – Neither are you not showering your mercy, nor will she survive without your mercy; this is all due to my sin. As said in SrI rAmAyaNam ayOdhyA kANdam “mathpApamEvAthra nimiththam AsIth” (the reason for the current situation is my sin only).
  • seyaRpAladhu – It is my acts which caused you not to bestow your mercy upon her. There is no fault either on my daughter or on you, it is the sin of me who desires to see your togetherness, which is the cause for this situation.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thirunedunthANdakam – 9 – Part 1

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Since the place he is in is not got to be thirukkOvalUr, and since emperumAn did not come to the place where he was and showed Himself, he called Him using the true characteristics of emperumAn that would be the reasons for Him to come and show Himself – in previous pAsuram.

In this pAsuram – ‘For those who wish the see the beauty of my striding the worlds, I am showing that beauty in the same pose by coming to thirukkOvalUr; so AzhvAr who wishes to see that should come here and enjoy it, is all there is’ – is this what He is thinking (and so is not showing Himself in the different place where I am now)?, wonders Azhvar, and also fears,  ‘Is He not showing Himself here to me, thinking that I am a rogue?’;

Then, he thinks ‘If we consider His ways, He would go by Himself and show His form to those even having a lit bit of interest; He is One who shows up without considering the merit or absence of it in a person; so such blemish would not occur in Him; so my losing His divine vision is due to my sins only; so due to my wish in vain and not able to let go of Him, and so toiling in this body, my state has become like that of being yAthanA Sareeram (body which one gets into while going to hell) which would not be destroyed nor be tolerable, and so am being put up in this place and be sorrowful’  – AzhvAr is sad thinking about his state.

vangaththAl mAmaNi vandhundhu munneer
  mallaiyAy madhiL kachchi UrAi pErAi
kongaththAr vaLangonRai alangal mArvan
  kulavaraiyan madappAvai idappAl koNdAn
pangaththAy pARkadalAy pArin mElAy
  pani varaiyin uchchiyAy pavaLa vaNNA!
enguRRAy emperumAn unnai nAdi
  EzhaiyEn inganamE uzhi tharugEnE                         9

Word by word meaning

munneer mallaiyAy – Oh One who lives in thiruk kadal mallai (dhivya dhEsam, modern day mahAbalipuram) by the shore
mAmaNi vandhu undhu – which brings and pushes the best gems
vangaththAL – by ships!
madhiL kachchi UrAy – Oh One who lives in the city of kAnchee having divine ramparts / walls!
pErAy – Oh One having divine presence in the city of thiruppEr!
kula varaiyan madappAvai idappAl koNdAn pangaththAy – Oh One having on one side (of His body) the rudhran who is having in the left side (of his body) acquiescent/beautiful pArvathi, who is the daughter of himavAn who is the best of kings,
kongu Ar vaLam konRai alangal mArvan – and such (rudhran is ) having in His chest the garland of koNRai flower that is having honey and much beauty.
pArkadalAy – Oh One who is resting in the divine milky ocean!
pArin mElAy – Oh One who incarnated in the earth (for doing good to those living here)!
pani varaiyin uchchiyAy – Oh One who stood at the top of cool divine thirumalai (thiruvEnkatam)!
pavaLa vaNNA – Oh One having pleasant divine body like a coral!
engu uRRAy – where have You gone in to?
emperumAn – On my lord!
unnai nAdi – searching for You,
EzhaiyEn – adiyen having the wish in vain, am
uzhithargEnE – roaming
inganamE – in these ways only.


vangaththAl mAmaNi vandhu undhu munneer mallaiyAy –  A devotee (named puNdareekan) had in this shore put together a garland, and thought ‘we should decorate Him with this before it loses its sheen’ (and since emperumAn lives on the shore of the other end of the sea), he started draining the sea water thinking he can not go near Him across the sea unless the sea dries up; seeing his love towards Him, He came to the place where he had made a place for Him and rested there on the ground (without Adhi SEshan), the place which then became to be known as thirukkadal mallai.

But, while it would have been apt to just say ‘munneer mallaiwhy add adjectives (vangaththAl mAmaNi vandhu undhu) – ship is one that would push things from one island to the other; likewise, He who is set in paramapadham got pushed into this world and got Him lying down on the floor – due to the love for His devotee. Here the ship is His love towards His devotees.

mAmaNi – gem of very high value; This love pushed that gem which is as said in ‘kaiyAr chakkaraththu en karu mANikkam [thiruvAimozhi – 5.1.1]’ (with the divine hand well fixed with  the divine disc, One who made me enjoy your attractive blue gem like divine form!), and ‘vAnavar uchchi vaiththa peru mANi [periya thirumozhi – 9.5.4]’ (nithyasUris keep Him in their head as a valuable gem).

vandhu undhu – He is lying down in the sea shore with no one to come and have Him! Just as how one who knows the value of ruby gem would keep it safely tied in a valuable cloth, One who is ever enjoyed by nithyasUris is the One who is here lying down the shore – there is no one who understood this greatness and nurture Him here, that the state in which you see, He is staying here on the floor; even if some people come to Him they would ask for other things and go away, alas, there are none who wish to get Him.

munneer mallaiyAy – One of great valuables of another abode (place; paramapadham), has come to this island (place) that is thirukkadal mallai, but is not sold (wished for), but is still lying down on the ground of this shore without getting tired (of waiting).  It is the ananthasAyI  (One who rests on ananthAzhvAn (Adhi SEshan)) who for a devotee has come here and is lying down on the ground, you see.  By these adjectives, there is no one who has understood His greatness and nurture Him, and thus talks about the lowness of this place (world);

One who could come to the place of a devotee and show Himself, is the One who is not showing Himself to me who is longing.

madhiL kachchi UrAy – Even though (in previous pAsuram) he talked about these dhivya dhESams, there is no blemish of ‘saying same thing again in pAsurams’ (punar ukthi dhOsham) due to difference in application here; (there, it was to say that He is similar in the good characteristics of emperumAn of thirukkOvalUr;  here he is mentioning the dhivya dhEsams for different reasons);

Unlike in thirukkadal mallai where He is present without the care of anyone, here some people of high quality have constructed these walls which we got the opportunity to see – says AzhvAr. He talked about his sadness of seeing no one to care about emperumAn there; here he is caring that emperumAn has been saved with the walls raised; even while he is sad due to not seeing emperumAn, his true nature is such that he is caring seeing whether there would be any danger to emperumAn. Or, the walls are such that the enemies cannot get into the place, says AzhvAr.

mallaiyAy madhiL kachchi UrAy – stuff that comes in at a shore would get sold in a city only; likewise, emperumAn came ashore at thirukkadal mallai and got sold (cared for) at kancheepuram.

Caring for Him considering His tenderness, and, grieving/being angry considering ones’ own state (of not getting the vision of Him) , are both apt for a jeevAthmA.

pErAy – in the aforementioned, he talked about how emperumAn is anxious whether He would get the devotes;  here – as said in ‘thirumAlirunchOlai malai enREn enna thirumAl vandhu en nenju niRaiyap pukunthAn [thiruvAimozhi – 10.8.1]’ (~(even though I was not  interested in You), just based on the reason of my saying ‘thirumAlirunchOlai’ You came and took me as yours), He is present (in the dhivya dhESam thiruppEr) to get the devotees for Himself, and that is He who is not taking me who cannot survive if separated from Him, says AzhvAr.  By this, it says that emperumAn comes to the place of His devotees and shows Himself.

Now it talks about His coming and showing Himself without looking at one’s disqualifications.

emperumAn having Sivan in His divine body
(image coutesy: https://en.wikipedia.org/wiki/File:Harihara_V%26A.jpg)

kongu etc – Like a saying in thamizh, ‘nAyE koL, pEyE koL’, that refers to sivan who is being with ghosts, got a place in the divine body of emperumAn, but that divine body is being hard for me to reach, laments AzhvAr. Oh the One who in a part of His divine body is having sivan who is decorated with ‘konRai’ garland that is having honey, fragrance and beauty. kongu – honey. Ar – excess of it. vaLam – beauty. (aRRu – a meaningless affix allowed by thamizh grammar). Beauty of a flower – being fresh, and full of fragrance.

kulavarai etc. – One who is having pArvathy as is wife;  while it would have been enough to just say,  ‘giving part of his divine body to rudhran’, this pAsuram is giving so many attributes to him describing so much, which is to make his wrongful pride explicit: trying to be equal to sarvESvaran who is decorated with divine basil/thiruththuzhAy and who is the husband of SrIdhEvi, he wears konRai flower garland and thinks ‘I am eeSvaran’ – it is to such sivan of bad disposition that He gave his body.

kongaththAr vaLankonRai alangal mArvan – Being opposite of ‘thaNduzhAy mAlai mArban [thirumAlai – 5]’ (One having chest decorated by thiruththuzhAy garland). Seeing eeSvaran  protecting/sustaining the worlds wearing unique garland of thiruththuzhAy, he is wearing konRai garland thinking ‘I too should need a garland if I should be called eeSvaran and so look for one’.

kulavaraiyan madappAvai –   Being a counterpart of ‘malar magaL virumbum nam arumpeRal adigaL [thiruvAimozhi 1.3.1]’ (being joyed about the two aspects of being eLiyavan (simple to attain) and ariyavan (difficult to attain)) being desired by One who is having the lotus flower as her residence, our master who is difficult to attain). Oh He is being Sriya:pathi (husband of lakshmi),  when we get such opportunity we should also be with a wife – thinking so he is being umApathy (husband of umA (pArvathi)).

idap pAl koNdAn – As counterpart to ‘vala mArbinil vAzhginRa mangai [thiruppallANdu – 2]’ (thAyAr who lives in the right chest of Him); (rudhran is having umA on his left side).

pangaththAy – (pangu – a share); As said in ‘kUr ALum thani udamban [thiruvAimozhi – 4.8.1]’ ((kUr – share) having divine body which the consorts individually (part by part) enjoy and consider to be their own abode, which is unique, and spiritually distinguished), emperumAn gave a part of His body to rudhran as if in competition with periya pirAttiyAr . It is the divine body which He gave to Her who never separates from Him, which He also shared with rudhran who thinks ‘ISvarOham’ (I am the lord). He does not see rudhran’s state, or Her state, or His own state – He sees only His relationship with them (AthmAs). The form that He gave to the one having perversity of mind that thinks ‘I am the lord’, is not available to me who does not survive without seeing that form, says AzhvAr.

Continued in part – 2


Translation by raghuram SrInivAsa dAsan

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ప్రమేయసారము 3

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<< పాశురం 2



                    జీవాత్మలు తమ స్వరూమైన భగవద్దాసత్వాన్ని నిరంతరం గుర్తుంచుకోవాలిసి వుంది. కేవలం తెలుసు కోవటమే చాలదు, నిరంతరం శ్రీమన్నారాయణునికి  కైంకర్యం చేస్తూ వుండాలి తప్ప ఇతర ప్రయోజనాలను ఆశించ రాదు. ఒక వేళ జీవుడు శ్రీమన్నారాయణునికి కైంకర్యం చేయక ఇతర ప్రయోజనాలను ఆశించినట్లయితే దాసభావం   కలిగిఉన్నట్లు కాదు. ఆ జీవుడు చెసే పనులకు ప్రయోజనం లేదు. శ్రీమన్నారాయణుడు త్రివిక్రమావతారంలో సకల భువనాలను తన శ్రీపాదాలతో కొలిచి, ఆ భువనాలు, వాటిలో ఉండే జీవులు అన్నీ ఆయనకే చెందినవని నిరూపించాడు. అరుళాళ పెరుమాళ్ ఎంబెరుమానార్లు ఈ పాశురంలో స్వస్వరూపం తెలుసుకొని దాసభావంతో కైంకర్యం చేయని జీవుడు జనన మరణ చక్రం నుండి బయట పడలేడని చెపుతున్నారు.


పలం కొణ్డు మీళాద పావం ఉళదాగిల్

కులం కొణ్డు కారియం యెన్ కూరీర్?

తలం కొణ్డ తాళిణైయాన్ అన్రే తనైయొళింద యావరైయుం

ఆళుడైయాన్ అన్రే అవన్



పలం కొణ్డు = భగవంతుడి నుండి అనేక ఉపకారాలను పొంది

మీళాద = ఆధ్యాత్మిక చింతనతో బుధ్ధి వికాసించక

పావం = ఇంకా పాపపు చింతనలోనే

ఉళదాగిల్ = ఉంటే

కులం కొణ్డు = దాసులమన్న భావనతో (దాస కులము వారిమని)ఉన్నంత మాత్రాన

కారియం యెన్ కూరీర్ = ఫలితమేముంది చెప్పండి

తలం కొణ్డ = లోకములన్ని కొలుచుకున్న

తాళిణైయాన్ = శ్రీపాదములు గలవాడు

అవన్ = ఆలోకానికి అధిపతి

అన్రే = భూమిని కొలుచుకున్న ఆ కాలంలోనే

యావరైయుం = సకల ప్రాణులను

ఆళుడైయాన్ = తనకు దాసులుగా చేసుకున్న వాడు

అన్రే! = కదా!


పలం కొణ్డు మీళాద పావం ఉళదాగిల్ : సంపదలు మొదలగు అల్ప భోగాలకోసం పాకులాడుతూ ,దాని వలన కలిగే దుఖఃము  గురించి  జ్ఞానులు చెప్పే ప్రవచనాలు విని కూడా మళ్ళీ అల్ప ప్రయోజనాలకే ప్రాధాన్యతనివ్వటాన్నే పాపకర్మలు  అంటారు. మనసు పదే పదే అల్ప సుఖాలను కోరి వాటినే చింతన చేయటాన్నే  పాప చింతన అంటారు.

        ఆచార్యుల ద్వారా భగవద్గీతా మొదలైన శాస్త్రాల ఉపదేసాలను విని కూడా అల్ప ప్రయోజనాలనిచ్చే లౌకిక విషయ వాంఛ నుండి బయటపడ లేకపోవటమే  పాపకర్మలు చేయటం అంటారు.

కులం కొణ్డు కారియం యెన్ కూరీర్? : భగవద్విషయం తప్ప మిగిలిన విషయాలలోనే ఆశక్తి కలిగి వున్న వారిని భగవంతుడు జనన మరణ చక్రం నుండి రక్షించడు. ఇతర విషయాసక్తులను సమూలంగా వదిలి వేయనిదే తన  శ్రీపాదాల దగ్గరకు చేర్చుకోడు. కాబట్టి భగవద్దాసులమనటం వలన ప్రయోజనం లేదని  తెలియ చెప్పటమే ఈ పాశుర సారాంశము.

       జీవాత్మ ‘ వాడికి మనం దాసులమన్న ‘ జ్ఞానం కలిగి వుంటే ఆ  జీవాత్మను ‘ వీడు మనవాడు ‘ అని ఆదరి స్తాడు. అది ఈ  జీవాత్మ ఉజ్జీవనానికి చాలదా అన్న ప్రశ్నకు తరువాతి పాదంలో జవాబు చెపుతున్నారు.

తలం కొణ్డ తాళిణైయాన్ : ‘ తలం కొణ్డ తాళిణైయాన్ ‘ అంటే భూమినికొలిచిన వాడు అని అర్థము. కాబట్టి ఈ పాదంలో త్రివిక్రమావతారాన్ని గురించి చెపుతున్నారు. మహా బలి ఇంద్రుడి ఏలుబడిలో ఉండిన భూలోక, భువర్లోక , సువరల్లోకాలను  ఏలాలని పెద్ద యాగం చేశాడు. ఇంద్రుడు శ్రీమన్నారాయణుని శరణు కోరాడు. ఇంద్రుడి కోసం భగవంతుడు మహా బలి యాగ శాలలోకి మరుగుజ్జులాగా వెళ్ళి ‘ మావలి తా మూవడి ‘ (మహాబలి ఇవ్వు మూడడు గులు) అని అడిగాడు. ఆ సుందర రూపాన్ని చూసి మహాబలి వెంటనే మూడడుగుల భూమిని దానంగా ఇచ్చాడు. దానం పొందిన నేలను కొలుచుకోవటం కోసం శ్రీమన్నారాయనుడు తన శరీరాన్ని పెంచి ఒక పాదంతో భూలోకాలను, మరొక పాదంతో ఊర్ధ్వ లోకాలను కొలిచాడు. మూడవ అడుగు పెట్టడానికి చోటు లేనందున  మహాబలి తల మీద తన పాదాన్ని ఉంచి కొలుస్తూ పాతాళ లోకానికి పంపి , ఇంద్రుడికి తాను కొలిచిన లోకాలను ఇచ్చాడనేది చరిత్ర.

అన్రే తనైయొళింద యావరైయుం ఆళుడైయాన్ అన్రే అవన్  :‘ అన్రే ‘ : ఆరకంగా కొలుచుకున్న ఆ రోజే

‘ తనైయొళింద యావరైయుం ఆళుడైయాన్ అన్రే అవన్ ‘ తనను తప్ప సమస్తమును కొలిచినవాడు , అందరిని తనకు దాసులుగా చసుకున్న వాడు , తన సంపదను కొలుచుకొని సంతోషించిన వాడు. దీనినే తిరుప్పాణ్ణాళ్వార్లు ‘  “ఉవంద ఉళ్ళత్తినాయ్  ఉలగలం అళందు” అన్నారు . తన దాసులకు తన శ్రీపాద ధూళిని ఇచ్చి ఉజ్జీవింప చేసిన వాడు .’ ఇంతటి ప్రేమ కలవాడు ఎందుకు ఈ లోకంలో పుట్టించి ఇన్ని కష్టాలను ఇవ్వాలి? అంటే జీవులు భగవంతుడిని  మరచి , ఆయన చేసిన ఉపకారాలను మరచి , ఈ లోక ప్రవాహంలో పడి కొట్టు కుంటూ అల్పమైన , అనిత్యమైన విషయాలనే శాస్వతమని భావించి వాటి కోసమే కాలాన్ని వృధా చేస్తున్నాయి. భగవంతుడు తప్ప ఇతర విషయాల మీద కోరిక  వదలనంత వరకు ఈ జనన మరణ చక్రంలో భ్రమణం తప్పదు. లౌకిక విషయాలలో ఆసక్తి పోగొట్టు కోకుండా కేవలం “అడియెన్ “ (దాసుడుని) అన్నంత మాత్రాన చాలదు.

 తిరువళ్ళువర్  “పిఱవి పెరుంకడల్ నీందువర్, నీందార్ ఇఱైవన్ అడి సేరాదార్” అని

                   “పఱ్ఱుగ పఱ్ఱఱ్ఱాన్ పఱ్ఱినై  పఱ్ఱుగ పఱ్ఱు విడఱ్కు” అన్నారు .

నమ్మాళ్వార్లు  “అఱ్ఱధు పఱ్ఱెనిల్ ఉఱ్ఱదు వీడు ఉయిర్” అన్నారు .

ప్రమేయ సారంలో “అవ్వానవర్”, “కులం ఒన్ఱు” “పలం” అనే మొదటి మూడు పాశురాలలో,  ప్రణవం ‘ యొక్క అర్థాన్ని వివరించారు. 4 నుండి 7వ పాశురం వరకు నమః పద అర్థాన్ని చెప్పుతున్నారు.

ఆడియెన్ చూడామణి రామానుజ దాసి

మూలము : http://divyaprabandham.koyil.org/index.php/2015/12/prameya-saram-3/

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nAnmugan thiruvandhAdhi – 42 – senRu vaNanguminO

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Some people asked AzhwAr “What we need is attainment of desirables and removal of undesirables; will these fructify if we travel to thiruvEngadam?” AzhwAr responds “There is no need to climb the hills and worship the father (emperumAn) there. It is enough if one goes near the hills and worships the hills. Removal of undesirables and attainment of desirables will happen on their own”

Let us go through the pAsuram and its meanings:

senRu vaNanguminO sENuyar vEngadaththai
ninRu vinaikedukkum nIrmaiyAl enRum
kadikkamala nAnmuganum kaN mUnRaththAnum
adikkamalam ittEththum angu

Word for Word Meanings

sEN uyar vEngadaththai – thirumalai which has tall peak
senRu vaNangumin – go and worship

(that thirumalai)
nIrmaiyAl – due to its nature
ninRu vinai kedukkum – will stand firm in removing sins
angu – in that thirumalai
kadi kamalam nAnmuganum – brahmA who was born in a fragrant lotus flower
kaN mUnRaththAnum – Siva with three eyes
enRum – at all times
adi – at the divine feet (of emperumAn)
kamalam – lotus flowers
ittu – offering
Eththum – will worship


senRu vaNanguminO sENuyar vEngadaththai – go and worship thiruvEngadam which is very great in terms of its height and fame.

sENuyar vEngadaththai – you don’t have to walk a long distance. Just as mentioned in periyAzhwAr thirumozhi 5-4-1 “senniyOngu thaN thiruvEngadam” (cool hills of thirumalai whose peaks rise to a great height), even as you leave your town, does not this mountain make itself visible to you, occupying a huge space in the sky, to remove your sins? The word ninRu could be added to both vaNanguminO and vinaikedukkum by the madhyamaNi nyAyam (a provision in poetical grammar). Thus, we can have

ninRu vaNanguminO – without hurrying yourself, stand calmly and worship.

ninRu vinai kedukkum nIrmaiyAl – the word vEngadam means “that which removes sins”. Since the hill has this quality as its identity, it naturally has the quality of removing sins. This implies that one need not cry for removal of undesirables.

What is to be done for getting the desirables? AzhwAr says  next that the deities who you all think as granting your desires, get their positions by worshipping emperumAn at thiruvEngadam….

enRum – it is not that this happens once in a lifetime. This happens always, constantly.

kadikkamala nAnmuganum – Since brahmA was born out of the entity who is termed as “sarvagandha:” (repository of all fragrances) [emperumAn], the lotus on which brahmA sits is also full of fragrance.

kaNmUnRaththAnum – Siva who has three eyes indicating that he has high level of knowledge.

adikkamalam ittEththum angu – both brahmA and Siva would worship emperumAn at thiruvEngadam hills, by offering lotus flowers at his divine feet, and get their positions etc. Thus, the meaning implied here is that samsAris need not worry about attaining their desirables.

We will take up the 43rd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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