Daily Archives: August 5, 2018

thiruvAimozhi – 7.3 – veLLaich churi sangu

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Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the third decad – previously, AzhwAr became pacified mediating upon the qualities of periya perumAL; still he desired for external experience and became very distressed; considering emperumAn‘s merciful presence in close proximity in thiruppErai to subdue that distress,  highlights the following aspects:

  1. his being with distinguished weapons etc which are externally enjoyable
  2. his great supremacy and simplicity
  3. his attractive, beautiful limbs etc
  4. his being with amazing qualities which are enjoyable
  5. his eliminating unfavourable aspects
  6. his great magnanimity
  7. his destruction of great enemies
  8. the manifestation of great devotion towards him
  9. his protection during deluge
  10. his crushing of enemies of his devotees

Meditating upon these aspects, AzhwAr had great urge to reach the dhivyadhESam where such emperumAn is residing. AzhwAr informs about this desire to those caring relatives and friends who are in his close proximity. This scenario is explained as, AzhwAr assuming a feminine mood and desiring to go to his divine consort makara nedunguzhaik kAdhar emperumAn who is residing in thenthiruppErai (thenthiruppEreyil). At that time, her friends and mothers try to stop her saying “this is not proper etiquette [you have to wait for his arrival to accept you]”; she tells them “I cannot avoid going there; either you all take me there or else I will go myself” and mercifully reveals her determination through these pAsurams.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

Previously, as said in thiruvAimozhi 7.2.4itta kAl itta kai” (foot and hand, remained wherever they were placed), parAnguSa nAyaki remained unconscious; her friends were down even before her; her mother alone called out considering her state, but gave up in the end; finally she regained consciousness and started walking. The reason for her regaining consciousness is, she sustained herself by constantly uttering the qualities of periya perumAL such as aSaraNya SaraNyathva (being the refuge for those without a refuge) etc which she seeks and the qualities of his divine form such as beauty etc, and hearing the same from her mother. The qualities are such that they will bring back life in a dead person.

After regaining consciousness, being able to think about the suffering of separation, she reached the state of not sustaining without attaining him, and due to not having that desire fulfilled , she became distressed. Her heart became captivated by makara nedunguazhaik kAdhan emperumAn who resided in close proximity in thenthiruppEreyil to subdue her anxiety, she decided “I will go to his divine abode”. As before, her friends and mothers surrounded her and said “You should not have so much love; this will lead to disrepute to us”; she replies “there is no use of your advice; my heart is captivated by him; hence, you help me go there to avoid the blame of me leaving without your consent” and informs her determination to them.

Alternatively, piLLAn explains it in this manner.

As it is said in thiruvAimozhi 7.2.11 “mugilvaNNan adiyE – ivaL aNugi adaindhanaL” (she reached the divine feet of periya perumAL only), as said in SrI rAmAyaNam sundhara kANdam 33.17 “samA dhvAdhaSa thathrAham” (I enjoyed blissfully with SrI rama for twelve years), parAnguSa nAyaki enjoyed overwhelming bliss with periya perumAL for a long time, both their individual identities will perish due to that overwhelming union unless there is a separation in between; as they are now interacting as a single [different] entity due to the union, without the separation their individual identities will be lost; at this time, emperumAn who always looks out for the survival of both the entities, proposes to separate, and as parAnguSa nAyaki does not know about separation [she has such overwhelming experience in union that she has forgotten about previous separation], she thinks “Oh! may be this is one aspect of our enjoyment together” and allows him to separate; emperumAn, leaves citing his going for hunting as the reason and she bids farewell by accompanying him up to the gate – now, the separation will show its real impact certainly; subsequently, she started anguishing; seeing this, her friends and mothers asked her “what are you thinking about?” She said “As the divine daughter of SrI janakarAja accompanied SrI rAma and enjoyed the places where he sat, stood and roamed around, I too desire to be with him where he is”. They said “that does not fit your nature of being a modest wife; your words are invalid”. She said “What is the point in your stopping me? I cannot remain here; it is better if you took me over there”. They said “We won’t agree to do that”. So she said “I will go alone if I have to”.

[SrI rAmAyaNam sundhara kANdam 33.17 is explained here]

  • samA dhvAdhaSa thathrAham – I who cannot even get momentary audience of him, enjoyed with him for a long time previously!
  • rAghavasya nivESanE – In the mansion of my father-in-law, as he eliminated all the hurdles, I enjoyed his company for a long time.
  • bhunjAnAmAnushAn bhOgAn sarva kAma samrudhdhinI – I enjoyed all pleasures as said in thaiththirIya upanishath “sarvAn kAmAn” (all pleasures). [Are all qualities fully present in SrI rAmAvathAram?] Here it is unlike that; as said in SrI rAmAyaNam ayOdhyA kANdam 2.26 “bahavO nrupa kalyANa guNA: puthrasya santhithE” (Oh emperor! You son (SrI rAma) has many auspicious qualities), the qualities are doubled here.

With this, it is explained that as we cannot withdraw our senses from worldly pleasures, AzhwAr cannot be withdrawn from bhagavath vishayam. Our attachment to worldly pleasures arises from karma; his attachment to bhagavAn arises from his mercy.

The words which are seen here as spoken by the mother [of parAnguSa nAyaki] are a special mood/state of AzhwAr; speaking as the divine consort of emperumAn is also a special mood/state of AzhwAr; among these when AzhwAr speaks as the mother who stops her daughter – he emphasises “what if the prAvaNyam (great love towards emperumAn) which is a natural quality of AthmA, becomes the upAyam (means) to attain him?” When he speaks as the daughter – he emphasises “as the upAyam is emperumAn only, isn’t it just natural to have prAvaNyam [great love to reach him immediately]?” Hence in these two different moods, AzhwAr himself reveals these two principles. This decad is great since parAnguSa nAyaki regained her composure and gained the ability to call emperumAn herself.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 49 – malaiyAmaimEl

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avathArikai

AzhwAr spoke about the simplicity of emperumAn in standing atop the hill and welcoming his followers. In this pAsuram, he speaks and feels joyous about the simplicity of emperumAn in lying below the hill and sustaining it.

Let us go through the pAsuram and its meanings:

malaiyAmaimEl vaiththu vAsugiyaichchuRRi
thalaiyAmai thAnoru kai paRRi alaiyAmal
pIRak kadaindha perumAL thirunAmam
kURuvadhE yAvarkkum kURRu

Word for Word Meanings

malai – manthara parvam (the mountain manthara, a celestial mountain)
Amai mEl vaiththu – atop the form of kUrma (tortoise ) i.e. on himself when he took incarnation in the form of tortoise
vAsugiyai – the serpent vAsuki
suRRi – coiling around the mountain (like a rope for churning)
Amai thAn – he himself, who incarnated as kUrmAvathAram
thalai oro kai paRRI – pressing the top of the mountain with one hand
alaiyAmal – ensuring that the water did not go out
pIRa – (nectar) to come out
kadaindha – churning (the ocean)
perumAn – emperumAn’s
thirunAmam – divine names
kURuvadhE – reciting aloud
yAvarkkum – for all
kURRu – let it become the norm for speaking

vyAkyAnam

malai Amai mEl vaiththu – keeping the mountain manthara atop himself, in the form of kUrma (tortoise). In order to protect the celestial entities who were without strength, emperumAn wanted to give them nectar by churning the milky ocean, thiruppARkadal. For this, he uprooted the mountain manthara and planted it in the ocean as churning staff and started churning. When it appeared that due to the churning motion, the mountain would sink in the ocean, emperumAn took the incarnation of kUrma (tortoise) and positioned himself below the mountain. AzhwAr is referring to this.

vAsugiyaich chuRRi – coiling the huge snake vAsuki as the rope for chunring the ocean through the mountain.

Amai thAn oru kai paRRi – while the mountain was supported from sinking in the ocean, during the process of churning, it would move sideways or go to the top. To prevent such motions, emperumAn held the top of the mountain with his own hand.

alaiyAmal pIRak kadaindha – even after doing all these, dhEvas (celestial entities) and asuras (demonic entities) were not capable of churning the ocean. Hence emperumAn carried out this task too, himself.

alaiyAmal pIRak kadaindha – ensuring that the ocean did not become rageful, as well  as ensuring that the waters of the ocean did not spill over since a huge mountain was dropped into  it as the churning staff, emperumAn churned the ocean such that nectar came out of the ocean as its essence. By this act of churning the inner sides of the ocean, emperumAn proved that he is the Lord of dhEvas too.

kadaindha perumAn – we can say that by this one act, emperumAn made the celestial entities as his servitors.

perumAL thirunAmam kURuvadhE yAvarkkum kURRu – reciting the divine names of emperumAn who transformed himself in order to carry out the task for anyaprayOjanars (those who seek him for other benefits) is the most apt act for both anyaprayOjanars and ananyaprayOjanars (those who seek emperumAn himself as the benefit), without any distinction.

We will take up the 50th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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ప్రమేయసారము 10

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ప్రమేయసారము

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azhwar-emperumanar

 

అవతారిక:

              కిందటి పాశురములో  ఆచార్యులు శ్రీమన్నారాయణుని అవతారమని చెప్పారు. జ్ఞానసారంలో “తిరుమామగళ్ కొళునన్ తానె గురువాగి”అని 39 పాశురములో చెప్పిన విషయాన్ని ఇక్కడ గుర్తుచేసుకోవాలి .

             అరుళాళ పెరుమాళ్ ఎంబెరుమానార్లు ఆచార్యుల గొప్పదనాన్ని చెప్పి, వారు చేసే మహోపకారాన్ని తెలియజేస్తూ ఈ పాశురంతో ప్రబంధాన్ని సుసంపన్నం చేశారు.

 

పాశురము:

ఇఱైయుం ఉయిరుం ఇరువర్కుముళ్ళా

ముఱైయుం ముఱైయే మొళియుం

మఱైయుం ఉణర్తువార్ ఇల్లా నాళ్ ఒన్ఱల్ల ఆన

ఉణర్తువార్ ఉణ్దాన పోదు

 

ప్రతిపదార్థము:

ఇఱైయుం = ‘ అ ‘ కార వాచ్యుడైన పరమాత్మ

ఉయిరుం = ‘ మ ‘ కార వాచ్యుడైన జీవాత్మ

ఇరువర్కుముళ్ళా ముఱైయుం = ఈ ఇరువురి సంబంధము (జీవాత్మ పరమాత్మకే చెందిన వాడు) చతుర్ధీ విభక్తిలో చెప్పిన సంబంధము

ముఱైయే మొళియుం =ఈ సంబంధమునే ఉన్నతముగా గ్రహించి

మఱైయుం = వేద సారమైన తిరుమంత్రము యొక్క సారమును

ఉణర్తువార్ ఇల్లా నాళ్ = ఉపదేశించేవారు లేకపోతే

ఒన్ఱల్ల = పైన చెప్పుకున్న విషయాలన్నీ అర్థమయ్యీ కానట్టుగా ఉన్నప్పుడు

ఉణర్తువార్ = తిరుమంత్రార్థాన్ని విడమరచి చెప్పే ఆచార్యులు

ఉణ్దాన పోదు =  ఉన్నప్పుడు కదా

ఆన =అందు వలన ఉజ్జీవనము

 

వ్యాఖ్యానము:

ఇఱైయుం ఉయిరుం ఇరువర్కుముళ్ళా ముఱైయుం…….. అరుళాళ పెరుమాళ్ ఎంబెరుమానార్లు ఈ గ్రంధ ప్రరంభంలో “అవ్వానవరుక్కు ” అన్న పాశురంలో  “అ” కారార్థము  శ్రీమన్నారాయణుడే(ప్రాణము) అని , వెంటనే  “మవ్వానవర్” అని మకారార్థాన్ని  చేతనుడని చెప్పారు.  “అవ్వానవరుక్కు మవ్వానవర్ ” పరమాత్మకు -జీవాత్మకు ఉన్న  సంబంధాన్ని  చెప్పారు. “ ఇంకా జీవాత్మ పరమాత్మకే చెందిన వాడు అని చతుర్దీ విభక్తిలో చెప్పటం వలన పర్మాత్మకు జీవాత్మకు ఉన్న శేష శేషి సంబంధాన్ని తెలియజేసారు.

ముఱైయే మొళియుం మఱైయుం ……. పైన చెప్పిన సంబంధం వేదాలలోను , తిరుమంత్రములోను, జ్ఞాన సారం లోని  31వ పాశురంలోను  వివరించబడింది. ” వేదం ఒరు నాంగిన్ ఉట్పొదింద మెయిప్పొరుళుం ” (వేదములో నిక్షేపించబడింది ) అని తిరుమంత్రము వేదములో విస్తారంగా చర్చించ బడింది.  తిరుమంత్రమును వేదసారంగా చెప్పారు మన పూర్వాచార్యులు.  ఇటువంటి తిరుమంత్రాన్ని ఉపదేశించే వారే లేకపోతే…….

ఉణర్తువార్ ఇల్లా నాళ్ ఒన్ఱల్ల ………పైన చెప్పిన తిరుమంత్రార్థమైన పరమాత్మ, జీవాత్మ, వారి మధ్య సంబంధం ఎప్పటికీ కొనసాగుతుంది , ఆది,అంతము లేనిది ,నిత్యమైనది  అనే విషయాలను వివరించి చెప్పే వారు ఉన్నప్పుడే అవి ప్రకాశిస్తాయి. అలా చెప్పే వారు లేనప్పుడు అవి మరుగున పడిపోతాయి.

ఆన ఉణర్తువార్ ఉణ్దాన పోదు ….….” ఆన ” …కావున…చెప్పెవారు ఉన్నప్పుడే పై విషయాలన్ని ఉనికిలో ఉంటాయి. చెప్పెవారు ఎవరంటే వారే ఆచార్యులు. ఈ గ్రంధ ప్రారంభంలోనే   “ఉవ్వానవర్ ఉఱైతార్ ” అన్నారు . ఇది చేతనుల పట్ల ఆచార్యులు చేసిన మహోపకారం. దీనినే  నమ్మాళ్వార్లు “అఱియాదన అఱివిత్త అత్తా ” అని  పెరియాళ్వార్లు   “ పీదగవాడైప్పిరానార్ పిరమ గురువాగి వందు ” అని అన్నారు .

 ఈ ప్రకారంగా ఈ గ్రంధంలో అరుళాళ పెరుమాళ్ ఎంబెరుమానార్లు ఆచార్య వైభవాన్ని చక్కగా వివరించారు .

ఆడియెన్ చూడామణి రామానుజ దాసి

మూలము : http://divyaprabandham.koyil.org/index.php/2016/01/prameya-saram-10/

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