Monthly Archives: November 2018

வரவரமுனி சதகம் – பகுதி 4

ஸ்ரீ: ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமானுஜாய நம: ஸ்ரீமத் வரவரமுநயே நம:

வரவரமுனி சதகம்

<< பகுதி 3

सर्वावस्थासदृशविविधाSशेषगस्त्वत्प्रियाणां |
त्यक्त्वा भर्तुस्तदपि परमं धाम तत्प्रीतिहेतो: ||
मग्नानग्नौ वरवरमुने मादृशानुन्निनीषन् |
मर्त्याSवासो भवसि भगवन् ! मङ्गलं रङ्गधाम्नः || ३१॥

ஸர்வாவஸ்தா ஸத்ருச விவிதா சேஷகஸ்த்வத் ப்ரியாணாம் |
த்யக்த்வா பர்த்துஸ் ததபி பரமம் தாம தத் ப்ரீதி ஹேதோ: ||
மக்நாநக்நௌ வரவரமுநே மாத்ருசாநுந்நீநீஷன் |
மர்த்யாவாஸோ பவஸி பகவந் மங்கலம் ரங்கதாம்ந:  || 31

எல்லா தசைகளிலும் தகுந்த பலவகையான கைங்கர்யத்தைச் செய்கிற வரவரமுநியே! பகவானே! அவருக்குப் ப்ரீதி உண்டாவதற்காக அவருடைய அந்தப் பரமபதத்தையும் விட்டு (ஸம்ஸார) அக்னியில் மூழ்குகிற என்னைப் போன்றவர்களை மீட்பதற்கு விரும்பி மனிதர்களுடன் வசிப்பவராக ஸ்ரீரங்கத்திற்கு மங்களாவஹமாக வந்திருக்கிறீர்.

प्रत्यूषार्कद्युतिपरिचयस्मेरपद्माभिताम्रं |
पश्येयं तद्वरवरमुने पदयुग्मं त्वदीयम् ||
पाथो बिन्दुः परमणुरपि स्पर्शवेधी यदीयो |
भावेभावे विशयमुशितान्पावयत्येव लोकान् || ३२॥

ப்ரத்யூஷார்க்க த்யுதி பரிசய ஸ்மேர பத்மாபி தாம்ரம் |
பச்யேயம் தத் வரவரமுநே பாதயுக்மம் த்வதீயம்  ||
பாதோ பிந்து: பரமணுரபி ஸ்பர்ச வேதீ யதீயோ |
பாவே பாவே விஷயமுஷிதாந் பாவயத்வேவ லோகாந் || 32

விடிந்த ஸூர்யன் கிரணத்தின் ஸம்பந்தத்தால் அழகிய தாமரைபோல் சிவந்த உமது இரண்டு திருவடிகளையும் எப்போதும் பார்த்துக் கொண்டிருக்கக் கடவேன். அந்தத் திருவடி ஸம்பந்தம் பெற்ற நீர்த்துளியும் தனது ஸம்பந்தம் பெற்ற உலகங்களை (மனிதர்களை) சுத்தப் படுத்துகிறது. உலகங்களால் அபஹரிக்கப்பட்ட மனிதர்களை அடிக்கடி சுத்தப் படுத்துகிறது.

नित्ये लोके निवसति पुनः श्रीमति क्ष्मागतानां
दूरिभावः प्रभवति पुरा दुष्कृतदुर्विपाकैः ||
संप्रतयेवं सकलसुलभो यद्यपि त्वं दयाब्धे
मामेवैकं वरवरमुने मन्यसे वर्जनीयम् || ३३॥

நித்யேலோகே நிவஸதி புந: ஸ்ரீமதி க்ஷ்மாகதாநாம்
தூரீ பாவம் ப்ரபவதி புரா துஷ்க்ருதை: துர்விபாகை: ||
ஸம்ப்ரத்யேவம் ஸகல ஸுலபோ யத்யபித்வம் தயாப்தே
மாமேவைகம் வரவர முநே மன்யஸே வர்ஜநீயம் || 33

நித்ய லோகமான பரமபதத்தில் நீர் வஸிக்கும்போது பூமியில் உள்ளவர்களுடைய பாபங்களால் அணுக முடியாதவராயிருந்தும் இப்போது எல்லாருக்கும் ஸுலபராக இருக்கிறீர். கருணைக் கடலே! வரவர முநியே! என் ஒருவனையே விடாத் தகுந்தவனாக நினைக்கிறீர்.

त्वत्पादाब्जप्रणयविधुरो दूरगस्त्वत्प्रियाणां |
त्वत्सम्बन्धस्मरणविमुखो वीतरागस्त्वदुक्तौ ||
त्वत्कैङ्कर्यत्वदुपसदनत्वत्प्रणामाSनभिज्ञो |
दूये दूरं  वरवरमुने ! दोषलक्षैकलक्ष्यम् || ३४॥

த்வத் பாதாப்ஜ ப்ரணய விதுரோ தூரகஸ்த்வத் ப்ரியாணாம் |
த்வத் ஸம்பந்தஸ்மரண விமுகோ வீத ராகஸ் த்வதுக்தௌ  ||
த்வத் கைங்கர்ய த்வத் உபஸதந த்வத் ப்ரணாமா நபிஞ்ஜோ |
தூயே தூரம் வரவரமுநே தோஷ லக்ஷைக லக்ஷ்யம் || 34

உமது திருவடித் தாமரைகளில் அன்பில்லாதவன், உமது ஸம்பந்தத்தை நினைக்காதவன், உமது பக்தர்களுக்கு வெகு தூரத்தில் இருப்பவன், உமது வார்த்தைகளில் ஆசையற்றவன், உமது கைங்கர்யம் உம்மை அநுஸரிப்பது உம்மை வணங்குவது முதலியன அறியாதவன் ஆன நான் லக்ஷக் கணக்கான குற்றங்களுக்கிருப்பிடமாக வெகு தூரத்திலேயே வருந்துகிறேன்.

प्रादुर्भूतप्रचुरमतयो ये परब्रह्मसाम्यात् |
पश्यन्तस्तत्पदमनुपं ये पुनश्शुध्दसत्वाः ||
सर्वैरेतैर्वरवरमुने ! शश्वदुद्दिश्य सेव्यम् |
कांक्षत्येतत्कथमयमहो कामकामः पदाब्जं || ३५॥

ப்ராதுர்பூத ப்ரசுர மதயோ யே பர ப்ரம்ஹஸாம்யாத் |
பச்யந்தஸ்தத் பதமநுபவம் யே புந: சுத்த ஸத்வா: ||
ஸர்வைரேதைர் வரவரமுநே சச்வதுத்திச்ய ஸேவ்யம் |
காங்க்ஷத்யேதத் கதமயமஹோ காம காம: பதாப்ஜம் || 35

மலர்ந்த புத்தியுடைய எவர்கள் பரமபதத்தைப் பரப்ரஹ்மத்துக்கு ஒப்பாகக் காண்கிறார்களோ சுத்த ஸத்வ குணமுள்ளவர்கள் எவர்களோ அவர்கள் உமது திருவடியை வரவரமுநியே! அடிக்கடி பூசித்து விரும்புகிறார்கள். இதென்ன ஆச்சர்யம் !

प्राप्तः क्षेमं प्रकृतिमधुरैः प्रागपि त्वत्कटाक्षैः |
सोऽयञ्जन्तुस्त्वदनुभजनं त्वत्त एवाप्तुमिच्छन् ||
क्रन्दत्युच्चै: कलुषमतिभिः संवसन् कामकामैः |
कालक्षेपो वरवरमुने ! तत्कथं युज्यते ते || ३६॥

ப்ராப்த: க்ஷேமம் ப்ரக்ருதி மதுரை: ப்ராகபி த்வத் கடாக்ஷை: |
ஸோயம் ஜந்து: ஸ்த்வதநுபஜநத்வத்த ஏவாப்துமிச்சந்  ||
க்ரந்தத்யுச்சை: கலுஷமதிபி: ஸம்வஸந் காம காமை: |
காலக்ஷேபோ வரவரமுநே தத்கதம் யுஜ்யதே தே || 36

இயற்கையில் இனிமையான உமது கடாக்ஷங்களால் முந்தியே க்ஷேமத்தை அடைந்த இந்த பிராணி  உம்மைத் துதிப்பதை உம்மிடமிருந்தே அடைய விரும்பி உலக விஷயங்களில் பற்றுள்ள கலக்கமுள்ள புத்தியுள்ளவர்களுடன் வசித்துக்கொண்டு கதறுகிறது. வரவரமுநியே! உமக்குக் காலக்ஷேபம் எப்படி நடைபெறுகிறது?

कोणैरक्ष्णः कुमनसमिमं निर्मलं कल्पयित्वा |
हातुं  दूरे वरवरमुने ! हा !!! कथं युज्यते ते ||
पाथः पातुं प्रयतनपरःपंकिलं शोधयित्वा |
पंके मुञ्चन् पुनरिदमतः प्राप्नुयादेव किंवा || ३७॥

கோணைரக்ஷ்ண: குமநஸ  மிமம் நிர்மலம் கல்பயித்வா |
ஹாதும் தூரே வரவரமுநே ஹா கதம் யுஜ்யதே தே  ||
பாத: பாதும் ப்ரயதநபர: பங்கிலம் சோதயித்வா |
பங்கேமுஞ்சந் புநரிதமத: ப்ராப்நுயாதேவ  கிம்வா ||
37

வரவரமுநியே! தேவரீர் திருக்கண்களின் மூலையால் கெட்ட மனமுள்ள என்னைப் பரிசுத்தப்படுத்தி விட்டுவிடுவதற்கு எப்படித் தகும்? தண்ணீர் குடிக்க முயற்சியுள்ள ஒருவன் கலங்கிய நீரை சுத்தப் படுத்தி மறுபடி சேற்றில் விட்டு அதையே மறுபடி ஏற்றுக் கொள்வானா?

कालः किंस्विन्न भवति समं कांक्षितः कांक्षितानां |
यस्मिन्नस्मादनलजलधेरुत्प्लुतस्त्वांनमस्यन् ||
सिक्तः श्रीमन् ! वरवरमुने ! शीतलैस्त्वत्कटाक्षैः –
मुक्तस्तापैरमृतमतुलं गाहते मोदमानः || ३८॥

கால: கிம்ஸ்விந்ந பவதி ஸமம் காங்க்ஷித: காங்க்ஷிதாநாம் |
யஸ்மிந் அஸ்மாத் அநல ஜலதேருப்லுதஸ்த்வாம் நமஸ்யந் ||
ஸிக்த: ஸ்ரீமந் வரவரமுநே சீதலை: த்வத் கடாக்ஷை:
முக்தஸ்தாபைரம்ருதமதுலம் காஹதே மோதமாந: || 38

விரும்பத் தகுந்தவைகளுக்குள் விரும்பாத தகுந்த காலம் நமக்குக் கிட்டாதா? இந்த நெருப்புக்குக் கடலிலிருந்து மேலே கிளம்பி உம்மை வணங்கிக்கொண்டு வரவமுநியே குளிர்ந்த உமது பார்வைகளால் நனைக்கப்பட்டு தாபங்களால் விடுபட்டவனாகி நிகரற்ற அமுதக் கடலை சந்தோஷத்துடன் ப்ரவேசிப்பேன்.

कामक्रोधक्षुभितत्दृदयाः कारणं वर्जयित्वा
मर्त्यौपम्यं वरवरमुने! ये पुनर्मन्वते ते ||
दुष्टं तेषामभिमततया  दुर्वसं देशमृच्छन्  –
अन्तःस्वान्तं कथमपि मिथो भावयेयं भवन्तम् || ३९॥

காமக்ரோத க்ஷுபித ஹ்ருதயா: காரணம் வர்ஜயித்வா
மர்த்யௌபம்யம்வரவரமுநே யே புநர் மந்வதே தே  ||
துஷ்டம் தேஷாமபிமததயா துர்வஸந் தேசம்ருச்சந்
அந்த: ஸ்வாந்தம் கதமபி மிதோ பாவயேவம் பவந்தம் || 39

காமக்ரோதங்களால் கலங்கிய மனதையு டையவர்கள் காரணமின்றியே வரவரமுநியே! உம்மை மனிதர்களுக்கு ஸமமாக நினைக்கிறார்கள். அவர்கள் விருப்பத்திற்காகக் கெட்ட என் மனத்தில் உம்மை ச்ரமப்பட்டு நினைக்கக் கடவேன்.

नामैतत्ते नवनवरसं नाथ ! सङ्कीर्त्यनृत्यन् –
अन्तःकर्तुं वरवरमुने! नित्यमिच्छत्ययं त्वाम् ||
अर्ध्दंनिद्रा हरति दिवसस्यार्द्धमन्यन्नृशंसो |
वासो मूढैर्मलिनमतिभिर्वाक्प्रवृत्तिं निरुन्धे || ४० ॥

நாவை தத்தே நவநவ ரஸம் நாத ஸங்கீர்த்ய ந்ருத்யந் |
அந்த: கர்த்தும் வரவரமுநே நித்யமிச்சத்யயம் த்வாம் ||
அர்த்தம் நித்ரா ஹரதி திவஸஸ்யார்த்த மந்யந்ந்ருசம்ஸ
வாஸோ மூடைர் மலிநமதிபி: வாக் ப்ரவ்ருத்திம் நிருந்தே: || 40

வரவரமுநியே! நாதனே! புதிய ரஸமுள்ள இந்தத் திருநாமத்தைச் சொல்லி ஆடிக்கொண்டு மனதிலேயே வைத்துக்கொள்ள இவன் எண்ணுகிறான். இதில் பாதி காலம் தூக்கத்தால் போகிறது. பகலில் பாதி பாகம் வேறு வாஸத்தில் மூடமானவர்களால் வாக் ப்ரவ்ருத்தியையும் தடுக்கிறது.                                       

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thiruvAimozhi – 7.10.3 – kUdungol?

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

Full series >> Seventh 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 3rd pAsuram, AzhwAr says “Even if the emperumAn from thiruvARanviLai mercifully arrives here on his garuda vAhanam, will I get to worship thiruvARanviLai forever, leaving him aside?”

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

kUdungol? vaigalum gOvindhanai madhusUdhanaik kOLariyai
Adu paRavai misaik kaNdu kaithozhudhanRi avan uRaiyum
pAdum perum pugazh nAnmaRai vELviyaindhu ARangam panninar vAzh
nIdu pozhil thiruvARan viLai thozha vAykkungol? nichchalumE

Listen

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

vaigalum – always
kUdum kol – will this occur?
gOvindhanai – one who is crowned to protect the cows
madhusUdhanai – being the destroyer of madhu (who was an enemy of the protected ones)
kOLariyai – one who cannot be overcome for the enemies, like a very radiant splendorous lion
Adu – having attractive movements
paRavai misai – on periya thiruvadi (garuda)
kaNdu – see
kai thozhudhu – performing anjali

(enjoyed)
anRi – not stopping with that
avan uRaiyum – his residence
pAdum – sung (to be praised)
peru – great
pugazh – having the glory of bhagavAn’s qualities
nAnmaRai – four vEdhas (in the form of rig, yajur, sAma and atharvaNa)
aindhu vELvi – pancha mahA yagyas, the five great sacrifices (offered to celestial beings, ancestors, [other] creatures, humans and bhagavAn)
angam – ancillary subjects (such as SIkshA, niruktham, vyAkaraNam, chandhas, kalpa and jyOthisha)
ARu – six
panninar – those who analyse in detail
vAzh – live (enjoying bhagavAn)
nIdu – huge
pozhil – having garden
thiruvARanviLai – thiruvARanviLai
thozha – to worship
nichchalum – eternally
vAykkungol – will it occur?

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

I would like to see emperumAn who is crowned to protect the cows, who is the destroyer of madhu, who cannot be overcome for the enemies, like a very radiant splendorous lion, and to perform anjali; will this occur eternally? Not stopping with that, I would like to worship thiruvARanviLai which is having huge garden which is inhabited by those who analyse in detail the four vEdhas, pancha mahA yagyas, the five great sacrifices and six ancillary subjects and which is his residence, and sung as having great glory of bhagavAn’s qualities; will it eternally occur?

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

  • kUdum kol vailgalum – This is emphasised by AzhwAr, yearning if this will occur everyday.
  • gOvindhan … – When we see the emperumAn who is present there, we will observe three important aspects – having motherly forbearance towards his devotees, quality of eliminating the enemies of his devotees and being unable to be overcome by the unfavourable ones.
  • kOLari – As said in narasimha manthram “jvalantham” (splendorous).
  • Adu paRavai misaik kaNdu – Seeing him on top of the victorious bird. Adu – victory. Alternatively, due to the bliss of being the carrier/vehicle of sarvESvaran, periya thiruvadi who is blissfully dancing like those who drink too much honey; seeing emperumAn on the shoulder of such garuda. Just as we head to thiruvARanviLai considering it to be the goal [due to emperumAn’s presence there], he would come towards AzhwArthirunagari considering it to be the goal [due to AzhwAr’s presence there].
  • kaNdu – on seeing him on the way.
  • kai thozhudhu – Even if there is no use of him [as we are more attached to the dhivyadhESam], we should worship him on approaching him; hence, he should be worshipped properly [This implies that, even for charama parva nishtars who are focussed on the dhivyadhESam, AchArya and bhAgavathas, emperumAn is worshippable].
  • anRi – leaving him.
  • avan uRaiyum – let us go and enter the abode where he stays in the night [i.e. his permanent residence]; [Why should we go to his abode leaving him? Is his abode the goal?] while sarvESvaran is the goal, there is a principle that one goes to the special abode [of paramapadham] and enjoy [him] there.
  • pAdum perum pugazh nAnmaRai – The four vEdhams which praise his auspicious qualities.
  • vELvi aindhu – pancha mahA yagyas.
  • ARu angam – The six ancillary subjects. “panninar” means those who are experts in these. We should go and unite with those who are residing there as said in SrI bhagavath gIthA 10.9bOdhayantha: parasparam” (sharing with each other).
  • vAzh – Those who are living [gloriously] there, understanding and enjoying emperumAn who is the essence of vEdham.
  • nIdu pozhil thiruvARanviLai thozha – To worship thiruvARanviLai which is having huge garden.
  • vAykkungol nichchalumE – Will I get to eternally enjoy with the SrIvaishNavas there?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 39 – pizhaikka muyanROmO

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

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avathArikai

Just as AzhwAr had ordained it, his heart set out to speak about emperumAn and this was very sweet for the heart. AzhwAr tells it “Oh heart! Have you seen that there is nothing wrong in what I had told you!”

Let us go through the pAsuram and its meanings:

pizhaikka muyanROmO nenjamE pEsAi
thazhaikkum thuzhAy mArvan thannai azhaiththorugAl
pOyupagAram poliyakkoLLAdhu avan pugazhE
vAyupagAram koNda vAyppu

Word by Word Meanings

nenjamE – Oh mind!
thazhaikkum – sprouting
thuzhAy – divine thuLasi
mArvan thannai – one who has it on his divine chest
azhaiththu – calling (him)
oru kAl – at a point of time
pOy – going to paramapadham (SrIvaikuNtam)
poliya upagAram koLLAdhu – not taking lot of favours
avan pugazhE – his auspicious qualities
vAyupagAram koNda vAyppu – this activity which is recognised as a beneficial act for the mouth
pizhaikka muyanROmO – did we miss out on it?
pEsAi – please tell

vyAkyAnam

thazhaikkum thuzhAy mArvan  thannai – even if a withered thuLasi garland is applied on emperumAn, it will sprout afresh once it comes into contact with his divine form. Such emperumAn who has sprouted thuLasi garland . . .

azhaiththu oru nAL pOy upagAram poliyakkoLLAdhu – Instead of saying “Once that emperumAn comes after he is called, I will make you [AzhwAr’s heart] reach SrIvaikuNtam with the grace of that emperumAn and enjoy the unlimited bliss there”

avan pugazhE vAy upagAram koNda vAyppu pizhaikka muyanROmO – will this activity of praising his qualities as a result of having been provided with a mouth, be incorrect?

nenjamE pEsAi – AzhwAr tells his heart “You please tell”. The meaning implied here is that once knowledge about going in the right path regarding matters related to emperumAn is obtained, saying “I will carry out kainkaryam after reaching SrIvaikuNtam once this body is shed” is equivalent to not being involved with emperumAn.

We will move on to the 40th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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आर्ति प्रबंधं – ५१

श्री:  श्रीमते शठकोपाय नम:  श्रीमते रामानुजाय नम:  श्रीमद्वरवरमुनये नम:

आर्ति प्रबंधं

<< पाशुर ५०

उपक्षेप

एम्पेरुमानार विचार करतें हैं, “ तुम्हें अन्य तुच्छ विषयों के बारे में बात करने की क्या आवश्यकता हैं? इस्से पूर्व तुम्हारी स्थिति क्या थी?”. इस्के उत्तर में मामुनि कहतें हैं, “ मैं भी उन्हीं लोगों के तरह अनादि कालों से अपना समय व्यर्थ करता रहा और उसके कारण जो भी मुझे नुक्सान हुआ, उसका मुझे पछतावा नहीं हैं।  इस स्थिति में , आप के ही कृपा के कारण मुझे अपने नुक्सान का एह्सास हुआ है,” यह कहकर मामुनि अपने लाभ के बारे में बात करतें हैं।

पासुरम ५१

एंरुळन ईसन उयिरुम अन्रे उंडु इक्कालम एललाम

इन्रळवाग पळुदे कळिंद इरुविनैयाल

एड्रु इळविंरी इरुक्कुम एन्नेंजम इरवु पगल

निंरु तविक्कुम ऐतिरासा नी अरुळ सेयद पिन्ने

शब्दार्थ :  

एंरुळन ईसन – “ नान उन्नै अंरि इलेन कंडाय नारणने नी एन्नै अंरी इलै”(नानमुगन तिरुवंदादि ७) के अनुसार परमात्मा श्रीमन नारायण और जीवात्माओं के मध्य उपस्थित संबंध नित्य है और कभी किसी से टूटा नहीं जा सकता है।  इस्का अर्थ है, सर्वोत्तम नियंता नित्य हैं। उसी तरह ,

उयिरुम – नियंता श्रीमन नारायणन से नियंत्रित जीवात्मा

अन्रे उंडु – भी अनंत है

इक्कालम एल्लाम – इस सारा समय  

इन्ड्रळवाग – अब तक

इरुविनैयाल  – मेरे शक्तिशाली कर्मा के कारण ( अच्छे और बुरे )

पळुदे कळिंद एन्ड्रु  – इस समय को मैं अत्यंत व्यर्थ समझता हूँ

इळविंरी इरुक्कुम  – और इससे भी बुरा , इस नुक्सान केलिए मुझे कभी अफ़सोस भी नहीं हुआ हैं

एतिरासा – ( फ़िर भी)हे  एम्पेरुमानार!

नी अरुळ सेयद पिन्ने  – मेरे ऊपर आपके कृपा बरसाने के पश्चात

एन्नेंजम – मेरा हृदय

निंड्रु – धीरे से

तविक्कुम – पचताना शुरू किया

इरवु पगल – दिन और रात

सरल अनुवाद

इस पासुरम में मामुनि श्री रामानुज के आशीर्वाद कि गुणगान करतें हैं, जिसके कारण ही वे (मामुनि) अब तक व्यर्थ हुए समय केलिए पछतातें हैं।  अनादि कालों से अब तक किये गए समय व्यर्थ का ,अब श्री रामानुज के आशीर्वाद के पश्चात मामुनि बहुत पछताते हैं।

स्पष्टीकरण

मामुनि कहतें हैं, “ तिरुमळिसै आळवार के (नानमुगन तिरुवंदादि ७) शब्दों में : नान उन्नै अंरि इलेन कंडाय नारणने नी एन्नै अंरि इलै”, परमात्मा श्रीमन नारायण और जीवात्माओं के मध्य जो बंधन है वह नित्य है और कभी किसी से टूट नहीं सकता है। इसका अर्थ है सर्वोत्तम नियंता श्रीमन नारायण नित्य हैं।  और इस से पता चलता है कि, नियंत्रित जीवात्मायें भी नित्य हैं। और इससे पता चलता है कि इन्का सृष्टि का कोई दिनांक नहीं, श्रीमन नारायण और सारे जीवात्मायें हमेशा केलिए हैं। परंतु अत्यंत कृपा से किये गए आपके (एम्पेरुमानार) आशीर्वाद के भाग्य के पहले मैं अपना सारा वक्त मेरे कर्मों के फलों के अनुभव में व्यर्थ करता था। और इस व्यर्थ हुए समय का मुझे अफ़सोस भी न था।  लेकिन आपके कृपा से मैं अब अपने नुक्सान के बारे में ही दिन और रात सोचता हूँ और पछताता हूँ। आपके अत्यंत कृपा की जय हो।

अडियेन प्रीती रामानुज दासी

आधार : http://divyaprabandham.koyil.org/index.php/2017/03/arththi-prabandham-51/

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thirunedunthANdakam – 10 – Part 1

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

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Introduction

By this pAsuram, AzhvAr says: He who goes to the place of His devotees, and does so without seeing whether they are qualified or not qualified, has absolutely not shown up for me – AzhvAr gets a doubt that “this could be due to my saying earlier ‘mandhiraththai mandhiraththAl maRavAdhenRum vAzhudhiyEl vAzhalAm [thirunedunthANdakam – 4]’ may have been construed by Him as a means I used (other than Him as the means), and so He must have avoided coming to me till I complete the process of such means”; AzhvAr says – in that pAsuram “I said that one could have that thirumanthram as companion, which shows us the relationship between us and emperumAn, and be enjoying that and such people would be able to enjoy so till there is AthmA (eternally), and I did not say that thirumanthram could be used as a means. Only if I think that there is something other than You as prApyam (destiny) would I think that there is something other than You as prApakam (means), isn’t it?”

Saying ‘mandhiraththAl’ – could be construed as using it as a means, and saying ‘maRavAdhu vAzhudhiyEl’ – could be construed as saying that one should perform that means without fail, and saying ‘vAzhalAm’ – could be construed as that if one performs such means then there is a benefit/end/destiny for that. This pAsuram is this AzhvAr’s ‘nORRa nonbu [thiruvAimozhi – 5.7]’. Like how that was for nammAzhvAr, where he said ‘nORRa nOnbilEn nUNNaRivilEn [thiruvAimozhi – 5.7.1]’ (I do not have karma yOgam performed to attain the result/destiny; I do not have subtle knowledge related to gyAna yOgam which is focussed on knowledge about self and god), saying about his Akinchanyam (utter destitution), and ‘Agilum unnai vittu onRRum ARRA kiRkinRilEn [thiruvAimozhi – 5.7.1]’ (Not having bhakthi yOgam which is impossible without these two, i.e. karma yOgam and gyAna yOgam, but after meditating upon your qualities, I am unable to survive even for a moment without You who are the saviour), saying there is no dearth of interest (toward Him) – this is how nammAzhvAr divined. In the same way, in the 4th pAsuram thirumangai AzhvAr sang ‘mandhiraththai mandhiraththAl’  thus divining that there is no dearth of interest (toward Him), and in this 10th pAsuram he is divining about his utter destitution.

pon AnAy pozhil Ezhum kAval pUNda
   pugazh AnAy igazhvAya thoNdanEn nAn
en AnAy en AnAy ennal allAl
  en aRivan EzhaiyEn – ulagam Eththum
then AnAy vada AnAy kudapAl AnAy
  guNapAla madha yAnAy imaiyOrkku enRum
mun AnAy pin AnAr vaNangum sOdhi
  thirumUzhik kaLaththAnAy mudhal AnAyE.                     10

Word by word meaning

then AnAy – Oh One who is like an elephant that stands in the beautiful thirumAlirunchOlai mountain
ulagam Eththum – which is worthy of praise by one and all in the world!
vada AnAy – Oh One who is like an elephant that stands in the thiruvEnkatam in the north!
kuda pAl AnAy – Oh One who is like an elephant in the westerly (in sleeping pose in thiruvarangam)!
guNapAla madham yAnAy – Oh One who is like a proud elephant (in thirukkaNNapuram)!
imaiyOrkku mun AnAy – Oh One who stands in front of nithyasUris (for them to see and enjoy You)
enRum – at all times!
thirumUzhik kaLaththAnAy  – Oh One living in thirumUzhikkaLam
pin AnAr vaNangum sOdhi –  like a luminous entity who could be surrendered to by those living after your incarnations!
mudhal AnAy – Oh the cause of the world!
pon AnAy – Oh One who is like the gold!
pozhil Ezhum kAval pUNda Oh One who is having the fame due to giving divine protection to all the seven worlds!
igazhvu Aya thoNdanEn EzhaiyEn nAn – I who am a devotee who is lowliness/scorn personified and who am of unsteady mind (chapalan),
en AnAy en AnAy ennal allAl – Other than saying ‘Oh my elephant! Oh my elephant!’ (calling emperumAn so),
en aRivan –  what else do I know to say?  (Akinchanyam).

vyAkyAnam

pon AnAy – Oh emperumAn You who are my destiny!  As said in ‘rukmAbham svapnadhee gamyam [manu smruthi – 12.122]’ (Should only meditate upon the supreme being who is … and like gold …), and ‘avyayO nidhi: [mahAbhAratham – sahasranAmam – 301]’ ((emperumAn) is the ever lasting (fixed) deposit of wealth), and as ‘vaippAm [thiruvAimozhi – 1.7.2]’ (emperumAn is the wealth (that is the goal)), in smruthi, ithihAsa, and purANas, by the word ‘nidhi’ it talks about destiny/end.  Wealth is – one that helps during crisis, one which if known to exist would bring back the life (of its owner),  and one which is enjoyable by everyone.

(Why talk about destiny/end when in the context of means?) – saying this now is to imply – only if I knew that there is some other destiny than You, would l be knowing about some means other than You.

Or this is also said to show – one would look for a means only when they need to get to the destiny, isn’t it? (since I have already got You I would not be looking for some means). nammAzhvAr too said ‘vaippAm marundhAm [thiruvAimozhi – 1.7.2]’ (emperumAn is the wealth (that is the goal) and the medicine (that removes the obstacles in attaining the goal) ) (showing that emperumAn Himself is the means as well as the destiny);

Or, since AzhvAr is saying ‘pozhil Ezhum kAval pUNda’, thus saying that emperumAn Himself is the means, and since in ‘ananyasAdhyE [bharatha muni: – vishvaksEna samhithai]’ (When someone else cannot get you what you need, then with full faith praying to the One who is fully qualified (for getting you that), saying ‘Only You shall be the means please’ is saraNAgathi), and so since He is the suitable means for getting the destiny, AzhvAr is first saying ‘pon AnAy’, thus saying that He is the destiny.

AnAy – While I am loitering being interested in worldly matters, based on Your grandeur You Yourself took me up, creating interest in me toward You, and became my destiny. This is all You, isn’t it? (So is there anyway I would look for some other means?)

pozhil Ezhum kAval pUNda pugazh AnAy  – by this, AzhvAr says ‘You are also the means’. Oh the protector of leelA vibhUthi!

pozhil Ezhum – talking about all the seven worlds. By this – it implies the worlds below as well.  It implies all the oval shaped worlds, that is said in ‘eedhRuSAnAm [SrI vishNu purANam – 2.7.27]’ (There are thousands, ten thousands, crore of crores of oval shaped worlds (in this environment of prakruthi)). pozhil – world.

kAval pUNda – You are unlike the kings of the world who while having taken the crown would use others to protect his people, but is like one who with a weapon in his hand looks out for the safety of his town, You are protecting all the worlds with great attention.

pUNda – You have taken this protection as a penance; You protect by all means even in the presence of any hindrance/danger in protecting. That is, even if one of very close relationship like mahArAjar (sugreevan) say ‘vadhyathAm [SrI rAmAyaNam – yudhdha kANdam – 17.29]’ (this vibheeshaNan shall be killed along with his ministers in most harsh way), Your staunchness of protecting is like your reply ‘na thyajEyam [SrI rAmAyaNam – yudhdha kANdam – 18.3]’ (There is no way I would reject him (vibheeshaNan) who has come in the form of a friend).  As saying in ‘abhayam sarva bhUthEbhya: [SrI rAmAyaNam – yudhdha kANdam – 18.33]’ (I give protection from all things (to those who surrendered to me), (this is my vow)), You would protect me without even leaving that responsibility to me.

By this – You are the one who protected me, removing my ignorance, scent of prior actions, and their taste.

Or, pUNda – He is in the form of sweetness itself that is the destiny;  without any other option He is being the means also which He takes it upon Himself;  even though milk may be the medicine to remove the bile (piththa), one would not consider it as a decoction (kashAyam), but only as a medicine; so – You Yourself are anxious to be the means, says AzhvAr.

pugazh AnAy – Oh You having the splendour due to protecting so! It is said too as ‘yaSasaScha Eka bhAjanam [SrI rAmAyaNam – kishkindhA kANdam – 15.19,20]’ (He is being the holder of fame (due to protecting everyone)), and as ‘ulappil keerththi ammAnE [thiruvAimozhi – 6.10.1]’ (lord with endless glories).  As said in ‘yAni nAmAni gauNAni  [mahA bhAratham – anusA – 153.13]’ (I shall tell you the divine names of vishNu, which are based on His qualities. These were divined by noble ones. I shall say these for the goodness of the world (stating so, bheeshmar says to yudhishtra the thousand divine names of emperumAn)), your divine names are to express the qualities and acts of Yours that are due to Your vow of protecting.

igazhvAya thoNdanEn nAn – By this it talks about the true nature of ones (adhikAri svarUpam) who attain the means (prApakam) and destiny (prApyam). Like how for You the whole form is greatness, for me the whole form is my lowliness. For us the qualification is not having any quality etc that qualify us. Does it mean one should keep doing mistakes? No, one does not have to do any bad deeds; it is already there aplenty in us.  All one has to do is humbly convey that to emperumAn.

In ‘aham asmyaparAdhAnAmAlaya: [ahirbudhnya samhithA 87.30 and 87.31]’ (I am the abode of all faults..), and ‘rAvANO nAma dhurvruththa: [Sri rAmAyaNam – yudhdha kANdam – 17.12]’ ((I am the brother of) the one who is full of evil qualities named rAvaNan), and ‘amaryAdha: kshudhra: [sthOthra rathnam 62]’ ((I am) one who crossed the limits of vEdhas, having great interest in lowly matters…), it is humbly conveying to Him of one’s own faults only. So what we have to do is convey to Him about our faults, and about not having any qualifications.

thoNdanEn nAn – I who am deeply interested toward You. By this, it talks about interest in what is going to be attained (prApya ruchi).  Like how for praying Him to be the means, one has to convey to Him that we do not have any qualifications and convey our own faults, to pray that He is the one to be attained, one has to have interest toward Him, isn’t it?  It is about not having any qualifications and not tolerating separation from Him that convey our qualification for involving in dhvaya manthram.

Or,

igazhvAya thoNdanEn nAn – Like how people would scorn a servant who carries water pot if she wishes to marry the emperor, and like how everyone would scorn a beggar who begs for a handful of food if he wishes to be crowned, it is same as me who am a nithya samsAri (forever involved in worldly affairs), wishing to attain You.

en AnAy en AnAy ennal allAl  – (Anai – elephant) By this – it talks about how the time is spent by him, he who considers emperumAn only as the means and destiny.  I reminisced your qualities (like in ‘manthiraththai) for spending the time only, and not by considering such interest of me as a means (to attain You).  He is saying ‘en AnAy’ (~You are like an elephant for me), based on the qualities of elephants.

Elephant is such that (1) one is not satisfied by seeing it just one day – it is such that one would wish to see it always; (2) having huge pride; (3) is such that it could lift someone nearby and place on its neck; (4) it would stoop down if one wishes to climb on it by himself;  (5) if it pushes down some unwanted one from its back it is not possible to find its reason;  (6) would itself give the rope for tying it down;

emperumAn also carries these qualities; (1) He having the beautiful form that is wished to be seen always;  (2) He having great pride as there is no one equal to or above Him; (3) like how if a king wishes to make a female servant as his main queen then there would not be anyone to stop it, if emperumAn wishes to grant Himself to a nithya samsAri (one who is forever involved in worldly affairs) based only on his surrendering to Him, then there is no one to stop Him – He is having such independence; (4) like how the elephant would stoop down if someone wishes to climb on it on his own, emperumAn having the character of simplicity of giving Him even to those who wish to attain Him by using some other means; (5) having the character of not having anyone who could stop Him from finishing off the enemies of His devotees even if they are related to Him; (6) creates interest towards Him by He Himself giving the bhakthi (devotion) that could be used for enjoying Him – these are the characteristics that are matters for AzhvAr‘s time pass. (How is rope related to bhakthi?) – In ‘ettinOdu iraNdenum kayiRu [thiruchchandha viruththam – 83]’, bhakthi is referred as a rope. It is about tying emperumAn in the pillar/post that is mind, using bhakthi that is rope, so that He would not be able to go away.

By repeating ‘en AnAy’ (and by comparing the aforementioned respective qualities), AzhvAr implies that these qualities are always in his mind, and are the matter for his time pass. It is not possible to remove this from his mind.  AzhvAr cannot indulge in material pleasures – since he became afraid of those and so joined emperumAn. AzhvAr cannot indulge in other means – since he has surrendered to the means that is emperumAn who does not tolerate other means. So AzhvAr can only be involved in the matters of emperumAn by talking about his many qualities.

ennal allAl – In this way I keep spending my time thinking about Your nature; other than that,

en aRivan – would I know any other means mentioned by the SAsthram? Would I know the qualities like ‘do not disrespect the noble people’ etc. (qualities such as ones listed in SrI bhagavath gIthA chapters 7 through 11)? Would I know karma yOgam? Would I know gyAna yOgam? Would I know bhakthi yOgam that can be attained through these two yOgams? What do I know? Like the dawn that came upon someone sleeping, when I was roaming as one interested in worldly pleasures, I saw, as you showed, the greatness of You. This is all I have got – where did I see other means – is what he is saying.

emperumAn asks “If you are staying put thinking that I am your means and destiny, and if you are in the state that you do not have anything good as a qualification, then do you not have to just be as I see fit? Is it right of you to call saying ‘Oh You are not showing your face to me!’ “

ezhaiyEn – What can I do if my love for seeing You is unbounded? During those times when I was interested in worldly affairs only, I did not have any control or limits; then how would I be able to control or limit in the case of wishing to enjoy You?  Without having ability to think that this is good and that is not good because of my my excessive interest, I had immersed in worldly matters; this is all I had done isn’t it? (now also I am showing interest towards You without any control or limit). If you are going to consider this my love for You as my using it as a means and You try to reject me,  then you would have to reject the nithyasUris first before rejecting me.

As emperumAn asks, ‘Did you learn through SAshtrams or through an AchAryan that I have got qualities similar to that of elephant?, AzhvAr replies, ‘I found and learned from the divine abodes where You are happily present (ugandhu aruLina nilangaL)…

Continued in part 2

==========

Translation by raghuram SrInivAsa dAsan

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thiruvAimozhi – 7.10.2 – Agungol

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

Full series >> Seventh 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 “Will I be able to sprinkle wondrously fragrant water, circumambulate and worship with joined palms in thiruvARanviLai!”

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

Agungol? aiyam onRinRi agalidam muRRavum IradiyE
Agum parisu nimirndha thirukkuRaLappan amarndhuRaiyum
mAgam thigazh kodi mAdangaL nIdu madhiL thiruvARanviLai
mAgandha nIr koNdu thUvi valanjeydhu kai thozhak kUdungolO?

Listen

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

onRu – a
aiyam inRi – without doubt
Agum kol – will occur?

(what)
agal – vast
idam – worlds
muRRavum – all
IradiyE Agum parisu – to be consumed in two feet
nimirndha – mercifully grew
thirukkuRaL – SrI vAmana
appan – great benefactor
amarndhu – seated (firmly even more than dhEva lOkam (heaven) where he was born as SrI vAmana)
uRaiyum – residing
mA – vast
kam – in the sky
thigazh – shining
kodi – having flags
mAdangaL – mansions
nIdu – tall
madhiL – having forts
thiruvARanviLai – thiruvARanviLai
mA – distinguished
gandham – having fragrance
nIr – water
koNdu – with
thUvi – sprinkling
valam seydhu – circumambulating
kai thozha – to perform anjali (joined palms)
kUdungolO – would it be possible?

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

SrI vAmana, the great benefactor, mercifully grew to consume all the vast worlds under his divine feet; such emperumAn is seated and residing in thiruvARanviLai which is having  mansions with flags which are shining in the vast sky and tall forts; will it be possible to sprinkle water with distinguished fragrance, circumambulate and perform anjali there? Will it occur without a doubt? It appears that, AzhwAr is subsequently highlighting that it is indeed possible. “Without a doubt” can be associated with emperumAn measuring the world too.

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

  • Agum kol aiyam onRu inRi – Instead of being assertive, this more appears to be highlighting AzhwAr‘s longing. Will it be possible for us without a doubt? Alternatively – emperumAn measured the worlds with two steps, without any doubt. Due to his childishness, though he is capable to do everything, he initially thought “will this be possible for us or not?”.
  • agalidam muRRavum – Grew to have the vast earth and heavenly worlds in two steps. He measured earth, heaven etc with two steps, thinking that he would capture mahAbali with the other step [as he requested three steps of land].
  • thirukkuraLappan – SrI vAmana, the great benefactor.
  • amarndhuRaiyum – Unlike in SrI vAmanAvathAram, where he returned to thiruppARkadal and reclined there immediately after helping indhra, here he is residing permanently.
  • mAgam thigazh … – thiruvARanviLai which has mansions having flags which shine in the vast sky, measured by his divine feet, and having tall forts.
  • mAgandha nIr … – SrI SathrugnAzhwAn poured fragrant, cool water from SrI nandhigrAmam to SrI bharathwAja bhagavAn’s ASramam [to welcome SrI rAma] as said in SrI rAmAyaNam yudhdha kANdam 130.6 “sinchanthu vasUdhAm kruthsnAm himaSIthEnavAriNA” (Let the earth be drenched with cool water); similarly will I also be able to sprinkle greatly fragrant water and engage in favourable activities there?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 38 – amaikkum pozhudhuNdE

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

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avathArikai

In the previous pAsuram, when AzhwAr asked his heart to praise emperumAn, it stepped back thinking of its lowliness. AzhwAr tells it “What you are doing is wrong. You must spend your time, only speaking about him”.

Let us go through the pAsuram and its meanings:

amaikkum pozhudhuNdE ArAyil nenjE
imaikkum pozhudhum idaichchi kumaiththiRangaL
EsiyE Ayinum InthuzhAy mAyanaiyE
pEsiyE pOkkAy pizhai

Word by Word Meanings

nenjE – Oh heart!
ArAyil – if we analyse
Iamikkum pozhudhum – even during the time of winking
amaikkum pozhudhuNdE – do we have the time to keep quiet?
Idaichchi – the cowherd lady, yaSOdhA
kumai thiRangaL – the ways in which she punished (krishNa)
EsiyE Ayinum – even if you speak abusively
In thuzhAy mAyanaiyE – the amazing entity having thuLasi garland
pEsiyE pOkkAy – you are not passing your time by meditating on him
pizhai – (what you are doing is) incorrect.

vyAkyAnam

imaikkum pozhudhum amaikkum pozhudhuNdE ArAyil nenjE – instead of looking superficially, if you were to analyse deeply, is there any place for not praising emperumAn even for a moment?

When his heart tells him that only those who go to paramapadham and see him could enjoy him continuously, AzhwAr responds . . .

idaichchi kumaiththiRangaL EsiyE Ayinum In thuzhAy mAyanaiyE pEsiyE pOkkAy – there is no need to go to paramapadham. When emperumAn incarnated as krishNa, as one among chEthanas, his mother yaSOdhA, in her right that he is “my son”, had tied him to a mortar and had beaten him. By speaking about such activities, you could spend your time speaking about the amazing entity emperumAn who wears sweet thuLasi garland. But you are not doing that way.

pizhai – this is incorrect. Alternatively we can construe the meaning for this as – by speaking about the amazing entity with sweet thuLasi garland, you can get rid of the wrongs, viz., sins. If we speak without love about the actions which yaSOdhA carried out towards him with affection, will not become an abuse for him?

EsiyE Ayinum pEsiyE pOkkAy pizhai – even if it ends up as an abuse, not speaking about him is not correct.

We will take up the 39th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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आर्ति प्रबंधं – ५०

श्री:  श्रीमते शठकोपाय नम:  श्रीमते रामानुजाय नम:  श्रीमद्वरवरमुनये नम:

आर्ति प्रबंधं

<< पासुर ४९ 

 

उपक्षेप

पिछले पासुरम में श्री रामानुज के दिव्य चरण कमलों में शरणागति करने केलिए तैयार हुए लोगों को, मामुनि इस पासुरम में और एक महत्वपूर्ण उपदेश देतें हैं: जब श्री रामानुज के दिव्य नाम को जप करने से सबसे सर्व श्रेष्ट निधि प्राप्त हो सकती हैं, तो यह जन तुच्च व्यवहारों में समय क्यों बिताते हैं ?

पासुरम ५०

अवत्ते अरुमंद कालत्तै पोक्कि अरिविनमैयाल

इप्पवत्ते उळलगिंर पावियरगाळ पलकालम निनृ

तवत्ते मुयलबवर तंगगटकुम एयदवोण्णाद

अन्द तिवत्ते उम्मै वैक्कुम सिंदियुम नीर ऐतिरासरेंरु

 

शब्दार्थ:

पावियरगाळ – हे ! पापियों !

अरिविन्मयाल – अज्ञान से

उळलगिंड्र – ( आप लोग) जी रहें हैं

इप्पवत्ते – इस साँसारिक दुनियाँ में

अवत्ते पोक्कि – व्यर्थ करते हैं

अरुमंद कालत्तै  – वह अमूल्य काल जब श्री रामानुज के दिव्य नाम आसानी से जप तथा  ध्यान किया जा सकता था।

अन्द तिवत्ते  – श्रुतियों से “परम व्योम:” के नाम से विवरित किये गए परमपद  

एयदवोण्णाद – ऐसा जगह जो प्राप्त नहीं होता

मुयलबवर तंगगटकुम – उनको भी जो अत्यंत प्रयत्न करतें हैं

तवत्ते – तपस से

नीर – आप लोग

पलकालम – हर समय

निड्रु  – एकाग्र धारणा के संग

ऐतिरासरेंरु सिंदियुम – श्री रामानुज या यतिराज पर अपने हृदय में विचार करें ( प्रयास कम और फल बड़ा हैं )

उमै- अगर आप नित्य संसारी यह करें तो

वैक्कुम – आप नित्यसूरियों के संगत पाएँगे

 

सरल अनुवाद

मामुनि संसारियों से कहतें हैं , “ अपने धारणा एवं कठिन तपस के कारण परमपद पहुँचने को अनेकों लोग प्रयत्न करतें हैं। लेकिन वें पहुँच नहीं पाते। और आप लोगों ने अपना सारा समय तुच्छ विषयों में व्यर्थ कर दिया हैं। पर परमपद पहुँचने का आसान रास्ता है। श्री रामानुज के दिव्य नाम को जप तथा ध्यान करने पर निश्चित परमपद प्राप्त होगा।

स्पष्टीकरण

इस दुनियाँ के लोगों को मामुनि पुकारतेँ हैं, “ हे इस सँसार के पापियोँ ! श्री रामानुज के दिव्य नाम को जप कर जिन सुनहरें फलों को बिता सकतें थे, उन्को आप लोगों ने व्यर्थ कर दिया। बीते उन फलों को सोच कर, उनका व्यर्थ होने कि एह्सास कर सकतें हैं। और इसके पश्चात भी, हल्के प्रयास से ही प्राप्त होने वाली एक अमूल्य विषय हैं।  और वह जगह हैं , श्रुतियों से “तत अक्षरे परमव्योम:” वचन से प्रशंसित,नित्यसूरियों का निवास स्थान और सब से उत्तम लक्ष्य परमपद हैं। अनेकों ऐसे लोग हैं जो यहाँ पहुँचने के लिए कठिन तपस करतें हैं। और इस तरह के घोर तपस के पश्चात भी वें अपने स्व प्रयत्न के बल पर परमपद पहुँच नहीं पाते हैं। किंतु यहाँ पहुँचने केलिए एक आसान मार्ग हैं और वह है श्री रामानुज के दिव्य नामों को जप कर उन्पर ध्यान करना। इसमें प्रयास छोटा और फल सर्व श्रेष्ट, साक्षात परमपद हैं।       

अडियेन प्रीती रामानुज दासी

आधार : http://divyaprabandham.koyil.org/index.php/2017/03/arththi-prabandham-50/

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thiruvAimozhi – 7.10.1 – inbam payakka

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

Full series >> Seventh 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 yearns thinking “this is the apt time to enter thiruvARanviLai and serve emperumAn blissfully”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, AzhwAr says “Will this be the apt time for me to enjoy and serve the perfect lord who is mercifully residing in thiruvARanviLai along with lakshmi”.

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

inbam payakka ezhil malar mAdharum thAnum ivvEzhulagai
inbam payakka inidhudan vIRRirundhu ALginRa engaL pirAn
anbuRRamarndhuRaiginRa aNi pozhil thiruvARanviLai
anbuRRamarndhu valanjeydhu kai thozhu nALgaLum AgungolO?

Listen

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

ezhil – having qualities such as saundharyam (beauty)
malar mAdharum – lakshmi who is enjoyable due to lotus being her residence
thAnum – him (who is distinguished to be pursued by such enjoyable persons)
inbam – (mutually) blissful act
payakka – to cause
inidhudan – in a joyful state
vIRRirundhu – present (manifesting his supremacy)
ivvEzhulagai – the worlds which are seven categories (four types of achEthanas namely vyaktha (manifested matter), avyaktha (unmanifested matter), kAla (time) and sudhdha sathva (matter made of pure goodness) and three types chEthanas namely nithya (eternally free), muktha (liberated), badhdha (bound) souls)
inbam payakka – to cause great bliss
ALginRa – accepting service
engaL pirAn – the great benefactor who accepted our service too, through the faculty of speech
anbuRRu – desiring (that this is a peaceful abode to accept our service)
amarndhu – fitting well (even better than in paramapadham, kshIrAbdhi etc)
uRaiginRa – residing (forever)
aNi – beautiful
pozhil – garden
sUzh – surrounded
thiruvARanviLai – thiruvARanviLai
anbuRRu – desiring (that this is a nearby abode to serve him)
amarndhu – fitting well (instead of leaving away, searching for other benefits)
valam seydhu – performing activities (which match our nature)

(being joyful)
kai thozhum – enjoying with joined palms
nALgaLum – days
Agum kol – will they occur?

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

lakshmi who is enjoyable due to lotus being her residence, and who is having qualities such as saundharyam and emperumAn himself, are seated in a joyful state to cause blissful acts; such great benefactor who accepted the service of the worlds which are in seven categories to cause bliss and our service too, is desirously residing in thiruvARanviLai fitting well, which is surrounded by beautiful garden; will those days of performing activities for him and enjoying him with joined palms occur 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

  • inbam payakka – Just as emperumAn who is explained in vEdham “Anandhamaya:” (totally blissful), will acquire new bliss when he unites with samsAri chEthana (bound soul) who is filled with sorrow, acquires bliss when he unites with pirAtti [who is equally enjoyable as himself]; he will be bewildered due to the union with pirAtti as said in thiruvAimozhi 3.10.8alli malar magaL bOga mayakkukkaLAgiyum  niRkum ammAn” (standing with blissful form due to union with SrI mahAlakshmi, the best among women, who is infinitely enjoyable due to having lotus flower as her abode). [SrI rAmAyaNam bAla kANdam 77.26 is explained here to highlight that there is great bliss when perumAL and pirAtti unite. The same is explained briefly in thiruvAimozhi 2.3 pravESam too] rAma: – SrI rAma, who rid SrI paraSurAmAzhwAn of his pride, arrived at the capital city SrI ayOdhyA, remained obedient towards chakravarthi dhaSaratha and the great sages, and conducted himself most righteously. thu – After serving his parents etc, when he started romancing pirAtti, he was totally different to be thought f as “Has he previously learned vAthsyAyanam (a text on the art of love) and engaged in the art of love!” Previously when we was engaged in righteous activities, he conducted himself to be thought of as “Has he ever experienced the art of love?” but now he makes one think “Has he ever learnt to conduct himself righteously?” sIthAyA sArdham – pirAtti, not being boron to a lady, was a great match for emperumAn in paramapadham in not having any shortcoming in the freshness after uniting with him; still, even when emperumAn transforms himself by incarnating as a human, he remained primary in enjoyment even pushing her to the background; what is the reason for that? It is due to his being a prince who is focussed on just enjoyment. vijahAra – It is just eagerness, and he has not even started the enjoyment; it took time to setup the scene; there was not enough time to even start. bahUnruthUn –  Though he enjoyed for twelve years as said in SrI rAmAyaNam sundhara kANdam 33.17 “samAdhvAdhaSa thathrAham“, he is using it to identify using the word “ruthu” to imply how he enjoyed each season with the apt flowers etc; he is implying how he enjoyed with apt materials for winter and summer seasons. manasvI – When it comes to romance, her eagerness in comparison to his eagerness in his heart is like placing a horse in front of an elephant [though elephant can chase the horse, it can never reach it]. thathgatha: – Unlike an entity unites with another entity of the same kind, he united with pirAtti as jAthi (species) and guNas (qualities) remain together with an entity; both said as seen in SrI rAmAyaNam sundhara kANdam 21.6 “ananyA rAghavENAham” (I always remain united with SrI rAma) and SrI rAmAyaNam yudhdha kANdam 122.19 “ananyAhi mayA sIthA” (Does sIthA not remain united with me always?). “thasyAnithyam hrudhi samarpitha:” – As sIthA knew SrI rAma’s nature before he engaged with her, she thought “this great person, standing humbly in front of me, is the greatest! What a quality!” and since he is always thinking about her, and as she too is having her heart attached to him only, he remained in a manner that she offers herself to him fully. By “thathgatha:”, how he placed himself at her disposal, is explained. By “nithyam hrudhi samarpitha:“, how she placed herself at his disposal, is explained. In this manner, they were mutually enjoying each other every moment, as if a person who never enjoyed bliss before finds bliss.
  • ezhil malar mAdharum – sIthAp pirAtti has become as mentioned in SrI rAmAyaNam sundhara kANdam 16.5 “raghavOrhathi vaidhEhim” (SrI rAma suits sIthA pirAtti in all aspects),
  • thAnum – emperumAn too has become as mentioned in SrI rAmAyaNam AraNya kANdam 34.18 “yasya sIthA bhavEth bhAryA” (to whom, sIthA would become wife) and SrI rAmAyaNam AraNya kANdam 37.18 “yasya sA janakAthmajA” (janaka’s daughter sIthA, who is the wife of).
  • ivvEzhulagai inbam payakka – As said in samkshEpa rAmAyaNam 1.89 “rAmas sIthAm anuprApya rAjyam punar avApthavAn | prahrushtamudhithO lOka:” (After redeeming sIthA, SrI rAma also got back his kingdom; the world became joyful), when the mother and father remain together and care for the children, the children will have no worries. Thus, as there is joy in their union, and as the world becomes joyful seeing their togetherness, they [emperumAn and pirAtti] became [more] joyful seeing that, just as a mother will become joyful seeing her child drink her milk.
  • inidhudan vIRRirundhu ALginRa – emperumAn who brings great joy to the world by his presence, feels great joy as if he has found something valuable, resides joyfully thinking “we have now got a divine abode which is suitable for us to hear thiruvAimozhi”.
  • engaL pirAn – [reason for “engaL” – plural] After [singing] thiruvAimozhi 2.7kESavan thamar” padhigam, he was no longer a loner [as he considered to be in association of many devotees]. The benefactor who engaged me in singing thiruvAimozhi.
  • anbuRRu – Manifesting his liking towards the dhivyadhESam thinking “we will get a divine abode to hear thiruvAimozhi”
  • amarndhu – desiring it so much that he did not expect anything other than residing there
  • uRaiginRa – Unlike avathArams (incarnations) where he leaves for paramapadham (in a short duration), residing eternally.
  • aNi pozhil sUzh thiruvARanviLai – thiruvARanviLai which appears similar to the apt abode (of paramapadham), having the vastness to let him and his associates from paramapadham to reside and hear, and which is surrounded by beautiful garden. Whatever abode is desirable for emperumAn will be desirable for his followers too as said in SrI rAmAyaNam ayOdhyA kANdam 17.15 “thEnathEtham anuvrathA:” (hence everyone was devoted to SrI rAma).
  • anbuRRu – As emperumAn felt “we found a suitable place to hear thiruvAimozhi”, AzhwAr too became greatly attached to this dhivyadhESam thinking “we found a suitable place to make him hear thiruvAimozhi”.
  • amarndhu – Without seeking any other benefit than being in that abode.
  • valam seydhu – Performing circumambulation etc.
  • kai thozhu nALgaLum Agum kolO – SrI kausalyA said in SrI rAmAyaNam ayOdhyA kANdam 24.37 “apIdhAnIm sakAlssyAth” (It will be good, if the day of your return from the forest is today itself); just as seen there “if he cannot avoid his trip to the forest, let the day of his return be today”, AzhwAr is saying “would this day of yearning become the day of enjoyment?”

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 37 – AmARu aRivudaiyAr

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

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avathArikai

AzhwAr tells his heart “being servile only to emperumAn is very difficult for others; it happened for us”.

Let us go through the pAsuram and its meanings:

AmARu aRivudaiyAr Avadhu aridhanRE
nAmE adhuvudaiyOm nannenjE pUmEy
madhu karamE thaNduzhAy mAlArai vAzhththAm
adhukaramE anbAl amai

Word by Word Meanings

nal nenjE – Oh favourable heart!
ARu Am aRivu – intelligence which goes in the correct path
udaiyAr Avadhu aRidnanRE – is it not difficult to have [such intelligence]?
nAmE adhu udaiyOm – we both [AzhwAr and his heart] have that knowledge
pU mEy madhu karam mE – having beetles which are engaging with flowers
thaN thuzhAy mAlArai – one who is superior to all and who has cool thuLasi garland
anbAl – with affection
vAzhththu Am adhu – singing praises on him, that itself
karamE amai – engage firmly

vyAkyAnam

AmARu aRivudaiyAr Avadhu aridhanRE – The words should be rearranged as ARu Am aRivudaiyAr to get the correct meaning. The meaning is – is it not difficult to get knowledge which goes in the correct path? The opinion is that it is very difficult to see people in the world with such knowledge.

nAmE adhu udaiyOm – we have got such rare-to-get knowledge.

nal nenjE – are you not one with such greatness! (1. As a heart; 2. With the same opinion). Just as it is mentioned in SrI vishNu purANam 6-7-28 “mana Eva manushyANAm kAraNam bandha mOkshayO: I   bandhAya vishayAsangi mukthyai nirvishayam mana: II” (It is only the mind which is the reason for manushyas (human beings) to be bound in samsAram or to be liberated from it. That mind which is engaged with worldly pursuits becomes the reason for bondage with samsAram and one which does not engage with worldly pursuits becomes the reason for being liberated from it), is it not mind which is the reason for both bondage with and liberation from samsAram?

pU mEy madhu karamE thaN thuzhAy mAlArai anbAl vAzhththu Am adhu karamE amai – [AzhwAr tells his heart] Be firmly engaged with affection, in praising the supreme entity who is having thuLasi garland, on which beetles are swarming. The word karam is a variant of a samskrutha word kharam and refers to being firm.

We will take up the 38th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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