Daily Archives: November 16, 2018

thiruvAimozhi – 7.10.5 – malaradip pOdhugaL

Published by:

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 fifth pAsuram, AzhwAr says “As we sing the abundant glories of thiruvARanviLai, all our sorrows will leave us”.

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.


malaradip pOdhugaL ennenjaththeppozhudhum iruththi vaNanga
palar adiyAr munbaruLiya pAmbaNai appan amarndhuRaiyum
malarin maNi nedu mAdangaL nIdu madhiL thiruvARanviLai
ulagamali pugazh pAda nam mEl vinai onRu nillA nedumE


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

malar – (to be greatly enjoyed) blossomed
adip pOdhugaL – divine, lotus feet
en – my
nenjaththu – in heart
eppozhudhum – always
iruththi – place
vaNanga – to worship (due to that joy of having them in the heart)
palar – many different (such as nithyasUris (eternal associates of emperumAn), sages such as parASara et al, and his devotees)
adiyAr – servitors
munbu – in the presence of
aruLiya – granting his (unlimited) grace
pAmbaNai appan – ananthaSAyi (who is having the quality of being together with his devotees, as he is always with AdhiSEsha)
amarndhu – without any distraction (of taking care of the universe)
uRaiyum – being the residence (where he thinks the stay there itself as the goal)
malaril – having flower garlands
maNi – filled with gem stones
nedu – tall
mAdangaL – mansions
nIdu – tall
madhiL – having fort
thiruvARanviLai – thiruvARanviLai’s
ulagam – in the world
mali – abundance
pugazh – glories
pAda – as we sing (with joy)
nam – our
mEl – tormenting upon
vinai – sins (themselves)
onRum – any (on us)
nillA – without
kedum – will leave for unknown destination.

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

ananthaSAyi emperumAn granted his grace in the presence of his many different servitors to me to have his blossomed, divine, lotus feet in my heart always and to worship them; as we sing the abundant glories in the world for such thiruvARanviLai where he is residing without any distraction and which is having tall mansions which are decorated with flower garlands and gem stones, and having tall forts, our sins which are tormenting us, will leave without any trace for unknown destination.

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

  • malaradip pOdhu … – To make me place the fresh flowers which are his blossomed, divine feet in my heart always, and due to the overwhelming emotions, to fall at his divine feet without any pride.
  • palaradiyAr munbaruLiya – How amazing that he has showered his special grace upon me while SrI vEdha vyAsa bhagavAn, SrI vAlmeeki bhagavAn, SrI paraSAra bhagavAn and mudhalAzhwArgaL who are known as in thiruvAimozhi 7.9.6in kavi pAdum parama kavigaL” (the great poets who sing sweet pAsurams) are present! Just as how SrI rAma showered his grace upon thiruvadi (hanuman) when all the devotees were there as said in SrI rAmAyaNam sundhara kANdam 64.39 “bahUmAnEna mahathA hanUmanthamavaikshatha” (Subsequently SrI rAma, being happy, looked at hanuman with pride), AzhwAr was bestowed with special grace by emperumAn. [A beautiful incident is narrated here] emperumAnAr was once worried and was mercifully thinking “As kings from the east are trying to harm SrIrangam, what shall we do?”; he informed periya nambi “we are caring for this dhivyadhESam continuously; but demoniac people are trying to destroy this abode; what shall we do?”; periya nambi says “Let me circumambulate the town fully and I need one of your disciples to follow me”; emperumAnAr asked “who is fit for that?”; periya nambi says “while following me, he should not think ‘I am following someone’ and follow me like my shadow”; when emperumAnAr again asked “who would fit that description?” periya nambi said “can you not send AzhwAn [kUrESa]?” [such was kUraththAzhwAn’s greatness that he was honoured by periya nambi himself in the presence of emperumAnAr and his Sishyas]
  • palar adiyAr munbu aruLiya – Just as periya nambi requested emperumAnAr to send AzhwAn while there were many great Acharyas in the assembly.
  • pAmbaNai appan amarndhu uRaiyum – sarvESvaran who is having thiruvananthAzhwAn (AdhiSEshan) as his mattress as said in paryanka vidhyA, thiruvARanviLai became dearer to emperumAn than AdhiSEshan.
  • malarin maNi nedu mAdangaL – thiruvARanviLai which is having the tall mansions which are covered with the flowers poured by the dhEvas and are radiant due to the gem stones on the walls, and having a tall fort.
  • ulaga mali pugazh pAda – As we sing his auspicious qualities being triggered by the love towards him, which is overflowing out of the world, like a flood in a small area [which overflows].
  • nam mEl vinai onRum nillA kedumE – We need not do anything separate to eliminate the sins; just as a disease gets cured by drinking milk [which is sweet too], the sins will themselves get destroyed.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

periya thiruvandhAdhi – 41 – valiyam ena ninaindhu

Published by:

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

Full Series

<< Previous


Once AzhwAr mentioned about pUthanA in the previous pAsuram, he continues about emperumAn destroying the wrestlers in this pAsuram.

Let us go through the pAsuram and its meanings:

valiyam ena ninaindhu vandhedhirndha mallar
valiya mudi idiya vAngi valiya nin
ponnAzhikkaiyyAl pudaiththidudhi kILAdhE
pannALum niRkum ippAr

Word by Word Meanings

valiyam ena ninaindhu – thinking that only we are strong
vandhu – coming (to fight)
edhirndha – opposing
mallar – wrestlers (by the names of chANUra and mushtika)
valiya mudi – powerful heads
idiya – falling as if struck by lightning
vAngi – seizing
pon Azhi – donning the beautiful disc
un – your
valiya kaiyAl – powerful divine hands
kILAdhE – instead of tearing
pudaiththidudhi – you beat them (till the hands started aching)

(As a result of that)
ippAr pal nALum niRkum – this earth stabilised for a long time


valiyam ena ninaindhu vandhu edhirndha mallar valiya mudi idiya vAngi valiya nin pon AzhikkaiyAl pudaiththidudhi kILAdhE – The wrestlers chANUra and mushtika thought that they had sufficient strength to defeat kaNNan (krishNa) and came to wrestle with him. But you (emperumAn) seized their powerful heads such that they fell down as if struck by lightning, with your powerful divine hand which dons the divine disc. Instead of tearing their mouths just like you did with the demon kESi, you beat them up in line with wrestling bout.

pannALum niRkum ippAr – This earth will bear witness to your victory over the rude wrestlers, for a long time. The word niRkum refers to the earth remaining as a witness. The word pAr refers to people on the earth. Alternative meaning: Is it not because of emperumAn’s victor over the wrestlers that this earth is remaining stable! Otherwise, it would have got destroyed. Or, we can rearrange the words to read kILAdhE pannALum niRkum ippAr which would mean – after seeing your wrestling with the rude wrestlers, with your soft, divine hands, shouldn’t those living on this earth have lost their lives? Since they are sustaining themselves even after seeing this, their longevity is indeed lengthy. Just as it is mentioned in SrI rAmAyaNa yudhdha kANdam 103-5 “bhUmau sthithasya rAmasya rathasthasya cha rAkshasa: I na samam yudhdhamithyAhur dhEva gandharva dhAnavA: II” (celestial entities and demonic entities said that the fight between rAma who is standing on earth and the demon who is on his chariot is not fair), the opinion here is that those who saw the fight between the rude wrestlers and the childish kaNNa without any fear, will never face death. Here, the word pAr refers to people on earth. kILAdhE niRkum refers to being stable without any destruction.

We will move on to the 42nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

आर्ति प्रबंधं – ५३

Published by:

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

आर्ति प्रबंधं

<< पाशुर ५२


periyaperumAL-udayavar.png (790×379)



पिछले पासुरम में मामुनि अपने अंतिम दिशा को वर्णन करते समय, पेरिय पेरुमाळ के गरुड़ में सवार उन्के (मामुनि को दर्शन देनें) यहाँ आने की बात भी बताया। इससे यह प्रश्न उठता है कि अपने अंतिम दिशा पर पेरिय पेरुमाळ के पधारने तक मामुनि क्या करेँगे ? मामुनि कहतें हैं कि, “उस अंतिम महान क्षण आने केलिए, सारे दुखों और पीड़ाओं की मूल कारण , इस शरीर को गिरना हैं। अत: हे रामानुज ! आप मुझे वह दीजिये जो उचित और आवश्यक है: दर्द और दुःख भरे इस सँसार से मुक्ति दिलाइये।  


पासुरम ५३

इदत्ताले तेन्नरंगर सेयगिरदु एन्ड्ररिन्दे

इरुंदालुम तर्काल वेदनैयिन कनत्ताल

पदैत्तु आवो एन्नुम इंद पाव उडंबुडने

पल नोवुं अनुबवित्तु इप्पवत्तु इरुक्कपोमो?

मदत्ताले वलविनैयिन वळी उळन्ड्रु तिरिंद

वलविनैयेन तन्नै उनक्कु आळाक्कि कोंड

इद तायुम तंदैयुमाम ऐतिरासा! एन्नै

इनि कडुग इप्पवत्तिनिन्ड्रुम एडुत्तरुळे



इदत्ताले  – “हित” के कारण ( हमेशा अच्छाई केलिए सोचना और करना )

तेन्नरंगर- पेरिय पेरुमाळ (श्री रंगनाथ)

सेयगिरदुएन्ड्ररिन्दे इरुंदालुम – मेरे कर्मों के फल बुगतने दे रहें हैं , पर मुझे पता हैं कि यह भी मेरे हित में हैं।  

तर्काल वेदनैयिन कनत्ताल – उस समय के पीड़ाओं से मैं

पदैत्तु –  दर्द में तड़पा

आवो एन्नुम – दर्द और संकट में ले जाने वाली “हा” तथा “ओह” जैसे आवाज़ों को किया

इरुक्कपोमो?-  क्या मैं जी पाऊँगा ?

इप्पवत्तु –  इस तुच्छ सँसार में ?

इंद पाव उडंबुडने – इस शरीर के संग जो खुद पाप हैं

पल नोवुं अनुबवित्तु – और बहुत सारें दुःख एवं संकट झेलकर ?

मदत्ताले – इस शरीर के संबंध से

वलविनैयिन वळीउळन्ड्रु तिरिंद – मेरे कर्मों से निर्धारित मार्ग में भटकता गया और उसी यात्रा में था

वलविनैयेन तन्नै  – मैं जो सबसे क्रूर पापी हूँ

आळाक्कि कोंड – आप (एम्पेरुमानार) के कृपा से आपका सेवक बना

उनक्कु – आप जो इन जीवात्माओं के आधार हैं

इद तायुम – हित करने वाली माता के रूप में किया , और मेरे

तंदैयुमाम – पिता

ऐतिरासा! – हे एम्पेरुमानारे

इनि – इसके बाद

कडुग – शीग्र

एडुत्तरुळे – सुधारों और मुक्ति दो

एन्नै – मुझे

इप्पवत्तिनिन्ड्रुम – इस सँसार से


सरल अनुवाद

मामुनि मुक्ति केलिए श्री रामानुज से प्रार्थना ज़ारी रख्ते हैं। उनको यह ज्ञान होता हैं कि उन्की कर्मों को शीग्र मिटाने के लिए ही दयाळु पेरिय पेरुमाळ उन्को इतने पीड़ा दिए। यह जानते हुए भी कर्मों के फलों के तीव्रता असहनीय है। शरीर के संबंध से ही निरंतर बने इस काँटो से भरे मार्ग से मुक्ति कि प्रार्थना, मामुनि पिता और माता समान श्री रामानुज से करतें हैं।  



इस विषय में अपना ज्ञान और परिपक्वता को प्रकट करतें हुए मामुनि कहतें हैं , “अरपेरुंतुयरे सेयदिडिनुम (ज्ञान सारम २१) तथा इस्के तुल्य अन्य पासुरमों से समझ में आता हैं कि उन्के “हित” गुण (जिस्से दूसरों के अच्छाई सोचना और उन्के बलाई केलिए कार्य करना) और उन्के आशीर्वाद के कारण ही मैं इतना दुःख और संकट झेल रहा हूँ। अर्थात, कर्म  मिटाने केलिए पीड़ाओं झेलना ही रास्ता है। यह समझते हुए भी पीड़ा अन्यभाव करते समय, अत्यंत दुःख पहुँचता है और इतना असहनीय है की मैं “हा”, “ ओह” चिल्लाता हूँ। जो शरीर इन पीड़ाओं का मूल कारण है मैं उस्से ही ये बेबसी का आवाज़ निकालता हूँ। इसी स्थिति मैं अनादि काल से हूँ , मेरा ऐसे रहना उचित है क्या ? मैं पाप के सिवाय और कुछ नहीं कर रहा हूँ।  इसी विषय को तिरुमंगैयाळवार भी कहतें हैं: “पावमे सेयदु पावि आनेन” (पेरिय तिरुमोळि १.९.९). शरीर के खींच में मग्न मैं उन दिशाओं में जाता हूँ और पाप करता जाता हूँ। लगातार किये जाने वाले इन पापों से मेरे दुःख और पीड़ा भी अधिक होतीं जा रहीं हैं। किंतु हे एम्पेरुमानार! मेरे माता और पिता होने के कारण और आपके “हितं” गुण के कारण आप ने मुझे स्वीकार कर आशीर्वाद भी किया हैं। अत: आपसे विनम्र प्रार्थना हैं कि मेरी निरंतर पीड़ाओं को मिटाकर इस सँसार के बंधनों से विमुक्त करें।  

अडियेन प्रीती रामानुज दासि

आधार : http://divyaprabandham.koyil.org/index.php/2017/03/arththi-prabandham-53/

संगृहीत- http://divyaprabandham.koyil.org

प्रमेय (लक्ष्य) – http://koyil.org
प्रमाण (शास्त्र) – http://granthams.koyil.org
प्रमाता (आचार्य) – http://acharyas.koyil.org
श्रीवैष्णव शिक्षा/बालकों का पोर्टल – http://pillai.koyil.org