Daily Archives: November 18, 2018

thiruvAimozhi – 7.10.7 – nINagaram adhuvE

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 seventh pAsuram, when asked “Isn’t thirunAdu (paramapadham) our goal?” AzhwAr says “thiruvARanviLai is our goal and emperumAn who is present there, is our means”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “krishNa who eliminated anirudhdha’s enemy bANa amd severed his shoulders, is the apt means for us”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Seventh pAsuram. When asked “You said thiruvARanviLai is the goal; but isn’t emperumAn the goal?”; AzhwAr says “Am I capable to say no? Can you not listen to my philosophy?” and elaborates the same as “Whatever is attained as a result of upAsanam (means) becomes part of the result [example – the path leading to paramapadham, reaching dhivyadhESam etc]; whatever helps to enhance the result, is also part of the result [example – kainkaryam to bhagavAn, kainkaryam in dhivyadhESam etc]; hence, that dhivyadhESam itself is the goal; bhagavAn is the means who brings us there; this is my philosophy”.

pAsuram

nINagaram adhuvE malarch chOlaigaL sUzh thiruvARanviLai
nINagaraththuRaiginRa pirAn nedumAl kaNNan viNNavarkOn
vANapuram pukku mukkatpirANaith tholaiya vem pOrgaL seydhu
vANanai Ayiram thOL thuNiththAn saraNanRi maRRonRilamE

Listen

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

nINagaram (nIL nagaram) – the great city (which is famously known in Sruthi (vEdham) as ayOdhyA, aparAjithA)
adhuvE – to be that (archAvathAra sthalam)
malar – having flowers
sOlaigaL – gardens
sUzh – surrounded
thiruvARanviLai – thiruvARanviLai
nINagaraththu – in the great city
uRaiginRa – eternally residing
pirAn – being great benefactor
nedumAl – being greatly attached towards his devotees
kaNNan – one who incarnated as krishNa
viNNavar kOn – the master of nithyasUris
vANapuram – into bANa’s town (where anirudhdha was confined)
pukku – entered
mukkaN pirAnai – rudhra (who has the third eye which indicates his power and who pridefully considers himself as the lord)
tholaiya – to stop him (from protecting his devotee)
vem – greatly valorous
pOrgaL – battles
seydhu – performed
vANanai – bANa’s
Ayiram thOL – thousand shoulders
thuNiththA – one who severed
saraN – means (to attain the dhivyadhESam)
anRi – than him
maRRu – other than him
onRu – means
ilam – we are not having.

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

thiruvARanviLai, the great city which is surrounded by flower-filled gardens, can be said as the great city, paramapadham; emperumAn, the great benefactor who is eternally residing in this dhivyadhESam, who is greatly attached towards his devotees, who incarnated as krishNa, the master of nithyasUris, entered bANa’s town, stopped rudhra, performed greatly valorous battles, and severed the thousand shoulders of bANa; other than such emperumAn, we are not having any means (to attain the dhivyadhESam).

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

  • nIL nagaram adhuvE – This is the ultimate destination which is eternal residence for those who entered there and where there is no bewilderment as said in mUnRAm thiruvandhAdhi 51kalangAp perunagar” (paramapadham which is without any bewilderment), and from where there is no return as said in chAndhOgya upanishath 8.15 “na cha punarAvarthathE” (there is no return).
  • malar … – It appears as the ultimate destination for emperumAn himself too. The benefactor who resides in the great city of thiruvARanviLai which is surrounded by evergreen gardens.
  • nedumAl … – Being the lord of nithyasUris, incarnating as krishNa due to the affection towards those who have inclination towards him in this samsAram, travelling from one ocean [west coast – dhvArakA] to another ocean [east coast – chONithapuram], eliminating the pride of rudhra who considered himself to be the lord and who vowed to protect bANa fully, and engaged in valorous battles to make rudhra think “I will never consider myself as a dhEvathA to vouch for the protection of anyone”. SrI vishNu purANam 5-33-41 “krishNa krishNa mahAbAhO jAnEthvAm purushOththamam ” (rudhra says – Oh krishNa, with mighty arms! I know that you are the greatest among all souls). As said in “Anaikkum thanakkuth thakka vAdham” (elephant has problems matching its size), dhEvathAs are more ignorant than us [humans]. [Are they ignorant?] When emperumAn broke a weak bow, the dhEvas thought him to be great as said in SrI rAmAyaNam bAla kANdam 75.19 “adhikam mE nirE vishNum” (they thought vishNu to be superior to rudhra).
  • vANanai Ayiram thOL thuNiththAn – He eliminated the shoulders and let bANa live thinking “ushA cannot become fatherless”.
  • saraN – He is the gataka (connector – means) and thiruvARanviLai is the prApyam (goal). As emperumAn who is the prApyan (goal) himself arrived and remained in that dhivyadhESam, there is nothing wrong in highlighting the abode to be the goal. A sarvAdhika (supreme entity) should be the means and the one who grants the result; hence he is the means, and the result is that dhivyadhESam.
  • anRi maRRu onRu ilamE – We will not consider anything else as the means and goal.

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 – 43 – avayam ena

Published by:

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

Full Series

<< Previous

avathArikai

emperumAn is one who removes hurdles of chEthanas (sentient entities). AzhwAr says that for those who do not attain such emperumAn, it is not possible to overcome the mental agonies which they suffer in this world.

Let us go through the pAsuram and its meanings:

avayam ena ninaindhu vandha surar pAlE
navaiyai naLirvippAn thannai kavaiyil
manaththuyarai vaiththirundhu vAzhththAdhArkkuNdO
manaththuyarai mAykkum vagai

Word by Word Meanings

avayam ena ninaindhu – thinking (of you) as the refuge
vandha surar pAlE – with the dhEvathas (celestial entities) who came
navaiyai – sorrows
naLirvippAn thannai – sarvESvaran who made (the sorrows) to tremble
kavai il manaththu – in the mind without any doubt
uyara vaiththu – holding aloft
irundhu – being stable
vAzhththAdhArkku – those who do not praise
manam thuyarai mAykkum vagai uNdO – is there any way by which they can remove mental agonies?

vyAkyAnam

avayam ena ninaindhu vandha surar pAlE navayai naLirvippAn thannai – Just as it is said in SrI vishNu purANam 1-9-35 “yadhAvath kathithO dhEvair brahmA prAha thatha: surAn I parAvarESam SaraNam vrajadhvamasurArdhanam II” (brahmA, who was well informed by dhEvas (celestial entities) of their troubles, told them “surrender to bhagavAn who is the lord for all without any distinction between lofty and lowly people and who is the enemy for demons”), emperumAn is one who will make the troubles of dhEvas, who approach him saying abhayam (refuge,) to tremble and disappear. The word navai refers to troubles; this could also be taken to refer to sins which are the cause of troubles.

kavaiyil manaththu uyara vaiththirundhu vAzhththAdhArkku uNdo manaththuyarai mAykkum vagai – Is there any way by which mental agonies could be removed for those who do not keep emperumAn in their doubtless minds in a lofty place and who do not praise him? The word kavai refers to doubt – should we hold on to sensory perceptions such as Sabdha (sound) etc or should we hold on to emperumAn? Or it could refer to the doubt as to whether we should move away from emperumAn since we do not have the necessary quality to be with him or should we not leave emperumAn. Keeping emperumAn in a lofty place in the mind would mean that we think of him as our means, our goal, our sustenance, our nourishment and our enjoyment.

We will take up the 44th 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

வரவரமுனி சதகம் – பகுதி 5

Published by:

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

வரவரமுனி சதகம்

<< பகுதி 4

अन्तर्ध्यायन्वरवरमुने ! यद्यपि त्वामजस्त्रं |
विश्वं तापैस्त्रिभिरभिहतं वीक्ष्य मुह्यामसह्यम् ||
क्षुत्सम्पातक्षुभितमनसां को हि मध्ये बहूनां |
एकस्स्वादु स्वयमनुभवेन्नेति चेतःप्रसादम्  || ४१॥

அந்தர் த்யாயந் வரவரமுநே யத்யபி த்வாமஜஸ்ரம்  |
விச்வம் தாபைஸ்த்ரிரபி ஹதம் வீக்ஷ்ய முஹ்யாம்யஸஹ்யம்  ||
க்ஷுத்ஸம்பாத க்ஷுபித மநஸாம் கோஹி மத்யே பஹுநாம் |
ஏக ஸ்வாது ஸ்வயமநுபவந் நேதி சேத: ப்ரஸாதம் ||  41

வரவரமுநியே! உம்மை எப்போதும் மனதில் த்யாநம் செய்துகொண்டு மூன்று வகையான தாபங்களால் அடிபட்ட பொறுக்க முடியாத உலகத்தைக் கண்டு மோஹத்தை அடைகிறேன். பசி தாஹங்களால் கலங்கிய மனமுள்ள பலர் மத்தியில் உள்ள எவன் ஒருவன்தான் ஸுகத்தை அநுபவித்து மனத்தெளிவைப் பெறுகிறான்?

सत्वोदग्रैस्सकलभुवनश्लाघनीयैश्चरित्रैस्  –
त्रैयन्तार्थप्रकटनपरैः सारगर्भैर्वचोभिः ||
लोकोत्तीर्णं वरवरमुने लोकसामान्यदृष्ट्या |
जानानस्त्वां कथमपि न मे जायतामक्षिगम्यः || ४२॥

ஸத்வோதக்ரைஸ் ஸகல புவநச்லாகநீயைச் சரித்ரை: –
த்ரையந்தார்த்த ப்ரகடநபரை: ஸாரகர்ப்பைர்வசோபி: ||
லோகோத்தீர்ணம் வரவரமுநே லோக ஸாமாந்ய த்ருஷ்ட்யா |
ஜாநாநஸ்த்வாம் கதமபி ந மே ஜாயதாமக்ஷிகம்ய: ||  42

ஸத்வ குணம் நிறைந்து,  எல்லா உலகத்தவர்களும் புகழத்தக்க சரித்திரங்களாலும் வேதாந்தப் பொருளை வெளிப்படுத்துவதில் நோக்கமுள்ள ஸாரமுள்ள வார்த்தைகளும் உடைய வரவரமுநியே! உலகத்தில் ஸாமான்யமாக அறிந்து கண்களுக்குப் புலப்பட்டவராக எனக்கு ஆக வேண்டா.

कल्याणैकप्रवनमनसं कल्मषोपप्लुतानां |
क्षान्तिस्थेमद्रढिमसमताशीलवात्सल्यसिन्धो ||
त्वामेवाSयं वरवरमुने ! चिन्तयन्नीप्सति त्वाम्
आर्तं श्रीमन् ! कृपणमपि मामर्हसि त्रातुमेव ||  ४३॥

கல்யாணைக ப்ரவண மநஸம் கல்மஷோப ப்லுதாநாம் |
க்ஷாந்தி ஸ்தேம த்ரடிம ஸமதா சீல வாத்ஸல்ய ஸிந்தோ ||
த்வாமேவாயம் வரவரமுநே சிந்தயந்நீப்ஸதித்வாம் |
ஆர்த்தம் ஸ்ரீமந் க்ருபணமபி மாம் அர்ஹஸித்ராதுமேவ || 43

பொறுமை, உறுதி, மனோதிடம், ஸமத்வ புத்தி, நன்னடத்தை, அன்பு இவைகளுக்குக் கடல்போன்ற வரவரமுநியே! பாபம் நிறைந்த ஜனங்களுக்கு சுபத்தையே விரும்புகின்ற திருவுள்ளத்தைப் படைத்த உம்மையே நினைத்து விரும்பும் துக்கத்தால் பீடிக்கப்பட்ட இந்த க்ருபணனையும் ரக்ஷிக்கத் தகுந்தவராகிறீர்.

दोषैकान्ती दुरितजलधिर्देशिको दुर्मतीनां |
मूढो जन्तुर्ध्रुवमयमिति श्रीमता मोचनीय: ||
पादूयुग्मं भवदनुचरैरर्पितं  भक्तिनम्रे |
मौलौ कृत्वा वरवरमुने वर्ततां  तत्र धन्यः || ४४॥

தோஷைகாந்தீ துரித ஜலதி: தேசிகோ துர்மதீநாம் |
மூடோ ஜந்து: த்ருவமயமிதி ஸ்ரீமதா மோசநீய: ||
பாதூயுக்மம் பவதநுசரை: அர்ப்பிதம் பக்தி நம்ரே |
மௌலௌ  க்ருத்வா வரவரமுநே வர்த்ததாம் தத்ர தந்ய: || 44

தோஷங்கள் நிறைந்தவன், பாபக்கடல், கெட்ட புத்தி உள்ளவர்களுக்குக்  குரு, இந்தப் ப்ராணி மூடன் என்று நினைத்து தேவரீரால் விடத்தக்கவன்; உமது பக்தர்களால் பக்தியால் வணங்கி தலையில் வைக்கப்பட்ட இரண்டு திருவடிகளை வைத்து அதனால் தன்யனானேன்.  

नित्यं निद्राविगमसमये निर्विशङ्कैरनेकै: –
त्वन्नामैव श्रुतिसुमधुरं गीयमानं  त्वदीयैः  ||
प्रायस्तेषां प्रपदनपरो निर्भरस्त्वत्प्रियाणां |
पादाम्भोजे वरवरमुने ! पातुमिच्छाम्याहं ते || ४५॥

நித்யம் நித்ரா விகம  ஸமயே நிர்விஷங்கைரநேகை: –
த்வந்நாமைவ ச்ருதி ஸுமதுரம் கீயமாநம் த்வதீயை: ||
ப்ராயஸ் தேஷாம் ப்ரபதந பரோ நிர்ப்பரஸ் த்வத் ப்ரியாணாம் |
பாதாம்போஜே  வரவரமுநே! பாதுமிச்சாம்யஹம் தே || 45

தினந்தோறும் தூங்கப் போகும்போதும் உம்முடையதான பல சங்கைகளால் காதுக்கு இனிமையான  உமது திரு நாமத்தையே பாடிக்கொண்டு உமது அன்பர்களான அவர்களின் ப்ரபத்தியில் நோக்கமுள்ளவனாக நிர்ப்பரனாக நான் உமது திருவடித்தாமரைகளையே பானம் பண்ண விரும்புகிறேன்.             

अन्तःस्वान्तं कमपि मधुरं मन्त्रमावर्तयन्तीम्
उद्यद्बाष्पस्तिमितनयनामुज्झिताशेषवृत्तिम् ||
व्याख्यागर्भं वरवरमुने ! त्वन्मुखं वीक्षमाणां |
कोणे लीनः क्वचिदनुरसौ संसदं तामुपास्ताम् || ४६॥

அந்தஸ்வாந்தம் கமபி மதுரம் மந்த்ரமாவர்த்தயந்தீ –
முத்யத்பாஷ்பஸ்திமிதநயநாமுஜ்ஜிதாசேஷவ்ருத்திம் ||
வ்யாக்யாகர்ப்பம் வரவரமுநே த்வன்முகம் வீக்ஷமாணாம் |
கோணே லீந: க்வசிதநுரஸௌ ஸம்ஸதம் தாமுபாஸ்தாம் || 46

உள்ளத்துக்குள்ளேயே ஓர் இனிமையான மந்த்ரத்தை உருச் சொல்லிக்கொண்டு வெளிக்கிளம்புகிற அசைவற்றுக் கிடக்கிற கண் விழிகளை உடையதாயும் மற்றெல்லாத் தொழில்களையும் விட்டு, வரவரமுநியே! விளக்கிக் கூறுகிற உமது முகத்தைப் பார்த்துக்கொண்டு இருக்கிற அந்த கோஷ்டியில் ஒரு மூலையில் இருக்க வேண்டும்.

आबिभ्राणश्चरणयुगलीमर्पितां त्वत्प्रसादात् –
वारंवारं वरवरमुने ! वन्दमानेन मूर्ध्ना ||
शृण्वन्वाचः श्रुतिशतशिरस्तत्वसञ्जीविनीस्ते |
पश्यन्मूर्तिं परिषदि सतां प्रेक्षणीयो भवेयम् || ४७॥

ஆபிப்ராண: சரணயுகளீமர்ப்பிதாம் த்வத் ப்ரஸாதாத் –
வாதம் வாதம் வரவரமுநே வந்தமாநேந மூர்த்நா ||
ச்ருண்வண்வாச: ச்ருதி சத சிரஸ் தத்வ சஞ்ஜீவிநீஸ்தே |
பச்யந் மூர்த்திம் பரிஷதி ஸதாம் ப்ரேக்ஷணீயோ பவேயம் || 47

வரவரமுநியே! உமது அருளால் வைக்கப்பட்ட இரண்டு திருவடிகளையும் வணங்குகிற தலையால் அடிக்கடி சுமந்துகொண்டு, உமது பல உபநிஷத் வாக்யங்களின் உண்மைப் பொருளை விவரிக்கின்ற வார்த்தைகளைக் கேட்டுக்கொண்டு, உமது திருமேனியைப் பார்த்துக்கொண்டு பெரியோர்கள் அவையில் பார்க்கத்  தக்கவனாக வேணும்.

काले यस्मिन्कमलनयनं देवमालोकयिष्यन् –
निर्यासि त्वं वरवरमुने ! नित्ययुक्तैस्त्वदीयैः ||
अग्रे नृत्यन्नयमपि तदा गाहतां हर्षसिन्धौ |
मज्जम्मज्जम्मधुवनजुषां  वैभवं यूथपानाम् || ४८॥

காலேயஸ்மின் கமலநயனம் தேவமாலோகயிஷ்யன் –
நிர்யாஸித்வம் வரவரமுநே நித்யயுக்தைஸ்த்வதீயை : ||
அக்ரே ந்ருத்யந்நயமபி ததா காஹதாம் ஹர்ஷ ஸிந்தௌ
மஜ்ஜம் மஜ்ஜம் மதுமதந ஜூஷாம் வைபவம் யூதபாநாம் || 48

எந்த சமயத்தில் புண்டரீகாக்ஷனான எம்பெருமானை ஸேவிக்க உம்முடன் தினந்தோறும் கூடியிருக்கிற அடியார்களுடன் நீர் புறப்படுகிறீரோ அந்த சமயம் உமக்கு எதிரில் இந்த அடியேனும் கூத்தாடிக் கொண்டு ஆனந்தக் கடலில் அமிழ்ந்து அமிழ்ந்து மது வனத்தை அநுபவித்த வானரர்களுடைய வைபவத்தை நினைத்துப் ப்ரவேசிக்கட்டும்.             

भूत्वा पश्चात्पुनरयमथ व्योम्नि गोपायमानो |
भ्रूयः पार्श्वद्वितयसुषमासागरं गाहमानः ||
जल्पन्नुच्छैर्जयजय विभो ! जीवजीवेति वाचं |
शंसन्मार्गं वरवरमुने ! सौविदल्लो भवेयम् || ४९॥

பூத்வா பச்சாத் புநரயமத வ்யோம்நி  கோபாய மாநோ |
பூய: பார்ச்வத்விதய ஸுஷமா ஸாகரம் காஹமாந: ||
ஜல்பந்நுச்சை: ஜயஜய விபோ ஜீவ ஜீவேதி வாசம்  |
சம்ஸந் மார்க்கம் வரவரமுநே ஸௌவிதல்லோபவேயம் || 49

பிறகு ஆகாயத்தில் க்ரஹம் போல மறுபடி பின்புறத்தில் வந்து இரண்டு பக்கங்களிலும் காந்திக் கடலில் ப்ரவேசித்து உரத்த குரலில் ப்ரபுவே! நீ வாழ வேண்டும், வெற்றி உண்டாக வேண்டும் என்று சொல்லிக் கொண்டு உமது வழியில் வழிகாட்டியாய் இருக்கக் கடவேன்.

देवी गोदा यतिपतिशठद्वेषिणौ रङ्गशृङ्गं |
सेनानाथो विहगवृषभः श्रीनिधिस्सिन्धुकन्या ||
भूमानीलागुरुजनवृतः पूरुषश्चेत्यमीषा –
मग्रे  नित्यं वरवरमुनेरङ्घ्रियुग्मं प्रपद्ये || ५०॥ 

தேவீ கோதா யதிபதி சடத்வேஷிநௌ ரங்கச்ருங்கம் |
ஸேநா நாதோ விஹக வ்ருஷப: ஸ்ரீநிதிஸ் ஸிந்து கந்யா ||
பூமா நீளா குருஜந வ்ருத: பூருஷச்சேத்ய மீஷாம் |
அக்ரே நித்யம் வரவரமுநேரங்க்ரியுக்மம் ப்ரபத்யே || 50

தேவத்தன்மை குன்றாத கோதை, எம்பெருமானார், நம்மாழ்வார், ஸ்ரீரங்க விமானம், சேனை முதலியார், பக்ஷி ச்ரேஷ்டனான ஸ்ரீ பெரிய திருவடி, பெருமாள், பிராட்டி, ஸ்ரீதேவி பூதேவி நீளா தேவி முதலிய ஆசார்யர்களுடன் கூடிய புருஷன், இவர்கள் எல்லார் எதிரிலும் தினந்தோறும் உமது திருவடிகளைச் சரணாகதி அடைகிறேன்.

வலைத்தளம் – http://divyaprabandham.koyil.org

ப்ரமேயம் (குறிக்கோள்) – http://koyil.org
ப்ரமாணம் (க்ரந்தங்கள்) – http://granthams.koyil.org
ப்ரமாதா (ஆசார்யர்கள்) – http://acharyas.koyil.org
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் – http://pillai.koyil.org

आर्ति प्रबंधं – ५४

Published by:

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

आर्ति प्रबंधं

<< पाशुर ५३

ramanuja-showing-paramapadham.jpg (626×801)

 

उपक्षेप

पिछले  पासुरम में मामुनि श्री रामानुज से खुद सुधार कर इस सँसार से विमुक्त करने की प्रार्थना को ज़ारी रखें। मामुनि जानते हैं की श्री रामानुज उनकी प्रार्थना को पूरा करेँगे, किंतु “ ओरु पगल आयिरम ऊळियाय” (तिरुवाय्मोळि १०.३.१) के अनुसार, मामुनि को हर पल एक युग के समान है। अत: वे श्री रामानुज से प्रार्थना करतें हैं, “आप मेरे सर्व प्रकार  बंधु होने के कारण, कृपया मुझे शरीर से संबंधित सारें पीड़ाओं को और न बुगतने दें। न जानें आप मुझे यहाँ से कब मुक्ति दिलाकर, नित्यानंद का निवास परमपद ले जाएँगे।

 

पासुरम ५४

 

इन्नम एत्तनै नाळ इव्वुडमबुडन

इरुंदु नोवु पडक्कडवेन अैयो

एन्नै इदिनिनड्रुम विडुवित्तु नीर

एन्ड्रु तान तिरुनाट्टीनुळ येट्रूवीर

अन्नैयुम अत्तनुम अल्लाद सुट्रमुम आगि

एन्नै अळित्तरुळ नादने

एन इदत्तै इरापगल इन्ड्रिये

एगमेण्णुम एतिरासा वळ्ळले!

 

शब्दार्थ

नादने – हे मेरे स्वामि

अळित्तरुळ – ( आप) आशीर्वाद  करतें हैं

एन्नै –  मुझें

आगि – होकर मेरे

अन्नैयुम –  प्रेम बरसने वाली माता

अत्तनुम  – हित करने वाले पिता

अल्लाद सुट्रमुम  – सारें बंधुओं के रूप में होते हुए

एतिरासा वळ्ळले! – यतियों के महानुभाव नेता जो एम्पेरुमानार जाने जातें हैं

इरापगल इन्ड्रिये एगमेण्णुम –  जो दिन और रात पूरे ध्यान के सात सोचतें हैं

एन  – मेरे

इदत्तै  – आशाओं को ( उन्हीं को जो मेरेलिए अच्छे हैं)

(आपके दिव्य चरण कमलों में गिरने के बाद भी )

एत्तनै नाळ  – कितने

इन्नम – देर

नोवु पडक्कडवेन  – मुझें कष्ट झेलना है

इव्वुडमबुडन इरुंदु  – इस शरीर के सात

अैयो – हो !

विडुवित्तु  – कृपया मुक्ति दीजिये

एन्नै – मुझे

इदिनिनड्रुम –  इस शरीर से जो बाधा बनकर  रहता है

एन्ड्रु तान  – कब

नीर – आप

येट्रूवीर  – छड़ायेंगे

तिरुनाट्टीनुळ – परमपदम् ?

 

सरल अनुवाद

इस पासुरम में मामुनि कहतें हैं कि एम्पेरुमानार उन्के माता, पिता और सारे बंधु हैं और हमेशा मामुनि के भलाई कि ही सोचतें हैं। इसलिए मामुनि विनति करतें हैं कि वे कब इस बंधन से छुटकारा पाकर नित्यानंद की जगह परमपद पहुँचेंगे ? और कितने समय तक इस शरीर में इस सँसार में संकट झेलना हैं ?

स्पष्टीकरण

मधुरकवि आळवार के (कँणिनुन सिरुत्ताम्बु ४ ) “अन्नैयाय अत्तनाइ एन्नै आँडिडुम तनमैयान” के भाव को प्रतिबिंब करतें हुए मामुनि कहतें हैं , “हे एम्पेरुमानार! आप ही असीमित प्रेम देने वाली माता हैं और आप ही मेरे लिए  हित के ही आशा करने वाले मेरे पिता भी हैं। सन्मार्ग में पधारने वाले आत्म बंधु भी आप ही हैं। यतियों के नेता हैं आप। (तिरुवाय्मोळि ९.३.७) के “एन मनमेगमेन्नुम इरापगलिनरिये” के प्रकार अविभज्य ध्यान से दिन और रात मेरे हित के विचार में ही आप लगें हैं। (तिरुवाय्मोळि ५. ८.१०)” उनक्काटपट्टुम अडियेन इन्नुम उळलवेनों ?” के अनुसार आपके दिव्य चरण कमलों में शरणागति करने के बाद भी, इस शारीरिक संबंध से और कितने समय तक इस तुच्छ सँसार में रहना है स्वामी? अहो! इस शरीर नामक बाधा से मुक्त कर, नित्यानंद स्थल जो परमपद है , कब मुझे वहाँ भेझेंगे? वह दिन अद्वितीय दिन होगा।  “वळळल” वें कहलातें है जिन्के भले कर्मों के किसी भी प्रकार प्रतिदान न किया जा सकता।

अडियेन प्रीती रामानुज दासी

आधार : http://divyaprabandham.koyil.org/index.php/2017/03/arththi-prabandham-54/

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

thirunedunthANdakam – 10 – Part 2

Published by:

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

Full Series

<< previous – 9 – vangaththAl

<< thirunedunthANdakam – 10 – Part 1

emperumAn in thirumUzhikkaLam

ulagam, etc. (up to guNapAla madhayAnAy) – it is about how AzhvAr has built the ‘elephants’ in the four directions.

ulagam Eththum then AnAy – Oh You who have come and stood in the divine mountain of the south (thirumAlirunchOlai) for both the worlds (leelA and nithya vibhUthi) to come and take shelter!  You came and are providing divine presence not just for those who are based around this mountain to be living/surviving, but even for nithyasUris to come and have the great feast  that are your auspicious qualities such as simplicity, as said in ‘valam seyyum vAnOr mAlirunchOlai [thiruvAimozhi 2.10.8]’ (nithyasUris, the residents of paramapadham, do favourable acts towards thirumalai).  Oh You who is like an elephant, in the direction of South!  – is the meaning.

vadavAnAy – In the same way is how You have divined your presence in the north direction.

As said in ‘vAnavar vAnavar kOnodum sindhu pU magizhum thiruvEnkatam [thiruvAimozhi 3.3.2]’ (nithyasUris along with (their leader) sEnai mudhaliyAr (vishvaksEnar, their leader) would spread out flowers which blossom due to residing in thirumalA),  and in

vAnavar vAnavar kOnodum namanRezhum thiruvEnkatam [thiruvAimozhi 3.3.7]’ (nithyasUris with sEnai mudhaliyAr would bow (which highlights their total dependence) feeling accomplished (having realized their true nature), in the abode having the name thiruvEnkatam), and in

‘ellA ulagum thozhum Adhi mUrththi  [thiruvAimozhi 3.3.5]’ (being approachable by everyone (without any discrimination in greatness, etc.), being the cause of everything, sarvESvaran (supreme lord)), that is, thiruvEnkatamudaiyAn is standing there without discriminating between nithyasUris, brahmA etc., and humans too, for them all to live/survive.

kudapAl AnAy – Unlike the aforementioned elephants, there in the direction of west, periya perumAL has come and is lying down with closed eyes, like an elephant with madness (madham), reclining. As said in ‘vanperuvAnagam uyya, amarar uyya, maN uyya, maNNulagil manisar uyya [perumAL thirumozhi 1.10]’, He has come to the kOyil (SrI rangam) and reclining with closed eyes, for all the worlds to experience Him and live/survive.

kuNapAla madha yAnAy – Oh who is like a mad elephant, being present in the east direction! (thirukkaNNapuram).

Due to his love towards nAthamunigaL (and ALavandhAr), emperumAnAr would call the emperumAn mannanAr (of kAttumannArkudi) as kuNapAla madha yAnAy, considering mannanAr’s beautiful form, great pride, beauty of His aspects. (kAttumannAr kOyil is not included as part of 108 dhivya dhEsams).

‘thrutheeyam krishNa nagaram’ (Third among the five abodes of krishNa, viz., kaNNankudi, kaNNamangai, kaNNapuram, kOvalUr, kaNNan kaviththalam), it is read in the puraNas as the third abode among the 5 places of krishNa, and as said in ‘karuvarai pOl ninRAnaik kaNNapuraththu ammAnaik kaNdAL kolO [periya thirumozhi – 8.1.2]’, and ’kaNNapuram onRu udaiyAnukku adiyEn, oruvarkku uriyEnO [periya thirumozhi – 8.9.3]’, and ‘kaRRAr sEr kaNNapuram [periya thirumozhi – 8.10.5]’, thirumangai AzhvAr being ever fond of that dhivya dhEsam, it can be considered that he is divining about thirukkaNNapuram.

The phrase ‘ulagam Eththum’  (divine abodes praised by the world),  (that appears before the first of the aforementioned four directions), is applicable to all the four.

imaiyOr, etc. – By this phrase AzhvAr is talking about Him (paramapadha nAthan) who is present as the means and the destiny.

imaiyOrkku enRum mun AnAy – Oh who is present for the nithyasUris to see You always directly. Oh who is being the object of vision forever (as said in ‘sadhA paSyanthi [rig ashtakam 1.2.7]’).

pin AnAr, etc. – even for the people of malai nAdu (kerala) to know the place which is filled with those who do not know any about paramapadham, divine milky ocean, incarnations, or the archA forms (statue) of emperumAn, You are present in thirumUzhikkaLam! You are ever present in the western ocean for becoming the target of surrender even for those in malai nAdu that is filled with nasthikas.

Or,

By ‘pin AnAr’ (lowly) it could imply those whose state does not have any more comparable lowliness, who are even lower than brAhmaNa, kshatrhiya, vaiSya, and also even lower than the fourth varNam – even for them to attain Him, He is present in thirumUzhikkaLam.

pin AnAr vaNangum – He being attainable at the same level for those who are considered lowly based on place, time, or birth.

sOdhi – Like a light in pitch darkness, since He stands as the target of surrendering even for lowly ones, it talks about Him as having the brightness/light due to being attainable for everyone.  This is also said in ‘thirumUzhikkaLaththu uRaiyum oN sudarai [thiruvAimozhi – 9.7.11]’ (the light that is residing at thirumUzhikkaLam), and in ‘en kaN pAsam vaiththa param sudar sOdhi [thiruvAimozhi – 3.3.4]’ (To the One who has place infinite attachment towards me (who is directly opposite to Him who is the abode of auspicious qualities only and Him who is also being opposite of all blemishes), who is (due to that) having perfect radiance in fully radiant form);

 mudhal AnAyE – Oh You being the first root of goodness for all – for them to know that emperumAn Himself is the means and destiny, and for them to experience Him at divine abodes (dhivyadhESams), and for all the other greatness of Him!  This is said too in ‘thvath pAdha kamalAdhanyath na mE janmAntharEshvapi | nimiththam kuSalasyAsthi yEna gachchAmi sadhgathim || [jithanthE sthOthram – 1.10]’ (There is nothing in any birth other than Your divine lotus feet  that is the first goodness  (root) which is the cause of means which would get me to attain You).

Or, it is talking about Him being the root cause of creation of worlds.

Or, mudhal AnAyE – it is talking about ‘Oh You who created me in such a beautiful way that I suffer (as described in earlier pAsurams, that is, being separated from Him, not able to see Him, etc), and so AzhvAr completes the first ten pAsurams with such sadness.

==========

Translation by raghuram SrInivAsa 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

thiruvAimozhi – 7.10.6 – onRu nillA

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 sixth pAsuram, AzhwAr says “Oh those who desire for emperumAn! You think about thiruvARanviLai and reach it, to eliminate all your sorrows”.

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

onRu nillA kedum muRRavum thIvinai uLLith thozhumin thoNdIr!
anRangamar venRu uruppiNi nangai aNi nedundhOL puNarndhAn
enRum eppOdhum ennenjam thudhippa uLLE irukkinRa pirAn
ninRa aNi thiruvARanviLai ennum nINagaram adhuvE

Listen

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

anRu – that day (when SiSupAla gathered the army to marry rukmiNi)
angu – when chased

(rukma)
amar – in war
venRu – defeated
nangai – complete in enjoyability
uruppiNi – rukmiNi’s
aNi – decorated
nedu – very enjoyable
thOL – divine shoulders
puNarndhAn – one who embraced (as said in “bharthAram parishasvajE“)

(this incident)
enRum – always
eppOdhum – without a break even for a moment
en nenjam – my heart
thudhippa – (enjoy and) to praise
uLLE – inside me
irukkinRa – present
pirAn – great benefactor
ninRa – mercifully standing (to be enjoyed by everyone)
aNi – beautiful
thiruvARanviLai – thiruvARanviLai
ennum – well known as
nIL nagaram adhu – the great city
thoNdIr – you who have desire to enjoy
uLLi – meditate
thozhumin – worship;
thI – cruel
vinai – sins
onRum – all
nillA – being shaken (to not remain)
muRRavum – fully
kedum – will be destroyed.

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

emperumAn embraced the decorated, very enjoyable, divine shoulders of rukmiNi who is complete in enjoyability, after defeating rukma in the war, on that day when he chased emperumAn. Such great benefactor is always inside me to be praised by my heart without a break even for a moment; you who have the desire to enjoy him, who is mercifully standing in the great city which is well known as beautiful thiruvARanviLai, meditate and worship him; all your sins will be shaken up and be fully destroyed.

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

  • onRu nillA kedum muRRavum thIvinai – Only when the individual tries to eliminate his sins, it will go slowly like the dirt from a new cloth; but emperumAn who is sarvaSaktha (omnipotent) eliminates them, they will go without a trace. [vishNu dharmam 78th SlOkam is explained] mEru mantharamAthrOpi – the sins which are as heavy as mEru mountain and manthara mountain placed on top of each other; as a disease will be cured certainly when the physician treats it, the sins which were addressed by emperumAn who is said in periyAzhwAr thirumozhi 5.3.6 “maruththuvanAy ninRa mAmaNivaNNan” (emperumAn who is like a doctor, with beautiful gemstone like complexion). He said in SrI bhagavath gIthA 18.66 “sarva pApEbhyO mOkshayishyAmi” (I will free you from all sorrows). It is said in chAndhOgya upanishath 5.24 “sarva pApmAna: pradhUyanthE” (All sins are destroyed). Whatever is said for him applies to his abode as well [Quoted pramANams highlight that emperumAn eliminates the sins. But here it is said that the divine abode itself will eliminate the sins. So, this implies that when AzhwAr talks about the divine abode of emperumAn, it is in context of emperumAn and his full paraphernalia].
  • uLLith thozhumin thoNdIr – Oh those who are interested in bhagavath vishayam! Think about the abode and reach there.
  • anRu … – He is the one who appears to fulfil the desires of those who desire for anything!
  • anRu – When SiSupAla was actively participating in the svayamvara (rukmiNi’s selection of her groom).
  • angu – He was eager, but rukmiNi was thinking “would the real owner not come and accept me”, he appeared there as he appeared from the pillar [as narasimha].
  • amar venRu – Accepting arrows in his chest, for her.
  • uruppiNi nangai – She was so complete in all qualities, that one would not hesitate to do anything for her.
  • aNi … – One who embraced the most enjoyable shoulders of rukmiNi which were like ornaments for themselves.
  • enRum … – AzhwAr’s heart is fully thinking about the auspicious qualities of rukmiNip pirAtti. The benefactor who is in my heart, to be praised by my heart always in all situations.
  • ninRa … – Oh devotees! worship the great city, the beautiful thiruvARanviLai, where one can see and enjoy emperumAn to remain fearless thinking “he is there for us”, unlike the antharyAmi (indwelling super soul) state where he is shining in the heart yet invisible. If he is yearning to serve emperumAn, why is he instructing others saying “uLLith thozhumin”? For AzhwAr, his own experience will always be mixed with instructions to others; [but can he not just interact with his own heart as said in the first pAsuram of thiruvAimozhi?] there is no difference between his interactions with his heart and his calling out for the devotees.

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 – 42 – pAr uNdAn

Published by:

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

Full Series

<< Previous

avathArikai

In the previous pAsuram, AzhwAr said that earth stabilised because of emperumAn. In this pAsuram, he says “Is this the only one activity [by which he showed that he is the protector]? Are there not many ways by which he protected the earth? Who else can be the refuge for this earth other than such emperumAn? ”

Let us go through the pAsuram and its meanings:

pAruNdAn pArumizhndhAn pAridandhAn pAraLandhAn
pAridam mun padaiththAn enbarAl pAridam
AvAnum thAnAnAl AridamE maRRoruvrkku
AvAn pugAvA avai

Word by Word Meanings

pAr uNdAn – (emperumAn) swallowed the earth
pAr umizhndhAn – he spat out the earth
pAr idandhAn – he dug out the earth
pAr aLandhAn – he measured the entire worlds (with his divine feet)
pAr idam mun padaiththAn – he created all these worlds during the time of great deluge
enbar – (knowledgeable people) will say

(due to all these reasons)
pAr idam AvAnum thAn – it is only he who becomes this expansive world
AnAl – if this were the case
Ar idamE – who do these places (in the worlds) belong to?
avai – those worlds
maRRu oruvarkku AvAn pugA – will not be subservient to anyone else

vyAkyAnam

pAr uNdAn – during the time of deluge, he protected by keeping in his stomach so that the worlds will not suffer in the deluge.

pAr umizhndhAn – later, he let out the worlds which he had swallowed.

pAr idandhAn – when hiraNyAkshan (a demon) hid the world under water, he took the form of a great boar and dug out the world from the walls of universe and protected it.

pAr aLandhAn – when mahAbali seized all the three worlds from indhra, he took the form of thrivikrama and measured the worlds with his divine feet, redeeming the worlds from mahAbali and giving them back to indhra, thus protecting them.

pAr idam mun padaiththAn – when the chEthana (sentient) entities were without their physical forms and senses, and thus were ineligible to experience the worldly pleasures or to seek liberation, he created them in this world during the time of creation so that they would become eligible and thus protected them.

enbarAl – authentic texts, which do not have any faults in them, and the sages who accepted these texts say that it was only the supreme being who carried out such great tasks which could not have been carried out by anyone else.

pAr idam AvAnum thAn – by protecting through all these activities, by having all the worlds as his physical form and being their indwelling soul, it is only he who is all the worlds. Since he is all the worlds, could one say that the worlds and he have become unified in their svarUpa (basic nature) by their communion? Since it is not possible to have unification due to faults in the worlds, since he is the protector starting with the activity pAr uNdAn (swallowed the world), since he is the cause, since  he is the one who pervades, since the world is protected by him, since the world is the effect of his activity, since it is pervaded by him, and since relationships such as protector – protected, cause – effect, one who pervades and one who is pervaded, SarIraSarIri (body and soul) have been shown for saying that the world is one with him, it is not possible to have unification in svarUpam. Did not vEdha (sacred text) also say that the entire world is only brahmam (supreme being) and that the reason for this is the cause-effect and SarIra – SarIri relationship, as mentioned in chAndhOgya upanishath 3-14-1 “sarvam kalvidham brahma thajjalAnidhi SAntha upAsItha” (let him worship by remaining peaceful (thinking) that since it is generated from brahmam, it ends with brahmam and it sustains due to brahmam, all these are brahmam)?

AnAl AridamE – when emperumAn is everything for the worlds, who is the refuge for the worlds?

maRRoruvarkku AvAn pugA avai – the sentient entities in the world cannot become anyone else’s possession. The word avai refers to the sentient entities who are in the world. Alternatively, we can say that the activities referred to by words such as uNdAn, umizhndhAn etc cannot be applicable to anyone else. The word Al is filler without any significant meaning.

We will move on to the 43rd pAsuram.

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