Monthly Archives: November 2018

thiruvAimozhi – 7.10.11 – thIrththanukku aRRapin

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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 end, AzhwAr says “Those who are well versed in this decad will be celebrated by ayarvaRum amarargaL (nithyasUris)”.

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

thIrththanukkaRRa pin maRROr saraN illai enRenReNNith thIrththanukkE
thIrththa manaththananAgich chezhungurugUrch chatakOpan sonna
thIrththangaL AyiraththuL ivai paththum vallArgaLaith thEvar vaigal
thIrththangaLE enRu pUsiththu nalgi uraippar tham dhEviyarkkE

Listen

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

thIrththanukku – for emperumAn (who is the one who instructs the means)
aRRa pin – after becoming an exclusive servitor
maRRu – other
Or – any
saraN – means
illai – not having
enRu eNNi – determined
thIrththanukkE – for emperumAn (who has the supreme purity to free us from all our sins)
thIrththa – fully submitted
manaththananAgi – with the heart
sezhum – beautiful
kurugUr – leader of thirunagari (AzhwArthirunagari)
satakOpan – nammAzhwAr
sonna – mercifully spoke
thIrththangaL – individually being the abode of knowledge
AyiraththuL – among the thousand pAsurams
ivai paththum – this decad
vallArgaLai – those who can practice
dhEvar – nithyasUris
vaigal – always
tham – their
dhEviyarkku – divine consorts
pUsiththu – offering gifts
nalgi – friendship
thIrththangaLE – as purifying personalities (who remove the sins of samsAram)
enRu – as
uraippar – will hail.

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

nammAzhwAr, the leader of beautiful AzhwArthirunagari, after becoming an exclusive servitor for emperumAn, determined that there is no means other than emperumAn, with fully submitted heart for him, mercifully spoke the thousand pAsurams which are individually abodes of knowledge; among those thousand pAsurams, those who can practice this decad, will always be hailed as purifying personalities by nithyasUris to their divine consorts in a friendly manner, offering gifts.

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

  • thIrththan … – Instead of specifically saying “emperumAn is pure for certain persons”, he is the pure one for everyone other than him [as there is no adjectives for the first “thIrththan“]. thIrththam means one who is pure himself, and also will purify those who come in contact with him. As brahmA washed the divine feet of emperumAn who measured the world as said in thiruvAimozhi 2.8.6thIrththan ulagaLandha sEvadi“, that holy water was held by rudhra in his matted hair, to purify himself. rudhra is known as in thiruvezhukURRirukkaiARupodhi sadaiyOn” (one with matted hair, which has a river in it). He is known as gangAdharan. Now, all we need to do is to find the origin for that gangA; when analysed, one will find it to be connected to the divine feet [of emperumAn]; periya thirumozhi 4.2.6 “gangai pOdharak kAl nimirththaruLiya kaNNan” (krishNa who raised his foot to emanate gangA from it).
  • thIrththanukku aRRa pin – Also said as “after becoming an exclusive servitor for the one who manifested his great enjoyability and eliminated the taste for everything other than him”.
  • maRRu Or saraN illai enRu eNNiAzhwAr became clear that there is no other saviour than emperumAn.
  • thIrththanukkE thIrththa manaththanan Agi – Having the heart which is fully handed over to emperumAn who eliminated the taste in worldly pleasures. He himself said previously in thiruvAimozhi 2.6.4unai ninaindhu eLgal thandha endhAy” (Oh lord! meditating upon you, you bestowed on me detachment from worldly pleasures). Once the heart is placed on emperumAn, it will not go anywhere as said in mUnRAm thiruvandhAdhi 14mARpAl manam suzhippa mangaiyar thOL kaivittu” (as one’s heart becomes attached to SrIman nArAyaNa, his worldly desires will disappear) and in bhArhaspathya smruthi “paramAthmani yO raktha: virakthOparamAthmani” (as one becomes attached to paramAthmA, he becomes detached from everything else). His beauty will not let us enjoy worldly pleasures as said in iraNdAm thiruvandhAdhi 42manaippAl piRandhAr pirAndhu eydhum pErinbam ellAm thuRandhAr thozhudhArath thOL” (those who worship emperumAn‘s divine shoulders will detest the small pleasures which are attained by those who are born in samsAram).
  • sezhum kurugUrch chatakOpan sonna – Mercifully spoken by AzhwAr who has the apt birth place [for becoming such servitor of emperumAn].
  • thIrththangaL Ayiram – The thousand pAsurams are thousand pure objects. Those who can practice this decad will be hailed as “always purest persons” by dhEvar, i.e. nithyasUris like thiruvadi (garudAzhwAr), thiruvananthAzhwAn (AdhiSEsha), sEnai mudhaliyAr (vishvaksEna) et al, while they enjoy with their dear consorts.
  • nalgi uraippAr tham dhEviyarkku – When the nithyasUris serve along with their dear consorts, to SrIvaikuNtanAtha, and when they reach an ecstatic state out of great bliss, which is explained as “Odam ERRik kUli koLLum dhaSai” (Some boatmen will allow passengers to board the boat without discussing the fare, and will negotiate the same when the boat reaches midway, where the passenger will not have an option to bargain), they will reveal everything to their consorts and explain the greatness of such SrIvaishNavas. Here, “Odam ERRik kUli koLLum dhaSai” means, assisting in kainkaryam [consorts will assist in the kainkaryam of nithyasUris and become joyful]. That is, as seen in how charamaSlOkam was protected and carefully taught [In thirukkOshtiyUr, emperumAnAr revealed the principles of the most confidential charama SlOkam (which was given to him by thirukkOshtiyUr nambi after severe tests), for those who assisted him to serve emperumAn with great joy, being satisfied with their service].
  • vaigalum pUsiththu – As in “one cannot touch the ocean during aparva [days other than mAsa pravESam, amAvAsyai, paurNami, prathamai and EkAdhaSi]”, there is no such rule. vaigal also means time. Just as AzhwAr prayed as in thiruvAimozhi 3.3.1ozhivil kAlam ellAm udanAy manni” (being together at all times) in bhagavAn related matters, nithyasUris who are well learned in this principle, will engage in the matters of emperumAn‘s 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 – 47 – ninaiththiRainji

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avathArikai

emperumAn tells AzhwAr “You are considering me as the means and goal and keep praising me to spend your time. But the other people in samsAram are just the opposite of this” to which AzhwAr responds “They are people without your grace. Do not feel bad about this”.

Let us go through the pAsuram and its meanings:

ninaiththiRainji mAnidavar onRirappar enRE
ninaiththidavum vENdA nI nErE ninaiththiRainja
evvaLavar evvidaththOr mAlE adhu thAnum
evvaLavum uNdO emakku

Word by Word Meanings

mAlE – Oh sarvESvara! (who cannot be estimated)
mAnidar – manushyas (chEthanas or samsAris, dwellers of the materialistic realm)
ninaiththu – thinking
iRainji – worshipping
onRu irappar – will seek a small benefit
enRu – saying like this
nI – you
ninaiththidavum vENdA – do not think
nErE ninaiththu – thinking (of you), as you are
iRainja – to worship
evvaLavar – how much knowledge do they (samsAris) have?
evvidaththAr – in which place are they?
adhu thAnum – that too (seeking other benefits)
evvaLavum – even a little bit
emakku uNdO – do we (who have your grace), have?

vyAkyAnam

ninaiththiRainji mAnidavar onRu irappar enRE nI ninaiththidavum vENdA – [AzhwAr tells emperumAn] Do not think that other samsAris are “thinking of me, falling at my feet but unlike you [AzhwAr] they do not ask for me as the benefit; they are asking for lowly benefits”.

nErE ninaiththiRainja evvaLavar evvidaththOr – who can think clearly that you are the natural means and goal? From which place and with what level of knowledge could they think this way? The implied meaning here is that only nithyars (permanent dwellers of paramapadham) and mukthars (those who have got liberated from samsAram and have attained paramapadham) could think this way.

mAlE – Oh the great entity! The opinion is that those with very low levels of knowledge cannot think of a great entity such as emperumAn and arrive at a conclusion that emperumAn is like this or that these are his qualities.

adhu thAnum evvaLavum uNdO emakku – Do I have such lowly quality that these samsAris have, of seeking other benefits from you? For persons like me who have your grace, there is no connection with other lowly benefits. It is no wonder that other samsAris, who do not have your blessing, ask for other benefits from you. The opinion is that emperumAn cannot dislike them because of this.

We will take up the 48th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 7.10.10 – sindhai maRRonRin

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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 tenth pAsuram, AzhwAr says “As one remains with thiruvARanviLai as the goal, there is nothing unknown”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “After emperumAn knows that my heart is focussed on his presence in thiruvARanviLai, he himself will know that my heart will not seek anything else”.

Highlights from periyavAchchAn piLLai‘s introduction

In tenth pAsuram, when asked “You consider thiruvARanviLai as the goal; what if emperumAn gives your thirunAdu (paramapadham)?” AzhwAr says “he is sarvagya (omniscient); will he not know [my heart]?”

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

Tenth pAsuram. Some explain this as – when asked “Are you just saying this? What if your heart really desires for paramapadham?” AzhwAr explains “You should ask this question to sarvESvaran who is at the origin of my thoughts”. Alternatively, piLLAn explains – when asked “You are considering thiruvARanviLai to be the goal; but isn’t ISvaran independent? What if he grants you paramapadham?” AzhwAr says “Isn’t he omniscient? Will he not know? Does he not grant purushArtham? He would only grant that which is desired by purusha [soul].

pAsuram

sindhai maRRonRin thiRaththadhallAth thanmai dhEva pirAn aRiyum
sindhaiyinAl seyvadhAn aRiyAdhana mAyangaL onRum illai
sindhaiyinAl sollinAl seygaiyAl nilaththEvar kuzhu vaNangum
sindhai magizh thiruvARanviLai uRai thIrththanukkaRRa pinnE

Listen

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

sindhaiyinAl sollinAl seygaiyAl – with mind, body and speech
nilath thEvar – bhAgavathas’, who are the worshippable entities in this world
kuzhu – group

(to enjoy)
vaNangum – to worship
sindhai – heart (of the enjoyers)
magizh – bring joy
thiruvARanviLai – in thiruvARanviLai
uRai – residing
thIrththanukku – for the purest emperumAn
aRRa pin – after having dedicated (to totally exist for him)
sindhai – heart
maRRu onRin – anything else
thiRaththadhu allA – not considering as goal
thanmai – nature
dhEvan – master of nithyasUris
pirAn – the omniscient emperumAn himself
aRiyum – knows;
sindhaiyinAl – with the mind
seyya – done
mAyangaL – hidden acts
thAn – he
aRiyAdhana – unknown
onRum illai – there is nothing

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

The purest emperumAn is residing in thiruvARanviLai to be worshipped by and to bring joy for the group of bhAgavathas, who are worshippable themselves, with their mind, body and speech; after having dedicated myself to such emperumAn, the omniscient emperumAn knows himself the nature of my heart which does not consider anything else as goal; no hidden act which is done in the mind, is unknown to him.

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

  • sindhai maRRu onRin thiRaththadhu allAth thanmai dhEva pirAn aRiyum – sarvESvaran knows that my heart will not even think about paramapadham. thanmai – nature. maRRu indicates that even reciting the name “paramapadham” is undesirable.

When asked “While we are asking you, why are you bringing sarvESvaran as witness?” AzhwAr says,

  • sindhaiyinAl … – While emperumAn thinks first, which is followed by AthmA’s thought, is there anything which emperumAn does not know? Is he not said in thirumAlai 34 uLLuvAr uLLiRRU ellAm udan irundhu aRidhi” (being together with everyone, the thoughts of those who are thinking, are known to you)? AthmA can think only if emperumAn thinks first! Whatever is done by heart, there is nothing mischievous, which is unknown to him.
  • sindhaiyinAl … – Just as nithyasUris, this is the abode where mumukshus (liberation seekers) also come and take shelter. The abode where the SrIvaishNavas who are known as bhUsuras (worshippable personalities in this world) gather in group and serve through their mind, speech and body.
  • sindhai magizh thiruvARanviLai – The divine abode which will turn anyone entering there to be come perfectly blissful. It appears to be the “prApya bhUmi” (ultimate destination). It can be enquired from sarvESvaran who has arrived and is residing in thiruvARanviLai.

When asked “since when do you have this clarity?” AzhwAr says,

  • thIrththanukku aRRa pin – Since the day when emperumAn manifested his great enjoyability, eliminated my attachment towards all other aspects and made me exist exclusively for him; from the day he uplifted me; [before that special mercy of emperumAn fell upon me] since time immemorial, I was suffering in this material realm.

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 – 46 – nAn kURum

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

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avathArikai

In the previous pAsuram, AzhwAr said that he considered worshipping emperumAn as a way of spending his time. In this pAsuram, he tells his heart to consider emperumAn as the means and the goal.

Let us go through the pAsuram and its meanings:

nAn kURum kURRAvadhu iththanaiyE nANALum
thEngOdha nIruruvan sengaNmAl nIngAdha
mAgadhiyAm vennaragil sErAmal kAppadhaRku
nIgadhiyA nenjE ninai

Word by Word Meanings

thEngu Odha nIr uruvan – one who has the colour of the stagnant ocean
sem kaN mAl – sarvESvaran (lord of all) who has reddish eyes
nIngAdha mAgadhiyAm – is the final goal who does not (make us) return
vem naragil – in the cruel samsAram (materialistic realm)
sErAmal – so as not to fall
kAppadhaRku – to protect
gadhiyAm – he is also the means
nenjE – Oh heart!
nI – you
ninai – think (about this)
nAn – I (who knew this)
nAl nALum – every day
kURum kURRAvadhu – the words which are said
iththanaiyE – are only this much

vyAkyAnam

nAn kURum kURRAvadhu iththanaiyE – All the words that I say are only these.

Are these said on one day, on one occasion?

nANALum – on every day; all the time, on all occasions, these are all that I say.

AzhwAr describes further as to what he says every day.

thEngu Odham nIr uruvan sem kaN mAl nIngAdha mAgadhiyAm – he, who has the complexion of a stagnant ocean and who has the eyes which reveal that he is the lord of all, is the goal who does not send us back. The term nIngAdha refers to the quality by which, unlike the benefits in samsAram, emperumAn does not let us to return [once we attain him].

vennaragil sErAmal kAppadhaRku gadhiyAm – He is also the means for protecting us from falling into the cruel hell called as samsAram.

nenjE nI ninai – Oh heart! You think about this. We can rearrange the words to form the verse nIngAdha mAgadhiyA vennaragil sErAmal kAppadhaRku gadhiyA nI ninai to get the meaning – Oh heart! Think of emperumAn as the end goal, who does not allow us to return [to samsAram] and who is the means for preventing us from falling into the cruel hell called as samsAram. In both interpretations, the considered meaning is that emperumAn is both the means and the benefit.

ninai – For the jIvAthmA (soul) who has to attain emperumAn, the only activity to be performed is to think of emperumAn as both the means and the goal. The implied meaning is that just as it is mentioned in SrI rAma charama SlOkam (the ultimate SlOkam given by SrI rAma) sakrudhEva prapannAya (for the sake of one who surrenders to me only once), beyond thinking once [that he is the means and goal], there is nothing further to be done.

We will take up the 47th 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

thiruvAimozhi – 7.10.9 – thIvinai uLLaththin

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 ninth pAsuram, AzhwAr says “If I were to get both SrIvaikuNtam (paramapadham) and thiruvARanviLai, my heart will choose thiruvARanviLai which is desired and reached by the residents of paramapdham itself”.

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

thIvinai uLLaththin sArvallavAgith theLivisumbERal uRRAl
nAvin uLLum uLLaththuLLum amaindha thozhilin uLLum navinRu
yAvarum vandhu vaNangum pozhil thiruvARanviLai adhanai
mEvi valanjeydhu kai thozhak kUdungol? ennum en sindhanaiyE

Listen

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

thI – cruel
vinai – sins
uLLaththin – in the heart
sArvu allavAgi – without fitting
theLi – having clarity (to cause self realisation)
visumbu – supreme sky
ERal – to climb/reach
uRRAl – even if got
en – my
sindhanai – heart
nAvin uLLum uLLaththuLLum – in mind and speech
amaindha – matching
thozhilin uLLum – in acts
navinRu – with harmony
yAvarum – residents of all realms (both spiritual and materialistic)
vandhu – come
vaNangum – to be worshipped
pozhil – having garden (which highlights the enjoyability)
thiruvARanviLai – thiruvARanviLai
adhanai – that abode itself
mEvi – reach
valam seydhu – by engaging in favourable acts
kai thozha – to worship by joined palms
kUdum kol – will it occur?
ennum – thinking

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

As the cruel sins no longer fit in the heart, even if I get to reach the supreme sky which has clarity, my heart which is in harmony with the mind, speech and matching acts is thinking to  reach the abode of thiruvARanviLai which is reached and worshipped by residents of all places and which is having garden, and to worship with joined palms by engaging in favourable acts; will it 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

  • thIvinai … – when asked “You are talking about thiruvARanviLai as the goal due to the shrunk knowledge while being here; when the knowledge expands, you will change paramapadham to be your goal”, AzhwAr says “it is not like that; would you like to hear how I would be when my knowledge expands?”
  • thI vinai uLLaththin sArvallavAgi – The previously carried out avidhyA (ignorance), karma (acts), vAsanA (impressions) and ruchi (tastes) were in touch with the AthmA.
  • theLi visumbu ERal uRRAl – While setting out to reach thirunAdu (paramapadham).
  • nAvin uLLum … – thiruvARanviLai which is eternally, perfectly enjoyable, to be desired by those most wise souls who are present in paramapadham and reach out here with their mind, speech and body.
  • mEvi … – I should go and reach that abode of thiruvARanviLai and engage in favourable acts.
  • kai thozhak kUdum kol ennum en sindhanaiyE – My heart is not obedient to me, as said in SrI rAmAyaNam uththara kANdam 40.16 “bhAvO nAnyathra gachchathi” (hanuman says – my mind will not focus on anyone else).

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 – 45 – vinaiyAr thara muyalum

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avathArikai

In the previous pAsuram, AzhwAr said that only due to the effect of their sins in previous births, do samsAris not engage with emperumAn. When the question arose as to what he did, AzhwAr says “thinking of the sorrow which entails separation from emperumAn, I praised his divine feet”. Let us go through the pAsuram and its meanings:

vinaiyAr thara muyalum vemmaiyai(yE) anjith
thinaiyAm siRidhaLavum sella ninaiyAdhu
vAsagaththAl EththinEn vAnOr thozhudhiRainjum
nAyagaththAn ponnadikkaL nAn

Word by Word Meanings

vinaiyAr – separation (from emperumAn)
thara muyalum – attempting to give
vemmaiyai anji – fearing, thinking of the sorrows
thinaiyAm siRidhu aLavum – even the shortest of moments
sella ninaiyAdhu – not thinking of spending time without him
nAn – I
vAnOr – nithyasUris
thozhudhu iRainjum – worshipping through the faculties of mind and speech
nAyagaththAn – swAmy’s (lord’s)
pon adigaL – beautiful divine feet
vAsagaththAL EththinEn – worshipped through mouth

vyAkyAnam

vinaiyAr thara muyalum vemmayai anji thinaiyAm siRidhaLavum sella ninaiyAdhu vAsagaththAl EththinEn – separation from emperumAn results from sins committed earlier. Fearing such separation, thinking of not separating from him even for the shortest of moments and spending that time [purposelessly], I worshipped him with the sensory perception of speech. Since AzhwAr has already said “ingillai” (pAsuram 30) and since he is going to say further (in pAsuram 54) “vAnO maRi kadalO” wherein he says that sins have already left him, the term vinayAr here will not refer to sins. It will only refer to separation (from emperumAn) resulting from previous deeds. The term sella ninaiyAdhu will refer to not thinking of spending time after separating from him. The term vAsagam would refer to the sense of speech.

What did he worship? AzhwAr responds saying . . . .

vAnOr thozhudhu iRainjum nAyagaththAn ponnadikkaL nAn – I worshipped the great, divine feet of emperumAn which are served constantly by nithyasUris (permanent dwellers of SrIvaikuNtam) through their faculties of mind, speech and body, with the thought that I should never let go of them ever. The term thozhudhu refers to worshipping with the faculties of mind and body while the term iRainji refers to worshipping through the faculty of speech. The word ponnadikkaL refers to the divine feet [of emperumAn] which are both the means and the goal.

We will move on to the 46th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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आर्ति प्रबंधं – ५५

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आर्ति प्रबंधं

<< पाशुर ५४

 

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उपक्षेप

एक सच्चे शिष्य और अटल सेवक को दो विषयों की ज्ञान होनी चाहिए

१) उस्के लाभार्थ मात्र आचार्य ने कृपा से किये सारे विषय

२) भविष्य में आचार्य से मिलने वाली विषयों में दिलचस्पी

इन दोनों में से पहले विषय कि यह पासुरम विवरण हैं।  मामुनि ,श्री रामानुज से मिले सारे लाभार्थ और उन्के मिलने कि कारण जो श्री रामानुज के कृपा हैं, दोनों का गुण-गान करतें हैं।  

 

पासुरम ५५

तेन्नरंगर सीर अरुळुक्कु इलक्काग पेट्रोम

तिरुवरंगम तिरुपतिये इरूप्पाग पेट्रोम

मंनीय सीर मारनकलै उणवाग पेट्रोम

मदुरकवि सोरपड़िये निलैयाग पेट्रोम

मुन्नवराम नम कुरवर मोळिगळुळ्ळ पेट्रोम

मुळुदुम नमक्कवै पोळुदुपोक्काग पेट्रोम

पिन्नै ओन्ड्रु तनिल नेंजु पेरामरपेट्रोम

पिरर मिनुक्कम पोरामयिला पेरुमैयुम पेट्रोमे!

 

शब्दार्थ

इलक्काग पेट्रोम  – ( हम) लक्ष्य बने

सीर अरुळुक्कु- निर्हेतुक कृपा

तेन्नरंगर – पेरिय पेरुमाळ (के) , जो शयन अवस्था में, दक्षिण दिशा में  स्थित श्रीलंका को देख रहें हैं , कोयिल नामक रम्य जगह में हैं जहाँ वे अपने भक्तों को आशीर्वाद कर आकर्षित कर रहें हैं। ( अरुळ कोडुतिट्टू अडियवरै आठकोळवान अमरुम ऊर, पेरियाळ्वार तिरुमोळि ४.९.३)

इरूप्पाग पेट्रोम  – (हमें) निरंतर निवासी बनने का श्रेयसी अवसर

तिरुवरंगम तिरुपतिये  – “ तेन्नाडुम वडनाडुम तोळ निन्ड्र तिरुवरंगम तिरूप्पति ( पेरियाळवार तिरुमोळि ४.९.११), “आरामम सूळंद अरंगम (सिरिय तिरुमडल ७१)” , “ तलैयरंगम (इरंडाम तिरुवंदादि ७०)” से वर्णन किये गए श्रीरंगम।  यहीं १०८ दिव्यदेशों में प्रधान है।

उणवाग पेट्रोम –  खाने के रूप में (हम )पायें

कलै  – अमृत जैसे पासुरम

मारन –  नम्माळ्वार (के)

मंनीय सीर  – परभक्ति जैसे  शुभ गुणों से भरपूर  

निलैयाग पेट्रोम  – “ यतीन्द्रमेव नीरंद्रम हिशेवे दैवतंबरम” से प्रशंसा किये गए अंतिम स्थिति “चरम पर्व निष्टै” को हम पायें।  “उन्नयोळिय ओरु देयवं मट्ररिया मन्नुपुगळ् सेर वडुगनम्बि तन्निलैयै (आर्ति प्रबंधं ११) जैसे पंक्तियों से हम इसके बारें में बात करने लगें।  

सोरपड़िये  – चरम पर्व निष्टै का यह भाव और उपाय (“आचार्य  हि हैं  सब कुछ ”  जैसे मानना) लिया गया हैं  

मदुरकवि  – मदुरकवि आळ्वार  (के शब्दों से ) जिन्होनें , “तेवु मट्ररियेन” (कण्णिनुन सिरुत्ताम्बु २) गाया था (उन्के नियमों का पालन करने का अवसर हमें मिला)

मुन्नवराम नम कुरवर मोळिगळुळ्ळ पेट्रोम  – हमारें पूर्वजों के दिव्य ग्रंतों के सहारें हम जीतें हैं,  उन्हीं के भल स्वास लेते हैं। आळ्वारों से दिखाए गए मार्ग में अपने जीवन बनाने वाले आचार्यों के ग्रंथ हैं ये।  

मुळुदुम नमक्कवै पोळुदुपोक्काग पेट्रोम –  हमारें पूर्वजों के इन ग्रंथों के सिवाय हमारा ध्यान किसी अन्य विषय में नहीं जाता।  इन्हीं पर हम अपने सारा समय बिताते हैं।

पिन्नै  नेंजु पेरामरपेट्रोम  – इन्हीं विषयों में मग्न, हमारें हृदय और बुद्धि कभी पीछे न गयी

ओन्ड्रु तनिल – अन्य किसी ग्रंथों के

पिरर मिनुक्कम पोरामयिला –  यहाँ कहें गए, श्री रामानुज के कृपा से मिली गुणों  से बड्कर और भी एक हैं। ऐसे गुणों से भरपूर श्रीवैष्णवो के प्रति , “ इप्पडि इरुक्कुम श्रीवैषणवर्गळ येट्रम अरिंदु उगंदु इरुक्कयुम (मुमुक्षुपड़ि द्वय प्रकरणम ११६)” के अनुसार हमें ईर्ष्या नहीं होतीं हैं।  श्री रामानुज के कृपा से हमें मिलने वालि श्रेयस यह हैं।

पेरुमैयुम पेट्रोमे! – यह हमें मिला ! कितनी भाग्य कि विषय है जो श्री रामानुज के निर्हेतुक कृपा के हम पात्र बने।  

 

सरल अनुवाद

इस पासुरम में मामुनि के कृपा का प्रशंसा करतें हैं।  उनका मानना है की श्री रामानुज के निर्हेतुक कृपा के कारण ही उन्हें (मामुनि को)  तोडा भी अच्छे गुण प्राप्त हुए। पहलें उन्हें और उन्के संबंधित जनों को पेरिय पेरुमाळ का आशीर्वाद मिला, और १०८ दिव्यदेशों में सर्वश्रेष्ठ क्षेत्र श्रीरंगम में वास करने का भाग्य मिला, दिन और रात नम्माळ्वार के दिव्य ग्रंथों को ही खाने, पीने और स्वास के समान लेने का अवसर मिला। मदुरकवि के चरम पर्व निष्टै“आचार्य  हि हैं  सब कुछ ”  जैसे मानना) धर्म के अनुसार जीने का भाग्य मिला।  आळ्वारो के मार्ग अपनाने वाले आचार्यों के ग्रंथो के अनुसार जीये। वें श्रीवैष्णव ग्रंथों के अलावा किसी भी ओर नहीं गए और अपना जीवन इनके सहारें बिताते हैं। और सबसे महत्वपूर्ण बात यह है कि इन गुणों से भरे श्रीवैष्णव को मिलने पर तोडा सा भी ईर्ष्या नहीं होतीं, बल्कि अत्यंत ख़ुशी होतीं हैं। मामुनि कहतें हैं कि यह परम भाग्य श्री रामानुज के असीमित निर्हेतुक कृपा के कारण ही उन्हें प्राप्त हुआ।   

 

स्पष्टीकरण

मामुनि कहतें हैं कि, “ शयन अवस्ता में दक्षिण दिशा में स्थित लँका के ओर अपने दिव्य मुख दिखाकर, अति रम्यमय कोयिल नामक श्रीरंगम (जहाँ पेरुमाळ अपने अनुग्रह और आशीर्वाद से लोगों को आकर्षक करतें हैं)  के पेरिय पेरुमाळ के निर्हेतुक कृपा के पात्र बने : “अरुळ कोडुत्तिटटु अडियवरै आठकोळवान अमरुम ऊर (पेरियाळ्वार तिरुमोळि ४.९.३) . “तेन्नाडुम वडनाडुम तोळ निंर तिरुवरंगम तिरुप्पति (पेरियाळ्वार तिरुमोळि ४.९.११)” , “आरामम सूळंद अरंगम (सिरिय तिरुमडल ७१)” , “ तलैयरंगम (इरंडाम तिरुवन्दादि ७०)” से चित्रित श्रीरंगम में हमें नित्य वासी बन्ने का अध्बुध अवसर मिला। यहीं १०८ दिव्यदेशों में सर्वश्रेष्ठ है। भगवान् को माला और हमें अमृत समान (परभक्ति इत्यादि कल्याण गुणों से भरपूर) नम्माळ्वार के पासुरम हमारें भोजन हैं।  “यतीन्द्रमेव नीरन्द्रम हिशेवे दैवतम्बरम” से वर्णित “चरम पर्व निष्टै” स्थिति को हम प्राप्त किये। “उन्नैयोळिय ओरु देयवं मट्ररिया मन्नुपुगळ सेर वडुगनम्बि तन्निलैयै (आर्ति प्रबंधं ११)” जैसे विषयों को हम आपस मे बातचीत करने लगें। यह धर्म हमें मदुरकवि के दिव्य शब्दों से ही मिला: “तेवु मट्ररियेन(कण्णिनुन सिरुत्ताम्बु २)” . मदुरकवि के श्रेयस को हम “अवरगळै चिरित्तिरुप्पार ओरुवर उंडिरे” (श्री वचन भूषणम ४०९) से जान सकतें हैं , जिसका अर्थ है : बाकि १० आळ्वारों पर मदुरकवि हॅसते हैं क्योंकि, जहाँ बाकि १० आळ्वार पेरुमाळ को सीधे उन्हीं के द्वारा पहुँचते हैं, मदुरकवि को नम्माळ्वार के अलावा कुछ नहीं पता है) . हमें हमारे पूर्वजों के ग्रंथों और दिव्य अर्थों के भल ही जीना है , साँस लेना है। ये पूर्वज, आळ्वारों से दिखाये गए मार्ग में चलने वाले आचार्य हैं।  इन्हीं ग्रंथों के विचार में हम अपना समय बिताते हैं और इन्से हमारा बुद्धि कहीं और नहीं जाता हैं। हमारे आचार्यों के ही ग्रंथों में मग्न होने के कारण हमारे हृदय और बुद्धि किसी और के सिद्धांतों में नहीं जाता ।

यह सारें नेक गुण एम्पेरुमानार के कृपा से ही हम पायें।  इन्हीं गुणों से भर्पूर बड़ी कठिनाई से कोई और श्रीवैष्णव से मिलने पर भी, उन्के प्रति तोड़ी सी ईर्ष्या भी हम में नहीं होतीं हैं। इसको मुमुक्षपडी के द्वयप्रकरणम (११६ वे सूत्र) में, “ इप्पडि इरुक्कुं श्रीवैष्णवरगळ येट्रम अरिंदु उगंदु इरुक्कयुम ( मुमुक्षपडी द्वयप्रकरणम ११६)” कहा गया हैं। और यह श्रेयस श्री रामानुज के कृपा से ही हमें प्राप्त हुआ है। आह! श्री रामानुज के निर्हेतुक कृपा के कारण, यह हमें कैसा सौभाग्य से यह मिला हैं।  

अडियेन प्रीती रामानुज दासी

आधार : http://divyaprabandham.koyil.org/index.php/2017/03/arththi-prabandham-55/

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thiruvAimozhi – 7.10.8 – anRi maRRonRilam

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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 eighth pAsuram, AzhwAr says “as we enter thiruvARanviLai, all our sorrows will disappear”.

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

anRi maRRonRilam nin charaNE enRu agalirum poyigaiyin vAy
ninRu than nIL kazhal Eththiya Anaiyin nenjidar thIrththa pirAn
senRanguinidhuRaiginRa sezhum pozhil sUzh thiruvARanviLai
onRi valanjeyya onRumO? thIvinai uLLaththin sArvallavE

Listen

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

nin – your
charaN – divine feet
anRi – without
maRRu – other
onRu – any
ilam – we are not having
enRu – thinking that
agal – vast
irum – deep
poygaiyin vAy – in the pond
ninRu – standing (being caught by the crocodile)
than – his
nIL – stretch up to those who are in danger
kazhal – divine feet
Eththhiya – praised (saying “nArAyaNA” highlighting the eternal relationship)
Anaiyin – elephant’s
nenju idar – the sorrow in the heart (“we are not able to offer the flower before it loses its freshness)
thIrththa – one who eliminated
pirAn – great benefactor
senRu – went (to help his devotees)
angu – there
inidhu – sweetly
uRaiginRa – being the residing place
sezhum – very enjoyable
pozhil – garden
sUzh – surrounded
thiruvARanviLai – thiruvARanviLai
onRi – reach
valam seyya – as we circumambulate
onRumO – will it occur?

(if that happens)
thI – cruel
vinai – sins
uLLaththin – the heart’s
sArvu – fit in
allavE – won’t have.

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

gajEndhrAzhwAn, the elephant, while standing in the vast, deep pond thinking “we are not having anything other than your divine feet”, praised emperumAn’s divine feet which stretch up to those who are in danger; the great benefactor who eliminated the elephant’s sorrow in its heart, went to thiruvARAnviLai which is surrounded by very enjoyable garden and had it as his sweet residing place; will we reach there and circumambulate the place? If that happens, cruel sins won’t fit in our heart [they will leave].

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

  • anRi maRRu onRu ilam nin charaNE enRu – should be read as “nin charaNE anRi maRRu onRu ilam enRu” – there is no hold for me other than your divine feet; eliminating the bewilderment of considering others as saviours. Also eliminating the thought of self as saviour as said in vishNu dharmam 68 “gaja AkarshathE thIrE grAha AkarshE jalE” (the elephant was pulling to the shore and the crocodile was pulling to the water). As it says in vishNu dharmam 68 “manasA chinthayath” (thinking in the mind), it has crossed the stage where crying out will help. When we see emperumAn, ” the self” will also be similar to “others” when it comes to protecting oneself. This is why while the middle word (ukAram) is present in praNavam, the middle word of thirumanthram (nama:) also survives [ukAram explains that AthmA is not for self and others – it only exists for emperumAn. nama: specifically explains that AthmA does not belong to self. This is explained in mumukshuppadi in detail especially in sUthrams 65, 78 to 80 and 91. Can be heard in detail at http://pillai.koyil.org/index.php/2017/12/learn-mumukshuppadi/ ].
  • agal irum poygaiyin vAy – As it fits to speak about the vastness and depth, irum indicates depth there [generally, iru means big]. What is the purpose of highlighting the vastness and depth? To indicate that there is no other way than getting protected by him and perishing due to the lack of his protection.
  • agal irum poygaiyin vAy ninRu – The vastness and depth made it so helpless that it remained still in the dangerous place, as if standing in a safe place. At this stage, the act of crocodile pulling into the water and the act of elephant pulling to the shore stopped, and the crocodile only was pulling the elephant into the water.
  • than nIL kazhal – The divine feet which stretches up to the other person’s helplessness. Even when caught by the crocodile, on meditating upon emperumAn, one can remain fearless. It is said in thaiththirIya upanishath “Anandham brahmaNO vidhvAn na bibEthi” (One who knows bhagavAn’s bliss, will not fear). kuthaSchana – one can remain fearless, not just for unintentional mistakes, but even for intentional mistakes. When emperumAn says as in periyAzhwAr thirumozhi 4.9.2 “seydhArEl nanRu seydhAr” (even if my devotees committed mistake, they did it properly only). When intentional mistakes are not to be feared [as explained in the aforementioned pAsuram], unintentional mistakes are naturally not to be feared. Even in bhakthi yOga, one need not fear for unintentional mistakes [the speciality of SaraNAgathi is that, one need not even fear for intentional mistakes].
  • Eththiya – Just as one would spontaneously cry out “ammE” (Oh mother) on stepping on a thorn, the elephant naturally cried out to emperumAn.
  • Anaiyin nenju idar thIrththa pirAn – It was such a desperate situation that, even its trunk was going into the pond; emperumAn was waiting for the elephant’s effort to stop [so that he can help]; as the elephant gave up its efforts, emperumAn jumped to its help.
  • Anaiyin nenju idar thIrththa pirAn – He eliminated the elephant’s sorrow “I am not able to offer this flower before it loses its freshness!”; alternatively – it is the sorrow “emperumAn is going to acquire disrepute because of me”. That is, the elephant thought “What if people would think ‘While the elephant is suffering, this is how emperumAn is protecting it! We are thinking that he is the saviour!’ “. emperumAn arrived at the shore of the pond, tore apart the mouth of the crocodile, and eliminated the sorrow of the elephant, to eliminate the sorrow for both as said in nAnmugan thiruvandhAdhi 12iraNdum pOy iraNdin vIdu” (relieving both the elephant and crocodile from their previous state, and liberating them both). bhattar explains mercifully this in this manner – when a prince was imprisoned, even his guard will be given royal food. Both got liberated! The crocodile was liberated from the curse and the elephant was liberated from this material world.
  • pirAnAzhwAr is thinking about emperumAn eliminating the sorrow of the elephant, as emperumAn doing a favour for AzhwAr himself, instead of helping the elephant. Only when one has such attitude, can one be a SrIvaishNava. One will have SrIvaishNavathvam (the quality of being a SrIvaishNava) only when one thinks about a favour to a devotee as a favour to self and a disaster to a devotee as a disaster to self.
  • senRu angu inidhu uRaiginRa – Just as the elephant grieves when sarvESvaran does not help its cause, sarvESvaran grieves when he does not reach this dhivyadhESam. Performing circumambulation etc in thiruvARanviLai where he has arrived and residing with great eagerness and which is surrounded by beautiful garden.
  • onRumO – Will that occur?
  • thI vinai uLLaththin sArvallavE – When that happens, cruel sins will not remain in our heart. Will light and darkness reside together? When emperumAn eternally resides in the heart, is there any place for the cruel sins?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 44 – vagai sErndha

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

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avathArikai

In the previous pAsuram, there was a reference to troubles with which samsAris (dwellers of the materialistic world) toil without praising emperumAn. As a corollary for that, AzhwAr says in this pAsuram that this is the result of their sins.

Let us go through the pAsuram and its meanings:

vagai sErndha nannenjum nAvudaiya vAyum
miga vAyndhu vIzhAvenilum miga Ayndhu
mAlaiththAm vAzhththAdhiruppar idhuvanRE
mElaiththAm seyyum vinai

Word by Word Meanings

vagai sErndha – that which has come as the path (for manifesting knowledge)
nal nenjum – superior mind
nAvu udaiya – having tongue
vAyum – mouth too
miga vAyndhu – involving deeply
vIzhA enilum – even if they do not attain (emperumAn)
miga Ayndhu – taking lot of troubles
mAlai – sarvESvaran (lord of all)
thAm vAzhththAdhiruppAr – samsAris will not praise emperumAn
mElai – since time immemorial
thAm seyyum vinai – the result of their sins
idhu anRE – is it not this?

vyAkyAnam

For this pAsuram, bhattar (parAsara bhattar, son of SrI kUraththAzhwAn) and piLLai thirunaRaiyUr araiyar would give different interpretations.  bhattar’s interpretation is described first:

vagai sErndha nal nenjum – the superior mind which is the gate for gyAnam (knowledge) to be manifested for the chEthana (sentient entity) who is with his physical body.

nAvudaiya vAyum – the tongue which has been created along with the mouth in order to praise emperumAn.

miga vAyndhu vIzhA enilum – even though they (sentient entities) do not get much involved with emperumAn since among the three qualities of sathva (pure goodness), rajas (passion) and thamas (ignorance) which they are controlled by, rajas and thamas overshadow sathva.

miga Ayndhu mAlaiththAm vAzhththAdhiruppar – Just as it is mentioned in SrI bhagavath gIthA 14-17sathvAth sanjAyathE gyAnam rajasO lObha Eva cha I pramAdhamOhau thamasO bhavathO’gyAna mEvacha II” (gyAnam (knowledge) results from sathvam (purely good qualities); desire (in svargam/heaven etc) comes out of rajas; involvement in insentient deeds (not ordained for us), crooked knowledge and ignorance which arise out of carelessness, come from thamas), the knowledgeable sentient entities should push out qualities of rajas and thamas to the background and through their sAthvika AhAram (proper food intake which is prescribed for us) and connection with sAthvikas (those who have predominance of purely good qualities), praise sarvESvaran (supreme being). But most of the chEthanas do not do this.

idhuvanRE mElaiththAm seyyum vinai – isn’t this the sinful deed which they carry out which makes them to remain as samsAris (dwellers of materialistic world) in the times to come? mElai – times to come.

piLLai thirunaRaiyUr araiyar’s interpretation is described next:

vagai sErndha nal nenjum nAvudaiya vAyum – the superior mind which engages with one specific quality of emperumAn’s and the tongue which praises that quality.

miga vAyndhu vIzhA enilum – even though the mind and tongue do not engage with other qualities of emperumAn’s.

miga Ayndhu mAlaith thAm vAzhththAdhiruppar – the knowledgeable chEthana should analyse all the qualities of emperumAn’s and praise him. But, for most, it is not possible to praise emperumAn like this.

idhuvanRE mElaith thAm seyyum vinai – it is due to the result of sins which we have committed in the previous births that the mind and tongue are not engaging with all the qualities of emperumAn’s.

In bhattar’s interpretation, the term vinai refers to the sinful deed of not praising emperumAn. In thirunaRaiyUr araiyar’s interpretation, this term refers to the result of sins committed in earlier times.

We will move on to the 45th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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வரவரமுனி சதகம் – பகுதி 6

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

வரவரமுனி சதகம்

<< பகுதி 5

भृत्यैर्द्वित्रैः प्रियहितपरैरञ्चिते भद्रपीठे |
तुङ्गं तूलासनवरमलन्कुर्वतस्सोपधानम्  ||
अङ्घ्रिद्वन्द्वं वरवरमुनेरब्जपत्राSभिताम्रं |
मौलौ वक्त्रे भुजशिरसि मे वक्षसि स्यात्क्रमेण || ५१॥

ப்ருத்யைர் த்வித்ரை: ப்ரியஹித பரைரஞ்சிதே பத்ரபீடே |
துங்கம் தூலாஸந வரமலங்குர்வதஸ் சோபதாநம் ||
அங்க்ரிர்த்வந்த்வம் வரவரமுநேரப்ஜபத்ராபிதாம்ரம்  |
மௌலௌ வக்த்ரே புஜ சிரஸி மே வக்ஷசிஸ்யாத் க்ரமேண || 51

உமது ப்ரியத்திலும் ஹிதத்திலும் நோக்கமுள்ள பரிசாரகர்கள் இருவர் மூவரால் அலங்கரிக்கப்பட்ட பத்ர பீடத்திலுள்ள தலையணையுடன் கூடிய உயர்ந்த மெத்தையை அலங்கரித்துக் கொண்டிருக்கும் ஸ்ரீ மணவாள மாமுனிகளின் தாமரை இதழ்போல் சிவந்த திருவடியிணை சிரஸ்ஸிலும் முகத்திலும் தோளிலும் என் மார்பிலும் முறையே ஸ்பர்சிக்க வேணும்.

अग्रे पश्चादुपरि परितो भूतलं पार्श्वतो मे |
मौलौ वक्त्रे वपुषि सकले मानसाम्भोरुहे च ||
दर्शंदर्शं वरवरमुने ! दिव्यंमङ्घ्रिद्वयं ते |
मज्जन्मज्जन्नमृतजलधौ निस्तरेयं भवाब्धिम् || ५२॥

அக்ரே பச்சாதுபரி பரிதோ பூதலம் பார்ச்வதோ மே |
மௌலௌ வக்த்ரே வபுஷி ஸகலே மானஸாம்போருஹேச ||
தர்ஷம் தர்ஷம் வரவரமுநே திவ்யமங்க்ரி த்வயம் தே |
மஜ்ஜந் மஜ்ஜந்நம்ருத ஜலதௌ நிஸ்தரேயம் பவாப்திம் || 52

முன்புறம், பின்புறம், மேலே, நாற்புறம், பூமி, என் பக்கங்கள், தலை, முகம், எல்லா உடல், உள்ளத் தாமரை இவ்வெல்லா இடங்களிலும் வரவரமுநியே! உமது திவ்ய திருவடியிணையினைப் பார்த்து அம்ருதக் கடலில் அமிழ்ந்து அமிழ்ந்து ஸம்ஸாரக் கடலைத் தாண்டுவேன்.

कर्माधीने वपुषि कुमतिः कल्पयन्नात्मभावं |
दुःखे मग्नः किमिति सुचिरं दूयते जन्तुरेषः ||
सर्वे त्यक्त्वा वरवरमुने ! सम्प्रति त्वत्प्रसादात्-
दिव्यं प्राप्तुं तव पदयुगं देहि मे सुप्रभातम् || ५३॥

கர்மாதீநே வபுஷி குமதி: கல்பயந் நாத்ம பாவம் |
து:கே மக்ந: கிமிதி ஸுசிரம் தூயதே ஜந்துரேஷ: ||
ஸர்வம் த்யக்த்வா வரவரமுநே ஸம்ப்ரதி த்வத் ப்ரஸாதாத் –
திவ்யம் ப்ராப்தும் தவ பதயுகம் தேஹி மே ஸுப்ரபாதம் || 53

கர்ம வச்யமான இந்த உடலில் கெட்ட புத்தியுள்ள மனிதன் ஜீவ புத்தியை ஏற்படுத்திக்கொண்டு துக்கத்தில் மூழ்கிக்கொண்டு இந்த ப்ராணி வெகு நாள்களாக வருந்துகிறான். வரவரமுநியே! எல்லாவற்றையும் விட்டு இப்போது உமது அநுக்ரஹத்தால் உமது திவ்யமான திருவடியிணை கிடைத்திருக்கிறது. எனக்கு நல்லொளி என்னும் ஸுப்ரபாதத்தைக் கொடுப்பீராக!

या या वृत्तिर्मनसि मम सा जायतां संस्मृतिस्ते |
यो यो जल्पस्स भवतु विभो ! नामसङ्कीर्तनं ते ||
या या चेष्टा वपुषि भगवन्  ! सा भवेद्वन्दनं ते |
सर्वं  भूयाद्वरवरमुने ! सम्यगाराधनं ते || ५४॥

யா யா வ்ருத்திர் மநஸி மம ஸா ஜாயதாம் ஸம்ஸ்ம்ருதிஸ்தே |
யோ யோ ஜல்பஸ் ஸ பவது விபோ நாம ஸங்கீர்த்தநம் தே ||
யா யா சேஷ்டா வபுஷி பகவந் ஸா பவேத் வந்தநம் தே |
ஸர்வம் பூயாத் வரவரமுநே ஸம்யகாராதநம் தே || 54

என் உள்ளத்தில் என்ன தொழில் உண்டாகிறதோ அது எல்லாம் உம்  நினைவாகவே இருக்க வேண்டும். என் வாயில் என்ன பேச்சு உண்டாகிறதோ அவையெல்லாம் உமது திருநாமத்தைப் பேசுவதாகவே அமைய வேண்டும். என் உடலில் ஏற்படும் சேஷ்டைகள் எல்லாம் உமக்கு வந்தனமாகவே அமைய வேண்டும். எல்லாம் உமக்குத் த்ருப்தி அளிக்கும் திருவாராதாநம் ஆக வேண்டும்.

कामावेशः कलुषमनसामिन्द्रियार्थेषु योSसौ |
भूयो नाथे मम तु शतधा वर्ततामेव भूयान् ||
भूयोSप्येवं वरवरमुने ! पूजनत्वे प्रियाणां |
भूयोभूयस्तदनुभजने पूर्णकामो भवेयम् || ५५॥

காமாவேச: கலுஷ மனஸாம் இந்த்ரியார்த்தேஷு யோஸௌ |
பூயோ நாதே மம து சததா வர்த்ததாமேவ  பூயாந் ||
பூயோப்யேவம் வரவரமுநே பூஜநேத்வத் ப்ரியாணாம் |
பூயோ பூயஸ் ததநு பஜனே பூர்ண காமோ பவேயம் || 55

பாப மனம் படைத்தவர்களுக்கு லௌகிக விஷயங்களில் எவ்வகையான ஆசை இருக்கிறதோ அவ்வாசை நூறு மடங்காகப் பெருகி உம்மிடத்தில் உண்டாகட்டும். அப்படியே உமதன்பர்களைப் பூசிப்பதிலும், அவர்களை அநுவர்த்திப்பதிலும் நிறைந்த மனம் படைத்தவனாக இருக்கக்கடவேன்.

भक्ष्याSभक्ष्ये भयविरहितस्सर्वता भक्षयित्वा |
सेव्याSसेव्यौ समयरहितस्सेवया तोषयित्वा ||
कृत्याकृत्ये किमपि न विदन् गर्हितं वाSपि  कृत्वा |
कर्तुं युक्तं वरवरमुने ! काङ्क्षितं त्वत्प्रियाणाम् || ५६॥

பக்ஷ்யாபக்ஷ்யே பய விரஹித: ஸர்வதோ பக்ஷயித்வா  |
ஸேவ்யாஸேவ்யௌ ஸமய ரஹித: ஸேவயா தோஷயித்வா ||
க்ருத்யாக்ருத்யே கிமபி ந விதந் கர்ஹிதம் வாபி க்ருத்வா  |
கர்த்தும் யுக்தே வரவரமுநே காங்க்ஷிதம் த்வத் ப்ரியாணாம் || 56

புசிக்கத் தக்கவை புசிக்கத் தகாதவை என்று பகுத்தறியாமல் பயமின்றி எல்லாவற்றையும் எல்லா இடத்திலும் புசித்தும், அடிமை செய்யத் தக்கவர்கள் செய்யத் தகாதவர்கள் என்கிற பேதமில்லாது எல்லாரையும் அடிமையினால் மகிழ்வித்து வாசியறியாத நீசனுக்கு மணவாளமாமுநியே! உமதன்பர்களின் விருப்பத்தைச் செய்வது எப்படிப் பொருந்தும்?

वृत्तिं त्रातुं वरवरमुने ! विश्वतो वीतरागैः |
प्राप्यं सद्भिः परमिदमसौ नेच्छति ब्रह्मसाम्यम् ||
निर्मर्यादः पततु निरये निन्दितैरप्यनल्पैः
लब्ध्वा किञ्चित्त्वदनुभजनं त्वन्मुखोल्लासमूलम् || ५७॥

வ்ருத்திம் த்ராதும் வரவரமுநே விச்வதோ வீத ராகை: |
ப்ராப்யம் ஸத்பி: பரமிதமஸௌ நேச்சதி ப்ரஹ்ம ஸாம்யம் ||
நிர்மர்யாத: பதது நிரயே நிந்திதைரப்யனல்பை: |
லப்த்வா கிஞ்சித் த்வதநு பஜநம் த்வந் முகோல்லாஸ மூலம் || 57

 வரவரமுநியே! உலகப் பற்றற்ற பெரியோர்களால் அடையத் தகுந்த ப்ரஹ்ம ஸாம்ராஜ்யத்தை இவன் விரும்புகிறதில்லை. மர்யாதை இல்லாமல் தவறு புரிந்து அளவில்லா இழிதொழில்களால் நரகத்தில் விழட்டும் – கொஞ்சம் உமக்குத் தொண்டு புரிந்து உமது முகத்துக்கு மகிழ்ச்சியை அளிப்பதையே விரும்புகிறேன்.

नाSसौ  वासं नभसि परमे वाञ्च्छति त्वत्प्रसादान् |
मर्त्यावासो यदिह सुलभः कोऽपि लाभो महीयान् ||
किञ्चित्कृत्वा वरवरमुने ! केवलं त्वत्प्रियाणां |
पश्यन् प्रीतिं भवति भवतो वीक्षणानां निधानम् || ५८॥

நாஸௌ வாஸம் நபஸி பரமே வாஞ்சதி த்வத் ப்ரஸாதாத் |
மர்த்யா வாஸோ யதிஹ ஸுலப: கோபி லாபோ மஹீயாந் ||
கிஞ்சித் க்ருத்வா வரவரமுநே! கேவலம் த்வத் ப்ரியாணாம் |
பச்யந் ப்ரீதிம் பவதி பவதோ வீக்ஷிதாநாம் நிதாநம் || 58

இவன் உமது அருளால் பரமபதத்தில் வாஸத்தை விரும்புகிறதில்லை. இந்த மனிதப் பிறவியே ஒரு சிறந்த லாபத்தைத் தருகிறது. உமது பக்தர்களுக்குக் கொஞ்சம் பணிவிடை செய்து பார்த்துக்கொண்டு உமது கடாக்ஷங்களுக்கு நிதியாக இருப்பேன்.

अस्माद्भूयांस्त्वमसि विविधानात्मनश्शोधयित्वा |
पद्माभर्तुः प्रतिदिनमिह प्रेषयन् प्राभृतानि ||
तस्मिन्दिव्ये वरवरमुने ! धामनि ब्रह्मसाम्यात्-
पात्रीभूतो भवति भगवन् ! नैवकिन्चिद्दयायाः || ५९॥

அஸ்மாத் பூயாந் த்வமஸி விவிதா நாத்மந: சோதயித்வா |
பத்மா பர்த்து: ப்ரதி திநமிஹ ப்ரேஷயந் ப்ராப்ருதாநி ||
தஸ்மிந் திவ்யே வரவரமுநே தாமநி ப்ரஹ்ம ஸாம்யாத் |
பாத்ரீ பூதோ பவது பகவந் நைவ கிஞ்சித் தயாயா: || 59

பிராட்டியின் கணவனான ஸ்ரீமந்நாராயணனுக்குப் பரிசாக இங்கு தினந்தோறும் பல ஜீவன்களைச் சுத்தி செய்து எங்களை அனுப்பிக்கொண்டு நீர் மதிக்கத்தக்கவராக இருக்கிறீர். ஹே வரவரமுநியே! அந்தப் பரமபதத்தில் பரப்ரஹ்ம ஸமமாக இருப்பதால் உமது கருணைக்குப் பாத்திரமாக ஒரு வஸ்துவும் ஆகிறதில்லை.

जप्यन्नान्यत्किमपि यदि मे दिव्यनाम्नस्त्वदीयाः –
नैवोपास्यं नयनसुलभादङ्घ्रियुग्मादृते ते ||
प्राप्यं किञ्चिन्न भवति परं  प्रेष्यभावादृते ते |
भूयादस्मिन् वरवरमुने ! भूतले नित्यवासः || ६०॥

ஜப்யந்நாந்யத் கிமபி யதி மே திவ்ய நாம்நஸ்த்வதீயாத் –
நைவோபாஸ்யம் நயந ஸுலபாத் அங்க்ரி யுக்மாத்ருதே தே ||
ப்ராப்யம் கிஞ்சித் ந பவதி பரம் ப்ரேஷ்ய பாவாத்ருதே தே |
பூயாதஸ்மிந் வரவரமுநே பூதலே நித்ய வாஸ: || 60

ஹே வரவரமுநியே! உமது திருநாமத்தையன்றி வேறு ஜபிக்கத்தக்க சொல் எனக்கில்லை. கண்களுக்குத் தெரிந்த உமது திருவடியிணையன்றித் த்யானம் செய்யத் தகுந்த வேறொன்று கிடையாது. உமது அடிமையைத் தவிர வேறொன்று  கதி எனக்கு இல்லை. ஆகையால் இந்நிலவுலகிலேயே எனக்கு நித்ய வாஸம் உண்டாகட்டும்.

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