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thiruvAimozhi nURRandhAdhi – 9 – ivai aRindhOr

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Nammazhwar-krishna

Essence of thiruvAimozhi 1.9

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of highlighting emperumAn‘s quality of granting joy in a step by step manner and is mercifully explaining it.

How is that done? When asked “though emperumAn has the quality of honesty, to present himself to the dishonest AthmAs, and interact with them, would he interact with those who approach him now, with the same joy as he interacts with nithyasUris such as thiruvadi (garuda), thiruvananthAzhwAn (AdhiSEsha) et al who fully follow his heart?” AzhwAr mercifully explains in thiruvAimozhi 1.9ivaiyum avaiyum” that emperumAn would unite with this AthmA with all his senses and limbs in a step by step manner in all manners, while he may just interact with each of those nithyasUris in a distinctive manner. mAmunigaL mercifully explains this starting with “ivai aRindhOr tham aLavil“.

pAsuram

ivai aRindhOr tham aLavil Isan uvandhARRa
avayangaL thORum aNaiyum suvai adhanaip
peRRArvaththAl mARan pEsina sol pEsa, mAl
poRRAL nam senni porum

Listen

word-by-word meanings

ivai – the qualities such as Arjava (honesty) which were revealed in previous decad
aRindhOr tham aLavil – towards those who have understood
Isan – sarvESvaran
uvandhu – joyfully
ARRa – step by step
avayangaL thORum – in all limbs
aNaiyum – uniting
suvai adhanaip peRRu – tasting it
ArvaththAl – with bliss (having acquired it)
mARan pEsina – mercifully spoken by AzhwAr
sol – divine words
pEsa – as we speak
mAl – sarvESvaran’s
pon thAL – divine feet
nam senni – on our head
porum – will unite

Simple Translation

As we speak the divine words which were mercifully, blissfully spoken by AzhwAr after acquiring the taste of sarvESvaran joyfully uniting, step by step with all limbs of those who have understood his qualities such as Arjava (honesty) which were revealed in previous decad, sarvESvaran’s divine feet will unite with our head.

Highlights from vyAkyAnam

  • ivai aRindhOr tham aLavil – Towards those who have understood this Arjava quality.
  • Isan uvandhu ARRa avayangaL thORum aNaiyum suvai adhanaip peRRasarvESvaran being blissful, in a step by step manner, united with all limbs of AzhwAr, and AzhwAr having attained such great fortune of being united with emperumAn to the full satisfaction of all his [AzhwAr’s] limbs. That is, as said in SrI rAmAyaNam kishkindhA kANdam 4.21 “sarAmO vAnarEndhrasya prasAdham abikAnkshathE” (Such SrI rAma desired with noble thoughts, the grace of sugrIva), AzhwAr highlighted “ennudaich chUzhaluLAnE”  (he is in my vicinity) [1st pAsuram], “arugalilAnE” (in close proximity) [2nd pAsuram], “ozhivilan ennOdudanE” (inseparable from me) [3rd pAsuram], “kaNNan en okkalaiyAnE” (krishNa is on my hips) [4th pAsuram], “mAyan en nenjinuLAnE” (the amazing lord is in my heart) [5th pAsuram], “ennudaith thOLiNaiyAnE” (he is on my shoulder) [6th pAsuram], “ennudai nAvinuLAnE”  (he is in my tongue) [7th pAsuram], “kamalak kaNNan en kaNNin uLLAn” (lotus eyed lord is in my eye) [8th pAsuram], “en neRRi uLAnE” (he is on my forehead) [9th pAsuram] and climbing up my head as said in “uchchi uLAnE” (he is on my head). mAmunigaL explained this based on these pAsurams. aNaiyum suvai means faultless six types of taste. Here the focus is on how emperumAn unites with AzhwAr as he would feel the collective joy of uniting with pirAtti, thiruvanthAzhwAn et al.
  • ArvaththAl mARan pEsina sol pEsa – AzhwAr being greatly blessed in this manner, out of the great desire/joy mercifully spoke the divine words; just by reciting them,
  • mAl pon thAL nam senni porum – The attractive, divine feet of sarvESvara who is greatly attached to his devotees, will reach our head. poru means match, and hence it implies reaching. mAmunigaL is mercifully explaining what is mercifully spoken by AzhwAr in “nichchalum viNNappam seyya nIL kazhal senni porum” (For those who recite, the lotus feet of kaNNan emperumAn will be on their head forever) [pAsuram 11].

adiyen sarathy ramanuja dasan

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आर्ति प्रबंधं – ६०

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आर्ति प्रबंधं

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उपक्षेप

आर्ति प्रबंधं के इस अंतिम पासुरम में मामुनिगळ विचार करतें हैं, “ हमें अपने लक्ष्य के विषय में और क्यों तृष्णा हैं? पेरिय पेरुमाळ से श्री रामानुज को सौंपें गए सर्वत्र, श्री रामानुज के चरण कमलों में उपस्थित उन्के सारे बच्चों के भी हैं।” यहीं अत्यंत ख़ुशी प्रकट करतीं हैं इस अति अद्भुध ग्रंथ की अंतिम पासुरम।  

 

मणवाळ मामुनिगळ तिरुवडिगळे शरणम!

पासुरम ६०

इंद अरंगत्तु इनिदु इरु नीयेन्ड्रु अरंगर

एंदै एतिरासर्क्कींद वरं सिंदै सैय्यिल

नम्मदंरो  नेंजमे नट्रादै सोमपुदल्वर

तम्मदंरो तायमुरै तान

 

शब्दार्थ

अरंगर  – पेरिय पेरुमाळ

इंद अरंगत्तु  – कोयिल (श्रीरंगम) में

इनिदु इरु नीयेन्ड्रु  – “श्रीरंगे सुखमास्व” (श्रीरंगम में सुखी रहो )कहें

एंदै एतिरासर्क्कु – मेरे पिता एम्पेरुमानार (से)

नेंजमे  – हे मेरे हृदय

सिंदै सैय्यिल  – अगर हम इस पर विचार करें तो

इंद वरं – पेरिय पेरुमाळ से एम्पेरुमानार को सौंपे गए वरदान

नम्मदंरो  – क्या यह सच नहीं हैं कि यह वर हमारा भी है ?

नट्रादै – एम्पेरुमानार हमारें पिता

तायमुरै तान – क्योंकि हमारें माता-पिता के

सोमपुदल्वर तम्मदंरो  – संपत्ति खुद बच्चों को जाता हैं

(मामुनि अपने हृदय को कहतें हैं, “ अत: हे मेरे प्रिय हृदय। अब हमारे लिए करने केलिए कुछ नहीं हैं, हमारा भोज अब भोज न रहा , क्योंकि श्री रामानुज कृपा से वर देकर, संकटों को मिटा चुके हैं।”)  

 

समाप्ति टिप्पणि

पेरिय पेरुमाल श्री रामानुज को नित्य विभूति (परमपद) और लीला विभूति (परमपद से अन्य सर्वत्र) अपनी सारी संपत्ति सौंपे। इसीलिए धाटी पञ्चकं के ५वे श्लोक से श्री रामानुज, “श्री विष्णु लोक मणि मण्डप मार्ग दायी” कहलातें हैं। एम्पेरुमानार सारें प्रपन्नों के नेता हैं और इन्हीं के प्रति “जीयर” तथा “यतींद्र प्रवणर” दिव्य नामों से पहचाने जाने वाले मणवाळ मामुनिगळ ने प्रपत्ति किया। मामुनि को सर्व श्रेष्ट और अंतिम लक्ष्य परमपदं प्राप्त हुआ और वहाँ भगवान और भागवतों के प्रति नित्य कैंकर्य भी मिला। इसका अर्थ यह है कि यहीं फल हर किसी को मिलेगा जो  एम्पेरुमानार के सद्भाव के पात्र हैं। अर्थात श्री रामानुज के दिव्य चरण कमलों में शरणागति करने पर हर किसी को उनका प्रेम तथा आश्रय प्राप्त होगा जो उन्हें नित्यानंद का निवास परमपदं तक पहुँचायेगा।

 

सरल अनुवाद

इस अंतिम पासुरं में श्री रामानुज के संबंध के कारण, प्रार्थना किये गए सारें वरों के प्राप्ति निश्चित होने के कारण मामुनि आनंद में हैं। यह संभव हैं  क्योंकि, जैसे गद्य त्रयं के पँक्तियो से प्रकट होता हैं : पेरिय पेरुमाळ ने अपनी सारे संपत्ति एम्पेरुमानार को सौंप दिए। एम्पेरुमानार के वत्स होने के कारण मामुनि को ख़ुशी है कि पेरिय पेरुमाळ से एम्पेरुमानार को सौंपे गए वे सारे विषय( शेष जीवन के समय में यहाँ कैंकर्य से लेकर परमपदं में नित्य कैंकर्य तक) वें (मामुनि) भी अनुभव कर सकतें हैं।

 

स्पष्टीकरण

मामुनि अपने हृदय को कहतें हैं, “हे मेरे प्रिय हृदय, “शरणागति गद्य” के शब्दों को स्मरण करतें हुए, हमारे पिता एम्पेरुमानार को पेरिय पेरुमाळ नें जो बताया उस विषय पर ध्यान करो। पहले पेरुमाळ कहें, “द्वयं अर्थानुसन्धानेन सहसदैवं वक्ता यावच्चरीर पादं अत्रैव श्रीरँगे सुखमास्व” .  इस्के पश्चात “शरीर पाद समयेतु” से शुरु और “नित्यकिंकरो भविष्यसि माते भूतत्र समशय: इति मयैव ह्युक्तम अतस्तवं तव तत्वतो मत्ज्ञान दरशनप्राप्तिशु निसशंसय: सुखमास्व” तक पेरुमाळ कहतें हैं। पेरिय पेरुमाळ हमारे पिता एम्पेरुमानार को शेष जीवन केलिए आवश्यक विषय(कैंकर्य ) तथा परमपदं में कैंकर्य भी सौंपे। विचार करने से एहसास होता हैं कि एम्पेरुमानार के बच्चें होने के कारण हमें भी यह सब प्राप्त होगा।  अत: प्रिय हृदय, खुद के रक्षा हेतु हमें कुछ भी नहीं करना है। अत: एम्पेरुमानार के कृपा के कारण हमें सर्व प्राप्त होगा। पेरिय पेरुमाळ परमपद जो नित्य विभूति है और अन्य सारा सृष्टि जो लीला विभूति है दोनों को एम्पेरुमानार को सौंपे। इसीलिए एम्पेरुमानार, धाटी पञ्चकं के ५वे श्लोक “श्री विष्णु लोक मणि मण्डप मार्ग दायी” से प्रशंसा किये जातें हैं। एम्पेरुमानार प्रपन्नों के नेता हैं और उन्के प्रति “जीयर” तथा “यतींद्र प्रवणर”नाम से पहचाने जाने वाले मणवाळ मामुनिगळ शरणागति किये। उन्हें परमपद पहुँच कर भगवान तथा भागवतों को नित्य कैंकर्य करने का सर्वश्रेष्ठ लक्ष्य प्राप्त हुआ।  अर्थात यहीं फल एम्पेरुमानार से सम्बंधित और उन्के सद्भाव के पात्र सारे जनों को यह प्राप्त होगा. और इससे हम समझ सकतें हैं कि एम्पेरुमानार के दिव्य चरण कमलों में शरणागति करने वाले सारे लोगो को स्वामि रामानुज के प्रेम और आश्रय प्राप्त होगा और इस दिव्य शुरुवात के संग ही वें सब निश्चित रूप में नित्यानंद की निवास परमपद को हमेशा केलिए प्राप्त करेँगे।

अनेकों बार एतिरासा! एतिरासा! पुकार कर मामुनिगळ यह संदेश देतें हैं कि एम्पेरुमानार यतियों के नेता हैं। उन्के सारे शिष्य स्वामि यतिराज के दिव्य नामों को लगातार  जप कर उन्को प्रशँसा करतें हैं। स्वामि के शिष्य होने के कारण, मामुनि “यद्यसुधसत्व:” के अनुसार यतिराज के दिव्य नामों को जपना अपना हक़ समझतें हैं। इसलिए मामुनिगळ हमें भी जपने को कहतें हैं:“एतिरासा! एतिरासा !    

जीयर तिरुवडिगळे शरणं

अडियेन प्रीती रामानुज दासी

आधार : http://divyaprabandham.koyil.org/index.php/2017/04/arththi-prabandham-60/

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thiruvAimozhi nURRandhAdhi – 8 – Odu manam seygai urai

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vishnu_on_garuda - nammazhwar

Essence of thiruvAimozhi 1.8

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s divine pAsurams which highlight emperumAn‘s honesty where he treats honest and dishonest people equally and is mercifully explaining it.

How is that done? Though surrendering to emperumAn is very enjoyable, as those who surrender are samsAris (materialistic people) who are dishonest in their three faculties viz mind, body and speech, will it not be difficult to have smooth interaction between AthmA and emperumAn? As those who tactically push water uphill where it will not be naturally possible for the water to flow, AzhwAr explains emperumAn’s Arjava guNam (honesty) which makes him interact with even those who surrendered to him very recently, considering their dishonesty as the reason for his honesty; mAmunigaL mercifully explains this starting with “Odu manam seygai urai“.

pAsuram

Odu manam seygai urai onRi nillAdhArudanE
kUdi nedumAl adimai koLLunilai – nAdaRiya
Orndhavan than semmai urai seydha mARan ena
Eyndhu niRkum vAzhvAm ivai

Listen

word-by-word meanings

Odum – running (to engage in worldly pleasures)
manam – heart
seygai – body
urai – speech (these)
onRi nillAdhArudanE – with those dishonest persons who cannot have these in harmony
kUdi – uniting
nedumAl – sarvESvaran
adimai koLLum nilai – the quality of accepting them as servitors
nAdu aRiya – to have the people well aware
Orndhu – analysed
avanthan semmai – his honesty
urai seydha – mercifully spoke
mARan ena – as one thinks about AzhwAr
vAzhvu Am ivai – these wealth which fit naturally with self
Eyndhu niRkum – fit well and remain forever.

Simple Translation

As one thinks about AzhwAr who analysed sarvESvaran’s quality of accepting those dishonest persons who cannot have their wavering heart, body and speech in harmony and mercifully spoke about emperumAn‘s honesty to make the people to be well aware, wealth which fits the self naturally will remain well, forever.

Highlights from vyAkyAnam

  • Odu manam seygai urai onRi nillAdhArudanE kUdi – Uniting with dishonest persons who act in a crooked manner with wavering heart as said in periya thirumozhi 1.1.4 “ninRavA nillA nenju“, and the body and the speech which follow that wavering mind, where these three faculties are not in harmony.
  • nedumAl adimai koLLum nilai – The quality of honesty of sarvESvaran, who is greater than all, to have such dishonest persons as his servitors.
  • nAdaRiya Orndhu – analysed to bring awareness to the residents of the world.
  • avan than semmai – His honesty as explained in SrI rAmAyaNam ayOdhyA kANdam 17.15 “thEnathEtham anuvrathA:” (hence everyone was devoted to SrI rAma) and SrI rAmAyaNam bAla kANdam 1.97 “rAmO rAjyam upAsithvA” (SrI rAma rules the kingdom).
  • urai seydha – Mercifully spoke. That is, AzhwAr mercifully explained emperumAn‘s honest interactions with nithyasUris (eternal associates of emperumAn in paramapadham) in “Odum puL ERich chUdum thaNduzhAy nIdu ninRavai Adum ammAnE” (bhagavAn, the unconditional master, climbing on garudAzhwAr wanders around, wearing cool thuLasi garland and joyfully engages with these eternal entities) [1st pAsuram], and his honest interactions with nithya samsAris (those who are eternally bound in this material realm) in “ammAnAy” (being the lord) [2nd pAsuram], “kaNNAvAn” (being the controller)  [3rd pAsuram], and up to “nIr purai vaNNan” ( one who is having water like honest nature) [11th pAsuram]. Spoke in this manner.
  • mARan ena – As one thinks that “this is nammAzhwAr who mercifully spoke about emperumAn‘s honesty”.
  • Eyndhu niRkum vAzhvAm ivai – One will acquire naturally fit wealth [i.e. kainkaryam] and that will remain perpetually as said in nAnmugan thiruvandhAdhi 61senRonRi ninRa thiru” (the wealth that is coming to me and fitting in me well).

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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SrIvishNu sahasranAmam – pUrva pItikA – Part 7

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<< pUrva pItikA – Part 6

The discussion on ‘saguNa / nirguNa’ brahman:

If someone opines that the worship of brahman attributed with all auspicious qualities (saguNa brahmam) is only for lowly results such as attainment of heaven et al, and that the worship of Brahman devoid of all qualities (nirguNa brahmam) is only for those who desire for the supreme salvation, then down be with such deaf people who have not listened to the scriptures which declare the greatness of the thousand names of the Lord with all auspicious qualities as ‘releasing all creatures from the clutches of samsAra’ and ‘making the practitioners reach the Supreme brahman’.

When yudhishtira has asked “which is the loftiest of all dharmas in your opinion?”and bhIshma has declared “this is the loftiest of all dharmas in the best of my knowledge” in reply, and thus when bhIshma has clearly intended to propound the greatest of all dharmas – namely the chanting of thousand names of the Lord – selected from the most sacred of all scriptures, if someone opines that this is only  for a lowly result, then it becomes imperative to discuss that entity superior to the said brahman, which would be a better solution to attain a higher result.

adhvaithi say that the worship of the saguNa brahman is the first step in achieving the worship of nirguNa brahman and eventual attainment of salvation; because, it would be wrong to differentiate between saguNa and nirguNa brahmams and thus propound the worship of saguNa brahmam as the means to attain nirguNa brahmam. This is simply not the case.

Also, when the Supreme brahman, bhagavan is in fact attributed with so much of auspicious qualities, what would be the basis to call him ‘nirguNa’ (devoid of qualities)? If such basis is known to be ‘avidhyA’ (ignorance), then the tenets of vEdhas are truly beautiful, which prescribe the brahman attributed with all ignorance, confusions and other faults as the supreme medicine to a dying mortal who has been downed with the poison of samsAra effected with birth, death, passion etc. [Note Bhattar’s sarcasm here]

Also, how would the statements supporting the saguNa brahmam lose importance at all? If your reply to this question is “because the nirguNa vAkyas (statements propounding the nirguNa brahmam) refute them”, then can it not also be said the other way, as “the saguNa vAkyas refute the nirguNa vAkyas, and hence saguNa vAkyas gain more importance”? Then, the credits and oppositions to both of these categories of statements are alike. None gain superiority over the other!

In another sense, if at all it is true that the Supreme brahman is devoid of all qualities, and that the ultimate aim of all mortal souls is to attain that nirguNa brahmam, then why did the vEdhas and other scriptures propound the saguNa brahmam in the first place? If your reply to this is “in order to attribute all qualities to the brahman and later show that the brahman indeed is devoid of all those qualities”, then let there not be such refutations at all. If no qualities are attributed to the brahman unnecessarily in the first place, then there would not arise any need to refute each of such statements. Why this over burden at all? Haven’t we learnt from the mahAbhAratha which says “staying away at a safe distance from marsh is much better than touching it and washing off the soil later”?

 Also, it is not a universally applicable logic that when two consecutive statements are mutually in disagreement in their meanings, then the latter is more powerful over the former statement. If we say that certain object “is present in this place”, and later say that the same object “is not present in another place”, nobody would say that the two statements are contradicting, although the meanings differ per context. For all that we know, if the former statement is weaker, it is never possible to write the latter statement without refuting it. If it is written without refuting the former, then it means the two are not mutually contradicting. Thus, even if the saguNa and nirguNa statements come one after the other, they do not refute each other, since they are not mutually contradicting. If it is understood that it is always a fact the latter statement refutes the former ones (irrespective of whether they contradict or not), and thus declare that the nirguNa vAkyas refute the attributes of brahman, then the vEdhas also declare that “void itself is the truth” towards the end. Will that mean that the presence of Supreme brahman itself is refuted? If it is understood that such statements are born out of the ignorance of the lower mortals bound in this samsAra, and thus do not apply to the Supreme Self; then it can also be considered that the vEdhas themselves are born out of the ignorance of the brahman and thus do not apply to the Supreme Entity.

vEdhas intend to negate all bad qualities of the soul-body relationship of the Supreme brahman with all other entities. In order to achieve this, they speak the nirguNa vAkyas.  However, before negating any such bad qualities, they attribute all auspiciousness to the bhagavAn, refuting all faults. That is how the upanishath proudly declare “He is devoid of sins, and does not undergo aging” etc.

Forgetting this, and applying the truth and falsity to the saguNa and nirguNa statements of the vEdhas is nothing but deception unto the vEdhas. If at all the source of knowledge itself is contaminated with falsities, then it loses all its credibility. It would be like possessing unreal gold or silver, which is not very pleasing. As said earlier, if you argue that refuting nirguNa brahmam by attributing qualities to the Supreme Self is false, then, by the same logic we can say that refuting saguNa brahmam by voiding the brahman of all qualities is also equally false. 

The scholars knowledgeable about the Supreme Entity opine thus: The statements supporting the saguNa brahamam intend to speak about the numerous auspicious qualities of the Supreme brahman, such as knowledge, power etc. Similarly, the statements supporting the nirguNa brahmam intend to speak about the voidance of the innumerable faults such as passion, hatred etc. in the Supreme brahman. The vEdhas attribute many auspicious qualities to the brahman by describing Him as ‘sathyakAma:’ (the one whose desires are unfaltering), ‘sathyasankalpa:’ (the one whose desires are always fulfilled) etc. Thus, when it says ‘nirguNam’ (being devoid of qualities), it only means it is speaking only about those qualities which are opposite to the said auspicious ones. That means it is refuting only the undesirable qualities in the brahman and attributing all desirable auspicious qualities unto Him.

This is just like the logic of using words such as ‘padha-AhavanIya’, ‘brAhmaNa-parivrAjaka’, ‘brAhmaNa-kaundinya’, ‘gO-baleevardha’ etc. (usage of common words and special words together, without mutual rebuttals), and is free to be used here as well.

Thus, for the expounders of nirguNa brahmam, it comes as asphyxiation when the vEdhas refute the blemishes in the Supreme brahman as well as attribute all the auspicious qualities to Him in a single statement that begins by saying “He is devoid of all sins” (apahathapApma) and ends by saying “His desires are unfaltering, and are ever fulfilled” (sathyakAma: sathyasankalpa:).

Similarly, another line begins by saying “He who is invisible” (yath tath adhrEshyam), and ends by saying “The learned see that eternal, all-pervading, omnipresent, atomic, ceaseless entity who is also the originator of all” (nithyam vibhum sarvagatham susUkshmam thadhavyayam yadhbhUthayOnim paripaSyanthi dhIrA:).

Such doctrines do not expect application of heavy logic such as in saying “The pillar is there. The pot is not there” etc. The author of brahmasUthras, SrI vEdhavyAsa has explained this invisibility on the one hand and attribution of the auspicious qualities on the other in one of his aphorisms that says “He is possessed with invisibility and other qualities, since the scriptures declare thus”.

(to be continued…)

adiyen srinivasa raja ramanuja dasan

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आर्ति प्रबंधं – ५९

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उपक्षेप

मामुनि कहतें हैं, “ मेरे आचार्य तिरुवाईमोळिपिळ्ळै के कृपा से आपके चरण कमलों से मेरा संबंध का ज्ञान हुआ। हे रामानुज! आप कब मेरे यह साँसारिक बँधन को काटेँगे जिसके पश्चात (आत्मा के सुहृद) पेरिय पेरुमाळ गरुड़ में सवार पधारेँगे और अपना दिव्य मुख के दर्शन देँगे? कृपया बताईये के आप यह कब करेँगे?  

पासुरम ५९

एंदै तिरुवरंगर येरार गरुडन मेल

वंदु मुगम काट्टी वळि नड़त्त चिन्दै सैदु

इप्पोल्ला उडंबुतनै पोक्कुवदु एन्नाळकोलो?

सोल्लाय एतिरासा सूळ्ंदु

शब्दार्थ

एंदै  – ( इस शरीर से आत्मा के निकलते समय) मेरे माता और पिता

तिरुवरंगर – पेरिय पेरुमाळ , जो कोयिल (श्रीरंगम) में नित्य वास करतें हैं

मुगम काट्टी  – अपने सुंदर कस्तूरि तिलक , दिव्य मुस्कराहट के दर्शन देँगे

वंदु – मेरे पास आकर

येरार गरुडन मेल  – उन्के तेजस्वी वाहन गरुड़ में सवार

वळि नड़त्त  – “अर्चिरादि मार्ग” नामक श्रेयसी मार्ग में ले चलेंगे

एतिरासा  – हे ! एम्पेरुमानार

सोल्लाय  – कृपया मुझे बताइये

इप्पोल्ला उडंबुतनै पोक्कुवदु एन्नाळकोलो?  – इस नीच शरीर का नाश कब होगा और यह आत्मा कब आपका बनेगा?

चिन्दै सैदु  – कृपया विचार कीजिये

सूळ्ंदु  – और मेरे शांति और ख़ुशी केलिए  कृपया मुझे निश्चित रूप में बताइये

सरल अनुवाद

श्री रामानुज के प्रति नित्य कैंकर्य के तृष्णा में मामुनिगळ पूँछते हैं कि, उन्के(श्री रामानुज के) नित्य कैंकर्य के नियमित होने केलिए कब इस शरीर से उन्को मुक्ति मिलेगा। अंतिम स्थिति की वर्णन करतें हुए मामुनि कहतें है कि श्रीरंगम के पेरिय पेरुमाळ अपने तेजस्वि वाहन गरुड़ में पधारेँगे और अर्चिरादि मार्ग के द्वारा परमपद ले जायेँगे।  

 

स्पष्टीकरण

श्री रामानुज के प्रति कैंकर्य करने कि अधिकतर तृष्णा के कारण ,मामुनिगळ पूँछते हैं, “मुक्ति केलिए इस शरीर का छूटना आवश्यक है, यह शरीर कब छूटेगा? कोयिल नामक श्रीरंगम में शयन मेरे माता और पिता पेरिय पेरुमाळ को अंतिम स्थिति में देखूँगा। “अम चिरै पुळ पागन” (तिरुनेडुंतांडगम ६) से वर्णन किये गए सुंदर गरुड़ में सवार, पेरिय पेरुमाळ पधारेँगे। चँद्रमा जैसे दिव्य मुख, (पेरिय तिरुमोळि ४.४.५ ) “नल कदिर मुत्त वेंणगै चेयवाय” से चित्रित सुंदर मुस्कुराहट तथा कस्तूरी तिलक जैसे मेरे मनमोहक विषयों के दर्शन देंगे। पेरिय पेरुमाळ को तिरुमंगैयाळवार,अपने पेरिय तिरुमोळि के ३. ७. ६ वे पासुरम में “अरंगत्तुरैयुम इनतुणैवनान ताम” से श्रीरंगम के प्रिय सखा कहतें हैं और आगे प्रस्ताव करतें हैं कि वे (वराह चरम श्लोक)”नयामि परमां गतिं” के अनुसार अर्चिरादि मार्ग के द्वारा परमपद ले जायेँगे। हे स्वामि एम्पेरुमानार! नम्माळ्वार नें (तिरुवाय्मोळि ५.८.७) से “उन चरणम तंदु एन सनमम कलयाये” गाया था। अपने चरण कमलों में आश्रय देकर मेरे जन्म मरण का यह निरंतर चक्कर से कब छुटकारा देँगे? इस शरीर को हटाकर मेरे आत्मा को कब अपनाएँगे?   श्री रामायणं में “पूर्णे चतुर्दसे वर्षे” वचन से श्री राम को अयोध्या वापस लौटने का १४ साल का समय दिया गया था। यह समय का निश्चित उल्लेख ही भरत केलिए आश्वासन था, कि श्री राम निश्चय १४ वर्षों में लौटेंगे। “आरुरोहरतम हृष्ट:” के अनुसार भरत को वही किंचित ख़ुशी देने वाली विषय थी। परन्तु मुझे ऐसे कोई भी विषय आश्वासन नहीं देती हैं। अत: कृपया मुझे प्रसन्न करने वाली उत्तर दें। तिरुवाय्मोळि १०.१०.११ के “अवावर सूळ्” और पेरिय तिरुवन्दादि १६ वे पासुरम के “सोल्लु नीयाम अरिय चूळ्ंदु” के जैसे ही इस पासुरम के “सूळ्ंदु” का अर्थ है।

अडियेन प्रीती रामानुज दासी

आधार : http://divyaprabandham.koyil.org/index.php/2017/03/arththi-prabandham-59/

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thiruvAimozhi nURRandhAdhi – 7 – piRaviyaRRu nIL visumbil

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Vishnu-art-azhwar

Essence of thiruvAimozhi 1.7

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of glorifying the enjoyability of surrendering unto emperumAn and is mercifully explaining it.

How is that done? When asked “emperumAn becomes pleased with even a little bit of worship, there is nothing to be done for him; but even while there is a need, one need not approach him [and do anything for him]”, AzhwAr mercifully explains “due to the most enjoyable nature of emperumAn who is to be meditated upon, as he would be enjoyable during the time of pursuit as he is at the time of attaining the goal, surrendering unto him will be greatly enjoyable, just as the interactions with our beloved person”. In thiruvAimozhi 1.7piRavith thuyar aRa“; mAmunigaL mercifully explains this starting with “piRavi aRRu“.

pAsuram

piRavi aRRu nIL visumbil pEr inbam uykkum
thiRam aLikkum seelath thirumAl – aRaviniyan
paRRumavarkkenRu pagarmARan pAdhamE
uRRa thuNai enRu uLamE Odu

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word-by-word meanings

uLLamE – Oh heart!
piRavi aRRu – being relieved from having to take birth
nIL visumbil – in paramAKASa (supreme sky, parampadham)
pEr unbam uykkum thiRam – way to enjoy supreme bliss
aLikkum seelam – quality to mercifully grant
thirumAl – Sriya:pathi (lord of SrI mahAlakshmi)
paRRumavarkku – for those who surrender unto him
aRa iniyan enRu – saying that he is most enjoyable
pagar – mercifully spoke
mARan – AzhwAr‘s
pAdhamE – divine feet alone
uRRa thuNai enRu – considering as apt companion
Odu – quickly go and surrender

Simple Translation

Oh heart! Considering that the divine feet of AzhwAr who mercifully spoke “Sriya:pathi who relieves those who surrender unto him from having to take birth and has the quality to grant the way to enjoy supreme bliss in paramapadham, is most enjoyable for them”, as the only apt companion, quickly go and surrender [unto him].

Highlights from vyAkyAnam

  • piRavi aRRu nIL visumbil pEr inbam uykkum thiRam aLikkum seelath thirumAl emperumAn who is Sriya:pathi and who has the quality of eliminating the birth from this material realm and mercifully granting eternal, perfect bliss in paramapadham. mAmunigaL is mercifully repeating what is said in thiruvAimozhi 1.6.9tharuma arum payanAya thirumagaLAr thanik kELvan”  (emperumAn who has such greatness of lakshmI sambandham will bestow the goal which is difficult to accomplish).

Such emperumAn,

  • aRa iniyan paRRumavarkku enRu – Saying that emperumAn would be most enjoyable for those who surrender unto him. mAmunigaL is mercifully following the words of AzhwAr as in “eppAl evarkkum nalaththAl uyarndhuyarndhappalavan” (His bliss is unreachable by words/mind compared to all jIvAthmAs in all places) [2nd pAsuram] and in “thUya amudhaip parugip parugi en mAyap piRaviyai mayarvaRuththEnE” (By eternally enjoying that pure nectar, I eliminated my ignorance that was due to the birth which was caused by prakruthi) [3rd pAsuram]. Further, the pAsurams which explain his enjoyability as in “Azhip padai andhaNanai” (the pure lord who has chakra as his weapon) [1st pAsuram], “oN sudark kaRRaiyai” (radiant beam of light) [4th pAsuram], “viduvEnO en viLakkai” (will I leave my lamp) [5th pAsuram], “pinnum virAy malarththuzhAy vEyndha mudiyan” (emperumAn whose crown is covered with thuLasi leaves mixed with flowers) [6th pAsuram] and “pinnai nedum paNaith thOL magizh pIdudai munnai amarar muzhu mudhal” (the leader of nithyasUris, the one who has the greatness of enjoying embracing the wide, well-rounded shoulder of nappinnai).
  • aRaviniyan paRRumavarkkenRu pagarmARan pAdhamE uRRa thuNai enRu uLLamE Odu – In this manner AzhwAr is mercifully explaining through this decad that emperumAn’s divine feet will be perfectly enjoyable for those who surrender unto him as said in SrI rAmAyaNam ayOdhyA kANdam 2.47 “guNairviruruchErAma:” (SrI rAma who shone by his qualities); oh heart! consider such AzhwAr’s divine feet as the means, quickly run towards them and surrender unto them, as said in periya thiruvandhAdhi 1mundhuRRa nenjE” (Oh heart who has gone ahead!)

adiyen sarathy ramanuja dasan

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आर्ति प्रबंधं – ५८

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उपक्षेप

पिछले पासुरम के “तिरुवाईमोळिप्पिळ्ळै वासमलर ताळ अडैंद वत्तु” से मामुनि खुद को तिरुवाईमोळिप्पिळ्ळै के चरण कमलों को चाहनें वाले वस्तु घोषित करतें हैं। वें आगे कहतें हैं कि तिरुवाईमोळिप्पिळ्ळै के संबंध (आचार्य और शिष्य) से ही वें श्रीरामानुज के संबंध की महत्वपूर्णता को पेहचान और समझ सकें।   

 

पासुरम ५८

एंदै तिरुवाईमोळिप्पिळ्ळै इन्नरुळाल

उंदन उरवै उणर्तिय पिन इंद उयिर्क्कु

एल्ला उरवुम नी एनड्रे एतिरासा

निल्लाददु उनडो एन नेंजु

 

शब्दार्थ

एंदै – (मामुनिगळ कहतें हैं) “ एक कहावत हैं: “तिरुमंत्र मातावुम  पिता आचार्ययनुम एनड्रु अरुळि चेयवर्गल’ . इसके आधार पर मेरे पिता तिरुवाईमोळिपिळ्ळै।   

तिरुवाईमोळिपिळ्ळै – उन्के

इन्नरुळाल  – निर्हेतुक कृपा

उंदन उरवै – (मुझे समझाएं) आपके चरण कमलों में उपस्थित सारे संबंध

इंद उयिर्क्कु  – जो इस आत्मा से जुड़े हैं

उणर्तिय पिन –  मेरे अज्ञान को मुझे

एतिरासा  –  हे एम्पेरुमानार !

नी एनरे –  आप ही तो हैं?

एल्ला उरवुम – तिरुमंत्र में कहे गए सारे बंधन?

एन नेंजु निल्लाददु उनडो  – क्या ऐसा भी समय आयेगा जब मेरे हृदय में शंका उठेगा ( उत्तर हैं: कभी नहीं ). यहाँ “तंदै नट्राय तारम तनयर पेरुंजेल्वम एन्दनुक्कु नीये” तथा “अल्लाद सुट्रमागी” को याद करना है।  

 

सरल अनुवाद

मामुनि कहतें हैं कि उन्के आचार्य और आत्मिक पिता तिरुवाईमोळिप्पिळ्ळै के कृपा से ही उन्हें श्री रामानुज के संग उपस्थित अपने सारे रिश्तों का एहसास हुआ। आचार्य कृपा में अज्ञान मिटाकर रक्षा किया। इस्के पश्चात मामुनि प्रश्न करतें हैं कि: क्या ऐसा भी समय आएगा जब उनका मन अपने दृढ़ विशवास से हिलेगा ? और इस्का निश्चित उत्तर है : कभी नहीं।       

स्पष्टीकरण

मामुनि कहतें हैं, “ एक कहावत है:तिरुमंत्र मातावुम  पिता आचार्ययनुम एनड्रु अरुळि चेयवर्गल। उसके आधार पर मेरे आत्मिक पिता तिरुवाईमोळिप्पिळ्ळै के निर्हेतुक कृपा ने ही आप्के (श्री रामानुज के) चरण कमलों के संग उपस्थित इस आत्मा के सारें बंधनों को समझाये। हे एम्पेरुमानार! मेरे अज्ञान को मिटाकर मेरी रक्षा करने वाले आप ही तो तिरुमंत्र में सारे बंधनों के रूप में कहें गए हैं। क्या ऐसा भी समय आएगा जब उनका मन अपने दृढ़ विशवास से हिलेगा ?(और इस्का निश्चित उत्तर है : कभी नहीं). इस क्षण में (आर्ति प्रबंधं ३)”तंदै नट्राय तारम तनयर पेरुंजेल्वमएन्दनुक्कु नीये ” तथा (आर्ति प्रबंधं ५४) “अल्लाद सुट्रमागी” का अवश्य स्मरण करें।  

अडियेन प्रीती रामानुज दासी

आधार : http://divyaprabandham.koyil.org/index.php/2017/03/arththi-prabandham-58/

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thiruvAimozhi nURRandhAdhi – 6 – parivadhil Isan padiyai

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krishna-vidhura - azhwarvidhura presenting banana peels to krishNa with great love

Essence of thiruvAimozhi 1.6

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams saying emperumAn is not difficult to approach and worship and is mercifully explaining it.

How is that done? Though emperumAn is SeelavAn (simple), as he is Sriya:pathi (lord of SrI mahAlakshmi) and paripUrNa (fully complete), can a lowly person with lowly tools approach and worship him matching his greatness? His Sriya:pathithvam is the cause for his simplicity which makes him accept the worshipper without seeing the defects, and his paripUrNathvam makes him feel happy by accepting whatever is offered by anyone without seeing the defects. In thiruvAimozhi 1.6parivadhil Isan“, AzhwAr mercifully explained that he is easily worshippable with leaf, flower etc; mAmunigaL mercifully explains this starting with “parivadhil Isan padiyai“.

pAsuram

parivadhil Isan padiyaip paNbudanE pEsi
ariyan alan ArAdhanaikkenRu – urimaiyudan
Odhi aruL mARan ozhiviththAn ivvulagil
pEdhaiyargaL thangaL piRappu

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word-by-word meanings

parivadhu il – one who is opposite of all defects
Isan – sarvESvaran’s
padiyai – nature (of being easily worshippable)
paNbudanE pEsi – as he is complete by nature, mercifully explaining how he is satisfied with whatever is offered to him
ArAdhanaikku – for thiruvArAdhanam (worship)
ariyan alan enRu – saying that he is not difficult
urimaiyudan – with close friendship
Odhi aruL mARan – AzhwAr who mercifully spoke (these pAsurams)
ivvulagil – in this world
pEdhaiyargaL thangaL – ignorant people’s
piRappu – birth
ozhiviththAn – mercifully eliminated.

Simple Translation

AzhwAr who mercifully spoke with close friendship, explained the nature of sarvESvaran who is opposite of all defects, saying “sarvESvaran, being complete by nature, is satisfied with whatever is offered to him, and is not difficult to perform thiruvArAdhanam” and mercifully eliminated the birth [old-age, disease and death] for the ignorant people in this world.

Highlights from vyAkyAnam

  • parivadhil Isan padiyai – The easily worshippable nature of emperumAn who is opposite of all defects and abode of all auspicious qualities.
  • paNbudanE pEsiAzhwAr, mercifully explaining his easily satisfiable nature as he is fully complete. mAmunigaL is following what is said by AzhwAr starting with “parivadhil Isanai” up to “purivadhuvum pugai pUvE” [1st pAsuram]. Alternatively, paNbudanE pEsi could be explained as AzhwAr speaking with noble quality of being unable to sustain himself without speaking about emperumAn‘s easily worshippable nature.
  • ariyan alan ArAdhanaikku enRu – As he is easily worshippable with leaf, flower etc, saying that he is worshippable by Sabari as in SrI rAmAyaNam bAla kANdam 1.57 “SabaryA pUjithas samyak” (was well honoured by Sabari)
  • urimaiyudan Odhi aruL mARanAzhwAr who mercifully spoke with close friendliness. That is, his merciful statements starting from surrender up to his granting the results as in “edhuvEdhu en paNi ennAdhu adhuvE Atcheyyum IdE” (instead of saying “I am unqualified to serve him matching his greatness”, one should consider the desire to serve him in all ways as the qualification.) [2nd pAsuram], “uL kalandhArkkOramudhE” (he is nectar for those who unite with him deeply) [5th pAsuram], “amudhilum ARRa iniyan” (sweeter than nectar) [6th pAsuram], “thALgaL thalaiyil vaNangi nAL kadalaik kazhiminE” (spend the remaining days by worshipping his divine feet with the head) [7th pAsuram], “avanaith thozhudhAl” (if we worship him) [8th pAsuram] and “tharuma arum payanAya thirumagaLAr thanik kELvan” (emperumAn who has such greatness of lakshmI sambandham will bestow the goal which is difficult to accomplish) [9th pAsuram].
  • ozhiiviththAn ivvulagil pEdhaiyargaL thangaL piRappu – By instructing like this, AzhwAr eliminated the birth [old-age, disease and death] for ignorant people of this world. In this world, he eliminated the connection of the ignorant ones to birth, with his divine words. This is following what is said by AzhwAr in “Edhamil Ayiraththippaththu Odha vallAr piRavArE” (those who can recite this decad among the faultless thousand pAsurams, will not be born again”.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 5 – vaLamikka mAl perumai

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butter-theft-with-azhwar

Essence of thiruvAimozhi 1.5

Introduction

In this pAsuram, mAmunigaL is following AzhwAr‘s pAsurams which speak about emperumAn‘s sauSeelyam (simplicity) which facilitates everyone to take shelter of him and is mercifully explaining it.

How is that done? In thiruvAimozhi 1.4 “anjiRaiya mada nArAy“, having the dhUtha prEkshaNa (sending a messenger) as a reason, AzhwAr announced his suffering to emperumAn and emperumAn subsequently arrived and united with AzhwAr; seeing that, AzhwAr started thinking about emperumAn’s greatness and self’s lowliness and tried to leave thinking “It is better to leave emperumAn who is to be enjoyed by nithyasUris, than associating with him which causes disrepute to him”; but emperumAn said to AzhwAr “AzhwIr! do not look at your defects, but look at my craving for you” and manifested his sauSeelyam which is visible in his thrivikrama avathAram as said in SrI rAmAyaNam bAla kANdam 29.20 “Akramya lOkAn” (Striding over the worlds), and his craving [to be with his devotees] which is visible in his navanItha chaurya (stealing butter, as krishNa) and united with AzhwAr; AzhwAr stops leaving him and mercifully explains how he united with emperumAn in thiruvAimozhi 1.5vaLavEzh ulagin“; mAmunigaL mercifully explains this starting with “vaLam mikka“.

pAsuram

vaLamikka mAl perumai man uyirin thaNmai
uLAmuRRangUduruva Orndhu – thaLarvuRRu
neenga ninai mARanai mAl needilagu seelaththAl
pAngudanE sErththAn parindhu

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word-by-word meanings

vaLam mikka – abundantly wealthy
mAl – emperumAn‘s
perumai – greatness (of being the controller of nithyasUris)
man uyirin thaNmai – AthmA‘s lowliness
uLam uRRu – having realised in the divine heart
angu – in that state
Uduruva Orndhu – deeply analysed
thaLarvuRRu – became weak
neenga ninai – thought to leave (that emperumAn)
mARanai – AzhwAr
mAl – sarvESvaran
needu ilagu seelaththAl – his Seela guNam (quality of simplicity) which is greatly shining
parindhu – in a friendly manner
pAngudanE – happily
sErththAn – embraced.

Simple Translation

AzhwAr realised the abundantly wealthy emperumAn‘s greatness and AthmA‘s lowliness, in his heart and deeply analysed it in that state, became weak and thought to leave emperumAn; sarvESvaran, with his greatly shining Seela guNam, happily embraced AzhwAr with in a friendly manner.

Highlights from vyAkyAnam

  • vaLamikka mAl perumai man uyirin thaNmai – That is, the greatness of sarvESvaran being the lord of nithyasUris who are untouched by samsAra, and the lowliness of AthmA which is potential abode for faults due to being associated with achith (matter) and due to being infinitesimal. mAmunigaL is following what is said by AzhwAr in “vaLavEzh ulagin muthalAya vAnOr iRaiyai kaLavEzh veNNey thoduvuNda kaLvA enbanaruvinaiyEn” (I have who have inexhaustible sins meditated upon the supreme lord of both material and spiritual reams, became depleted and said “Oh thief! You are stealing butter with great interest and eating it secretly” as said by mother yasOdhA) [1st pAsuram].
  • uLam uRRu – Having realised emperumAn‘s greatness and self’s lowliness.
  • angu Uduruva Orndhu – While realising in the divine heart in this manner, deeply analysing it. Analysing it starting with “aruvinaiyEn” (me, great sinner) [1st pAsuram] upto “adiyEn siRiya gyAnaththan” (I am having very little knowledge) [7th pAsuram]. In this manner, seeing it with clear vision.
  • thaLarvuRRu – becoming very depleted. As said in SrI rAmAyaNam uththara kANdam 48 “nakalvadhyaiva” and in SrI rAmAyaNam uththara kANdam 106 “yadhiprIthi:“.
  • neenga ninai mARanai – AzhwAr who tries to bring glory to emperumAn by leaving him. Though separation will cause destruction for self, AzhwAr who thinks to be in separation to bring glory for the lord.
  • mAlsarvESvaran who revealed his craving and became infatuated towards his devotees. mAmunigaL is highlighting these based on AzhwAr’s words such as “nedumAlE” (Oh great lord) [10th pAsuram], “mAlE mAyap perumAnE” (Oh lord who is greatly amazing!) [11th pAsuram]. In this manner, the one who became attached to his devotees.
  • needilagu seelaththAl – With the eternal, expansive qualities of emperumAn. That is, emperumAn attracting everyone with his sauSeelyam etc as said in “thisaigaL ellAm thiruvadiyAl thAyOn” (one who spread his lotus foot over all directions) [3rd pAsuram], “”uNdAy ulagEzh munnamE” (you swallowed the seven worlds previously) [8th pAsuram] and in “ney UN marundhO mAyOnE” (Oh amazing person! Is clarified butter a medicine for you?) [8th pAsuram].
  • parindhu pAngudanE sErththAn – Meaning, becoming friendly with him [AzhwAr] as with a friend, instead of letting him go, he united with him as if it is a previously unseen wealth to him. He desired for AzhwAr as he desired for the butter in thiruvAyppAdi (gOkulam). It is said in thiruvaimozhi 1.8.5vaigalum veNNey kai kalanthu uNdAn” (One who stretched his hands fully (to fetch the butter) and ate the butter).

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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