Monthly Archives: April 2019

thiruvAimozhi – 8.7.10 – vaiththEn madhiyAl

Published by:

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

Full series >> Eighth Centum >> Seventh 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 “emperumAn has arrived in my heart along with his retinue; I will never separate from him and suffer”.

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

vaiththEn madhiyAl enadhuLLaththagaththE
eyththE ozhivEn allEn enRum eppOdhum
moyththEy thirai mOdhu thaN pARkadaluLAl
paiththEy sudarp pAmbaNai nam paranaiyE

Listen

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

moyththu – being dense

(matching the divine form of thiruvananthAzhwAn (AdhiSESha))
Ey – matching
thirai – waves
mOdhu – rising
thaN – invigorating
pARkadaluL – in kshIrAbdhi (milky ocean)
paiththu – with hoods which are expanding
Ey – natural
sudar – having radiance
pAmbu – thiruvanthAzhwAn
aNai – having as mattress
nam – for us
paranai – lord
madhiyAl – with my permission
enadhu – my
uLLaththu agaththE – in my heart
vaiththEn – I placed;
enRum – all days
eppOdhum – at all times
eyththE ozhivEn allEn – will not separate from him and suffer.

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

With my permission, I placed in my heart, our lord who is having the naturally radiant thiruvananthAzhwAn who is having hoods which are expanding, as his mattress, in the invigorating kshIrAbdhi which has dense, matching and rising waves; I will not separate from him at any day, any time and suffer [due to such separation].

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

  • vaiththEn madhiyAl enadhu uLLaththu agaththE – I placed him in my heart with my permission; just for a simple permission, what a great benefit I attained!
  • eyththE ozhivEn allEn – From now onwards, I will never become weakened and suffer.

When asked “How long will this remain true?” AzhwAr says,

  • enRum eppOdhum – On all days and in all states.
  • moyththu Ey thirai – In the invigorating kshIrAbdhi, where the waves gather together and flow in a matching manner. Even if a small drop falls on emperumAn [and AdhiSEshan], his tenderness is such that it makes one say “huge wave hit him”.
  • paiththEy sudarp pAmbaNai – AdhiSEsha who is having expanded hoods which stop the waves from hitting emperumAn‘s divine form, and is having matching radiance due to [constant] enjoyment of bhagavAn; emperumAn having greatness due to resting on such AdhiSEsha.
  • nam paranai – One who revealed such greatness to us; emperumAn entered AzhwAr‘s divine heart as said in periyAzhwAr thirumozhi 5.2.10 “aravaththamaLiyinOdum azhagiya pARkadalOdum” (emperumAn arrived with his serpent mattress, SrI mahAlakshmi et al into my heart)

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

thiruvAimozhi – 8.7.9 – vayiRRil koNdu

Published by:

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

Full series >> Eighth Centum >> Seventh 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, when AzhwAr is asked “What did you do to be accepted by emperumAn in this manner?” he says “I allowed him to do so”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I firmly placed his protection in all manner, in my heart”.

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

vayiRRil koNdu ninRozhindhArum yavarum
vayiRRil koNdu ninRoru mUvulagum tham
vayiRRil koNdu ninRa vaNNam ninRa mAlai
vayiRRil koNdu manna vaiththEn madhiyAlE

Listen

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

vayiRRil koNdu – being a protector (just as a mother would protect a foetus in the womb)
ninRu ozhindhArum – kshathriyas (kings)
yavarum – brahmA et al (who are greater than the kings)
vayiRRil – in a fraction of his svarUpa (true nature)
koNdu – having
ninRu – standing
oru – distinguished
mU ulagum – three worlds
tham – in his
vayiRRil – in a fraction of his vow
koNdu – holding
ninRa vaNNam – with the svarUpam (which was there prior to that state)
ninRa – stood
mAlai – the supreme lord
madhiyAlE – with the permission (which was granted by him first as said in thiruvAimozhi 5.8.9isaiviththu ennai“)
vayiRRil – inside me
koNdu – having
manna – to not leave
vaiththEn – I placed

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

Having the kshathriyas, brahmA et al who were all considered as protectors, in a fraction of his svarUpa, beholding the distinguished three worlds in a fraction of his vow, the supreme lord stood with his svarUpam; by giving my persmission, I placed such emperumAn inside me to not leave from there.

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

  • vayiRRil koNdu ninRu ozhindhArum – kshathriyas et al who would care for their citizens just as a mother would have her child (foetus) in her womb and care for it.
  • yavarum – brahmA et al who would care for such kshathriyas as well.
  • vayiRRil … – brahmA et al, kshathriyas et al and the three worlds which are all inside him.
  • tham vayiRRil koNdu – Conducting them in one thousandth fraction of his vow; alternative explanation – having those protectors who care for others, and the three worlds in his stomach, and protecting them.
  • ninRa vaNNam ninRa mAlai – sarvESvara who stood there without any impact to his form even after having all of these in him. I placed sarvESvara who is along with his wealth, in my heart, to not let him leave from there.
  • madhiyAlE – [ammangi] ammAL explains this as AzhwAr saying “I have known about emperumAn’s nature” [mathi is explained as gyAnam]. Alternatively, parASara bhattar explains “mathi: implies anumathi: (permission) – I simply gave him permission”. That is, AzhwAr saying “When he entered, I simply did not stop him” [When emperumAn tries to help us, if we don’t stop him, that is sufficient for him to shower his grace. This is termed as aprathishEdham, vilakkAmai – non-prohibition].

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

thiruvAimozhi – 8.7.8 – aRiyEn maRRaruL

Published by:

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

Full series >> Eighth Centum >> Seventh 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 “For emperumAn to come and unite with me in this manner, there is no reason other than his mercy”.

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

aRiyEn maRRaruL ennai ALum pirAnAr
veRidhE aruL seyvar seyvArgatku ugandhu
siRiyEnudaich chindhaiyuL mUvulgum than
neRiyA vayiRRil koNdu ninRozhindhArE

Listen

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

maRRu – anything else
aruL – as favour
aRiyEn – I don’t think;
ennai – me
ALum – enslaved
pirAnAr – great benefactor
seyvArgatku – to whom he thought of helping
veRidhE – without any cause
ugandhu – happily
aruL – favour
seyvar – will do;

(how)
siRiyEnudai – me who is very lowly
sindhaiyuL – in heart
mU ulagum – three worlds
neri A – without disregarding the protector-protected relationship
than vayiRRil – inside him
koNdu – having
ninRozhindhAr – he stood;

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

I don’t think about anything as his favour; the great benefactor who enslaved me, will happily do favours without any cause, to whom he thought of helping; he who is having the three worlds inside him without disregarding the protector-protected relationship, stood in my heart, in me who is very lowly. [Implies – because of this great favour, I don’t consider anything else as favour]

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

  • aRiyEn maRRu aruL – I don’t know any other favour of his.
  • ennai ALum pirAnAr – The benefactor who accepts my service.
  • veRidhE aruL seyvar – Will shower his nirhEthuka krupai (causeless mercy).

When asked “to whom?” AzhwAr says,

  • seyvArgatku – To those he considered to pursue as said in kata upanishath 1.2.23 “yamEvaisha vruNuthE” (one who is desired by the supreme lord). If he only helps those who put in some effort, then AzhwAr would not have said “veRidhE” (causelessly). But should there not be some reason for this mercy? (His) Happiness is the reason; it is said in SrI bhAshyam “priya thama Eva hi varaNIyO bhavathi” (Isn’t the one who is desired by emperumAn, pursued by emperumAn?) Even when a chEthana has ruchi (taste/intent) towards bhagavAn, that is only considered as a distinguished nature of the sentient being and not considered as means for the goal.

When asked “Where did you find his causeless mercy?” AzhwAr says “should I seek outside?”

  • siRiyEnudaich chindhaiyuL – I am so lowly; still I see him in my heart.
  • mU ulagum … – An owner will care for his possessions due to the relationship (owner – owned). One who properly cares for his belongings, remained in my heart and interacted with me improperly. Due to considering himself as lowly, AzhwAr considers emperumAn‘s interactions with him to be improper. emperumAn considers AzhwAr to be greater than the three worlds; AzhwAr considers himself to be lower than the three worlds.

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

thiruvAimozhi – 8.7.7 – sevvAy undhi

Published by:

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

Full series >> Eighth Centum >> Seventh 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, AzhwAr becomes very pleased on enjoying the beautiful smile of emperumAn which occurred after emperumAn‘s union with AzhwAr.

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

sevvAy undhi veN pal sudark kuzhai thammOdu
evvAych chudarum thammil mun vaLAyk koLLach
chevvAy muRuvalOdu enadhuLLaththirundha
avvAyanRi yAn aRiyEn maRRaruLE

Listen

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

sem – reddish
vAy – mouth
(sem) undhi – reddish divine navel
veN – whitish
pal – divine teeth
sudar – having radiance
kuzhai thammOdum – divine ear rings, along with these
evvAy – all limbs
sudarum – radiance
thammil – with each other
mun – competing
vaLayk koLLa – surrounded

(revealing his internal pleasure)
sem – reddish
vAy – divine lips’
muRuvalOdu – with the smile
enadhu – my
uLLaththu – in my heart
irundha – present
a – that
vAy – manner
anRi – other than that
maRRu – any other
aruL – form
yAn aRiyEn – I don’t think

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

The radiance of every limb of emperumAn‘s such as reddish mouth, reddish divine navel, whitish divine teeth, radiant divine ear rings, competing with each other, surrounded me; I cannot think of any form other than the manner in which such emperumAn is present with the smile in his reddish divine lips.

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

  • sevvAy … – Along with the reddish divine lips, divine navel, whitish divine teeth, radiant divine ear rings.
  • evvAych chudarum – The radiance of every other limb. vAy – place.
  • thammil mun vaLAyk koLLa – Each one of them highlighting itself, competing with each other, surrounded me saying “I, I”. Implies each one of them highlighting itself and surrounding me. Alternative explanation – each one of them competes with me and is surrounding me.
  • sevvAy muRuvalOdu enadhu uLLaththirundha – The entity who is explained in chAndhOgya upanishath 3.14 ‘avAkyanAdhara:’ (does not speak, ignores [in paramapadham]), is similing here highlighting that attaining AzhwAr is for his benefit. As a flower blossoms, freshness will be seen all over the flower; similarly he smiled to have an impact in all of his limbs [to become reddish].
  • avvAy anRi – Other than this place. Other than this smiling form. In SrI rAmAyaNam AraNya kANdam 63.12, first the nature of sIthAp pirAtti is said as “kAnthasmithA” (one who has a gentle smile) and was then said as “jAthahAsA” (smiling) to differentiate the change in her state after becoming joyful at that time.  I don’t know about any other mercy of his. Implies, AzhwAr is satisfied with this and does not need anything 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

thiruvAimozhi – 8.7.6 – poruL maRRu

Published by:

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

Full series >> Eighth Centum >> Seventh 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 “emperumAn gave himself to me due to his great desire towards me and not because there would be no one to enjoy him, who has greatly distinguished beauty, if he gave me some other benefit”.

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

poruL maRRenakkum Or poruL thannil sIrkkath
tharumEl pinnai yArkku avan thannaik kodukkum?
karumANikkak kunRaththuth thAmarai pOl
thirumArvu kAl kaN kai sevvAy undhiyAnE

Listen

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

(with which he has given himself to me)
karu mANikkak kunRaththu – on top of a dark carbuncle hill
thAmarai pOl – reddish/fresh like a blossomed bush of lotus flowers
thirumArvu – divine chest
kAl – divine feet
kaN – divine eyes
kai – divine hands
sem – reddish
vAy – divine lips
undhiyAn – one who has divine navel
maRRu – other
poruL thannil – among the goals/benefits
enakkum – for me
Or – a
poruL – benefit
sIrkka – in the best way
tharum El – if he gives
pinnai – then
avan – he
thannai – himself (who is the ultimate goal)
Arkku – to whom
kodukkum – will he give?

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

emperumAn resembles a dark carbuncle hill with a reddish/freshly blossomed lotus flower bush, with his divine chest, divine feet, divine eyes, divine hands, reddish divine lips and divine navel; If such emperumAn bestows a benefit among the other goals/benefits in the best way to me, then, to whom will he give himself? Implies that emperumAn did not bestow other benefits [and bestowed himself] to AzhwAr due to not having an apt entity who can receive him, but due to his mercy.

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

  • poruL … – If he bestows another superior benefit among the purushArthams (goals/benefits).
  • pinnai yArkku avan thannaik kodukkum – Is there any one who can quickly accept him?

When asked “Why? Is there no one who can accept him?” AzhwAr says,

  • karu mANikkam … – Would any one accept such neem juice [AzhwAr is sarcastically highlighting emperumAn as neem juice which is bitter]?
  • karu mANikkak kunRaththu – [dark carbuncle hill] The example for emperumAn, who is the refuge.
  • thAmarai pOl – [lotus flower] The example for his individual limb-wise beauty.
  • thiru mArvu – The divine chest where pirAtti, who is the purushakAram [one who presents the situation of AthmAs to emperumAn and recommends on their behalf], resides.
  • kAl – The divine feet one will fall at, after being won over by the divine togetherness of emperumAn and pirAtti.
  • kaN … – The eyes which shower their cool glance at those who fall at the feet, the eyes which will lift them up and embrace them, the lips which will speak sweet words and the divine navel which is enjoyable for them. Didn’t thiruppANAzhwAr say in amalanAdhipirAn 3 “undhi mEladhanRO” (my mind is fully dependent on your navel).

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

SrI VEnkatAchala mAhAthmyam

Published by:

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

alarmElmangai uRaimArbhan thiruvadigaLE Saranam 

alarmElmangaith thAyAr, Sri Srinivasan, AzhwArs, Sri bhAshyakArar and Sri MaNavAla mAmunigaL – thiruvEnkatam

Sri SrinivAsa, who has creation, sustenance and deluge of the universe as his sport, resides atop the sacred hills of thiruvEnkatam also known as thirumalai thiruppathi. In SrivaishNava sampradhAya, three dhivyadhESams are hailed as kOyil, thirumalai and perumAL kOyil respectively. Among these, kOyil refers to SrIrangam , perumAL KOyil refers to SrI varadharAja swAmi temple – kAnchIpuram and thirumalai refers to the sacred hill shrine atop which Srinivasan resides with SrI (mahAlakshmi). Sriman nArAyaNa, has descended along with periya pirAtti, out of his unconditional mercy on chEthanas (sentient beings), to show  his pUvArkazhalgal  (His lotus feet is referred thus in this dhivyadhESam) to us and resides here in thirumalai along the banks of thirukkonEri – swAmi pushkariNI (the sacred pond or primary thIrtha of this dhivyadhESam).  Innumerable devotees surrender unto his lotus feet in thirumalai hailing him as their sole refuge, as declared in “kalau vEnkatanAyaka:”. The Sruthi, smruthi, ithihAsas and purANas hail SrI SrInivAsa, his sacred hill thirumalai and the nature of this dhivyadhESam to a very great detail. Among these, the compilation of the glories of thirumalai , as explained in the purANAs , is called as Sri VEnkatAchala mAhAthmyam . vEdha vyAsa, composed these for the benefit of all of the humanity.

The sanskrit word purANa can be explained as “purA api navam” ,“purA bhavam”“purA AkathanAkathanau anathi kathayathi” and “purA nIyathe”. Literally, these explanations indicate that the purANas , show us the correct direction of our present by presenting the happenings of very distant past. The purANas are of two types viz., mahA purANas (simply denoted as purANas henceforth) and upa purANas . purAnas and upapurANas are 18 each in number. 10 among them hail thirumalai in great detail. These are : 

  1. varAha purANam (purANam)
  2.  pAdhma purANAm (purANam)
  3. garuda purANam (purANam)
  4. bramhANda purANam (purANam)
  5. mArkaNdEya purANam (purANam)
  6. vAmana purANam (purANam)
  7. bramha purANam (purANam)
  8. skAndha purANam (purANam)
  9. Adithya purANam (purANam)
  10. bhavishyOththara purANam (purANam)

Along with these, harivamSa , which is also called as the 19th parva of mahAbhAratha, also glorifies the greatness of Thirumalai. 

Greatly desirous of having the chEthanas surrendered to him, Sriman NArAyana, left his eternal and ever blissful abode – SrI vaikuNta and descended to thirumalai which is dear to him. Though, it is not possible for anyone to completely sing or praise or comprehend or listen to the greatness of SrI Srinivasa , his auspicious qualities and his sacred hill’s greatness, knowing Sri vEnkatAchala mAhAthmyam (which is a compilation of conversations between maharishIs)  will give us a fair idea of these. The following are the broad topics covered in SrI vEnkatAchala mAhAthmyam : 1) SrI varAha swami’s vaibhavam ; 2) the arrival of SrInivAsa to thiruvEnkatam ; 3) the divine marriage of SrInivAsa and padhmAvathith thAyAr ; 4) the glories of swAmi pushkariNI ; 5) the glories of other thIrthas in thirumalai and finally, 6) the qualities and greatness of vaishNavas . 

In addition to these, emperumAnAr has cited various SlOkas from these texts during the time of establishing that the deity atop thiruvEnkatam is SrInivAsa and during the times of systematizing the ritualistic practices of the worship atop the holy hill. It is therefore, beyond doubt, that those who are devoted unto the lotus feet of Sri bhAshyakAra will relish these SlOkas. 

By the grace of AchArya, let us enjoy the greatness of thirumalai through SrI vEnkatAchala mAhAthmyam in the upcoming posts. 

May all auspiciousness be unto Sri SrinivAsan !
May all auspiciousness be unto Sri bhAshyakArar !
May Lord vEnkatESa be pleased ! 

adiyen rAmAnuja dasan,
echchUr R SrInivasan 

We express our gratitude to SrimAn. KrishNa TEja MV for extending his help in understanding the telugu translation of this Sri vEnkatAchala mAhAthmyam. 

Source: http://divyaprabandham.koyil.org/index.php/2019/04/sri-venkatachala-mahathmyam-tamil/

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ஸ்ரீ வேங்கடாசல மாஹாத்ம்யம்

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ஸ்ரீ:  ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமாநுஜாய நம:  ஸ்ரீமத் வரவரமுநயே நம:
அப்பன் திருவடிகளே  சரணம்
அலர்மேல்மங்கை உறை மார்பன் திருவடிகளே சரணம்

திருமாமகள் கேள்வனான, உலகின் படைத்தல், காத்தல் மற்றும் அழித்தலை தனக்கு விளையாட்டாகக் கொண்டுள்ளவனான எம்பெருமான் ஸ்ரீ ஸ்ரீநிவாசன் எழுந்தருளி இருக்கும் இடம் திருவேங்கடம் என்ற திருமலை திருப்பதி. ஸ்ரீவைஷ்ணவ ஸம்ப்ரதாயத்திலே கோயில் திருமலை பெருமாள் கோயில் என்று முறையே மூன்று திவ்யதேசங்கள்  அடியார்களால் கொண்டாடப்படுகிறது. இதிலே கோயில் என்பது திருவரங்கப்பெருநகரும் , பெருமாள் கோயில் என்பது பேரருளாளன் சன்னிதியான  காஞ்சிபுரமும், திருமலை என்பது அப்பன் உறையக்கூடிய திருவேங்கடமாமலையும் ஆகும். பற்பல திருநாமங்கள் கொண்ட இந்தத் திருமலையிலே  எம்பெருமான் ஸ்ரீமன் நாராயணன் , ஸ்ரீ வைகுண்ட விரக்தனாகத் திருக்கோனேரி (இந்த திவ்யதேசத்தின் பிரதான தீர்த்தம்) கரையிலே பெரிய பிராட்டியாரோடே எழுந்தருளி அடியார்களுக்கு தன் பூவார்கழல்களை (அப்பனின் திருவடிகளுக்கு இதுவே திருநாமம்) காட்டி அருளுகிறார். கலௌ வேங்கடநாயக:  என்ற கொண்டாட்டத்திற்கு இணங்க, கலியுகத்திலே வாழும் நமக்கு  புகல் இந்த திவ்யதேசம் என்று எண்ணற்ற  பக்தர்கள் வணங்கும் க்ஷேத்ரம் திருமலை. ஒப்பிலா அப்பனான ஸ்ரீநிவாசனையும் , அவரது இந்தப் பொன்மலையையும் அதன் தன்மையையும் மற்றும்  பெருமைகளையும் ச்ருதி ஸ்ம்ருதிகள், இதிஹாஸ புராணங்கள் பலவாறாக கொண்டாடுகின்றன. அவற்றுள்ளே புராணங்களில்  காணப்படும் திருவேங்கட மலையின் மேன்மைகளின் தொகுப்பே ஸ்ரீ வேங்கடாசல மாஹாத்ம்யம் என்று அறியப்படுகிறது. இது இந்த உலகில் உள்ள அனைவரின் உஜ்ஜீவனத்துக்காக வேத வ்யாஸராலே தொகுக்கப்பட்டது.

புராணம் என்ற சொல்லை “புரா அபி நவம் ” , “புரா  பவம் ”, “புரா  ஆகதநாகதநௌ அணதி கதயதீதி ” என்றும் “புரா  நீயதே ”  என்றும் விரிவாக விளக்குவதுண்டு. இதன் பாவம் யாதெனில், ”பண்டைய காலங்களில் நடந்த சம்பவங்களை  அறிமுகம் செய்து, நிகழ் காலத்தில் நல்வழியை காட்டுமவை புராணங்கள் ” என்பதே ஆகும். புராணங்களுள் பதினெட்டும் , உபபுராணங்களுள் பதினெட்டும் உள்ளன. இவற்றுள் 10 புராணங்களில் திருமலையின் பெருமைகள் விரிவாக விவரிக்கப்பட்டுள்ளன. அவை கீழ்காணுமாறு :

1) வராஹ புராணம் (புராணம்)
2) பாத்ம  புராணம் (புராணம்)
3) கருட புராணம் (புராணம்)
4) ப்ரம்மாண்ட புராணம் (புராணம்)
5) மார்கண்டேய புராணம் (புராணம்)
6) வாமன புராணம் (புராணம்)
7) ப்ரம்ம புராணம் (புராணம்)
8) ஸ்காந்த புராணம் (புராணம்)
9) ஆதித்ய புராணம் (உபபுராணம்)
10) பவிஷ்யோத்தர புராணம் (உபபுராணம்)

இவற்றோடு , மகாபாரதத்தின் 19 வது பர்வம் என்று போற்றப்படும் ஹரிவம்சத்திலும் திருமலையின் பெருமைகளை காணலாம்.

சேதனர்களைத் தன்னடிக்கீழ் சேர்த்துக்கொள்ள வேண்டும் என்ற பெரும் அவா கொண்ட எம்பெருமான், ஸ்ரீவைகுண்டத்தை விடுத்து தனக்கு மிகவும் உகந்த இந்த திருவேங்கடமாமலையை வந்து அடைந்தார். அவ்வெம்பெருமானின் கருணையையும், கீர்த்தியையும், குணங்களால் நிரம்பப்பட்டமையையும் உள்ளவளவிலே உரைக்க வல்லவர்கள் இல்லை என்ற போதிலும் , முனிவர்கள் இடையிலே நடந்த கேள்வி-பதில் உரையாடல்கள் மூலமாக ஒருவாறாக நாமும் எம்பெருமானின் கல்யாண குணங்களை அனுபவிக்கலாம். இவ்வாறாக அமைந்துள்ள வேங்கடாசல  மாஹாத்ம்யத்தில் , வராஹ பெருமானின்  வைபவம், ஸ்ரீநிவாஸன்  திருவேங்கடத்தை வந்தடைந்தமை, அனைத்துலகிற்கும் தாயான பத்மாவதி ஸ்ரீநிவாஸனை திருக்கல்யாணம் செய்து கொண்டமை,  திருக்கோனேரியின் பெருமை, ஏனைய தீர்த்தங்களின் பெருமை மற்றும் வைஷ்ணவ லக்ஷணம் உள்ளிட்டவைகளை அனுபவிக்கலாம்.

அதனோடன்றி. எம்பெருமானார் யாதவராஜனின்  சபையிலே திருமலையில் கோயில் கொண்டுள்ள தெய்வம் ஸ்ரீநிவாஸனே என்று நிரூபித்த அந்த சந்தர்ப்பத்திலும், மேலும் திருமலையப்பன் கோயில் திருப்பணிகளை சீர்திருத்தி நிர்வகித்த சந்தர்ப்பங்களிலும் , பல புராண ச்லோகங்களை மேற்கோள் காட்டியுள்ளார். ஆக , இவற்றையும் அறிந்துக்கொள்ளுதல்  இராமனுசனுடையார்களுக்கு இன்பம் பயக்க வல்லதே  ஆகும்.

இனிவரும் பதிவுகளில் நாம் புராணங்களில் உள்ள கதைகளைப் படித்து திருவேங்கடம் எனும் எம்பெருமான் பொன்மலையை அறிந்து கொண்டாடி மங்களாசாஸனம் செய்யலாம்.

ஸ்ரீ வேங்கடேச ப்ரீயதாம்
ஸ்ரீநிவாஸாய மங்களம்
ஸ்ரீ பாஷ்யகாரய மங்களம்

அடியேன் ராமானுஜ தாஸன்,
எச்சூர் ஸ்ரீநிவாஸன்

தெலுங்கில் அமைந்துள்ள மொழிப்பெயர்ப்புகளை படிப்பதற்கு அடியேனுக்கு உதவும் திரு. க்ருஷ்ண தேஜா அவருக்கு  அடியேனது க்ருதஞதைகள்.

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thiruvAimozhi – 8.7.5 – thigazhum than

Published by:

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

Full series >> Eighth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr says “emperumAn mercifully stood inside me to make everyone praise me saying ‘what a benefit he has got’; for such emperumAn, I will not consider any glory other than the glory acquired by this act, as worthy”.

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

thigazhum than thiruvaruL seydhu ulagaththAr
pugazhum pugazh thAn adhu kAttith thandhu ennuL
thigazhum maNik kunRam onRE oththu ninRAn
pugazhum pugazh maRRenakkum Or poruLE

Listen

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

thigazhum – radiant (for both emperumAn and AzhwAr, being nirhEthuka (unconditional) and niravadhika (infinite))
than – his
thiruvaruL – divine mercy
seydhu – showering
ulagaththAr – people of the world
pugazhum – praising (seeing this)
adhu – that
pugazh – (popular) glory
thAn – he
kAttith thandhu – revealing to me
en uL – inside me
thigazhum – shining
onRu – a
maNik kunRam oththu – like a ruby hill
ninRAn – he stood;
enakku – for me

(other than this state)
maRRu – other
pugazhum – praising (him)
pugazhum – glory
Or – a
poruLE – is it worthy?

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

emperumAn is standing inside me as a shining ruby hill, revealing to me his radiant, divine mercy which is praised by the people of the world;  is there any other glory such as praising him, worthy for me?

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

  • thigazhum than thiruvaruL seydhu – Unlike limited mercy of others, he showered his [unlimited] mercy which brings glory to both him and me.
  • ulagaththAr … – emperumAn showed how the people of world are praising the benefit I got. emperumAn is making the whole world to praise as said in thiruvAimozhi 1.5.11pAlEy thamizhar isaikArar paththar paravum Ayiram” (sweet milk like pAsurams which are celebrated by those who are well-versed in thamizh, those who are well-versed in music and can sing this and those devotees who understand the meaning). As said in SrI rAmAyaNam bAla kANdam 4.32 “imau munI pArthiva lakshaNAnvithau kuSeelavau chApi mahAthapasvinau …” (SrI rAma says – the narration by these saintly kuSa and lava, who are having kingly feature and are great hermits, is bringing good fortune to me; listent to this greatly virtuous legend), the whole world is praising.
  • en uL … – Entering in me, considering to have attained the impossible benefit, remaining firmly without leaving and with great glow, stood like a shining ruby hill.
  • pugazhum pugazh – Other than this great quality of standing in me, I will not consider any other glory as worthy. I will not even consider his elimination of my attachment towards my senses as something worthy [in comparison to being inside me].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 8.7.4 – mAya mayakku

Published by:

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

Full series >> Eighth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, AzhwAr says “emperumAn, being with a form which cannot be easily seen even by the nithyasUris, being the apt lord who enslaved me as krishNa, the cowherd boy, will not bewilder me; there is no doubt that he entered in me and mercifully united with me”.

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

mAya mayakku mayakkAn ennai vanjiththu
Ayan amararkkari ERu enadhammAn
thUya sudarchchOdhith thanadhennuL vaiththAn
thEsandhigaLum than thiruvaruL seydhE

Listen

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

Ayan – being obedient as one among the ignorant cowherd boys
amararkku – for (the knowledgeable) nithyasUris (eternal residents of paramapadham)
ari ERu – having unbounded supremacy
enadhu ammAn – my swAmy (lord, who manifested such supremacy and simplicity to me)
thEsam thigazhum – popular in the world
than – his
thiru – distinguished
aruL – mercy
seydhu – showering unconditionally
thanadhu – his distinguished
thUya – pure
sudar – very radiant
sOdhi – glowing divine form
en – in my
uL – inside heart
vaiththAn – (firmly) placed;

(hence)
ennai – me (who does not know anyone other than him)
vanjiththu – deceived (as he would deceive the unfavourable ones)
mAya mayakku – amazing deceitful acts
mayakkAn – will not bewilder me

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

My swAmy being obedient as one among the ignorant cowherd boys and having unbounded supremacy for the nithyasUris, unconditionally showered his distinguished mercy which is popularly known in this world,  and placed his distinguished, pure, very radiantly glowing divine form inside my heart; he will not bewilder me by deceiving me with his amazing, deceitful acts.

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

  • ennai vanjiththu mAya mayakku mayakkAn – emperumAn as krishNa, told the unfavourable ones such as dhuryOdhana et al “I won’t take up arms” but took to arms; turned day into night and deceived them; but did he do any such thing towards pANdavas? [No] Hence, he will not bewilder me who fully exists for him, through his amazing, deceitful acts.

When asked “What is the reason for your saying this?” AzhwAr says,

  • Ayan amararkku ari ERu enadhu ammAn – Though he is having supreme greatness over nithyasUris, he, my ultimate well-wisher, incarnated as krishNa and accepted my servitude; [hence] he will not bewilder me with his deceitful acts.

When asked “How did you get this benefit?” AzhwAr says,

  • thEsam thigazhum than thiruvaruL seydhu – thUya sudarch chOdhith thanadhu ennuL vaiththAn – He arrived inside me and showered his mercy, to be well known all over the world.
  • than thiruvaruL – The distinguished mercy which is seen only in him and no one else. He placed his distinguished divine form which is opposite to all defects, having great radiance and is in pure goodness state, inside me. He manifested his divine form which manifests that he is ananyasAdhya (not attained by the effort of anyone else) as said in muNdaka upanishath 3.2.3 “thasyaisha AthmA vivruNuthE thanUmsvAm” (bhagavAn shows his true form to those who are dear to him).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 8.7.3 – aruL thAn

Published by:

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

Full series >> Eighth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr doubts thinking “sarvESvaran showing unsurpassed affection in this manner is impossible to attain; hence, is this experience my hallucination?”.

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

aruL thAn ini yAn aRiyEn avan ennuL
iruL thAn aRa vIRRirundhAn idhu allAl
poruL thAn enin mU ulagum poruL alla
maruL thAn IdhO? mAya mayakku mayakkE

Listen

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

avan – one who is greatly attached to me
en uL – in my heart
iruL thAn – darkness (of ignorance etc)
aRa – to be gone
vIRRu – with greatness
irundhAn – was seated;

(for him)
idhu – this presence
allAl – other than
poruL thAn – other goals
enil – if attained
mU ulagum – three types of subservient chith (sentient beings) and achith (insentient objects)
poruLalla – are not considered as benefit;

(since this is not likely to happen)
ini – now

(this)
aruL thAn – as a favour
yAn – I
aRiyEn – do not consider;
Idhu thAn – this
maruLO – is this hallucination

(he is)
mAyam – amazing
mayakku – deceitful activities
mayakkE – is he causing bewilderment?

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

emperumAn who is greatly attached to me, became seated with greatness in my heart to have my darkness eliminated; other than this presence, even if other goals such as the three types of subservient chith (sentient beings) and achith (insentient objects) are attained, he does not consider them as benefits; now, I do not consider this as a favour. Is this hallucination? Or is he causing bewilderment with his amazing deceitful activities?

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

  • aruL thAn ini yAn aRiyEn – I did not consider his act of eliminating my attachment towards my senses, as something worthy.

When asked “Why so?” AzhwAr says,

  • avan …emperumAn remained in my heart in a distinguished manner having attained an impossible benefit, to eliminate all my ignorance; will anything else be visible to me?
  • idhu allAl …thirumAlai ANdAn‘s explanation – Worldly people identify the wealth of owning the three worlds as the best among all available wealth; AzhwAr says “even that is not considered worthy by me”; emperumAnAr‘s merciful explanation – other than being present in my heart, if we see emperumAn would consider his presence as mentioned in thiruvAimozhi 4.5.1vIRRirundhu Ezhulagum thanikkOl sella” (controlling all the worlds by sitting in paramapadham itself) as opulence, he would not consider even that as worthy. emperumAnAr’s explanation is the one which matches the context of this pAsuram.
  • maruL thAn IdhO – It does not fit well to say that sarvESvaran will blissfully remain in this manner after attaining a samsAri chEthana (bound soul); am I saying this due to my confused mind?
  • mAya mayakku mayakkE – Or, did he manifest his amazing deceitful acts and bewilder me? For a long time he bewildered me with this prakruthi (worldly matter) and now he is bewildering me with his love.

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