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Other thamizh upadhESa raththina mAlai

உபதேச ரத்தின மாலை – தனியன்

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உபதேச ரத்தின மாலை

முன்னம் திருவாய்மொழிப்பிள்ளை தாம் உபதேசித்த நேர்
தன்னின் படியைத் தணவாத சொல் மணவாள முனி
தன் அன்புடன் செய் உபதேச ரத்தின மாலை தன்னைத்
தன் நெஞ்சு தன்னில் தரிப்பவர் தாள்கள் சரண் நமக்கே

இந்தத் தனியனை அருளிச்செய்தவர் மணவாள மாமுனிகளின் முக்யமான சிஷ்யர்களில் ஒருவரான கோயில் கந்தாடை அண்ணன். மாமுனிகள் திருவாய்மொழிப் பிள்ளையிடத்தில் நம் பூர்வாசார்யர்களின் உபதேச முறைகளை நன்றாகக் கற்று அவற்றை விடாமல் வாழ்ந்தவர். அப்படிப்பட்ட மாமுனிகள் பேரன்புடன் அந்த விஷயங்களை இந்த ப்ரபந்தத்தின் மூலம் எளிமையாக வெளியிட்டார். இதை நெஞ்சிலே நன்றாக வைத்திருப்பவர்களின் திருவடிகள் நமக்கு புகலிடமாக இருக்கும்.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

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iyaRpA periya thirumadal

periya thirumadal – 55 – pannu kara thalamum

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pannu kara thalamum kaNgalum pangayaththin
ponniyal kAdOr maNivarai mEl pUththadhu pOl                                                               75

Word by word meaning

pannu kara thalamum – the divine hands which are to be praised
kaNgaLum – the divine eyes
Or maNi varai mEl ponniyal pangayaththin kAdu pUththadhu pOl – just like a forest of golden lotus blooming on top of a bluish gem coloured mountain (and shining)

vyAkyAnam

pannu kara thalamum – When emperumAn lifts the person who has fallen at his divine feet and embraces him with his hands, the person will exclaim “is this a hand!” in delirium. pannu karathalam would also mean that emperumAn’s divine hands will multiply into hundreds and thousands, because of embracing the person who had surrendered at his divine feet. thiruvAimozhi 8-1-10 also says “thOLgaL AyiraththAy” (you who are having thousand divine shoulders).

kaNgaLum – the divine eyes will look comfortingly at those who he has embraced. Did not periya thirumozhi say in 7-1-9 “uyirkkellAm thAyAyaLikkinRa thaNdAmaraikkaN” (the cool, comforting eye, which is like a cool lotus, which looks at all creatures like a mother)? While the hands have to stretch to the place where the surrendered person is standing [in order to embrace him], the eyes will feel the person, remaining in their place. If the eyes glance at a person, it would appear as if he has been felled by a hailstorm.

pangayaththin ponniyal kAdu Or maNi varai mEl pUththadhu pOl – just like a forest of golden lotus has blossomed atop a mountain made of bluish gem stone. The forest of golden lotus comprises the divine chest, divine mouth, divine feet, divine hands and divine eyes as mentioned in the previous verses. Alternatively, this could be taken as referring to the beauty of the divine form which combines well with the beauty of the divine jewels which are to be said next.

In the next article, we will discuss the next part of this prabandham.

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 thiruvAimozhi 9th centum

thiruvAimozhi – 9.10.11 – pAdu sArA

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

Full series >> Ninth 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 “You who are all interested in eliminating all your hurdles, recite this decad with love and surrender unto him”.

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

pAdu sArA vinai paRRaRa vENduvIr!
mAda nIdu kurugUrch chatakOpan sol
pAdalAna thamizh AyiraththuL ippaththum
pAdi Adip paNimin avan thALgaLE

Listen

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

vinai – all worldly sorrows
pAdu sArA – not in your proximity
paRRu aRa vENduvIr – if you desire to get rid of them
mAdam – mansions
nIdu – tall
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr
sol – mercifully spoken by
pAdalAna – in musical form
thamizh – in dhrAvida (thamizh) language
AyiraththuL – among the thousand pAsurams
ippaththum – this decad too
pAdi – singing due to the joy
Adi – dancing due to the bliss
avan thALgaL – the divine feet of sarvESvaran who is easily approachable
paNimin – try to worship and enjoy.

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

nammAzhwAr, the leader of AzhwArthirunagari which has tall mansions, mercifully spoke thousand pAsurams; if you desire to get rid of all worldly sorrows and not have them in your proximity, due to joy, sing this decad too which is among those thousand pAsurams, which is in musical form and in dhrAvida language. Dance due to the bliss, try to worship the divine feet of sarvESvaran who is easily approachable, and enjoy them. Implies that as one enjoys bhagavAn through this decad, one’s sorrows will be eliminated without a trace.

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

  • pAdu sArA vinai paRRu aRa vENduvIr – If you desire to have all the sorrows eliminated from your proximity completely without a trace.
  • mAda nIdu … – Mercifully spoken by AzhwAr who is the leader of thirunagari which is having eternal mansions. Since this is the advice of trustworthy person, there is no arthavAdham (exaggeration) in what is explained in thiruvAimozhi.
  • pAdal … – This decad is so enjoyable, even if an untrustworthy person tells this. As a flower blossoms with fragrance, this decad is sung with music.
  • pAdi Adip paNimin avan thALgaLE – Sing with joy, dance being unable to stay firm, being triggered by love, bow at his divine feet. This is the neem drink which I am asking you to drink! AzhwAr is asking us to reach his divine feet which is said in thiruvAimozhi 1-5-8 “thEnE malarum thiruppAdham” (the divine feet from which honey will drip),

In the next article we will enjoy the next centum.

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

iyaRpA periya thirumadal

periya thirumadal – 54 – ennudaiya kaN kaLippa

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ennudaiya kaNkaLippa nOkkinEn nOkkudhalum
mannan thirumArbum vAyum adiyiNaiyum                                                    74

Word by word meaning

ennudaiya kaN kaLippa nOkkinEn – I saw such that my eyes rejoiced.
nOkkudhalum – to the extent that I had seen
mannan – (thirunaRaiyUr) nambi’s [emperumAn who is complete in all aspects and who resides in thirunaRiyUr]
thirumArbum – the chest where pirAtti (SrI mahAlakshmi) resides
vAyum – the divine mouth (which is full of his smile)
adi iNaiyum – the divine feet

vyAkyAnam

kadandhu pukku nOkkinEn – Once he [emperumAn at thirunaRaiyUr] is seen, just as it is mentioned in periya thiruvandhAdhi 34 “kAlAzhum nenjazhiyum kaNsuzhalum” (my legs will stagger, heart will crumble and the eyes will whirl around (in bewilderment)), it will lead to loss of strength. Since one escaped from it, which will immerse the person in a whirl, it was possible to enter going past the door which is distinguished like gold. The opinion here is that one can only enter before encountering the weakness of seeing him and not after seeing him.

ennudaiya kaN kaLippa nOkkinEn – since I did not attain him, I became very weak; my eyes burnt and became dry, just like a huge ball of fire would dry up the entire ocean. Now I saw him such that the burning eyes, as mentioned above, became very cool.

kaLippa – just as this AzhwAr himself has mentioned in periya thirumozhi 7-10-9 “kangaLAraLavum ninRu kaNNamangaiyuL kaNdu koNdEnE” (I saw (emperumAn) at thirukkaNNamangai, a divine abode, until my eyes became fully satiated), I saw (thirunaRaiyUr nambi) until my famished eyes became fully satiated with sumptuous food.

nOkkinEn – Just as it is mentioned in thiruvAimozhi 1-1-3 “naNuginam nAmE” (we were fortunate to attain the emperumAn who has auspicious qualities), I, who am so lowly, saw emperumAn who is the most distinguished entity. Just as it is mentioned in SrI rAmAyaNam ayOdhyA kANdam 69-9 “manyE prApthA: sma tham dhESam bharadhvAjO yamabravIth” (I think that we have reached the place mentioned by sage bharadhwAja), I reached my target which is like my AchAryan.

kaLippa nOkkinEn – Has it not been mentioned in SrI rAmAyaNam ayOdhyA kANdam 8-4 “dhrushta Eva hi na: SOkam apanEshyathi rAghava:” (rAghava (SrI rAma) is one who removes our sorrows as soon as he sees us)?

nOkkudhalum mannan – as soon as I saw him, he became my king and made me his servitor. He changed  me from being the king of thirumangai, wielding a sword and shield into parakAla nAyaki [thirumangai AzhwAr in feminine mood] who would engage in madal as soon as she sees him [emperumAn].

nOkkudhalum mannan – Just as it is mentioned in mahAbhAratham ASva parvam “rAjAdhirAja: sarvEshAm” (he is the king of kings for all), he [emperumAn] remains as the chakravarthy (emperor) for all the worlds.

mannan thirumArbum – Since emperumAn’s chest is the holding place for AzhwAr as it is where pirAtti (SrI mahAlakshmi), who is the purushakArabhUthai (one who recommends to emperumAn) dwells, AzhwAr is looking at his chest first, and not at his face. It could also be said that he is looking at the chest first since emperumAn embraces him against his chest and gets rid of AzhwAr’s longing due to separation. Another interpretation – due to natural shyness, he is looking at the chest and not at the face, first.

mannan thirumArbum – emperumAn became the emperor because of pirAtti’s connection, just as it is mentioned in “thiruvirundha pakkam thiRavidhu” (the entity on whose chest SrI mahAlakshmi has taken residence fittingly, is the supreme bring) and in SrI rangarAja sathakam “apAnkhA bhUyAmsO yadhupari param brahmA thathabhUth” (he became the supreme entity as pirAtti’s glances kept coming his way often).

vAyum – why mention about the divine mouth as soon as reference is made to his divine chest? Since emperumAn is smilng at pirAtti who is residing in his chest, he looks at the divine mouth after seeing the divine chest. The term vAy refers to the smile which engages AzhwAr. It could also be said that since emperumAn is comforting those who had surrendered to him in the presence of pirAtti by saying the words mA Sucha: (do not feel sad), AzhwAr is speaking about the divine mouth.

adiyiNaiyum – AzhwAr is speaking about the divine feet where one would fall at, after losing out to the chest, the smile and the word (mA Sucha🙂

In the next article, we will discuss the next part of this prabandham.

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 thiruvAimozhi 9th centum

thiruvAimozhi – 9.10.10 – illai allal

Published by:

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

Full series >> Ninth Centum >> Tenth decad

Previous pAsuram

Image result for thirukkannapuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, AzhwAr again explains his own benefit out of great joy and says “if one is not able to perform bhakthi or prapaththi, one can simply say thirukkaNNapuram to have all the sorrows eliminated”.

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

illai allal enakkEl ini en kuRai?
alli mAdhar amarum thirumArbinan
kallil Eyndha madhiL sUzh thirukkaNNapuram
solla nALum thuyar pAdu sArAvE

Listen

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

alli – having lotus as the abode
mAdhar – lakshmi who is best among women
amarum – eternally residing
thirumArbinan – one who is having divine chest
kallil Eyndha – with abundant rocks
madhiL sUzh – surrounded by fort
thirukkaNNapuram – thirukkaNNapuram
solla – as one says
nALum – always
thuyar – sorrows
pAdu – close
sArA – will not come.

(Hence)
enakku – for me
allal – sorrow of lacking enjoyment
illai – will not have;
ini – now
en kuRai – what is there to worry?

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

lakshmi, who is the best among women and is having lotus as her abode, is eternally residing in the divine chest of emperumAn who is residing in thirukkaNNapuram which is surrounded by fort made of abundant rocks; as one says “thirukkaNNapuram”, sorrows will never come close. I will not have the sorrow of lacking enjoyment; now, what is there to worry?

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

  • illai allal – All sorrows will disappear.
  • enakkEl ini en kuRai – What is there to worry for me, now? Since all the hurdles for enjoying bhagavAn, which are the sorrows, have been eliminated, do I need to go and find the special abode [of paramapadham] for my enjoyment?
  • alli … – One who has the divine chest which is the permanent abode of periya pirAttiyAr. The one [SrI mahAlakshmi] who says as in SrI rAmAyaNam yudhdha kANdam 116-45 “nakaSchin nAparAdhyathi” (there is none who has not committed a wrongful deed) is with him, so that he would not abandon those who surrender unto him, finding faults in them. As one says the name of the town “thirukkaNNapuram” [their sorrows will be eliminated]. Those who do not have the tools/faculties to engage in bhakthi yOgam and those who do not have the firm faith to perform prapaththi, can simply say “thirukkaNNapuram” to have all their sorrows eliminated.

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

Other thamizh upadhESa raththina mAlai

உபதேச ரத்தின மாலை – எளிய விளக்கவுரை

Published by:

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பிள்ளை லோகாசார்யர் – மணவாள மாமுனிகள் (ஸ்ரீபெரும்பூதூர்)

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விசதவாக் சிகாமணியான நம் மணவாள மாமுனிகள் திருவாய் மலர்ந்தருளிய ஒரு அற்புதத் தமிழ் ப்ரபந்தம் உபதேச ரத்தின மாலை. இது பிள்ளை லோகாசார்யர் அருளிய ஸ்ரீவசன பூஷண திவ்ய சாஸ்த்ரத்தின் சீரிய நற்பொருளை ரத்தினச் சுருக்கமாக விளக்கும் ஒரு அற்புதப் படைப்பு. ஸ்ரீவசன பூஷண திவ்ய சாஸ்த்ரத்தின் ஸாரமான அர்த்தமாவது “ஆசார்ய அபிமானமே உத்தாரகம்” என்பதே. அதாவது ஒரு ஆசார்யன் தன்னை அண்டி வந்த சிஷ்யன் மீது கருணை கொண்டு அவனுடைய உஜ்ஜீவனத்தைப் பெற்றுத் தருதல். இதுவே மிகச் சிறந்த மற்றும் எளிய உபாயமாக நம் ஆசார்யர்களால் கொண்டாடப்பட்டுள்ளது. ஜீவனம் என்றால் தேஹத்தைப் பாதுகாத்து வளர்ப்பது. உஜ்ஜீவனம் என்றால் ஆத்மாவுக்குத் தகுந்ததான நல் வழியைத் தேடுவது. ஆத்மாவின் ஸ்வரூபத்துக்குச் சேர்ந்த பேறு பரமபதத்தில் எம்பெருமானைச் சேர்ந்து, அடியார் குழாங்களுடன் கூடி இருந்து அவனுக்கு நித்ய கைங்கர்யம் செய்வதே.

ஒரு க்ரந்தத்தின் உட்பொருளை விளக்க முற்படும்போது அது தொடர்புடைய விஷயங்களைச் சேர்த்து விளக்குவது பொதுவான க்ரமம். இம்முறையில், மாமுனிகளும் தான் இவ்விஷயங்களைக் கற்ற ஆசார்யரை வணங்கி, முதலில் ஆழ்வார்களுடைய திருவவதார க்ரமம், அவர்கள் திருவவதார ஸ்தலங்கள், ஆழ்வார்கள் வழியில் வந்த ஆசார்யர்களின் அறிமுகம், அவ்வாசார்யர்களின் குலக்கொழுந்தாகக் கருதப்பட்ட எம்பெருமானார் அனைத்துலகையும் வாழ வைத்த வைபவம், அவரை நம்பெருமாள் பெருமைப்படுத்தி நம் ஸம்ப்ரதாயத்தை எம்பெருமானார் தரிசனம் என்று பேரிட்ட வைபவம், நம் ஸம்ப்ரதாயத்தின் ஆணி வேரான திருவாய்மொழிக்கு அமைந்த வ்யாக்யானங்கள், நம்பிள்ளை வைபவம், நம்பிள்ளை சிஷ்யரான வடக்குத் திருவீதிப் பிள்ளையின் திருக்குமாரரான பிள்ளை லோகாசார்யர் அருளிய ஸ்ரீவசன பூஷணத்தின் மேன்மைகள், அதன் உட்பொருள், அதை அனுஷ்டித்த அதிகாரிகள் வைபவம் ஆகியவற்றை விளக்கி இறுதியாக பூர்வாசார்யர்களின் ஞானமும் அனுஷ்டானமுமே நமக்கு ஒவ்வொரு நாளும் மனதில் கொண்டு வாழ வேண்டியவை என்று காட்டி, இப்படி வாழ்பவர்கள் அனைத்துலகும் வாழப்பிறந்த எதிராச மாமுனியாம் எம்பெருமானாரின் திருவருளுக்குப் பரிபூர்ணமாக இலக்காவர்கள் என்று அருளி ப்ரபந்தத்தைத் தலைக்கட்டி அருளுகிறார்.

இதன் இறுதியில் எறும்பி அப்பா அருளிய ஒற்றுப் பாசுரமும் சேர்த்தே அனுஸந்திக்கப்படுகிறது. இந்தப் பாசுரத்தில், எறும்பி அப்பா “மாமுனிகளின் திருவடிகளிலே ஸம்பந்தம் உடையவர்கள் எம்பெருமானாலே கைக்கொள்ளப்படுவது திண்ணம்” என்று அருளிச்செய்கிறார்.

இப்படி மிகவும் மேன்மை பொருந்திய இந்த ப்ரபந்தத்துக்கு ஒரு எளிய விளக்கவுரையை அளிக்கும் முயற்சி இது. இந்த எளிய விளக்கவுரை உபதேச ரத்தின மாலைக்குப் பிள்ளை லோகம் ஜீயர் அருளிய வ்யாக்யானத்தைத் துணையாகக் கொண்டு எழுதப்படுகிறது.  இதைப் பரிசோதித்துக் கொடுத்த ஸ்ரீ ரெங்கஸ்வாமி ஐயங்காருக்கு அடியேனுடைய நன்றிகள் உரித்தாயிடுக.

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thiruvAimozhi thiruvAimozhi 9th centum

thiruvAimozhi – 9.10.9 – pAdham nALum

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Full series >> Ninth 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 becomes pleased saying “without anyone instructing me, I surrendered unto emperumAn and became joyful”.

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

pAdham nALum paNiyath thaNiyum piNi
Edham sArA enakkEl ini en kuRai?
vEdha nAvar virumbum thirukkaNNapuraththu
AdhiyAnai adaindhArkku allal illaiyE

Listen

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

pAdham – his divine feet
nALum – always
paNiya – to enjoy
piNi – previous sorrows
thaNiyum – will go;
Edham – any other sorrow
sArA – will not occur;
ini – hence
enakku en kuRai – what worry do I have?
vEdha nAvar – those who have reciting vEdham as the hallmark for their tongues
virumbum – desired (due to residing as per “vEdha vEdhyE“)
thirukkaNNapuraththu – in thirukkaNNapuram
AdhiyAnai – the primordial cause who is known only through vEdham
adaindhArkku – for those who attained
allal – sorrow
illaiyE – will not be there.

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

As his divine feet are enjoyed always, previous sorrows will go; further sorrows will not occur; hence, what worry do I have? For those who attained emperumAn, the primordial cause who is known only through vEdham, residing in thirukkaNNApuram which is desired by those for whom reciting vEdham is the hallmark for their tongues, there will not be any sorrow. piNi and Edham could also imply pUrvAgam (sins before SaraNAgathi) and uththarAgam (sins after SaraNAgathi).

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

  • pAdha nALum paNiyath thaNiyum piNi – As one surrenders to emperumAn’s divine feet, the previous sins which were accumulated since time immemorial will be eliminated. As the pleasing aspect is done, the sins which are the hurdles will be eliminated.
  • Edham sArA – The future sins [after SaraNAgathi] will not remain.
  • enakkEl ini en kuRai – Is there any worry for me, as all my sufferings will be eliminated on bowing at his divine feet?
  • vEdha nAvar … – The primordial cause of the universe who is present in thirukkaNNapuram which is the beloved abode of those who are experts in the principles of vEdham. vEdha nAvar indicates the likes of thirumangai AzhwAr et al. virumbugai (desiring) means as said in periya thirumozhi 8.9.3 “kaNNapuram onRu udaiyAnukku adiyEn oruvarkku uriyEnO” (Do I, the servitor of the lord of thirukkaNNapuram, belong to anyone else?) pramANam (authentic source of knowledge) is vEdham and pramEyam (ultiamte goal) is jagath kAraNam (the primordial cause of the universe). The entity to be meditated upon is as said in chAndhOgya upanishath “kAraNam thu dhyEya:” (meditate upon the origin/cause).
  • AdhiyAnai adaindhArkku allAl illaiyE – It is certain that there is no sorrow for the one who reclined on the lap of the mother.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iyaRpA periya thirumadal

periya thirumadal – 53 – mannu maRaiyOr

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mannu maRaiyOr thirunaRaiyUr mAmalaipOl
ponniyalum mAdak kavAdam kadandhupukku                                             73

Word by word meaning

maRaiyOr mannum – place inhabited by vaidhikas (those who follow vEdhas)
thirunaRaiyUr – at thirunaRaiyUr
mA malaipOl pon iyalum mAdam kavAdam kadandhu pukku – managing to cross the divine door of the sannidhi (place inside a temple where emperumAn’s divine form resides), which is like a huge mountain and which is like gold

vyAkyAnam

irum pozhil sUzh – the town of thirunaRaiyUr which is surrounded by expansive, great gardens. Gardens which have palm trees so that those who are withering, due to separation from their beloved, can engage in madal.

maRaiyOr mannum thirunaRaiyUr – It is a town where people prove that the  meaning of all vEdhas is to engage in madal. How can engaging in madal be the meaning of vEdhas? Has it not been said thunderously in vEdhas to engage in activities which are against one’s basic nature in order to attain the supreme being, such as pragyAm kurvItha (keep reminiscing), dhyEya: (meditate), sO’nvEshtavya: (investigate), dhyAyitha: (meditate intently), upAsithavya: (engage in devotion), nidhithyAsithavya: (meditate without a break)? Isn’t engaging in madal similar to these? Did not great sages who are great experts in vEdhas say “vyavasAdhruthE brahman nAsAthayathi thath param” (Oh brAhamaNa! It is not possible to attain supreme being without efforts by self)?

mAmalai pOl mAdam – temple which is tall like a huge mountain. SrI rAmAyaNam ayOdhyA kANdam 98-121 says “subhagaS chithrakUtO’sau girirAjOpamO giri: I yasmin vasathi kAkuthsa: kubEra iva nandhanE II” (this chithrakUta mountain is auspicious just like thirumAlirunjOlai. (This is because) kAkuthsa lives here just like kubEra lives in his garden). Thus, just like thirumAlirunjOlai is called as girirAja because the supreme being dwells there, this (thirunaRaiyUr) is also referred to as mAmalai (huge mountain). Even though thirunaRaiyUr is located on a small hillock, due to AzhwAr’s devotion towards emperumAn, the hillock appears as a huge mountain.

pon iyalum mAdam – it is a temple which is distinguished like gold, and has the quality of being desired by everyone.

kavAdam kadandhu pukku – entering after somehow managing to go past the door. kadandhu – going with difficulty. The implied meaning here is that since the beauty of the door would steal the eyes, just like a waylaying robber, it is very difficult to go past it.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi thiruvAimozhi 9th centum

thiruvAimozhi – 9.10.8 – aNiyan Agum

Published by:

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

Full series >> Ninth 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 “Surrender unto sarvESvaran; he will eliminate your sorrows and samsAra (bondage in material realm) which is the root cause of your sorrows”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

aNiyan Agum thana thAL adaindhArkkellAm
piNiyum sArA piRavi keduththALum
maNi pon Eyndha madhiL sUzh thirukkaNNapuram
paNimin nALum paramEtti than pAdhamE

Listen

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

thana thAL – ultimately enjoyable divine feet
adaindhArkku ellAm – those who attained
aNiyan Agum – (he) will remain very close and enjoy [them];

(by that)
piNiyum – disease in the form of other benefits
sArA – will disappear;
piRavi – (being the cause for that) connection with birth [in material realm]
keduththu – eliminating it so that there is no need to take birth
ALum – will accept the service [from them];

(hence)
maNi – precious gems
pon – gold
Eyndha – placed
madhiL sUzh – surrounded by fort
thirukkaNNapuram – in thirukkaNNapuram
paramEtti than pAdham – divine feet of one who is present, like he is present in paramapadham
nALum – eternally
paNimin – see that you worship and enjoy.

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

To those who attained emperumAn’s ultimately enjoyable divine feet, he will remain close and enjoy them; your disease in the form of other benefits will disappear. He will eliminate your connection with birth so that there is no need to take birth, and accept your service. See that you eternally worship the divine feet of emperumAn, who is present in thirukkaNNapuram which is surrounded by fort having precious gems and gold placed on it,  just as he is present in parampadham, and enjoy them [emperumAn’s divine feet].

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

  • aNiyan Agum thana thAL adaindhArkku ellAm – For those who surrender unto his divine feet, he will become easily approachable without any restrictions. He is the one who said, as in SrI rAmAyaNam yudhdha kANdam 41.4 “thvayi kinchith samApannE kim kAryam sIthayA mama” (even if you were insulted a little bit, what is the use of my getting back sIthA?) towards a newly surrendered animal [sugrIva mahArAja].
  • piNiyum sArA – All your sorrows will disappear.
  • piRavi keduththu ALum – Birth which is the cause for such sorrows, will be eliminated by him and he will accept your service.
  • maNi pon Eyndha madhiL sUzh thirukkaNNapuram – It should be seen as “in thirukkaNNapuram” which is surrounded by fort made of precious gems and gold.
  • paramEtti than pAdhamE – paNimin nALum – He remains here without losing any aspect of his in paramapadham. Perform the activities which are natural for the self, at his divine feet. As emperumAn, who is served by nithyasUris there, has arrived here, you also try to surrender unto his divine feet.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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SrIvaishNava education/kids portal – http://pillai.koyil.org