Daily Archives: October 14, 2019

thiruvAimozhi – 10.2 – kedumidar

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Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the second decad, as AzhwAr surrendered unto kALamEgam emperumAn to have him as companion for the [final] journey, emperumAn sets out to take him to the ultimate destination of paramapadham thinking in his divine heart “Let me reveal paramapadham being the ultimate destination and my being the recipient of service, in this world itself and increase AzhwAr’s joy and [finally] take him along”, shows his ultimately enjoyable, merciful reclining posture in thiruvananthapuram and AzhwAr becomes pleased with that and highlights the following aspects about emperumAn:

  1. his nature of being united with his devotees
  2. his amazing presence there
  3. his protection for all universes
  4. his endless motherly love
  5. his unconditioned lordship
  6. his being the controller of all dhEvathAs
  7. his being engaged in creation etc of all universes
  8. his being the ultimate destination
  9. his being the recipient of our kainkaryam
  10. the glories of those who worship him

Meditating upon these, he determines that thiruvananthapuram where such sarvESvaran resides, is the apt goal, and along with favourable people, sets out to sing the enjoyable divine names to have all the sorrows eliminated and to perform many different kainkaryams.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

nanjIyar asked bhattar “What is the reason for thirumangai AzhwAr mercifully singing many thiruppathis [dhivyadhESams] in periya thirumozhi 10.1 ‘oru nal suRRam‘ decad?” bhattar mercifully replied “When newly married girls leave their parents’ house and go to their husbands’ houses, they will go and enquire all their relatives. Similarly, as ultimate destination gets closer, thirumangai AzhwAr is reaching out to every [possible] dhivyadhESam”. nammAzhwAr too, is enjoying thiruppuLingudi, thirukkAtkarai, thirumUzhikkaLam, thirunAvAy, thirukkaNNapuram, thirumOgUr and thiruvananthapuram. In the previous decad – AzhwAr considered kALmEgam emperumAn as the companion for the [final] journey, to have the hurdles enroute eliminated; here AzhwAr is firmly considering thirvananthapuram as the destination thinking “do I have to go all the way to paramapadham, when thiruvananthapuram is available as the destination?” This dhivyadhESam is having a very fragrant garden and fertile field as decoration; it is most enjoyable that even emperuAn is desirously residing here; there is no worldly suffering here due to his presence; it is the abode where the service which can be performed to emperumAn after shedding this body and reaching paramapadham, can be done here when one acquires the taste for it; further as said in 6th pAsuram in this decad “amarar kOn archchikkinRu angagap paNi seyvar viNNOr“, even nithyasUris come and serve him here, and as AzhwAr desired in thiruvAimozhi 2.3.10adiyAr kuzhAngaL udan kUduvadhu enRukolO” (when will I unite with the groups of devotees in paramapadham?) he can unite with them here, and even while going to paramapadham, he can go along with them since it is said in periya thirumozhi 7.4.4 “periyOrai oru kAlum pirigilEn” (I cannot separate from the great devotees).

emperumAn’s states in dhivyadhESams which are dear to him are:

  • first, he will create the ruchi (taste) in bhagavath vishayam (matters relating to bhagavAn),
  • subsequently, he will be complete in being the means as once such taste is acquired since his ultimate saulabhyam (easy approachability) is manifested there as said in SrI bhagavath gIthA 4.11yE yathA mAm prapadhyanthE thAms thathaiva bhajAmyaham” (I reach those who surrender unto me, In whichever way they desire me, in the same way in which they desired) and
  • finally, while carrying the AthmA to the ultimate destination of paramapadham, he who is the chief of the AdhivAhika [an entity who leads an AthmA in final journey to paramapadham] group, will himself lead the AthmA, eliminating the hurdles enroute as said in uththara mImAmsA 4.2 “hArdhAnugruhItha:” (blessed by the indwelling paramAthmA).
  • Furthermore, even while being in this samsAram, where hurdles exist, at some point, one can perform the same service that is performed in paramapadham.

Hence, AzhwAr firmly determines “As thiruvananthapuram is the one which causes the taste to appear, being the means for those who have acquired the taste, being that which increases the knowledge and devotion, and to accept the service even while hurdles remain, this thiruvananthapuram is the ultimate destination”, instructs all those who are related to him to go and gather together. Would this not be applicable for the other dhivyadhESams? Isn’t it said in thiruvAimozhi 7.10.9yAvarum vandhu vaNangum pozhil thiruvARanviLai adhanai mEvi valanjeydhu kai thozhak kUdungol? ennum en sindhanaiyE” (will it occur for me to reach the abode of thiruvARanviLai which is reached and worshipped by residents of all places and which is having garden, and to worship with joined palms by engaging in favourable acts?) Yes – every aspect is applicable in every dhivyadhESam, yet based on the experience in each dhivyadhESam, AzhwAr will recite the pAsurams matching those experiences.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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periya thirumadal – 69 – anna kadalai

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anna kadalai malaiyittu aNaikatti                                                                            97
mannan irAvaNanai mAmaNdu venjamaththu

Word by word meaning

anna kadalai – ocean which has that complexion
malai ittu – throwing mountains
aNai katti – building sEthu (and mercifully entering lankA)
mA maNdu vem samaththu – in the cruel battle which was full of four types of armies [chariot, elephant, horse and foot soldiers]
mannan irAvaNanai – the demon king rAvaNa

 vyAkyAnam

vaNNam pOl anna kadalai – he, of course, killed rAvaNa; but did he have to agitate the ocean which matched him in depth, being the repository for all entities, pride and complexion?

malaiyittu aNai katti – one who destroyed the profundity of the ocean by throwing whatever stones one could lay his hands on, and making the army of monkeys walk over those stones. The opinion here is that, he destroyed my profundity too and made me engage in madal.

mannan irAvaNanai – ravaNa, who had a self-respect of being the king of demons.

mA maNdu venjamaththu – the term mA refers to animals with four legs such as elephants and horses. Here this refers to all the four divisions of the army (chariot, elephant, horse and foot soldiers). In the cruel battle, where the four divisions of the army were closely held together.

venjamaththu – it is not that he killed the ignorant rAvaNa in any clairvoyant manner. He stood face-to-face with rAvaNa in the battle which was termed as “rAmarAvaNayOr yudhdham rAma rAvaNayOriva” ((match for the) battle between SrI rAma and rAvaNa is this battle between SrI rAma and rAvaNa; in other words, there is no equal) and killed rAvana.

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

adiyEn krishNa rAmAnuja dhAsan

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உபதேச ரத்தின மாலை – பாசுரம் – 13

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உபதேச ரத்தின மாலை

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பதிமூன்றாம் பாசுரம். அடுத்து மாசி மாதத்தில் புனர்பூஸ நக்ஷத்ரத்தில் அவதரித்த குலசேகராழ்வாரின் பெருமையை இவ்வுலகத்தில் உள்ள எல்லோரும் அறியும்படி அருளிச்செய்கிறார்.

உலகத்தவர்களே! மாசி மாதம் புனர்பூஸ நக்ஷத்ரத்துக்கு இருக்கும் பெருமை எதுவென்று நான் சொல்லுகிறேன் கேளுங்கள். கொல்லி நகரமான சேர தேசத்துக்குத் தலைவரான குலசேகரப் பெருமாள் அவதரித்த தினமாகையாலே, நல்லவர்கள் மிகவும் கொண்டாடக்கூடிய நாள் இன்று. இவர் பெருமாளான ஸ்ரீ ராமனிடத்தில் கொண்ட அளவிலாத பக்தியால், குலசேகரப் பெருமாள் என்றே அன்புடன் அழைக்கப்பட்டார். நல்லவர்கள் என்றால் வைஷ்ணவ நெறியிலே சிறந்து விளங்குபவர்கள், பரம ஸாத்விகர்கள், ஞான பக்தி வைராக்யங்களிலே சிறந்து விளங்குபவர்கள். நம் பூர்வாசார்யர்களைப் போலே ஆத்ம குண பூர்த்தியை உடையவர்கள்.

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