Monthly Archives: October 2019

உபதேச ரத்தின மாலை – பாசுரம் – 25

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உபதேச ரத்தின மாலை

<< பாசுரம்

ஏரார் மதுரகவி இவ்வுலகில் வந்துதித்த

சீராரும் சித்திரையில் சித்திரை நாள் பாருலகில்

மற்றுள்ள ஆழ்வார்கள் வந்துதித்த நாள்களிலும்

உற்றதெமக்கென்று நெஞ்சே ஓர் 

இருபத்து ஐந்தாம் பாசுரம். இப்பொழுது இரண்டு பாசுரங்களில் மதுரகவி ஆழ்வார் வைபவத்தை அருளிச்செய்கிறார். இதில், ஆழ்வார் அவதரித்த சித்திரையில் சித்திரை நாள் மற்றைய ஆழ்வார்கள் அவதரித்த நாள்களைக் காட்டிலும் பெருமை பெற்றது என்று தன் திருவுள்ளத்தை ஆராய்ந்து பார்க்கச் சொல்லுகிறார்.

நெஞ்சே! பெருமை பொருந்திய மதுரகவி ஆழ்வார் இந்த உலகில் வந்து அவதரித்த சீர்மை பொருந்திய சித்திரை மாதத்தில் சித்திரை நாள், இந்த பூமியிலே வந்து அவதரித்த மற்றைய ஆழ்வார்களின் திருவவதார நாள்களைக் காட்டிலும் நம்முடைய ஸ்வரூபத்துக்குச் சேர்ந்தது என்பதை ஆராய்ந்து பார்.

மதுரகவி ஆழ்வாருக்கு இருக்கும் தனிப் பெருமையை பிள்ளை லோகாசார்யர் ஸ்ரீவசன பூஷண திவ்ய சாஸ்த்ரத்தில் அழகாக விளக்கியுள்ளார். மற்றைய ஆழ்வார்கள் எம்பெருமானை அடைந்து அனுபவிப்பது எப்போது என்று ஏங்கும் ஸமயத்தில் துன்பத்துடனும், அவனை மானஸீகமாக அனுபவிக்கும் பாக்யம் கிடைத்த ஸமயத்தில் இன்பத்துடனும் பேசி உள்ளார்கள். ஆனால் மதுரகவி ஆழ்வாரோ, தன் ஆசார்யனான நம்மாழ்வாரே எல்லாம் என்று இருந்து, ஆசார்ய கைங்கர்யத்திலேயே திளைத்து இருந்ததால், எப்பொழுதும் இவ்வுலகிலேயே இன்பத்துடன் இருந்து, அதையே பேசி அனுபவித்து, மற்றவர்களுக்கும் உபதேசித்தார். இப்பெருமை வேறு எவருக்கும் இல்லை. “சீராரும் சித்திரையில் சித்திரை நாள்” என்பதில் உள்ள “சீர்மை” சித்திரை மாதத்துக்கும் பொருந்தும், சித்திரை நக்ஷத்ரத்துக்கும் பொருந்தும். நம்முடைய ஸ்வரூபம் என்னவென்றால் ஆசார்யனின் க்ருபையை எதிர்நோக்கி இருப்பது. இதற்குச் சேர்ந்தது இவ்வாழ்வாரின் நிலையே.

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thiruvAimozhi – 10.2.11 – andhamil pugazh

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

Full series >> Tenth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Those who are experts in this decad will become enjoyable for the residents of thirunAdu (paramapadham)”.

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

andhamil pugazh anathapura nagar Adhi thannai
kondhalar pozhil kurugUr mARan sol AyiraththuL
aindhinOdaindhum vallAr aNaivar pOy amar ulagil
paindhodi madandhaiyar tham vEy maru thOLiNaiyE

Listen

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

andham il pugazh – being with endless qualities
ananthapura nagar – residing in thiruvananthapuram
Adhi thannai – the cause of all
kondhu – flower bunches
alar – blossoming
pozhil – surrounded by garden
kurugUr – controller of AzhwArthirunagari
mARan – nammAzhwAr
sol – mercifully spoke
AyiraththuL – among the thousand pAsurams
aindhinOdu – along with the five pAsurams (which are advice for others)
aindhum – the five pAsurams where he adviced others as well as self
vallAr – those who can practice
pOy – going (in archirAdhi mArgam (path leading to paramapadham))
amar ulagil – in the abode of paramapadham, which is the dwelling place of “ayarvaRum amarargaL” (nithyasUris, mukthAthmAs)
paindhodi – being decorated with ornaments in their arms
madandhaiyar tham – divine apsaras (celestial damsels), their
vEy maru – distinguished like bamboo
thOLiNai – the brahmAlankAram (ultimate decoration) which is done by their shoulders (hands)
aNivar – will get to accept.

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

nammAzhwAr, the controller of AzhwArthirunagari, which is surrounded by garden with blossoming flower bunches, mercifully spoke on emperumAn, the cause of all, who is residing in thiruvananthapuram with endless qualities, five pAsurams as advice for others and five pAsurams as advice for others and self, among the thousand pAsurams; those who can practice this decad will go and reach the abode of paramapadham , which is the dwelling place of “ayarvaRum amarargaL“, to accept the brahmAlankAram (ultimate decoration) which is done by the distinguished bamboo like shoulders of the divine apsaras who are decorated with ornaments in their arms. thodi – bangles.

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

  • andham il … – On the one who is the cause of the universe, who is present with endless qualities in thiruvananthapuram; those who surrender are with endless qualities; the one who accepts the surrender is also with endless qualities. Since he left parampadham, arrived in thiruvananthapuram and is mercifully resting there, there is no end for his qualities/greatness; for the devotees, since they became detached from samsAram and engaged in service in ugandharuLina nilangaL (dhivya dhESams, where he is desirously living), there is no end for their qualities/greatness. Due to accepting service from such AthmA [from samsAram], there is no end to emperumAn’s greatness; due to serving emperumAn, there is no end for the greatness of such devotees. Only if emperumAn is glorified only while being in samsAram, AthmA will also be glorified while reaching paramapadham. As the AthmA increases his detachment in this world, he acquires greatness; similarly, as emperumAn increases his detachment in paramapadham, he acquires greatness. For both [AthmA and emperumAn], both [paramapadham and samsAram, respectively] are difficult to attain.
  • kondhu alar pozhil kurugUr … – Mercifully spoken by nammAzhwAr who has AzhwArthirunagari which is in spring season always.
  • aindhinOdu aindhum vallAr – Just as making a necklace with gems knowing their nature very well and glorifying the necklace, AzhwAr is enjoying five pAsurams at a time.
  • aNaivar … – Reach SrIvaikuNtam and will become the target of the care of the apsaras (celestial damsels) as said in kaushIdhaki upanishath “… Satham mAlA hasthA:” (With garlands in their hands, hundred apsaras will welcome the mukthAthmA (liberated soul) who enters paramapadham). There is no difference between what is said in thiruvAimozhi 10.9.8 “mudiyudai vAnavar muRai muRai edhir koLLa” (the crowned nithyasUris will welcome the liberated soul) and “vEy maru thOLiNai aNaivar“. It is said in thiruvAimozhi 10.9.10 “madhimuga madandhaiyar Endhinar vandhE” (Ladies with moon like face, with auspicious pots in their hands, came to welcome the liberated soul).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 40 (Names 391 to 400)

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<< Part 39

391) parardhdhi: (परर्द्धिः)

Thence the divine deed of bhagavAn in his greatest incarnation as SrI rAma, which is capable of reviving a dying soul, is hailed. Although possessing all wealth, since his divine auspicious qualities are highly opulent, he is called ‘parardhdhi:’.

Although bhagavAn is the only supreme entity ruling over all others, he is compared to some lowly demigods for a miniscule of his original qualities in his incarnation as SrI rAma.

For instance, SrImath rAmAyanam hails rAma’s qualities thus:

“He greatly resembles vishNu in valor. In his affable appearance, he resembles the moon”, etc.

The same SrImath rAmAyanam later hails his absolute supremacy thus:

“SrI rAma’s qualities cannot be described with mere words. his greatness never diminishes. He is perceptible only by the highest vEdhas, and resides in the hearts of all dhEvas and all other entities. He is indeed the one who destroys all our enemies”, et al.

The manthra varNas hailing SrI rAma address him as ‘bhagavAn’ – indicating opulence of all divine and auspicious qualities in him.

Etymology: Since SrI  rAma is ever filled with an abundance of superior and auspicious qualities, and shows his absolute supremacy at all times.

कल्याणानां पराणां च गुणानां ऋद्धिदः सदा |
परावस्थतया चैव परर्द्धिरिति कथ्यतॆ ||

392) paramaspashta: (परमस्पष्टः)

To elaborate further, the same point is reinforced with this divine name ‘paramaspashta:’. His absolute supremacy can be clearly seen in various occasions.

This is shown in SrImath rAmAyana by mandodari when her husband rAvana was killed by SrI rAma. While grieving her husband’s death, she praises rAma thus: “This rAma is clearly showing himself as verily the supreme and eternal godhead nArAyaNa”.

The same SrImath  rAmAyana also hails rAma thus: “He is verily the sun to even the sun god”, et al.

Etymology: The one whose absolute supremacy is very clearly seen even in his incarnation as SrI rAma is called ‘paramaspashta:’.

साक्षात्-दृष्टस्वपारम्यः परमस्पष्ट उच्यतॆ |

393) thushta: (तुष्टः)

bhagavAn rejoices his attainment of the status of being daSaratha’s son much more than his absolute supremacy itself. Thus, he is called ‘thushta:’.

The SriImath rAmAyana says thus about bhagavAn:

  • “At that moment, bhagavAn vishNu delighted in choosing daSaratha as his would-be father”
  • “SrI rAma greatly delights in practicing his own varNASrama principles of the kshathriya community”
  • “I consider myself as a human; the son of daSaratha, rAma by name”, et al.

Etymology: The one who is highly contented with his attainment of the status of being daSaratha’s son, ruling over the kingdom of ayOdhyA and acting like an ordinary human being (more than his absolute supremacy itself) is called ‘thushta:’.

लाभाद्दाशरथित्वस्य जगतः पालनस्य च |
मनुष्यत्वॆsपि यः प्रीतः स तुष्ट इति कथ्यतॆ ||

394) pushta: (पुष्टः)

Since SrI rAma is resplendent with an abundance of such great qualities, he is called ‘pushta:’. The SrImath rAmAyana says “…that SrI rAma, who is full of auspicious qualities”.

Etymology: The one who is replete with great qualities such as benevolence and the like is called ‘pushta:’.

गुणैर्यॊ ह्यानृशंसाद्यैः पूर्णः पुष्ट इतीरितः |

395) SubhEkshaNa: (शुभॆक्षणः)

SrI rAma possesses wide, pacific, benign, long and red hued auspicious lotus-like eyes, betraying his supreme nature said hitherto. Hence, he is called ‘SubhEkshaNa:’. 

This is as said in Srimath rAmAyanam thus:

“SrI rAma has nice eyebrows and long lotus-like reddish eyes, akin to vishNu himself”.

Alternately, SrI rAma is hailed as ‘SubhEkshaNa:’ since his eyes are looked by each and every soul, and he looks at each and every soul. Again, SrImath rAmAyana supports this view thus: “He – who does not see rAma and whom rAma doesn’t see – shall be the most ill fated soul in this world, to the extent that he is disliked by himself the most”.

Etymology: The one who possesses pacific, long and wide lotus-like reddish eyes that show his excellence in disposition is called ‘SubhEkshaNa:’.

सौशील्यैश्वर्यपिशुनं शीतलं दीर्घमायतम् |
ताम्रं च लॊचनं यस्य स शुभॆक्षण ईरितः ||

==============================
रामॊ विरामॊ विरतॊ मार्गॊ नॆयॊ नयॊsनयः ।
वीरः शक्तिमतांश्रॆष्ठॊ धर्मॊ धर्मविदुत्तमः ॥ ४३ ॥
==============================

396) rAma: (रामः)

The one who attracts every soul with his divine forms and auspicious qualities is called ‘rAma:’. SrImath rAmAyana says thus:

  • “rAma is the greatest of entities that generate happiness among souls”
  • “…that rAma, who is a storehouse of auspicious qualities…”
  • “SrI rAma is dark complexioned, youthful, red-eyed, and like a bull among elephants.”
  • “SrI rAma shone with his great qualities just like the sun shines with its bright rays, attracting every citizen of ayOdhyA with his love, and verily embodying daSaratha’s love.”

The manthra varNas hailing SrI rAma say thus: “…that SrI rAma, who is attractive with his dark complexioned body like a beautiful water-lily blooming in the autumn season”.

Etymology: Since bhagavAn delights the individual souls with his auspicious sight, divine form and great qualities, he is called ‘rAma:’.

शुभॆक्षणॆsस्मिन् स्वगुणैः रम्यतॆ राम ईरितः |

397) virAma: (विरामः)

The grantor of boon – the four faced brahmA, the boon itself – the boon of immortality, and the seeker of such boon – the ten headed rAvana – all finally rest in SrI rAma’s actions. Hence, he is called ‘virAma:’ – the resting abode.

hanuman praises rAma’s valor thus in front of rAvana: “Even if the four faced brahmA, three eyed Siva, the thousand eyed indhra, and others come together in opposition, SrI rAma still remains invincible by all of them”

Etymology: The one who is causes the various entities to rest, such as the grantor of boon – brahmA, the seekers of boon – rAvaNa and others, and the boon itself – the boon of immortality and invincibility – is called ‘virAma:’.

वरप्रदैः ब्रह्ममुख्यैः अवध्यत्वादिभिर्वरैः |
यस्मिन् विरम्यतॆ इति स विरामः परिकीर्तितः ||

398) viratha: (विरतः) (also repeated in 367), mArga: (मार्गः)

Since SrI rAma is unattached to material pleasures such as rule of kingdom and the like, he is called ‘viratha:’.

SrI vAlmIki maharishi beautifully describes this glorious attribute of SrI rAma thus:

  • “Just as the darkness of night cannot diminish the radiance of the cooling moon, so also the loss of kingdom rule does not take away the naturally great wealth of his pacific nature”
  • “rAma considers obedience to his father daSaratha superior to his coronation itself”
  • “There was not a least bit of fear in the face of rAma when he gave up the rule of kingdom for the sake of dharma and took me to the forest by walk”, etc.

Further, he is called ‘mArga:’. Here, it means that he is sought after by all the sages such as bharadhvAja maharishi and others.

Thus, these two names can be seen separately.

Alternately, the two words can be seen together to refer to a single divine name ‘virajOmArga:’ as well. This means he is the one who shows the individual souls the faultless path of mOksha.

This is shown in SrImath rAmAyana thus:

  • “Oh jatAyu, tread that greatest path and reach the supreme abode of SrI vaikuNtam, which is otherwise treaded by pious men practicing the highest dharmas”.
  • “rAma’s bow enabled vAli to reach the highest destination”, et al.

Etymology: By nature, since rAma is unattached to the material pursuits such as kingdom rule and the like, he is called ‘viratha:’. Also, since he is constantly sought after by sage bharadhvAja and others, he is called ‘mArga:’. In another version, the two words are combined into a single divine name ‘virajOmArga:’, meaning he is the one who shows us the faultless path of mOksha.

निसर्गनैरपॆक्ष्यॆण राज्यादॆः कृपणाद्धि यः |
विरागी विरतः स स्यात् सप्तार्णवः परमाद्भुतः ||

मृग्यमाणतया मार्गॊ भरद्वाजादिभिः सदा |
पाठॆ तु विरजॊ मार्ग इति पन्थाः प्रदर्शितः ||
निर्दॊषॊ यॆन विरजॊ मार्गः सन्मार्गदर्श्यसौ ||

399) nEya: (नॆयः)

SrI rAma subjects himself to the orders of pious men and obeys them. Hence, he is called ‘nEya:’.

In the Srimath rAmAyana, it is shown thus:

  • “Oh sages, I am at your behest”
  • “Having accepted all your orders, I now wish to stay here in this forest…”
  • “The one who wishes to gain long lasting wealth must approach learned men, no matter how intelligent he is”

In the sabhA parva of SrI mahAbhAratha, bhagavAn declares thus:

“Oh yudhishtira, perform the yajna that you so desire. When I am here to do good to you, you can appoint me for any work; I shall do everything that you order me to do”

In the udhyOga parva, he says: “Oh mighty one! I am at your behest. Tell me what I can do for you, and I shall do all that you order”

In the Srimath rAmAyana, it is also said about lakshmana thus:

“With the friendly attitude and extreme devotion of hanuman, lakshmana allowed himself to be easily lifted by that monkey, who is not even shaken by others otherwise.”

Etymology: The one who subordinates to his dearest pious devotees is called ‘nEya:’.

नियॊगयॊग्यः सुहृदां यॊsसौ नॆयः स उच्यतॆ |

400) naya: (नयः)

Although bhagavAn subordinates himself at the behest of the pious sages, yet the sages remain to be protected by bhagavAn only. This is shown in this divine name ‘naya:’.

In Srimath rAmAyana, the sages pray thus:

“Oh rAma, although we perform fierce penance, yet we are under your protection just like an infant under the protection of its mother in her womb”

Similarly the pANdavas declare thus, although krishna says he is at their behest: “Oh krishNa, you are our lord, and we are in your refuge”.

Etymology: Since all sages are lead and protected by rAma, he is called ‘naya:’.

यस्मिन् तपॊधना नित्यं नीयन्तॆ इति वै नयः |

Thus ends the fourth centum (chathurtha Sathakam) in SrI bhagavath-guNa-dharpaNa, which is an explanation of SrI vishNu sahasranAma, by the scion of SrI hAritha clan, the son of SrIvathsAnga mishra (kUraththAzhvAn) – SrIranganatha by name, also called SrI parASara bhatta, who wrote this glorious commentary at the behest of SrI rangarAja.

The fourth centum is completed.

adiyen srinivasa raja ramanuja dasan

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periya thirumadal – 80 – annam thuyilum

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annam thuyilum aNi nIr vayal Ali                                                              115
ennudaiya innamudhai evvuL perumalaiyaik
kanni madhiL sUzh kaNamangaik kaRpagaththai                                      116
minnai irusudarai veLLaRaiyuL kallaRai mEl

Word by word meaning

mAmalar mEl annam thuyilum – swans sleeping on distinguished lotus flowers
aNi nIr vayal Ali – thiruvAli, the divine abode, which has (agricultural) fields, full of water
ennudaiya innamudhai – the supreme enjoyer, who is giving me dharSan (for me to worship)
evvuL perumalaiyai – one who is reclining at thiruvevvuL (present day thiruvaLLUr) as if a huge mountain were reclining
kanni madhiL sUzh kaNamangai kaRpagaththai – one who is dwelling mercifully like a kalpaka vruksham (wish-fulfilling divine tree) at thirukkaNNamangai which is surrounded by newly built compound wall
minnai – one who has periya pirAtti (SrI mahAlakshmi) who is resplendent like lightning
iru sudarai – divine disc and divine conch which appear like sUrya (sun) and chandhra (moon)
veLLaRaiyuL – at thiruveLLaRai
kal aRai mEl – inside the sannidhi (sanctum sanctorum) made of stones

vyAkyAnam

mA malar mEl annam thuyilum – the rAjahamsam (regal swan) and its female bird, desiring to engagein love-quarrel, choose a lotus flower and descend on it. The flower is also huge, capable of giving place for the love-quarrel. However, once they alight on the lotus, due to the softness of the bed (provided by the flower), they forget the quarrel and go to sleep. Since the flower provides comforts, which are given to regal members, such as softness, coolness, fragrance etc the swans sleep on the bed just like kings.

aNi nIr vayal Ali – at thiruvAli which has abundance of water bodies.

ennudaiya innamudhai – being the place of her (parakAla nAyaki’s) birth and the place that she entered after marriage, it became hers totally (when a land is cultivated on lease, the owner of the land gets a portion of the produce and the lessee gets the remaining portion; in this case, the entire benefit goes to one person, parakAla nAyaki).

evvuL perumalaiyai – one who is reclining in the divine abode of thiruevvuL like a mountain where no one can enjoy him, being satisfied fully.

kanni madhiL sUzh kaNamangai kaRpagaththai – one who gave himself to me, at thirukkaNNamangai, which is surrounded by compound wall which appears to be new always. The commentator says “enakkE thannaiththandha kaRpagaththaithiruvAimozhi 2-7-11 (he is the kalpaka vruksha who gave himself to me). Has this AzhwAr not said in periya thirumozhi 7-10-10 “kaNgaL AraLavum ninRu kaNNamangaiyuL kaNdukoNdEn” (I saw emperumAn at thirukkaNNamangai for such a length of time that my eyes became fully satiated)!

madhiL sUzh – since he is a mangaLASAsanaparar (one who is engaged in praising emperumAn) he is feeling satisfied that even when he is engaging in madal, emperumAn is well protected.

How does emperumAn stand there?
minnai iru sudarai – he is like lightning and like sun and moon. This refers to emnperumAn standing there with pirAtti and with divine disc and divine conch.

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 – 24

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அஞ்சு குடிக்கு ஒரு சந்ததியாய் ஆழ்வார்கள்

தம் செயலை விஞ்சி நிற்கும் தன்மையளாய் பிஞ்சாய்ப்

பழுத்தாளை ஆண்டாளைப் பத்தியுடன் நாளும்

வழுத்தாய் மனமே மகிழ்ந்து 

இருபத்து நான்காம் பாசுரம். ஆழ்வார்களைக் காட்டிலும் மிகுந்த பெருமையைப் பெர்ற்றவளான ஆண்டாளைக் கொண்டாடுமாறு தன் திருவுள்ளத்துக்கு அருளிச்செய்கிறார்.

ஆழ்வார்களின் குடிக்கு ஒரே வாரிசாக வந்து அவதரித்தாள் ஆண்டாள். அஞ்சு என்பது ஐந்து என்று ஒரு எண்ணிக்கையாகவும் பயப்படுபவர்கள் என்பதையும் குறிக்கும். அதாவது பஞ்ச பாண்டவர்களுக்குப் பின் இருந்த ஒரே வாரிசான பரீக்ஷித்து போலே ஆழ்வார்கள் பதின்மர்க்கும் ஒரே வாரிசு என்று முதல் அர்த்தம். எம்பெருமானுக்கு என்ன ஆபத்து வருமோ என்று பயப்படுபவர்களான ஆழ்வார்களுக்கு ஒரே வாரிசு என்று இரண்டாம் அர்த்தம். பெரியாழ்வார் முழுவதுமாக மங்களாசாஸனம் செய்தார். மற்றைய ஆழ்வார்கள் பரமபக்தி நிலையை அடைந்தார்கள். ஆண்டாளோ, பெரியாழ்வாரைப் போலே மங்களாசாஸனமும் செய்தாள், மற்றைய ஆழ்வார்களைப் போலே பக்தியிலும் உயர்ந்து விளங்கினாள். பிஞ்சாய்ப் பழுத்தல் என்றால், செடி பூத்து, பின்பு காயாகி, பின்பு பழம் தருவது போல் அல்லாமால், “திருத்துழாய் முளைக்கும் போதே பரிமளிக்குமா போலேமுதலிலேயே பழமாகப் கனிந்து இருத்தல். அதாவது, சிறு வயதிலேயே உயர்ந்த பக்தி நிலையிலே இருத்தல். ஆண்டாள் நாச்சியார் ஐந்து வயதிலேயே திருப்பாவை பாடினாள். நாச்சியார் திருமொழியிலே எம்பெருமானை அடைய மிகவும் உருகினாள்.மனமே! இப்படிப்பட்ட ஆண்டாளை எப்பொழுதும் கொண்டாடு.

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thiruvAimozhi – 10.2.10 – mAyndhaRum vinaigaL

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Full series >> Tenth Centum >> Second 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 “The glories of those who serve emperumAn in thiruvananthapuram are beyond words”.

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

mAyndhaRum vinaigaL thAmE mAdhavA! enna nALum
Eyndha pon madhiL ananthapura nagar endhaikkeRnu
sAndhodu viLakkam dhUbam thAmarai malargaL nalla
Ayndhu koNdEththa vallAr andhamil pugazhinArE

Listen

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

mAdhavA! enna – the moment that emperumAn is referred to as Sriya:pathi (husband of SrI mahAlakshmi)
vinaigaL – hurdles
thAmE – on their own
mAyndhu aRum – will be eliminated;
nALum – forever
Eyndha – rich
pon madhiL – having golden fort
ananthapura nagar – in the city of thiruvananthapuram
endhaikku – for the lord
enRu – vowing in this manner
nalla – good
sAndhodu – with sandalwood paste
viLakkam – lamp
dhUbam – fragrant smoke
thAmarai malargaL – lotus flowers
Ayndhu koNdu – preparing (to not being touched by attachment towards result, doership and ownership which are like dry leaves, hair and worms)
Eththa vallAr – those who can praise emperumAn, fulfilled with the feeling of having been acknowledged by him
andham il – endless
pugazhinAr – will have greatness in servitude.

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

The moment that emperumAn is referred to as “Sriya:pathi” (husband of SrI mahAlakshmi), hurdles will be eliminated on their own; those who can praise emperumAn, fulfilled with the feeling of having been acknowledged by him, preparing good sandalwood paste, lamp, fragrant smoke and vowing that all of these are for the lord, in the city of thiruvananthapuram which is having golden fort forever,  have endless greatness in servitude.

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

  • mAyndhaRum vinaigaL thAmE mAdhava enna – As we recite the divine names of the mother and father, the sorrows earned since time immemorial will go on their own.
  • mAdhavA enna – mAyndhu aRum vinaigaL – As we call him “father”, he will become pleased [and rid us of our sorrows].
  • Eyndha … – Those who can serve my lord in thiruvananthapuram which has an apt golden fort, offering flowers etc and approaching him.
  • andham il pugazhinArE – Not just as said in thiruvAimozhi 10.2.5amararAvAr” (they will become like nithyasUris), but will be as said in thiruviruththam 79 “viNNuLArilum sIriyar” (they are greater than nityasUris).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 39 (Names 381 to 390)

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381) kAraNam (कारणम्)

Furthermore, bhagavAn is only the cause for all organs to act as per their natures – such as the eyes seeing, the ears hearing, etc. he only enables them to act accordingly. Hence, he is called ‘kAraNam’.

Etymology: The one who enables the sense and action organs of all individual souls born in this creation to act is called ‘kAraNam’.

जीवानां चक्षुरादीन् यॊ हॆतून् कारयतीति सः |

प्रॊच्यतॆ कारणम् |

382) karthA (कर्ता) (also repeated in 317)

The one who is originally not bound by any of such actions is called ‘karthA’.

Although the individual souls are purely causal for their own actions, fruits and enjoyments, bhagavAn considers all of them as his own out of his love towards the souls.

The SrImath rAmAyaNa hails this great quality of bhagavAn thus: “In sorrows of all humans, rAma would be sad for them even before the victims themselves. In happiness of all humans, he would be happier than them just like a loving father”

“bhagavAn never enjoys solitude, and hence he decided to multiply”, etc.

Etymology: The one who is actually aloof from the results of such actions (but volunteers to own them) is called ‘karthA’.

कर्ता स्वतन्त्रः परिकीर्तितः ||

383) vikarthA (विकर्ता)

Since bhagavAn voluntarily takes on the ownership of enjoyments of fruits thus, and hence experiences joy and sorrows – thereby showing transformations, he is called ‘vikarthA’.

It is absolutely clear that bhagavAn originally isn’t affected by any of these results of various actions, since all such actions and results are driven by the karma of individual souls. However, it is out of sheer compassion and his boundless love towards such fallen souls that he owns such enjoyments of fruits. This is purely his greatness, and not a shortcoming that affects his absolute supremacy. After all, if he were not to be so compassionate towards us, how would such divine auspicious qualities befit him? Is it even wrong to empathize with other grieving souls?

Etymology: The one who is subject to transformations of mind due to the experience of joy and sorrows (of his devotees), he is called ‘vikarthA’.

विकुर्वाणॊ विकर्ता यॊ हर्षशॊकादिभिः स्मृतः |

384) gahana: (गहनः) (also repeated in 548)

Thus, bhagavAn identifies himself with every individual soul – mixing well with each of their knowledge levels, enjoyments, nature of actions, etc, as if he was never separate from them anytime. Since the depth of such great qualities of bhagavAn cannot be fathomed, he is called ‘gahana:’ – the unfathomable.

The scriptures hail thus: “Although he resides amidst the dhEvas, they do not know his true nature”

The antharyAmi brAhmaNam hails this feat of bhagavAn thus: “He who resides within this earth, but the earth doesn’t know….. he who indwells every soul, but the souls do not know….” etc.

The Subala upanishath says thus: “nArAyana is verily the eyes, as well as the object of vision”.

bhagavAn declares thus in bhagavath-gIthA: “arjuna, there are five entities playing their roles in every deed – the physical body, the individual soul, the mind, the life breath, and the supreme soul”, etc.

Etymology: The one who is unfathomable due to his great quality of completely identifying himself with the fallen souls is called ‘gahana:’.

बुद्ध्यायतन-भॊगॊपकरणादिषु दॆहिनाम् |
तदभिन्नाभिमानात्म-महागुणगणॆsपि च ||

गहनॊ हय्तिभूमित्वात् |

385) guha: (गुहः)

Since bhagavAn protects each and every devotee thus, he is called ‘guha:’.

Etymology: bhagavAn is called ‘guha:’ since he protects his devotees.

रक्षतीति गुहः स्मृतः |

==============================
व्यवसायॊ व्यवस्थानः संस्थानः स्थानदॊ ध्रुवः ।
परर्द्धिः परमस्पष्टस्तुष्टः पुष्टः शुभॆक्षणः ॥ ४२ ॥
==============================

386) vyavasAya: (व्यवसायः)

Thereafter, the manifestation of bhagavAn vAsudhEva in the dhruva maNdalam is hailed. bhagavAn binds the planetary groups and constellations in an amazing formation in the dhruva maNdala. Hence, he is called ‘vyavasAya:’.

The abode of all such planets and constellations – the dhruva mandala – is verily bhagavAn’s divine form of the supreme sky. Thus he holds all such entities as his body.

That is only the reason why the manthra varNas hail bhagavAn as ‘the one whose form is verily the sky’.

The meditative SlOka on bhagavAn hails him as “the lord who bears the constellation cycles”.

Etymology: Since bhagavAn firmly binds the constellations and planets in the dhruva maNdala (his own body), he is called ‘vyavasAya:’. he is the very support for all such entities.

ज्यॊतिश्चक्रं ध्रुवॆ नित्यं सीयतॆ बद्ध्यतॆ यतः |
व्यवसायस्ततॊ ज्ञॆयः भूगणाधारमूर्तिमान् ||

387) vyavasthAna: (व्यवस्थानः)

The basis for determining the different positions of such constellations and planets is time. This time is divided by bhagavAn into different units such as kalA, kAshtA, muhUrtha, etc. All these units of time reside in bhagavAn only. He is verily the indweller of such time.

Thus, he is called ‘vyavasthAna:’.

Etymology: Since the various units of time such as kalA, muhUrtha, etc are firmly established in him, he is called ‘vyavasthAna:’.

कलामुहूर्तादिमयॊ ध्रुवॆ कालॊsवतिष्टतॆ |
यस्मात् तस्मात् व्यवस्थानः ह्यष्टार्णः स्थानदॊ मनुः ||

388) samsthAna: (संस्थानः)

At the end of creation, since all these entities – constellations, planets, time, etc get merged in him, he is called ‘samsthAna:’.

Etymology: Since all the entities merge into the dhruva maNdala (bhagavAn’s divine body) at the end of creation, he is called ‘samsthAna:’.

ध्रुवॆ समाप्यतॆ सर्वमिति संस्थान उच्यतॆ |

389) sthAnadha: (स्थानदः)

Since bhagavAn only grants the highest abode of SrI vaikuNtam to dhruva mahArAja, he is called ‘sthAnadha:’.

Etymology: Since bhagavAn alone is the grantor of the supreme abode SrI vaikuNtam, he is called ‘sthAnadha:’.

स ऎव परमाकाशप्राप्तौ हॆतुत्वतः सदा |
प्रॊच्यतॆ स्थानद इति सप्तार्णॊ मनुनायकः ||

390) dhruva: (ध्रुवः) (also repeated in 55)

bhagavAn bestowed upon the little boy dhruva a magnificent position in the dhruva maNdala. It is due to this great deed that bhagavAn himself is called ‘dhruva:’ – the one who permanently establishes his devotees in great positions. This clearly indicates that he alone pervades all entities and all places at all times.

Etymology: bhagavAn is called ‘dhruva:’ since he bestowed upon an ordinary soul – dhruva mahArAja – verily the highest position in the dhruva maNdala and established him firmly for a long time.

अर्वाचीनं ध्रुवमपि तुङ्गस्थानप्रदानतः |
ध्रुवी चकार यस्माद्धि ध्रुवस्तस्मात् प्रकीर्तितः ||

adiyen srinivasa raja ramanuja dasan

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periya thirumadal – 79 – minnidaiyAL nAyaganai

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minnidaiyAL nAyaganai viNNagaruL ponmalaiyaip                         113
ponni maNikozhikkum pUngudandhaip pOrvidaiyaith
thennan kuRungudiyuL sembavaLak kunRinai                                   114
manniya thaNsERai vaLLalai mAmalrmEl

Word by word meaning

thAmarai mEl min idaiyAL nAyaganai – the consort of pirAtti who was born on a lotus and who has a waist similar to lightning.
viNNagaruL ponmalaiyai – one who is shining like a golden mountain at thiruviNNagar.
ponni maNi kozhikkum pUngudandhai pOrvidaiyai – one who is reclining like a bull which has got tired after waging a war, at thirukkudandhai, where the river kAviri brings precious gems
then nan kuRungudiyuL sembavaLam kunRinai – one who is shining like a reddish coral like mountain at thirukkuRungudi which is a distinguished divine abode in the southern direction
thaN sERai manniya vaLLalai – the supremely generous entity who has fittingly taken residence in the cool thiruchchERai.

vyAkyAnam

thAmarai mEl minnidaiyAL nAyaganai – the reason for taking incarnations like these [seen in the previous verses] is due to pirAtti’s connection. The meaning implied is that AzhwAr says that even connection with her is not beneficial for him [since emperumAn is not coming to AzhwAr and she [AzhwAr in feminine mood] has to engage in madal]. Alternatively, this could mean that emperumAn has the greatness because of his connection with pirAtti.

viNNagaruL ponmalaiyai – [the golden mountain at thiruviNNagar] Since he is together with pirAtti at thiruviNNagar, the golden hue from her is falling over him as a shadow, converting his form from that of a blue mountain to a golden mountain. Did not vEdham say in thaiththirIya upanishath nArayaNavalli “neelathOyatha madhyasthA vidhyullEkA” (pirAtti is like a lightning amidst the bluish form of emperumAn)?

ponmaNi kozhikkum pUngadandhaip pOr vidaiyai – kudandhai is the town where river kAviri brings with her very expensive gems such as rubies, just as it is mentioned in thiruvAimozhi 5-8-9thisaivil vIsum sezhumAmaNigaL sErum thirukkudandhai” (thirukkudandhai where very expensive gems which are effulgent in all directions, reach). In that beautiful town, he is reclining to get over the ennui of having fought with enemies during his incarnations.

pOrvidaiyai – (AzhwAr, as parakAla nAyaki says) I will destroy the honour of one who is reclining with the fame of having annihilated his enemies.

then nan kuRungudi – one which is in the southern direction. thirukkuRungudi which has such a beauty about it that one cannot take his/her eyes off it. If the text is thennan kuRungudi, it would mean thirukkuRungudi which is in the pANdya kingdom.

sem pavaLak kunRinai – one who has a beautiful form which has to be attained by engaging in madal.

thaN chERai manniya vaLLalai – One who is most generous, offering himself to his followers who are living amidst the unfavourable samsAris, at thiruchchERai, which is cool because of its proximity to the one who has the complexion of cloud.

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 – 23

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உபதேச ரத்தின மாலை

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பெரியாழ்வார் பெண் பிள்ளையாய் ஆண்டாள் பிறந்த
திருவாடிப் பூரத்தின் சீர்மை – ஒரு நாளைக்கு
உண்டோ மனமே உணர்ந்து பார் ஆண்டாளுக்கு
உண்டாகில் ஒப்பிதற்கும் உண்டு 

இருபத்துமூன்றாம் பாசுரம். ஆண்டாள் அவதரித்த திருவாடிப்பூரத்துக்கு வேறு ஒன்று ஒப்பாக இல்லாத தன்மையால் வந்த பெருமையைத் தன்னுடைய நெஞ்சுக்கு அருளிச்செய்கிறார்.

நெஞ்சே! பெரியாழ்வாரின் திருமகளாக ஆண்டாள் அவதரித்த திருவாடிப்பூரத்துக்கு ஒப்பாக ஒரு நாள் உண்டோ என்று ஆராய்ந்துபார். ஆண்டாள் நாச்சியாருக்கு ஒப்பாக ஒருவர் இருந்தாலன்றோ இந்நாளுக்கு ஒரு ஒப்பு உண்டு.

ஆண்டாள் நாச்சியார் பூமிப்பிராட்டியின் அவதாரம். ஆத்மாக்கள் மீது பெரும் கருணை கொண்டு, எம்பெருமானுடைய அனுபவத்தை விட்டு, இவ்வுலகில் வந்து அவதரித்தாள். ஆழ்வார்களோ இவ்வுலகிலே இருந்தவர்கள். எம்பெருமானுடைய நிர்ஹேதுக க்ருபையினாலே குற்றமற்ற அறிவையும் பக்தியையும் பெற்று எம்பெருமானை முழுவதுமாக அனுபவித்தார்கள். தான் இருந்த உயர்ந்த நிலையை மற்றவர்களுக்காகத் த்யாகம் செய்த ஆண்டாளுக்கு ஒப்பாக வேறு யாரையும் சொல்ல முடியாது. இப்படி ஒப்புயர்வற்ற ஆழ்வார்களே ஆண்டாளுக்கு ஒப்பில்லை என்றால் வேறு எவர் ஒப்பாக முடியும். இதனாலேயே ஆண்டாளின் திருநக்ஷத்ரத்துக்கும் ஒப்பாக வேறொன்று இல்லை.

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thiruvAimozhi – 10.2.9 – nAm umakku

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

Full series >> Tenth Centum >> Second decad

Previous pAsuram

Image result for thiruvananthapuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, AzhwAr says “The time which was identified as in thiruvAimozhi 9.8.4nALEl aRiyEn enakkuLLana’ (I don’t know the date fixed for me) and thiruvAimozhi 9.10.5maraNam AnAl’ (at the end of this body), has arrived; as we quickly reach thiruvananthapuram and engage in service, the karmas which are hurdles for our service will be 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

nAm umakkaRiyach chonna nALgaLum naNiyavAna
sEmam nangudaiththuk kaNdIr seRi pozhil ananthapuram
thUma nal virai malargaL thuvaLaRa Ayndhu koNdu
vAmanan adikkenREththa mAyndhaRum vinaigaL thAmE

Listen

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

(as said in thiruvAimozhi 3.3.10vaiththa nAL varai” (the end of your determined life span))
nAm – us

(previously)
umakku – for you
aRiyach chonna nALgaLum – the days of the end of the body, which were informed
naNiya Ana – are coming close
seRi pozhil – having dense garden
ananthapuram – thiruvananthapuram
nangu – good
sEmam – protection
udaiththuk kaNdIr – is having!

(thus, there)
thUmam – fragrant smoke, which is an aide in the worship
nal – good
virai – having fragrance
malargaL – flowers
thuvaL aRa – to be without defect
Ayndhu koNdu – preparing
vAmanan adikku enRu – vowing them to be for the divine feet of SrI vAmana who is naturally inclined towards union with his devotees
Eththa – (for such acceptance) praising his qualities such as Seelam (simplicity) etc
vinaigaL – karmas which are hurdles for kainkarayam
thAnE – on their own
mAyndhu aRum – will be destroyed.

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

The days of the end of the body, which were informed for you by us are coming close; thiruvananthapuram which is having dense garden, is having good protection! As we engage in preparing fragrant smoke which is an aide in the worship, flowers which are having good fragrance and vowing them to be for the divine feet of SrI vAmana who is naturally inclined towards union with his devotees, and praise his qualities such as Seelam etc, our karmas which are hurdles for kainkarayam, will be destroyed on their own.

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

  • nAm umakku – The days I said in thiruvAimozhi 9.8.4nALEl aRiyEn enakkuLLana” (I don’t know the date fixed for me) and thiruvAimozhi 9.10.5maraNam AnAl” (at the end of this body), have arrived near. Did he advice others in this manner? Yes. In thiruvAimozhi 9.10mAlai naNNi“, AzhwAr found out ISvara’s opinion in “maraNam AnAl” and instructed the same to others. Here also, AzhwAr is instructing others. mahAbhAratham “thasmin athamithE …” [krishNa tells this SlOkam to yudhishtra] – bhIshma is dying and he mercifully started explaining these since there won’t be anyone who will hear these words subsequently – AzhwAr is mercifully repeating the same advice now. asthamithE – There are two suns, viz the sun who illuminates the eyes and the sun who illuminates the heart; thiruchchandha viruththam 114 “gyAnamAgi gyAyiRAgi” (being the knowledge and sun). gyAnAnyalpI bhavishyathi – just as svarUpam (the self, which is also known as dharmi gyAnam), dharma bhUtha gyAnam (knowledge which helps understand other aspects) is also eternal [but it is considered insignificant due to depending upon the mind]; now, the dawn and dusk for this depend on the tool which receives such knowledge. If bhIshma dies, there won’t be anyone to give and receive this knowledge. parigyai appar (a SrIvaishNava) highlights what is mercifully explained by bhattar “unless a respectable person has this and teaches this, teachers and students will cease to exist and such knowledge will become worthless”. thasmAth thvAm chOdhayAmyaham – This is why I am urging to go to bhIshma and hear from him.
  • sEmam nangudaiththuk kaNdIr seRi pozhil ananthapuram – This perfectly enjoyable abode is the protection for our final moments.
  • thUma nal virai malargaL – Nicely fragrant smoke, fragrant and good flowers.
  • thuvaL aRa … – Making them distinguished to be apt for us and him.
  • vAmanan … – Praising the divine feet of emperumAn who became a mendicant to get back his own property, and offering to such divine feet.
  • mAyndhu aRum vinaigaL thAnE – As the AthmA engages in activity which is apt for his true nature, all the hurdles will be eliminated [i.e. the kainkaryam is not a means, but is a natural activity]

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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