Daily Archives: November 4, 2019

thiruvAimozhi – 10.3.4 – thozhuththaiyOm

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Full series >> Tenth Centum >> Third 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, as parAnguSa nAyaki starts feeling the pain thinking emperumAn is leaving, he mercifully says “is there any reason for me to leave?” and few other humble words; she says “these words only are finishing 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.


thozhuththaiyOm thanimaiyum thuNai pirindhAr thuyaramum ninaigilai gOvindhA nin
thozhuththanil pasukkaLaiyE virumbith thuRandhemmai ittu avai mEykkap pOdhi
pazhuththa nal amudhin in sARRu veLLam pAviyen manam agandhORum uL pukku
azhuththa nin sengani vAyin kaLvap paNi mozhi ninaidhoRum Avi vEmAl


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

gOvindhA – Oh one who is crowned as gOvindha (due to protecting cowherd girls)!
thozhuththaiyOm – we the servitors (to be protected by you), our
thanimaiyum – loneliness
thuNai – you, the companion
pirindhAr – separated
thuyaramum – sorrow
ninaigilai – not thinking;

(instead of seeing the sorrow in separation)
un – your
thozhuththanil – cowshed
pasukkaLaiyE – cows alone
virumbi – showed attachment
emmai – us (who are also to be protected by you)
thuRandhu – abandoned
ittu – leave behind
avai – those
mEykka – to protect them only
pOdhi – you are starting to leave.

pazhuththa – well ripen
nal amudhin – pure nectar’s
in – sweet
sARRu veLLam – flood of the essence
pAviyEn – I who am having sin to separate from you, my
manam agam thORum – every spot in my heart
uL pukku – entering
azhuththa – to strangle
nin – your
sem – reddish
kanivAyin – enjoyable divine lips which resemble a fruit
kaLvam – mischievous
paNi – humble
mozhi – words
ninaithoRum – every time I think about
Avi – my soul
vEm – is burning.

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

Oh one who is crowned as gOvindha! You, our companion, are not thinking about the loneliness and sorrow of separation of ours, the servitors; showing attachment to the cows in your cowshed, abandoning and leaving us behind, you are only starting to leave to protect them; you speak mischievously humble words from your enjoyable divine lips which resemble a reddish fruit; these words are like a flood of the essence of well ripened, sweet, pure nectar which enter into every spot in my heart and strangle it; every time I think about it, my soul is burning. paNi mozhi means humble words as well as spoken words.

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

  • thozhuththaiyOm thanimaiyum – This is the loneliness of the girls of five lakh families in gOkulam. They are referring to themselves as “thozhuththaiyOm” and “adichchiyOm” highlighting their being defeated [by him].
  • thuNai pirindhAr thuyaramum – That is those who have separated from you [the companion]. AchchAn would say “would companion not indicate presence of two persons?” These gOpikAs will be his companions and he will be their companion; now, companionship remains on only one person; he is the only companion now; everyone else is like a wound in the neck [hurdle]; periya thirumozhi 3.7.6 “vanthuNai” (strong companion). You are not thinking about our loneliness and the sorrow of those who are separated from you; you are not thinking that “we” [your servitors] are getting separated and are separating from “you” [who is distinguished].
  • gOvindhA – He was crowned as gOvindha for protecting the cows and cowherd people [during gOvardhan leelA]. Birth based duties will always remain. That is, even while his consort is suffering in separation, he would be desirous with his cows and look for fields which have grass and water to feed them.
  • nin … – if yo have two classes of entities to be protected (cows and cow-herd girls), why do you show your love towards only one class? Would it not be acceptable to love both classes?
  • nin thozhuththanil – Should you only protect the cows which are sheltered in a single place? Should you not protect those who are within your grasp? Even while going to tend the cows, you should embrace them [the cowherd girls] and leave for grazing the cows.
  • pasukkaLaiyE – Should you be helping those [cows] who do not suffer in your separation?
  • virumbi – Even while lying with the girls, embracing them, he will be saying “bring that rope”, “calves are leaving” and thinking about them only. Even while he is physically present here, his heart is with the cows. Here, he is faking the embrace only. piLLai amudhanAr would say “if a thorn pierces the foot of a cow, the head of the cowherd boy will accumulate pus”. When something happens to the body, it is the AthmA who naturally experiences the pain and pleasure [cowherd boys and cows have such close relationship].
  • thuRandhu emmai – The gOpikAs think that as his love increases for the cows, he becomes more detached from the gOpikAs themselves.
  • emmai ittu – Dropping us just like dropping insentient objects. Even while being with the gOpikAs, he will think about the cows; but when he goes behind the cows, he will not think about the gOpikAs.
  • avai mEykkap pOdhi – You will go for their protection. In protecting them, you would become tired, but to protect us, your mere presence is sufficient; your going to protect them will cause fear as said in periyAzhwAr thirumozhi 3.2.6 “idaRa en piLLaiyaip pOkkinEn” (I let my son go to make him suffer) and periyAzhwAr thirumozhi 3.2.2 “eRRukken piLLaiyaip pOkkinEn” (Why did I let my tender son go to roam around?) But in our protection, there is no fatigue involved, your presence here is sufficient.
  • pazhuththa … – He said some humble words such as “Will I go? Even if I go, will I forget you? Do you go through the same pain as I do? Am I not going to tend the cows since I am subservient to my parents and going as per their orders? Will my heart not remain here even if go there?” These words make us not forget you. Saying that the words are like an ocean of well ripened, sweet essence of distinguished nectar; alternatively – this can be a type of union. That is, the nectar from his mouth; it is said in periyAzwAr thirumozhi 1.7.4 “vAyamudham thandhu ennaith thaLirppikkinRAn” (bringing joy in me by giving his nectarean saliva).
  • pAviyEn – I am having sins which turn nectar into poison. This act of saying “I won’t separate” thinking about the separation is similar to poison.
  • manam agam thORum … – As it presses on every spot in my heart, your reddish fruit like mouth’s
  • kaLvap paNi mozhi – This (your mouth) is the gateway for this flood of essence of bliss; lowly words which will captivate us. Since the words are spoken having the separation in mind, they will destroy my heart. His speech and mind are not in harmony.
  • ninai thoRum – Will start meditating upon them considering “will these sustain us?” But they are harmful; still she cannot stop thinking; in this manner, it will go on forever.
  • Avi vEmAl – AthmA which is the abode, is burning. Just as the fire burns the object on which it is present, the thoughts burn the AthmA on which they are present. Should be understood as “pazhuththa nallamudhinin sARRu veLLamAna – nin sengani vAyin kaLvap paNi mozhi – pAviyEn manamagandhORum uL pukkazhuththa … Avi vEmAl”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 48 (Names 471 to 480)

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471) vathsara: (वत्सरः)

Thence, the form of bhagavAn as ‘dharma’ is being elucidated. In order to enable the souls in achieving their final goal, since bhagavAn resides in every entity as their indweller, he is called ‘vathsara:’. The root ‘vas’ वस् (to reside) gets the ‘saran’ (सरन्) adjunct, resulting in this divine name.

The manthra varNas also hail bhagavAn thus: “…unto that indweller of all entities and the very embodiment of dharma…”

Etymology: He who is the embodiment of dharma, who resides in every entity in order to establish the ultimate goal for all, is called ‘vathsara:’.

पुरुषार्थस्थापनाय सर्वान्तर्वस्नाच्च यः |
धर्मात्मा वत्सरः स स्यान्मुन्यर्णॊsभीष्टदॊ मनुः ||

472) vathsala: (वत्सलः)

Why does bhagavAn have to reside in every entity and lead them towards the ultimate goal? It is because he is ‘vathsala:’ – the affectionate one. He loves his dear children (all individual souls) who are also devoted to him. The word ‘vathsa’ वत्स (to love) gets the ‘lach’ (लच्) adjunct, resulting in this divine name.

Although bhagavAn has been associated with these individual souls for a long time, yet he is very keen on doing something good for each one of them who have surrendered unto him. This instinct to do good to his devotees is as much as the motherly instinct of a cow that has just given birth to a calf, which is extremely protective about the calf on the one hand – by driving away anyone who approaches it (thinking that they might harm the newly born calf), and at the same time overwhelmed with affection towards the calf with its lactated udder on the other. With such mixed feelings, the cow never knows how to react, and seems to be in a state of excitement. Such is the state of bhagavAn also, who is extremely caring and affectionate about his devotees who have surrendered unto him.

(PLEASE NOTE Bhattar’s stress here: that this affection of bhagavAn akin to a cow’s affection towards a “newly born” calf is manifest although his relationship with the individual soul is extremely old!)

This divine attribute of bhagavAn is well known even towards his oppressors such as rAvaNa et al. sIthA says thus about rAma to rAvaNa in the sundhara kANda of SrImath rAmAyaNa: “He is the knower of dharma. He is very affectionate towards anyone who has surrendered unto him.” (This statement comes in the context of sIthA advising rAvaNa to surrender unto rAma by giving her back to him, so that he would forgive him for all his misconducts and accept him into his fold)

Only because bhagavAn possesses such a wonderful and auspicious quality, the quality itself gains merit as being an attribute of righteousness.

Etymology: The one who possesses boundless affection towards the surrendered souls, which instigates him to be their indweller, is called ‘vathsala:’. bhagavAn’s affection towards the surrendered souls is much akin to the affection shown by a cow towards its calf.

सर्वस्यान्तर्निवसनॆ हॆतुः स्याद्वत्सलः स्मृतः |
वत्सॆ यतॊ धॆनुरिव वत्सलः शरणागतॆ ||

473) vathsI (वत्सी)

bhagavAn possesses umpteen individual souls who are thus nurtured and cared by bhagavAn as shown in the previous divine name. Thus, he is called ‘vathsI’.

The word ‘vathsa’ वत्स (dear one) gets the ‘ini’ (इनि) adjunct, resulting in this divine name.  This is indicative of the eternity and abundance of such souls with bhagavAn.

Etymology: Since bhagavAn always possesses an abundance of souls who are fondled by him (as shown in the previous divine name), he is called ‘vathsI’.

नित्यपॊष्यात्मवर्गाख्य-वत्सभूयस्त्वतः सदा |
वत्सी स्याद्धि विशॆषॆण षडर्णॊ गॊप्रदॊ मनुः ||

474) rathnagarbha: (रत्नगर्भः)

Among such intimate souls, there are also souls who desire for material benefits. Since bhagavAn possesses immense wealth so as to satiate their desires, he is called ‘rathnagarbha:’.

The scriptures hail thus: “bhagavAn holds ‘desire’ and ‘wealth’ in the form of ‘Sankha’ or conch and ‘chakra’ or discus respectively.”

Etymology: Since bhagavAn possesses immense wealth sufficient to bestow unto the materially inclined souls, he is called ‘rathnagarbha:’. He is indeed the bestower of wealth to everyone.

धनायद्भ्यॊ यथाकामं प्रदॆय धनवत्वतः |
रत्नगर्भः समाख्यातॊ ह्यष्टार्णॊ धनदॊ मनुः ||

475) dhanESvara: (धनॆश्वरः)

Since bhagavAn bestows such wealth upon the seekers instantly, he is called ‘dhanESvara:’.

This divine name is formed with the adjunct ‘varat’ (वरट्) suffixed to the root word ‘ASu’ आशु (quick).

Etymology: He is called ‘dhanESvara:’, who acts swiftly in bestowing the desired wealth upon the seekers.

तत्तदिष्टद्रव्यदानॆ शीघ्रकारी धनॆश्वरः |

धर्मगुप् धर्मकृद्धर्मी सदसत्क्षरमक्षरम् ।
अविज्ञाता सहस्रांशुर्विधाता कृतलक्षणः ॥ ५१ ॥

476) dharmagup (धर्मगुप्)

bhagavAn not only confers wealth upon the materialistic seekers, but also slowly turns them away from undesirable subjects and thus protects them by engaging them in righteous ways. Thus, he is called ‘dharmagup’ – the one who protects the dharma of his devotees.

The scriptures say thus: “bhagavAn bestows wealth and intellect upon the seekers who are stationed in righteousness”.

Etymology: Although bhagavAn confers the mundane desires of his devotees, yet he turns them away from lowly desires and upholds their righteous interests for their benefit, which is why he is called ‘dharmagup’.

कामं दत्वाप्यर्थकामौ निवर्त्य विषयान्तरात् |
ताभ्यां हितस्य धर्मस्य रक्षणात् धर्मगुप् स्मृतः ||

477) dharmakruth (धर्मकृत्)

As explained in the previous divine name, bhagavAn slowly turns his devotees towards the path of righteousness. Not just that; he further graces such righteous souls causelessly and uplifts them. Thus, bhagavAn is called ‘dharmakruth’ – the one who practices the ‘dharma’ of protecting the righteous souls. The purport here is thus: bhagavAn graces only righteous people. Hence he ensures that every individual soul practices righteousness in due course.

The scriptures proudly declare thus: “Irrespective of how learned a person is, the practice of the faultless, eternal and pervasive ‘dharma’ is impossible without the intellect blessed by bhagavAn himself”

Etymology: Since bhagavAn makes every individual soul righteous, and observes his own dharma which is to grace such righteous individual souls causelessly (without specific reasons), he is called ‘dharmakruth’.

सर्वं जनं धार्मिकयन् लीलानुग्रहलक्षणम् |
धर्मं करॊति यस्माद्धि तस्माद्धर्मकृदुच्यतॆ ||

478) dharmI (धर्मी)

Even the well established dharma is used by bhagavAn as a tool to accomplish his deeds. Hence, he is called ‘dharmI’.

Etymology: He who possesses just the dharma as a common tool to accomplish his tasks is called ‘dharmI’.

साधारणॊपकरणं धर्मॊ यस्यास्ति कॆवलम् |
स वै धर्मीति विज्ञॆयः षडर्णॊ धर्मदॊ मनुः ||

479) sath (सत्)

Since all the attributes of dharma explained hitherto are lofty in nature, bhagavAn – who possesses such attributes – is called ‘sath’.

bhagavAn himself declares thus in the bhagavath gIthA: “Oh arjuna, the word ‘sath’ is also used in the context of meaning ‘auspicious deeds’”

The auspiciousness of such attributes is due to their eternal association with bhagavAn.

Also, bhagavAn is called ‘sath’ because of his eternal existence and possession of divine auspicious qualities.

The same bhagavath gIthA hails thus: “The word ‘sath’ is used in the context of referring to eternal entities as well as auspicious qualities”

Etymology: Since bhagavAn is causeless and eternal, and always possesses divine auspicious qualities, the learned men well versed in vEdhas and upanishaths call vishNu as ‘sath’.

निरुपाधिक सद्भावात् नित्यसाद्गुण्ययॊगतः |
सत्-शब्दॆनॊच्यतॆ विष्णुः वॆदवॆदान्तपारगैः ||

480) sadhaksharam (सदक्षरम्)

As detailed in the previous divine name, bhagavAn is called ‘sath’ due to his eternal existence and his attribution of auspicious qualities. Furthermore, such divine attribution is ceaseless. Thus, the adjunct of ‘aksharam’ अक्षरम्  (imperishable) is suffixed in this divine name.

The word ‘ksharam’ (क्षरम्) means to cease to exist (to get destroyed) at some point of time or in some place. Whereas, bhagavAn’s divine attributes are hailed thus:

“His divine forms and qualities can only be described as ‘existent’ forever, which is completely free from blemishes such as fading, destruction, transformations, birth, death, etc”.

Verily this opinion is also echoed in the vEdhic statement that says “Oh young one, only ‘sath’ existed earlier to this creation”

Etymology:  The one who is free from blemishes such as fading, destruction, etc is called ‘akshara:’. Thus (in conjunction with the previous divine name), the words ‘sath’ and ‘aksharam’ get together, resulting in a single name as ‘sadhaksharam’.

अपक्षयविनाशादिवर्जितॊsक्षर उच्यतॆ |
ततॊsक्षरसदित्यॆवम् एकनाम च शस्यतॆ ||

adiyen srinivasa raja ramanuja dasan

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periya thirumadal – 90 – konnavil thOL

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kannavil thOL kALaiyaik kaNdAngu kai thozhudhu
ennilaimai ellAm aRiviththAl emperumAn                                                                             134

Word by word meaning

kal navil thOL kALaiyai – one who is a youth with his shoulders similar to a mountain
Angu kaNdu kai thozhudhu – seeing him at that thirunaRaiyUr and worshipping him
en nilaimai ellAm aRiviththAl – if I appeal to him, stating my dispositions ..
after hearing that

emperumAn – that perumAn [supreme entity] 


After mentioning that divine abode [thinaRaiyUr] which made him engage with madal, AzhwAr, without speaking about any other divine abode, makes known his firmness [of mind].

kannaviL thOL kAlaiyai – one who is celebrating the strength of his shoulders, which are like a rock, having won over a weak woman.

kAlaiyai – he is proud of his youthful state which made her engage with madal.

kaNdu – just as AzhwAr had started [earlier] “en kaN kaLippa nOkkinEn ” (I saw [emperumAn] such that my eyes rejoiced), he says that he will not rest until he saw fully.

Angu kai thozhudhu – worshipping him in his divine presence in order to attain him. This is the first step for destroying his svarUpam (basic nature) and engaging in madal. Performing anjali [saluting with cupped palms] to emperumAn with the interntion of attaining him through one’s own means is equivalent to the queen of an emperor going in for alms.This AzhwAr who said in periya thirumozhi 9-3-9 “Odhi nAmam kuLiththu uchchi thannAl oLimAmalarppAdham nALum paNivOm” (after taking a bath and reciting his divine names, we will worship his effulgent, divine, lotus-like feet, every day) next said “namakkE nalamAdhalil” (it will be our ultimate benefit). [Here, the end syllable of the first word is lengthened (namakkE) since the person who has surrendered is not expected to do anything on his/her own as a means to attaining emperumAn. However, AzhwAr had waited for quite a long time for emperumAn to show himself up to him. Since he did not come, AzhwAr decided to engage with activities which could be construed as anyOpAyam (engaging with other means). emperumAn will not tolerate this]. nammAzhwAr, in  his thiruvAimozhi 9-3-9, says “thozhudhu mAmalar nIrsudar dhUpam koNdu ezhudhum ennumidhu migai Adhalin ” (if we worship you with distinguished flowers, water, lamp and smoke, and fall at your divine feet, it would appear to your divine mind that this is excessive [since we are not expected to engage with any means other than your divine feet to attain you]).

kaNdu Angu kai thozhudhu – nammAzhwAr who had dared to engage with madal, had said in thiruvAimozhi  5-3-7nam kaNgaLAl kaNdu thalaiyil vaNangavum AngolO thaiyalAr munbE” (will it be possible for us to see him and worship his divine feet with our head?) sIthAppirAtti, being angry with SrI rAma,  said [to hanumAn] as in SrI rAmAyaNam sundhara kANdam 39-55 “tham mamArththE sukham pruchcha SirasA chAbhi vAdhaya ” (convey my enquiries to him on my behalf; worship (on my behalf) his divine feet).

en nilaimai ellAl aRiviththAl – If I express all my conditions until the time of engaging with madal. One of the commentators for this prabandham, azhagiya maNavALap perumAL nAyanAr has given a number of quotes from periya thirumozhi under which [thirumangai] AzhwAr has stated his condition to emperumAn.

  • periya thirumozhi 1-9-1”unnaik kANbadhOr AsaiyinAl vandhadaindhEn” to show how he desired to see emperumAn
  • periya thirumozhi 2-7-1 “Agilum Asai vidALAl”, to show how that desire continued
  • periya thirumozhi 3-5-1 “en sindhanaikku iniyAy” and 3-5-6 “pugundhAyaip pOgalottEn”, to show how emperumAn tied him down completely
  • periya thirumozhi 4-8-3 “Ayar mAdhar kongai pulgu seNdan” and 4-8-4 “kollaiyAnAL parisazhiththA” to show how she [AzhwAr in feminine mood] crossed limits and lost the esteem of womanhood for his sake
  • periya thirumozhi 4-9-3 “ummaik kANum Asai ennum kadalil vIzhndhu” to show how he fell into the ocean of desire even as others were castigating him
  • periya thirumozhi 5-5-1 “vAy veruvi vEngadamAE vEAngadamE”, 5-5-2 “adiyEnai vENdudhiyO vENdAyO”, 5-5-6 “thAdhAdu vanamAlai thArAnO” to show how (s)he was babbing to get his mercy
  • periya thirumozhi 7-3-1 “sinavil sengaN” to show how he was seeing emperumAn in his dream
  • periya thirumozhi 7-5-9 “ennaimbulanum ezhilum koNdu ponnangalaigaL meliveydha” to show how emperumAn left him in distress after taking away the sensory perceptions and beauty [of parakAla nAyaki]
  • periya thirumozhi 8-2 “theLLiyIr dhEvar” to show how he wizened after speaking about thirukkaNNapuram and melting inside
  • periya thirumozhi 8-3 “karaiyeduththa” to show how he lost his bangles [in feminine mood]
  • periya thirumozhi 8-5 “thandhai kAlil” to show how the time passed on with his heart desiring emperumAn’s garland
  • periya thirumozhi 9-4 “kAvAr madal” to show how he [in the mood of parakAla nAyaki] suffered mentally after hearing thiruppullANi emperumAn speaking lies to him and how he lost his sleep, losing his complexion, bangles and the dress not fitting the body [since it became so loose]
  • periya thirumozhi 9-5 “thavaLa iLampiRai ” to show how he lost everything
  • periya thirumozhi 9-9 “mUvaril mun mudhalvan” to show how he desired to unite with thirumAlirunjOlai emperumAn but couldn’t
  • periya thirumozhi 10-10 “thiruththAy sembOththu” to show how he was looking for an auspicious time and

how he is now engaging in madal, thus revealing all his states to emperumAn.

emperumAn – the relationship between emperumAn and me is such that I have to attain him, even if it means that I have to destroy my basic nature. He is asking whether he could wait for emperumAn to come to him.

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 – 34

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<< பாசுரம் 33

ஆழ்வார்கள் ஏற்றம் அருளிச் செயல் ஏற்றம்

தாழ்வாதும் இன்றி அவை தாம் வளர்த்தோர் ஏழ் பாரும்

உய்ய அவர்கள் செய்த வியாக்கியைகள் உள்ளதெல்லாம்

வையம் அறியப் பகர்வோம் வாய்ந்து 

முப்பத்துநான்காம் பாசுரம். இதுவரை ஆழ்வார்களின் திருநக்ஷத்ரங்களையும் திருவவதார ஸ்தலங்களையும் அருளிச்செய்தவர், மூன்றவது பாசுரத்தில் காட்டிய “தாழ்வாதுமில் குரவர் தாம் வாழி, ஏழ்பாரும் உய்ய அவர்கள் உரைத்தவைகள் தாம் வாழி” என்ற ஆசார்யர்களின் வ்யாக்யான வைபவத்தை, மேல்வரும் பாசுரங்களில் அருளிச்செய்வதாக ஸங்கல்பம் செய்கிறார்.

ஆழ்வார்களுடைய தனிப்பெருமையும் அவர்களின் அருளிச்செயல்களுடைய தனிப்பெருமையும் குறையாமல் வளர்த்த ஒரு தாழ்ச்சியும் இல்லாத ஆசார்யர்கள் செய்த வ்யாக்யானங்கள் எவை எல்லாம் உள்ளனவோ அவை எல்லாவற்றையும் நன்றாகப் பொருந்தும்படி இந்த உலகத்தில் உள்ளோர் அறியும்படிச் சொல்லுவேன் இங்கே.

ஆழ்வார்களுடைய தனிப்பெருமை எம்பெருமானாலே நிர்ஹேதுகமாக மயர்வற மதிநலம் அருளப்பெற்றது. அருளிச்செயல்களின் தனிப்பெருமை வேத தாத்பர்யத்தை எளிமையாக வெளியிட்டது மற்றும் எம்பெருமானைத் தவிர வேறு விஷயங்களைப் பேசாமல் இருந்தது. நம் பூர்வாசார்யர்கள் இவ்வுலக இன்பத்தில் கண் வைப்பது, தங்களுக்கு புகழ், தனம், பெருமை ஆகியவற்றைத் தேடுவது ஆகிய தாழ்ச்சிகள் இல்லாமல்  எப்போதும் பகவத் சிந்தனையிலும், கைங்கர்யத்திலும் அடியார்கள் உஜ்ஜீவனத்திற்கு வழிசெய்வதிலுமே தங்களை அர்ப்பணித்து இருந்தனர்.

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