Monthly Archives: December 2019

உபதேச ரத்தின மாலை – பாசுரம் – 67

Published by:

ஸ்ரீ:  ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமாநுஜாய நம:  ஸ்ரீமத் வரவரமுநயே நம:

உபதேச ரத்தின மாலை

<< பாசுரம் 66

ஆசாரியர்கள் அனைவரும் முன் ஆசரித்த

ஆசாரம் தன்னை அறியாதார் பேசுகின்ற

வார்த்தைகளைக் கேட்டு மருளாதே பூருவர்கள்

சீர்த்த நிலை தன்னை நெஞ்சே சேர் 

அறுபத்தேழாம் பாசுரம். நீரோ “ஆசார்யனே எல்லாம் என்று இருக்கச் சொல்லுகிறீர். ஆனால் வேறு சிலரோ எம்பெருமானே எல்லாம் என்று இருக்கச் சொல்லுகிறார்கள், இதில் எது உண்மை?” என்று தன் திருவுள்ளம் கேட்பதாகக் கொண்டு அதற்கு விடை அருளிச்செய்கிறார்.

நெஞ்சே! நம்முடைய பூர்வாசார்யர்கள், அதாவது ஸ்ரீ மதுரகவிகள், ஸ்ரீமந்நாதமுனிகள் தொடக்கமான ஆசார்யர்கள் அனைவரும் ஆசார்ய பக்தியிலேயே திளைத்திருந்தார்கள். அப்படிப்பட்டவர்களின் ஆசாரத்தை, அதாவது நடத்தையை அறியாதவர்கள் சொல்லுகின்ற உபதேசங்களைக் கேட்டுக் கலங்காதே. நம்முடைய பூர்வாசார்யர்கள் கொண்டிருந்த உயர்ந்ததான நிலையை நீயும் அடை.

எம்பெருமானை அடிபணிந்து இருப்பது என்பது முதல் நிலை. ஆசார்யனை அடிபணிந்து இருப்பது என்பது எல்லையான நிலை. நம் ஆசார்யர்கள், இந்த எல்லையான நிலையில் இருப்பதையே விரும்பி அனுஷ்டித்தார்கள்.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் – http://divyaprabandham.koyil.org/

ப்ரமேயம் (குறிக்கோள்) – http://koyil.org
ப்ரமாணம் (க்ரந்தங்கள்) – http://granthams.koyil.org
ப்ரமாதா (ஆசார்யர்கள்) – http://acharyas.koyil.org
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் – http://pillai.koyil.org

thiruvAimozhi – 10.5.6 – mEyAn vEngadam

Published by:

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

Full series >> Tenth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Sixth pAsuram. When asked “We can do as you say only if we can see such approachable emperumAn; shall we not first see him to approach him?” AzhwAr says “emperumAn is mercifully standing in thirumalA for us, who are of later times [of incarnations]; go and approach him”.

pAsuram

mEyAn vEngadam kAyA malar vaNNan
pEyAr mulai uNda vAyAn mAdhavanE

Listen

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

(To be enjoyed by the devotees)
kAyA malar – dark, like kAyAm pU [a purple coloured flower]
vaNNan – having form

(worldly matter, which is the hurdle in enjoying him)
pEyAr – pUthanA’s
mulai – bosom (filled with poison)
uNda – will eliminate our attachment here, as he fully sucked to extract her life
vAyAn – one who has a nectarean mouth
mAdhavan – as said in “svAmi pushkariNi thIrE ramayA sahmOdhathE“, with alarmElmangaith thAyAr [SrI mahAlakshmi]
vEngadam mEyAn – is eternally residing in thirumalA.

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

emperumAn who is having dark form like that of kAyAm pU (a purple coloured flower), will eliminate our attachment here, as he fully sucked pUthanA’s bosom to extract her life; he has a nectarean mouth; he is eternally residing in thirumalA with alarmElmangaith thAyAr as said in “svAmi pushkariNi thIrE ramayA sahmOdhathE“.

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

  • mEyAn vEngadamvEngdam mEyAn – To accept your surrender, he is eternally residing in thirumalA.

When asked “Would one worship him as soon as one sees him?” AzhwAr says,

  • kAyA malar vaNNan – One who has such a beautiful form that even a wooden log will stand up and dance, without stopping, on seeing him.

When asked “What will the hurdles do?” AzhwAr says,

  • pEyAr mulai uNda vAyAn – They will meet the same fate as pUthanA did.
  • mAdhavanE – One [SrI mahAlakshmi] who will make him accept us without seeing our previous actions, is present with him.

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

SrIvishNu sahasranAmam – 74 (Names 731 to 740)

Published by:

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

Full Series

<< Part 73

731) naika: (नैकः)

bhagavAn cannot be categorized together with any other entity; yet such uniqueness does not come merely out of his divine attributes of concealment (remaining hidden from common view, as the indweller), multiplication (process of creation), transformation (in his body – in order to create all the worlds) etc. Rather, such uniqueness comes only because there is no entity equalling his nature (of being the master of all, possessing unbounded wealth, etc).

So, since bhagavAn possesses a second group of entities consisting of all his divine wealth (sentient and insentient entities), he is called ‘naika:’ – the one who is not alone.

bhagavAn himself declares thus: “Oh arjuna, there is no end to my divine wealth”

(NOTE: Although the two divine names ‘Eka:’ and ‘naika:’ appear to contradict each other, bhattar has clearly shown that they are only complimenting each other, and not contradicting. The name ‘Eka:’ means “the one who has none equalling him”, and the name ‘naika:’ means “the one who is not alone but possesses unbounded wealth consisting of all sentient and insentient entities (of which none can equal him)”. This shows the true existence of sentient and insentient entities apart from the supreme brahman himself (thathva-thrayam), as well as the natural supremacy of that brahman. This is much against the adhvaitha school of thought as seen in SankarAchArya’s commentary, where he interprets ‘Eka:’ as ‘the one who does not have the three distinctions’ and ‘naika:’ as ‘the one who manifests as multiple entities in this world due to mAyA’, which negates the existence of a second entity to brahman)

Etymology: He is called ‘naika:’ who possesses a second category other than himself, consisting of all his divine wealth (namely “all sentient and insentient entities”), and hence not alone.

नैकः स्वविसजातीयविभूत्याख्य द्वितीयवान् |

732) sa: (सः)

bhagavAn is called ‘sa:’ since he bestowed complete knowledge about himself even unto the small children in his neighbourhood. The root ‘syathi’ स्यति (to conclude / show conclusively) gets the ‘da:’ (डः) adjunct, resulting in this divine name.

Etymology: He whose glories are popularized among everyone including small children during his incarnation as krishNa (and others) is called ‘sa:’.

सर्वॆषु कृष्णरूपादिष्वाकुमारप्रसिद्धितः |
ज्ञानं हि यस्य विषयॆ सत्यसौ स इतीरितः ||

733) va: (वः)

In what ways is bhagavAn popular among everyone? It is by his omnipresence. The root ‘vas’ वस् (to reside) gets the ‘da:’ (डः) adjunct, resulting in this divine name.

The vishNu purANa hails thus: “Oh maithrEya, since all creatures exist in bhagavAn, and since bhagavAn resides in all such entities, he is connoted by the name ‘va:’”

Etymology: Since the indwelling of bhagavAn in all creatures as well as the existence of all creatures within bhagavAn is popular, bhagavAn is called ‘va:’.

यथा प्रसिद्धिवासित्वात् स्वस्य भूतॆष्वपि स्वयम् |
भूतावासतया वः स्यात् |

734) ka: (कः)

Although residing amidst dirt (in this samsAra), since bhagavAn doesn’t lose his effulgence (unlike the lowly gem stones which lose their lustre when fallen in marsh), he is called ‘ka:’.

The root ‘kanathi’ कनति (to shine) gets the ‘da:’ (डः) adjunct, resulting in this divine name.

Etymology: He who shines in all entities is called ‘ka:’.

सर्वॆषु कनतीति कः |

735) kim (किम्)

Furthermore, bhagavAn is sought after by the seekers of reality by questioning “what” (or “which”) “is that supreme entity”. Thus, bhagavAn himself is called ‘kim’.

The root ‘prach’ प्रच्छ् (seeking or questioning) is replaced with ‘ka’ (क) and gets the ‘im’ (इम्) adjunct, resulting in this divine name.

The chAndhOgya upanishath says “He is the one who is to be sought. He is the one who is to be known”

Etymology: He who is sought through questioning by the seekers of true knowledge is called ‘kim’.

य ईप्सितार्थज्ञप्त्यर्थं प्रष्टव्यः किमिति स्मृतः |

736) yath (यत्)                                                     

bhagavAn makes every effort in protecting such dear devotees (the seekers of true knowledge, as shown in the previous divine name). Thus, he is called ‘yath’ – the one who puts efforts.

The root ‘yath’ यत् (to put effort) gets the ‘kvip’ (क्विप्) adjunct, resulting in this divine name.

The scriptures show how bhagavAn protects: “I shall protect those who constantly remember me with the name ‘krishNa’ by uplifting them from the naraka, just as a lotus buds out from the water”

varAha bhagavAn has said thus: “…I shall remember such a person during his last moments, and lead him to my supreme abode”

Etymology: Since bhagavAn makes every effort in order to protect such seekers (as said in the previous divine name), he is called ‘yath’.

रक्षायै पृच्छकानां स यतनात् यदिति स्मृतः |

737) thath (तत्)

Furthermore, bhagavAn only enhances the knowledge and devotion towards himself among such seekers. Thus, he is called ‘thath’.

The root ‘than’ तन् (to expand) gets the ‘kvip’ (क्विप्) adjunct as per grammatical rules, replacing the ‘na’ (न) with ‘thu’ (तु), resulting in this divine name.

The scriptures also support this attribute thus:

“We contemplate upon that indweller of the sun, who is desired by everyone and who bestows the highest knowledge”

“He is addressed by the names Om, thath and sath”, etc.

Etymology: Since bhagavAn enhances the knowledge about himself as well as the devotion unto himself among his dear devotees (the seekers of truth as seen previously), he is called ‘thath’.

स्वज्ञानभक्तिं भक्तानां तनॊतीति तदुच्यतॆ |

738) padhamanuththamam (पदमनुत्तमम्)

Also, he is the supreme destination or goal for the seeker of truth. Thus, he is called ‘padham anuththamam’ – the supreme goal/abode.

The root ‘padhyathE’ (पद्यतॆ) gets the meaning of ‘attainment’, which transforms as this divine name.

Etymology: The supreme destination for all the souls who have surrendered unto him (bhagavAn) is called ‘padham anuththamam’.

परमं च प्रपन्नानां प्राप्यं पदमनुत्तमम् |

739) lOkabandhu: (लॊकबन्धुः)

In this way, bhagavAn is related to each and every individual equally with a bonding that can never be severed. Thus, he is called ‘lOkabandhu:’. It means the one who is the close relative of every individual.

The root ‘bandha’ (बन्धः) gets the meaning of bondage, resulting in the word ‘bandhu:’ (बन्धुः) by grammatical rules – importing ‘u’ (उ) at the end.

The scriptures hail thus:

  • “Mother, father, brother, dwelling, refuge, well wisher, and the destination – are all verily nArAyaNa himself”
  • “I am the father of this world”, etc.

Etymology: Since bhagavAn is closely related to each and every individual soul (with a bonding that cannot be severed), he is called ‘lOkabandhu:’.

लॊकानां स्वजनत्वाद्धि लॊकबन्धुरिति स्मृतः |

740) lOkanAtha: (लॊकनाथः)

This divine name ‘lOkanAtha:’ specifies the root cause of his unseverably strong relationship with every individual as seen before. That root cause is said to be his natural mastership over every single entity in this creation.

bhagavAn is called ‘lOkanAtha:’, since he is the sole master of all worlds.

Etymology: Since bhagavAn being the sole master of all worlds is itself the root for his strong relationship with every individual, and since he possesses such a natural relationship (of master-servant) with such individuals, he is called ‘lOkanAtha:’.

लॊकबन्धुत्वमूलं हि लॊकस्वामित्वम् इत्यतः |
स्वाभाविकाच्च सम्बन्धात् लॊकनाथ इतीरितः ||

adiyen srinivasa raja 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

உபதேச ரத்தின மாலை – பாசுரம் – 66

Published by:

ஸ்ரீ:  ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமாநுஜாய நம:  ஸ்ரீமத் வரவரமுநயே நம:

உபதேச ரத்தின மாலை

<< பாசுரம் 65

பின்பழகராம் பெருமாள் சீயர் பெருந்திவத்தில்
அன்பதுவும் அற்று மிக்க ஆசையினால்
நம்பிள்ளைக்கான
அடிமைகள் செய் அந்நிலையை நன்னெஞ்சே
ஊனமற எப்பொழுதும் ஓர் 

அறுபத்தாறாம் பாசுரம். கீழ்ப் பாசுரங்களில் காட்டிய விஷயத்துக்கு உதாரணமாக யாரேனும் உளரோ என்று தன் திருவுள்ளம் கேட்பதாகக் கொண்டு அதற்கு விடை அருளிச்செய்கிறார்.

பின்பழகராம் பெருமாள் ஜீயர் பெரு நகரமான பரமபதத்தை அடைவதில் எந்த ஆசையும் கொள்ளாமல், தன் ஆசார்யரான நம்பிள்ளையிடத்திலே இருந்த பேரன்பினால், அவருக்குத் தகுந்த கைங்கர்யங்களைச் செய்து வந்தார். விலக்ஷணமான நெஞ்சே! நீயும் அப்படிப்பட்ட நிலையை எவ்விதமான தோஷமும் இல்லாமல் எப்பொழுதும் நினை.

பின்பழகராம் பெருமாள் ஜீயர் நம்பிள்ளையின் ப்ரிய சிஷ்யர். நம்பிள்ளை சிஷ்யராக இருந்த காலத்திலேயே இவர் ஜீயராக இருந்தும், நம்பிள்ளைக்குத் திருமேனி கைங்கர்யங்கள் செய்து வந்தவர். இவருக்கு ஒரு முறை திருமேனியிலே ஏதோ ஒரு உபாதை வர, வைத்யரிடம் சென்று மருந்து வாங்கி உண்டு, அதைச் சரி செய்து கொண்டார். ஸ்ரீவைஷ்ணவர் அதிலும் ஸந்யாஸி, இப்படி மருந்து உட்கொண்டு உடம்பைப் பேணலாமா என்று ஒரு பேச்சு வர, அந்த ஸமயத்தில், பலரும் இதற்குப் பல காரணங்கள் கூறினர். ஒரு ஆசார்யர், இவருக்கு நம்பெருமாளை விட்டுப் பிரிய மனமில்லை என்றார். மற்றொருவர், இவருக்கு ஸ்ரீரங்கவாஸத்தை விட மனமில்லை என்றார். வேறொருவர், இவருக்கு நம்பிள்ளை காலக்ஷேப கோஷ்டியை விட மனமில்லை என்றார். நம்பிள்ளை, ஜீயரையே அழைத்துக் காரணத்தை வினவ, இவர் தன் ஆசார்யனான நம்பிள்ளை தீர்த்தமாடித் திரும்பி வரும் காலத்திலே அவர் திருமுதுகிலே துளிர்க்கும் வியர்வையை ஸேவிக்கும் பாக்யம் இங்கு தானே உள்ளது, இதை இழக்க விரும்பாததாலேயே அப்படிச் செய்தேன் என்று நம்பிள்ளையின் திருமேனி மீது தனக்கிருந்த எல்லையில்லாத பக்தியை வெளியிட்டார். இதையே இங்கே மாமுனிகள் கொண்டாடுகிறார். நம்மாழ்வாருக்கு ஸ்ரீ மதுரகவிகள் போலேயும், எம்பெருமானாருக்கு வடுக நம்பியைப் போலேயும், இவரும் ஒருவர்.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் – http://divyaprabandham.koyil.org/

ப்ரமேயம் (குறிக்கோள்) – http://koyil.org
ப்ரமாணம் (க்ரந்தங்கள்) – http://granthams.koyil.org
ப்ரமாதா (ஆசார்யர்கள்) – http://acharyas.koyil.org
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் – http://pillai.koyil.org

thiruvAimozhi – 10.5.5 – nAdIr nALdhORum

Published by:

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

Full series >> Tenth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fifth pAsuram. AzhwAr says “With fresh flowers, recite his divine name as an outlet for the bliss; as you do that, you will acquire the activities which match your true nature”.

pAsuram

nAdIr nALdhORum vAda malar koNdu
pAdIr avan nAmam vIdE peRalAmE

Listen

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

nALdhORum – every day
vAdA malar koNdu – with fresh flowers
nAdIr – approach him (manifesting your state of seeking);

(not stopping with that, with love)
avan nAmam – the divine name of such nArAyaNa
pAdIr – sing;

(such worship and sAmagAnam (singing))
vIdE – as mOksham, the ultimate goal
peRalAm – can attain.

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

Every day, approach him with flowers; sing the divine name of such nArAyaNa; you can attain the ultimate goal, mOksham (which is nothing but such worship and singing).

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

  • nAdIr nALdhORum – As one would eat whenever one is hungry [recite his name always].
  • vAdA malar koNdu – With flowers which are as fresh as your affection towards him.
  • pAdIr avan nAmam – As mukthAthmAs (liberated souls) would sing sAmagAnam as said in thaiththirIya upanishath “Ethath sAma gAyannAsthE” (The liberated soul is singing sAma gAnam), sing his divine names with love. nAdIr indicates the action of the mind; vAdA malar koNdu indicates action of the body; pAdIr indicates the action of the speech.
  • vIdE peRalAmE – As one engages in activities matching one’s true nature, one can get what is said in chAndhOgya upanishath 8.12.2 “svEna rUpENAbhinishpadhyathE” (attains natural realisation/blossoming of self). As one engages in sweet activities, one can get great benefit.

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

SrIvishNu sahasranAmam – 73 (Names 721 to 730)

Published by:

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

Full Series

<< Part 72

721) aparAjitha: (अपराजितः) (also repeated in 866)

Furthermore, although bhagavAn was himself unarmed in the mahAbhAratha war, yet the five pANdavas whom he had vowed to protect couldn’t be defeated by the hundred kauravas although they were armed with a mighty army and having numerous weapons. Thus, bhagavAn is called ‘aparAjitha:’ – he who makes his devotees invincible (and he who is himself invincible).

This is shown by many knowledgeable men in SrI mahAbhAratha, as seen below:

  • indhra says thus to karna: “You may slay all your enemies single handed in the war, oh intelligent one! But you cannot do anything of that arjuna, who has sought refuge under the feet of the supreme soul krishNa. That incomprehensible nArAyaNa who is hailed by all the vEdhic scholars as the invincible lord hari, and who incarnated as the great wild boar (varAha), has himself come down as krishNa; and arjuna is protected by him (meaning, you cannot defeat arjuna whatsoever due to krishNa’s protection)”
  • rudhra speaks thus to jayadhratha: “Oh jayadhratha, you may slay all your enemies who boast of invincible valour in the battle that is about to ensue. But I shall tell you for sure, that mighty armed arjuna cannot be defeated even by the dhEvas, for he is being protected by the supreme lord krishNa – who is the wielder of divine weapons namely the conch, discus, mace, etc.”
  • “Oh lion among men (krishNa), he – (that arjuna) unto whom you have sought to go as a charioteer, shall emerge victorious for sure. There is certainly no failure for him”
  • bhIshma, dhrOna, and other warriors have spoken thus:
    • “I am capable of slaying all the pANdavas with a single arrow of mine, were they not to be under the protection of vishNu, who is the creator of all”
    • “Honesty can certainly be seen in a brAhmaNa. Humility can certainly be seen in a noble person. Wealth can certainly be seen with a capable person. So also, victory is certain to be seen with nArAyaNa”

The other scriptures have collectively shown thus:

  • “…you are invincible, eternal and firm”
  • “…he who is the wielder of sword and hence invincible”
  • “…where there is krishNa, there is victory”
  • “In my opinion, wealth, victory and life are certain to be found wherever there is krishNa – the master of yOgas, and arjuna – the wielder of the mighty bow, et al.
  • charaka – in his AyurvEdha samhitha – has said thus: “Just as I know not of vasudhEva’s defeat, or my mother’s marriage (in person), or the drying up of an entire ocean (meaning – just as these three facts are undoubted), so also let this medicine be undoubtedly effective”
  • “Just as an ocean is unperturbed, just as the himAlayas are steadfast, just as the fire is fierce, and just as nArAyaNa is invincible, so also may this medicine cure the effects of poison”, et al.

Etymology: He who had no defeat at the hands of the armed force of dhuryOdhana and others at any place (and thus, who made his dear devotees – the pANdavas – invincible due to his protection) is called ‘aparAjitha:’.

दुर्यॊधनादिभिर्नित्यं रूढमूलैः पराजयः |
न यस्य कुत्रचिद्वापि सॊsपराजित ईरितः ||

===============================
विश्वमूर्तिर्महामूर्तिर्दीप्तमूर्तिरमूर्तिमान् ।
अनॆकमूर्तिरव्यक्तः शतमूर्तिः शताननः ॥ ७७ ॥
===============================

722) viSvamUrthi: (विश्वमूर्तिः)

How is it that the powerful entities do not easily overpower the powerless entities at all times? It is because every single entity is the body of bhagavAn. He would not do anything that is undesirable to his body. Thus, every entity is protected.

This attribute is reflected in this divine name ‘viSvamUrthi:’ – the one who possesses the entire world as his body.

bhagavAn himself declares thus in the bhagavath gIthA: “Oh arjuna, I am the indweller residing in every entity in this creation”

Etymology: He who possesses the entire world as his divine body is called ‘viSvamUrthi:’.

विश्वं मूर्तिर्तनुर्यस्य विश्वमूर्तिस्तु स स्मृतः |

723) mahAmUrthi: (महामूर्तिः)

bhagavAn’s divine body is big enough to house all entities in it at once. Thus, he is called ‘mahAmUrthi:’ – the one with a huge body.

This is shown in the bhagavath gIthA thus (while showing the viSvarUpa): “Oh arjuna, look at all the worlds and entities thereof stationed in one small part of my divine body, including all sentient and insentient entities.”

Etymology: Since bhagavAn’s divine body is the sole refuge of all entities in this world (since his body is huge enough to house all these entities at a time), he is called ‘mahAmUrthi:’.

विश्वैकाश्रयमूर्तित्वात् महामूर्तिरिति स्मृतः |

724) dhIpthamUrthi: (दीप्तमूर्तिः)

Whatever in this world is luminous by whatever proportions is finally a part of his divine body. Thus, bhagavAn himself is called ‘dhIpthamUrthi:’ – the one with a luminous body.

bhagavAn himself declares thus: “Know all those objects that are considered prosperous, luminous and powerful in this world as having born from just a fraction of my effulgence”

Etymology: Since all objects that are luminous by any proportions in this world are just a part of his divine body, he is called ‘dhIpthamUrthi:’.

यत्किञ्चित् कॆनचिद्दीप्तं गुणॆनात्र विशॆषतः |
तत्सर्वं मूर्तिरस्यॆति दीप्तमूर्तिरसौ स्मृतः ||

725) amUrthimAn (अमूर्तिमान्)

The sentient and insentient entities are all the property of bhagavAn even at the time of deluge, when they do not have the distinction of names or forms. Thus, he is called ‘amUrthimAn’ – the master of indistinct entities.

bhagavAn declares in the bhagavath gIthA thus:

“The basic elements namely earth, water, fire, air and space, along with other entities namely mind, intellect and ahankAra are said to be the manifestations of my inferior property. My superior property is completely different from these, and is characterized by sentient entities, with which this world is borne”

The upanishaths hail thus:

  • “He who possesses the primordial nature as his divine body”
  • “He who possesses the individual soul as his divine body”, et al

Further, this divine name cannot be taken to mean ‘non-existence of a divine body’ (amUrthi: अमूर्तिः). This is because the previous set of divine names as well as the subsequent set of divine names clearly shows the presence of a divine body for bhagavAn (such as ‘viSvamUrthi:’, ‘SathamUrthi:’, etc). Also, the ‘mathup’ (मतुप्) adjunct is used in this divine name, which clearly shows the possession of something. So, clearly, this divine name only shows the presence of a divine body of bhagavAn, which also houses the sentient and insentient entities even at the time of deluge when they do not have distinction with names and forms.

Etymology: The word ‘amUrthi:’ connotes the collection of sentient and insentient entities in their subtle state (with no distinction of names and forms). He who is the master of all such subtle entities (by being their indweller, or in other words – possessing them as his divine body) is called ‘amUrthimAn’.

अमूर्तिशब्दॆनॊच्यतॆ ह्यव्यक्तपुरुषादयः |
त एव यस्य स्वमिति स स्मृतः स्यादमूर्तिमान् ||

726) anEkamUrthi: (अनॆकमूर्तिः)

Even while having incarnated as krishNa, bhagavAn never gave up his four forms of vyUha – namely vAsudhEva (as krishNa in his own form), sankarshaNa (as balarAma), pradhyumna (as bhagavAn’s son) and anirudhdha (as bhagavAn’s grandson). Thus he is called ‘anEkamUrthi:’.

Alternately, the vishNu purANa shows thus: “bhagavAn krishNa – the son of dhEvaki – took up as many forms at once as there were gOpikas, who were sixteen thousand and one hundred in number!”

Since bhagavAn took (takes) such extraordinary forms in multitude, he is called ‘anEkamUrthi:’ – the one with numerous forms.

Etymology: There were sixteen thousand and one hundred wives. Since bhagavAn also took so many forms at once, he is called ‘anEkamUrthi:’.

षॊडशस्त्रीसहस्राणि शतमॆकं ततॊsधिकम् |
अनॆकमूर्तिरित्युक्तः तत्संख्याकस्वदॆहतः ||

727) avyaktha: (अव्यक्तः)

Although bhagavAn has all the glories stated till now, yet he concealed them under his human appearance. Hence, he is called ‘avyaktha:’ – the concealed one.

bhagavAn says thus about himself:

  • “I do not manifest before everyone”
  • “I cannot be comprehended either by penance or by study of vEdhas”, etc.

Etymology: Since bhagavAn conceals his true nature under the guise of a human form (as krishNa), he is called ‘avyaktha:’ by the knowledgeable men learned in the highest philosophy.

मनुष्यत्वॆन सर्वत्र पराभवप्रकाशनात् |
बुधैरव्यक्त इति च कथितस्तत्त्वपारगैः ||

728) SathamUrthi: (शतमूर्तिः)

Thence, the viSvarUpa form of krishNa is hailed. Since bhagavAn showed his universal form viSvarUpam to arjuna who was keen on seeing that form, he is called ‘SathamUrthi:’ – the one with hundreds of forms.

bhagavAn says thus to arjuna: “See my glorious forms, oh arjuna! Behold the hundreds and thousands of forms of mine…”

Etymology: Since bhagavAn showed hundreds of forms in his viSvarUpa to arjuna, he is called ‘SathamUrthi:’.

अर्जुनाय व्यक्ततया विश्वरूपप्रदर्शनात् |
शतमूर्तिरिति ख्यातः |

729) SathAnana: (शताननः)

bhagavAn is further called ‘SathAnana:’ for the same reason (as explained in the previous divine name). In the same viSvarUpa form, arjuna glorifies thus: “I see in your glorious form a multitude of faces, eyes, divine jewellery, weapons, etc…”

Etymology: Since bhagavAn showed arjuna hundreds and thousands of faces in his viSvarUpa form, he is called ‘SathAnana:’.

शतशॊsथ सहस्रशः |
अनॆकाननसम्पत्या शतानन इतीरितः ||

================================
एकॊ नैकः स वः कः किं यत्तत्पदमनुत्तमम् ।
लॊकबन्धुर्लॊकनाथॊ माधवॊ भक्तवत्सलः ॥ ७८ ॥
================================

730) Eka: (एकः)

With respect to all the greatness expounded till now, since there is no other entity equal to bhagavAn (meaning, since there is none to equal bhagavAn in possessing all the said great qualities), he is called ‘Eka:’.

The root ‘iN’ इण् (to move) gets the ‘kan’ (कन्) adjunct – replacing ‘i’ (इ) with ‘E’ (ए), thus resulting in this divine name.

Generally, entities are grouped together based on some distinguishing characteristic. For example, we say “two brahmanas”, “three kshathriyas”, et al based on some distinction. But no such distinction can be applied to any other entity to group it with bhagavAn. The categorization of bhagavAn is distinct and the same distinction can never be applied to any other entity.

This is as per the scriptural statements thus:

  • “He turned out to be the sole ruler of the entire world”
  • “There is none to equal him”, et al

Etymology: Since bhagavAn has no second entity that can be grouped with him in all his greatness (meaning, since bhagavAn is distinct from all other entities), he is called ‘Eka:’.

द्वितीय सजातीयराहित्यात् एक उच्यतॆ |

adiyen srinivasa raja 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

உபதேச ரத்தின மாலை – பாசுரம் – 65

Published by:

ஸ்ரீ:  ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமாநுஜாய நம:  ஸ்ரீமத் வரவரமுநயே நம:

உபதேச ரத்தின மாலை

<< பாசுரம் 64

ஆசாரியன் சிச்சன் ஆருயிரைப் பேணுமவன் 

தேசாரும் சிச்சன் அவன் சீர் வடிவை ஆசையுடன்

நோக்குமவன் என்னும் நுண்ணறிவைக் கேட்டு வைத்தும்

ஆர்க்கும் அந்நேர் நிற்கை அரிதாம் 

அறுபத்தைந்தாம் பாசுரம். ஆசார்யனும் சிஷ்யனும் செய்ய வேண்டிய விஷயங்களைக் காட்டி, இதை இயல்வாக அனுஷ்டானத்தில் பார்ப்பது அரிது என்று அருளிச்செய்கிறார்.

ஆசார்யன் சிஷ்யனுடைய உயர்ந்ததான ஆத்மாவையே தன்னுடைய உபதேசம், அனுஷ்டானம் ஆகியவைகளால் ரக்ஷித்து வருவான். ஆசார்யனாலே ஞான தேஜஸ்ஸைப் பெற்ற சிஷ்யனோ தன்னுடைய ஆசார்யனின் “எம்பெருமானாலே விரும்பப்படும்” என்கிற பெருமை பொருந்திய திருமேனியைத் தன்னுடைய கைங்கர்யங்களால் பரிவுடன் ரக்ஷித்து வருவான். இந்த ஆழ்ந்த அர்த்தத்தைப் பெரியோர்களிடம் உபதேச பரம்பரையாகக் கேட்டிருந்தாலும், இவை கேட்பதற்கு நன்றாக இருந்தாலும், இதன்படி நடப்பது மிகவும் அரிது.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் – http://divyaprabandham.koyil.org/

ப்ரமேயம் (குறிக்கோள்) – http://koyil.org
ப்ரமாணம் (க்ரந்தங்கள்) – http://granthams.koyil.org
ப்ரமாதா (ஆசார்யர்கள்) – http://acharyas.koyil.org
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் – http://pillai.koyil.org

thiruvAimozhi – 10.5.4 – ALvAn AzhinIr

Published by:

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

Full series >> Tenth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fourth pAsuram. AzhwAr says “There is an explanation for this [ashtAkshara manthram/nAmam] as said in SrIvishNu purANam 1.4.6 ‘ApO nArA ithi prOkthA:’ (Water originated from paramapurusha, hence it is called nAra); understand the thirumanthram in this manner, recite it and approach him with flowers and anjali (joined palms)”.

pAsuram

ALvAn Azhi nIrk kOL vAy aravaNaiyAn
thAL vAy malar ittu nAL vAy nAdIrE

Listen

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

Azhi nIr – the huge causal ocean
kOL vAy – one who has the mouth which is prideful and always praising emperumAn
aravu aNaiyAn – having the divine serpent as mattress
ALvAn – the lord who is the controller of the world, his
thAL vAy – at the divine feet
malar ittu – offering flowers
nAL vAy nAdIr – always desirously approach him.

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

The lord who is the controller of the world, has as his mattress, the divine serpent who has the mouth which is prideful and always praising him, in the huge causal ocean; offering flowers at the divine feet, always desirously approach him. kOL vAy could mean the strong mouth, which is the place of strength as said in sthOthra rathnam 39prakrushta vigyAna balaika dhAmani” (AdhiSEshan who is the abode of great knowledge and ability); alternatively, kOL means radiance as said in the same SlOkam “paNAmaNivrAtha mayUkha maNdala” (shining brightly as a result of the light emitted from the precious stones in his hoods).

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

  • ALvAn – One who accepts the service of everyone.
  • Azhi nIr ALvAn – This is how he accepts the service. Mercifully reclining on the causal ocean with the intent to engage in creation, and protecting all the chEthanas (sentient beings) at that time.
  • kOL vAy – Prideful mouth; also said as the mouth which is like death for enemies.
  • aravu aNaiyAn thAL vAy malar ittu – AzhwAr is saying that emperumAn is easily worshippable. Offering fresh flowers at the divine feet of ananthaSAyi (one who is resting on AdhiSEshan).
  • nAL vAy nAdIrE – Approach him everyday; you will also get the same benefit as that thiruvananthAzhwAn (AdhiSEshan).

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

SrIvishNu sahasranAmam – 72 (Names 711 to 720)

Published by:

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

Full Series

<< Part 71

711) sannivAsa: (सन्निवासः)

Even while following the dharmas of a human being (while having born as krishNa), bhagavAn was still the refuge for all noble men like sanaka, et al. Hence, he is called ‘sannivAsa:’ – the residence/refuge of noble men.

The vishNu purANa hails thus: “…that bhagavAn, who is meditated upon by sages such as sanandhana et al, who are qualified in yOga (samAdhi) and freed of all sins – who place him in their minds and dwell upon him while half-closing their eyes and focussing on the tip of their nose (position prescribed for the practice of meditation)”

Etymology: He – who is the refuge of noble men such as sanaka and others even while being born as a human being – is called ‘sannivAsa:’. This eight syllable manthra grants high positions unto the chanters.

सनकादि निवासॊ हि मनुष्यत्वॆsपि यः सदा |
सन्निवासः स विज्ञॆयॊ ह्यष्टार्णः स्थानदायकः ||

712) suyAmuna: (सुयामुनः)

bhagavAn performed many auspicious deeds – that are purifying and pleasing to the minds of all people – on the banks of river yamunA, such as the water sports with gOpikAs, plucking of flowers on the banks of the river, rAsakrIdA, etc. Hence, he is called ‘suyAmuna:’.

Etymology: He – who performed auspicious and rewarding deeds with gOpikAs on the banks of river yamunA, such as water sports etc – is called ‘suyAmuna:’.

गॊपीभिर्यमुनायां तु शॊभनं पावनं महत् |
जलक्रीडादि यस्यॆति सुयामुन इतीरितः ||

==============================
भूतावासॊ वासुदॆवः सर्वासुनिलयॊsनलः ।
दर्पहा दर्पदॊsदृप्तॊ दुर्धरॊsथापराजितः ॥ ७६ ॥
==============================

713) bhUthAvAsa: (भूतावासः)

Even while having incarnated as krishNa, bhagavAn didn’t hide his abject supremacy. He showed himself as the abode of all entities. Thus, as hailed in the scriptures that say “Oh bhagavAn hari! All entities reside in you. Hence you are called ‘bhUthAvAsa:’”, he is called ‘bhUthAvAsa:’.

Etymology: He in whom all entities reside is called ‘bhUthAvAsa:’.

यस्मिन् वसन्ति भूतानि भूतावासस्स कथ्यतॆ |

714) vAsudhEva: (वासुदॆवः) (also repeated in 334, 700)

Having born as the son of vasudhEva, bhagavAn removes twelve spiritual obstacles in the path of progress for his devotees (namely hunger, thirst, sorrow, passion, etc). Hence, he is called ‘vAsudhEva:’.

Furthermore, he is the one who is worshipped as one of the vyUha mUrthis with the twelve syllable vAsudhEva manthra. Thus also he is called ‘vAsudhEva:’.

Thus he is mainly hailed as the one who was born in mathurA with his extraordinary power of ‘mAyA’.

Etymology: He who – having born as the son of vasudhEva – removes twelve spiritual obstacles instantly is called ‘vAsudhEva:’.

वसुदॆवापत्यतया द्वादशाध्यात्म अञ्जसा |
नियच्छति सदा यस्तु वासुदॆवः स ईरितः ||

715) sarvAsunilaya: (सर्वासुनिलयः)

As shown till now, bhagavAn is verily the support for all lives. Hence, he is called ‘sarvAsunilaya:’ – the refuge of all souls.

The scriptures show this in many ways, thus:

  • “The cows and cowherds cannot live without krishNa”
  • “The entire land (people and creatures therein) rejoiced upon the arrival of krishNa, just as it would rejoice the arrival of sun in a dark place, and arrival of wind in an airless space”, etc.

Etymology: He who is the support of all lives is called ‘sarvAsunilaya:’.

सर्वासुनिलयः स स्यात् सर्वप्राणावलम्बनम् |

716) anala: (अनलः) (also repeated in 294)

Although bhagavAn does so much for his dear devotees – as seen in all the previous divine names, yet he is not satisfied with what he has done. Thus, he is called ‘anala:’ – the one who feels that his deeds unto his devotees are ever insufficient.

This is beautifully shown in SrI mahAbhAratha, where krishNa says thus (while leaving this material world to reach his supreme abode): “Since the time when dhraupadhi called out to me – who was far away at that moment – with the name ‘gOvindha’, I feel my debt has been increasing towards her, which is not leaving my heart whatsoever!”

Alternately, this divine name means the one who is intolerant towards any misdeeds unto his dear devotees. This is also shown in the same SrI mahAbhAratha, where krishNa declares thus: “When I have decided to kill, I shall never spare two kinds of people; one – those who bring obstacles in the performance of any yajna, and two – those who trouble pANdavas”

Etymology: Although having done every possible thing to protect his devotees (especially the cowherd folks), yet the one who feels discontented with such deeds and says “Alas, I have done nothing for them” is called ‘anala:’. Alternately, he who does not tolerate any misdeeds done to his dear devotees is called ‘anala:’.

सर्वं कृत्वाsपि गॊपानां न च किञ्चिन्मया कृतम् |
इत्यॆवम् अवितृप्तॊ यः सॊsनलः परिकीर्तितः ||
स्वभक्तॆभ्यः कृतं मन्तुं नालं सॊढुं स वाsनलः ||

717) dharpahA (दर्पहा)

bhagavAn humbled the dhEvas in various contexts such as while lifting the gOvardhana hill, taking away the pArijAtha tree from the heaven, slaughtering the hands of bANAsura, etc. Thus, he is called ‘dharpahA’ – the one who removes egotism.

Etymology: He who removed the arrogance of dhEvas at various times such as while lifting the gOvardhana hill, taking away the pArijAtha tree, cutting the mighty arms of bANAsura, etc. is called ‘dharpahA’.

गॊवर्धनस्यॊद्धरणॆ पारिजातपरिग्रहॆ |
बाणदॊर्दण्डषण्डानां खण्डनादौ तदा तदा |
दॆवानां वै दर्पमात्रं हतवान् यः स दर्पहा ||

718) dharpadha: (दर्पदः)

With his acts of valour such as slaying his enemies, building the invincible city of dhvArakA, taking away of Sankha nidhi, padhma nidhi (two of the servitors of kubEra), the kalpaka tree, sudharma (the royal assembly of dhEvas), and the like, and also by virtue of the yAdhavas – men of his own clan – being drunk, bhagavAn enhanced the egotism of yAdhavas. Hence, he is called ‘dharpadha:’ – the one who gave (gives) egotism.

Etymology: He who enhanced arrogance amongst the yAdhavas in many ways – such as by feeding them with liquor, inspiring them with his heroic deeds, etc – is called ‘dharpadha:’.

मधुरायां यादवॆभ्यॊ मधुपानादिना ततः |
दर्पं च दत्तवान् यॊsसौ दर्पदः परिकीर्तितः ||

719) adhruptha: / dhruptha: (अदृप्तः / दृप्तः)

Although he gave arrogance to the yAdhavas, bhagavAn himself was aloof from such arrogance. Thus, he is called ‘adhruptha:’ – the humble one.

The sabhAparva of SrI mahAbhAratha hails thus: “Having done such wondrous deeds, yet bhagavAn – who possesses garuda as his vehicle – was never excited and stayed calm with his supreme effulgence”

If this divine name is to be taken as ‘dhruptha:’ (दृप्तः) instead of ‘adhruptha:’, then it means that bhagavAn was proud of being brought up by yaSOdhA and nandhagOpa.

Etymology: Although bhagavAn grew arrogance among the yAdhavas, yet since he was humble himself, he is called ‘adhruptha:’. In another way, since bhagavAn was proud of his being cuddled by yaSOdha and nandhagOpa during his childhood pastimes, he is called ‘dhruptha:’.

अथाsप्यगर्वितॊ यॊsसावदृप्तः स उदाहृतः |
बाललीलाप्रसङ्गॆषु यशॊदानन्दलालनात् दृप्तः ||

720) dhurdhara: (दुर्धरः)

Even while displaying his childhood sports, bhagavAn was incorrigible by either of his parents, just like a wild elephant. He possessed such divine actions which couldn’t be controlled by anyone. Hence, he is called ‘dhurdhara:’.

The vishNu purANa reflects this in mother yaSOdha’s words when she has tied up krishNa to a grinding stone, who says thus – annoyed: “Ye naughty boy! Free yourself now and go, if you can”

Alternately, he is the one who is invincible by his oppressors. Thus also he is called ‘dhurdhara:’.

This is shown in the udhyOga parva of SrI mahAbhAratha, thus: “Just as small boys and girls try to hold burning fire with a cloth out of their ignorance, so also these foolish men are trying to catch that lotus eyed bhagavAn!”

“The air cannot be touched by hand. The moon cannot be touched by hand. This earth cannot be borne by anyone on their head. So also, the supreme lord kESava cannot be won over by strength”

Etymology: He who is uncontrollable even for his parents, just as a wild elephant, is called ‘dhurdhara:’.

मत्तॆभवत् ताभ्यां दुर्ग्रहॊ दुर्धरॊ मतः |

adiyen srinivasa raja 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

உபதேச ரத்தின மாலை – பாசுரம் – 64

Published by:

ஸ்ரீ:  ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமாநுஜாய நம:  ஸ்ரீமத் வரவரமுநயே நம:

உபதேச ரத்தின மாலை

<< பாசுரம் 63

தன் ஆரியனுக்குத் தான் அடிமை செய்வது அவன்

இந்நாடு தன்னில் இருக்கும் நாள் அந்நேர்

அறிந்தும் அதில் ஆசை இன்றி ஆசாரியனைப்

பிரிந்திருப்பார் ஆர் மனமே பேசு 

அறுபத்துநான்காம் பாசுரம். ஆசார்யனே ப்ராப்யம், அதாவது அடைந்து அனுபவிக்க வேண்டிய விஷயம் என்று உணர்ந்தாலும், சிஷ்யனுக்கு ஆசார்யனைப் பிரிய வாய்ப்பில்லை என்று தன் நெஞ்சுக்கு அருளிச்செய்கிறார்.

நெஞ்சே! சிஷ்யன் தன்னுடைய ஆசார்யனுக்குக் கைங்கர்யம் செய்யக் கூடிய பாக்யம் ஆசார்யன் இவ்வுலகில் இருக்கும் வரையே என்பதை நன்றாக உணர்ந்தபின்பும் அதிலே ஆசை இல்லாமல் எந்த சிஷ்யன் தன் ஆசார்யனைப் பிரிந்திருப்பான்? நீயே கூறு!

இவ்வுலகில் ஆசார்யன் இருக்கும் காலம் வரையே ஒரு சிஷ்யன் தன் ஆசார்யனுக்குக் கைங்கர்யம் செய்ய முடியும். ஆசார்யன் பரமபதத்துக்கு எழுந்தருளிவிட்டால், நேரே ஆசார்யனுக்குக் கைங்கர்யம் செய்யும் வாய்ப்பை இழந்து விடுவான் சிஷ்யன். ஆகையால், இருக்கும் காலம் வரை, ஆசார்ய கைங்கர்யத்திலே ஈடுபட்டிருக்க வேண்டும். சென்ற பாசுரத்தின் விளக்கவுரையிலே பார்த்தபடி, மாமுனிகள் இதைப் பூர்த்தியாக அனுஷ்டித்தார். நம் ஆசார்யர்களும், இவ்வாறு ஆசார்ய கைங்கர்யத்தில் ஈடுபட்டிருந்தனர்.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் – http://divyaprabandham.koyil.org/

ப்ரமேயம் (குறிக்கோள்) – http://koyil.org
ப்ரமாணம் (க்ரந்தங்கள்) – http://granthams.koyil.org
ப்ரமாதா (ஆசார்யர்கள்) – http://acharyas.koyil.org
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் – http://pillai.koyil.org