Monthly Archives: March 2020

siRiya thirumadal – 19 – kArAr thirumEni

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kArAr thirumEni kAttinAL – kaiyadhuvum                             22
sIrAr valampuriyE enRAL – thiruththuzhAy

 Word by Word Meanings

kAr Ar thirumEni kAttinAL – she showed (his) divine form which is like monsoon cloud, as a simile.
kaiyadhuvum – present in his divine hand
sIr Ar valampuriyE enRAL – she showed through gestures that it is only the beautiful conch, curling to the right hand side.

vyAkyAnam

pErththEyum kArAr thirumEni kAttinAL – by pointing out to the clouds which remove one’s ennui, she showed his [emperumAn’s] divine form. Farther down in this thirumadal, parakAla nAyagi is going to say “kArAr thirumEni kaNdadhuvE kAraNamA”, giving the reason for her suffering.

kaiyadhuvum sirAr valampuriyE enRAL – She said that he has the opulent pAnchajanyam conch on his hand. sIr Ar – being wealthy and in contrast with the colour of the divine form. She pointed out to the conch which is like the moon rising amidst darkness and which is wealthy. Alternatively, sIr Ar valampuri – conch which is opulent. We can construe this as mentioning about the opulence of conch as said divinely by ANdAL in her nAchchiyAr thirumozhi 7-4 “indhiranum unnOdu selvaththukkElAnE” (even indhra, who is famous for being very rich, cannot stand in front of you, in terms of wealth), nAchchiyAr thirumozhi 7-7, “sangaraiyA unselvam sAla azhagiyadhE” (Oh pAnchajanyam who is the best among conches! Your opulence is indeed very distinguished) nAchchiyAr thirumozhi 7-9 “selvap perum sangE” (Oh conch with a distinguished wealth) and nAchchiyAr thirumozhi 7-8 “uNbadhu sollil” (if we have to speak about your food intake .  . . (you consume the nectar from the divine mouth of the one who measured all the worlds)).

What is the distinguished opulence of his conch? ANdAL describes it in her nAchchiyAr thirumozhi as follows: uNbadhu sollil ulagaLandhAn vAyamudham – it consumes the nectarean fluid from the divine mouth of emperumAn as he feeds it; kaNpadai koLLal kadalvaNNan kaiththalaththE – stealing glances at emperumAn’s divine form, the conch sleeps turning itself on the right and left, on his divine hand, just like a lady who has worn her beloved’s garland, lies under his embrace; peNpadaiyAr unmEl perum pUsal sARRuginRAr – nectar from his [emperumAn’s] mouth is a common property for all women. Women, who are like armies in their numbers in SrI madhurA {mathurA) and in SrI AyppAdi (gOkulam) are screaming that their wealth is being stolen and appealing whether this is fair; paNpala seyginRAy – you are carrying out unlawful acts. You are not doing what devotees who are dear to emperumAn will do. They will enjoy emperumAn along with other devotees, and never on their own; pAnchajanniyamE – Your activity and the quality which is the reason for that activity are incongruent with the place where you have reached. They are more congruent with the place where you were born [pAnchajanyam was born in the body of a demonic person, panchasanan].

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

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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siRiya thirumadal – 18 – pEr Ayiram

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pErAyiram udaiyAn enRAL – pErththEyum

Word by Word Meanings

pEr Ayiram udaiyAn enRAL – she [fortune teller] said that only emperumAn, who has a thousand divine names [caused this disease]
pErththEyum – further

vyAkyAnam

pEr Ayiram udaiyAn enRAL – She said that the one whose name she repeats often and who is said to be as in periya thirumozhi 10.8.4 “nAmam palavumudai nAraNa nambi” (nArAyaNan, who is complete in all aspects, and who has many divines names), is the one who is making her [parakAla nAyagi] to suffer like this.

pEr Ayiram udaiyAn enRAL – If we try to find out his name, first one name appeared; then two; then four; then ten; and, thousands of names appeared! Is he not the one who is praised by rishis (sages) as “dhEvO nAma sahasravAn” (the deity with thousands of names) and by nammAzhwAr in thiruvAimozhi 1-3-4pErumOr Ayiram piRapala udaiya emperumAn” (being my lord with thousands of names suiting his forms).

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

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 10.9.11 – vandhavar edhir koLLa

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Full series >> Tenth Centum >> Ninth 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 well versed in this decad are comparable to the munivars of vaigundham (nithyasUris in paramapadham who always meditate on emperumAn)”.

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

vandhavar edhir koLLa mAmaNi maNdabaththu
andhamil pErinbaththu adiyarOdirundhamai
kondhalar pozhil kurugUrch chatakOpan sol
sandhangaL Ayiraththu ivai vallAr munivarE

Listen

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

avar – he himself (who is with lakshmi)
vandhu edhirkoLLa – as he comes forward and receives
mA maNi maNdabaththu – in thirumAmaNi maNdapam (the divine assembly hall)
andham il – endless
pEr – boundless
inbaththu – having bliss
adiyarOdu – being with sUris (nithyasUris, mukthAthmAs)
irundhamai – in the way one is present
kondhu alar – bunch of flowers blossoming
pozhil – having garden
kurugUr – controller of AzhwArthirunagari
satakOpan – nammAzhwAr
sol – mercifully spoke
sandhangaL – having different metres
Ayiraththu – among the thousand pAsurams
ivai – this decad
vallAr – those who can practice well
munivar – will become those who meditate upon bhagavAn’s auspicious qualities (in paramapadham).

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

nammAzhwAr, the controller of AzhwArthirunagari, mercifully spoke this decad which explains the way emperumAn himself comes forward and receives the SrIvaishNavas in the thirumAmaNi maNdapam . The SrIvaishNavas are present with the sUris who are having endless and continuous bliss, in this decad among the thousand pAsurams having different metres. Those who can practice this decad well, will become those who meditate upon bhagavAn’s auspicious qualities. vandhavar edhirkoLLa could also imply the primary servitors such as viskhvasEnar et al.

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

  • vandhu avar edhirkoLLa – emperumAn along with pirAtti, comes forward and receives the SrIvaishnavas. It can also mean, the nithyasUris who are divine by nature.
  • mAmaNi maNdabaththu – In the blissful thirumAmaNi maNdapam.
  • andham il pEr inbaththu – paramapadham is the opposite of anantha klESa bhAjanam (samsAra – the abode of unlimited sorrows); in samsAra, what appears as joy is sorrow only, in reality. When pANdu [father of pANdavas] shot an arrow at a person (a sage who was trying to enjoy with his wife, where both were in the forms of deer), he said [after being shot, in his final moments] “in this samsAra, there is joy only for a fraction of a moment; you did not even let me enjoy that momentary joy”.
  • adiyarOdu irundhamai – Being with nithyasUris as desired in thiruvAimozhi 2.3.10adiyAr kuzhAngaLai udan kUduvadhu enRukolO?” (when I will reach the divine assembly of nithyasUris agreeing to their principles?)
  • kondhu alar … – Mercifully spoken by AzhwAr who owns AzhwArthirunagari where it always feels likes spring season [when the flowers are well blossomed]. As AzhwAr set out to travel to paramapadham, it appears that emperumAn has made the whole route to be filled with garden, starting with AzhwArthirunagari itself.
  • sandhangaL Ayiraththu – Thousand pAsurams having different metres; alternatively, thousand forms in the form chandham (vEdham).
  • ivai vallAr munivarE – Those who are capable of practicing this decad will be like the residents of paramapadham who enjoy bhagavAn’s qualities, remain fully immersed in them and will not move away from them.

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

thiruvAimozhi – 10.9.10 – vidhi vagai

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Full series >> Tenth Centum >> Ninth 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 mercifully explains the way the nithasUris praise the SrIvaishNavas who went from samsAram to SrIvaikuNtam.

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

vidhi vagai pugundhanar enRu nal vEdhiyar
padhiyinil pAnginil pAdhangaL kazhuvinar
nidhiyum naRchuNNamum niRai kuda viLakkamum
madhi muga madandhaiyar Endhinar vandhE

Listen

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

vidhi vagai – by the order of ISvara, in the form of our fortune
pugundhanar – the SrIvaishNavas arrived and entered;
enRu – being pleased
nal vEdhiyar – the nithyasUris who are well versed in vEdham (as said in purusha sUktham “sAdhyAssandhi dhEvA:“) and having distinguished nature
padhiyinil – in their respective abode
pAnginil – in an honourable manner
pAdhangaL kazhuvinar – cleansed the divine feet (of such SrIvaishNavas);
nidhiyum – bhagavAn’s pAdhukA which are said as the wealth for devotees as said in sthOthra rathnam “dhanam madhIyam
nal suNNamum – distinguished thiruchchUrNam (fragrance powder, which acquired its greatness due to the contact with the divine form of bhagavAn)
niRai kudam – pUrNa kumbam (sacred pot filled with water)
viLakkam – mangaLa dhIpams (auspicious lamps)

(due to the sighting of the SrIvaishNavas)
madhi – shining like a full moon
mugam – having face
madandhaiyar – divine damsels who have the humility revealing their subservience
vandhu – coming forward
Endhinar – carried.

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

The SrIvaishNavas arrived and entered paramapadham by the order of ISvara, in the form of our fortune; being pleased, the nithyasUris who are well versed in vEdham and having distinguished nature cleansed the divine feet of such SrIvaishNavas, in an honourable manner, in their respective abode; divine damsels who have the humility revealing their subservience and face shining like a full moon, came forward to welcome the SrIvaishNavas, carrying bhagavAn’s pAdhukA which are said as the wealth for devotees as said in sthOthra rathnam “dhanam madhIyam“, distinguished thiruchchUrNam, pUrNa kumbams  and mangaLa dhIpams.

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

  • vidhi vagai pugundhanar enRu – Some consider that the words uttered by these nithyasUris, that is “vaigundham puguvadhu maNNavar vidhiyE!” (What a bhAgyam (fortune) for these SrIvaishNavas to arrive here!) as not apt, and say “What fortune did we have for them to arrive here?” They would say “Isn’t it our fortune that these great personalities who remained as ananya prayOjanar (those who have no expectation other than kainkaryam) and enjoyed bhagavAn’s qualities even while being in samsAram where worldly pleasures are abundant, and who are hailed as in thiruviruththam 79 ‘viNNuLArilum sIriyar‘ (those who are greater than the residents of paramapadham)?” There, in the previous pAsuram, they (nithyasUris) said “vaigundham puguvadhu [maNNavar vidhi]” [Focus is on the bhAgyam of SrIvaishNavas to enter paramapadham]; here, they are saying “vidhi vagai] pugundhanar“; as “pugundhanar” (entered) is in past tense, it is focussed on the bhAgyam of the nithyasUris.
  • nal vEdhiyar – Those who are revealed in vEdhams as in yajur vEdham “yadhrshya:prathamajAyE purANA:” (those seers who are born in the beginning and are ancient), purusha sUktham “pUrvE sAdhyA: santhi dhEvA:” (the dhEvAs (divine personalities) who are present everywhere and are the refuge) and rig vEdham – vishNu sUktham “thadhviprAsO vipanyavO jAgruvAgumsa: samindhathE” (The best, vast abode of vishNu, paramapadham, which is reached by nithyasUris who are filled with wisdom, are always engaged in devotion and are careful).
  • padhiyinil – anantha, vainathEya et al taking the SrIvaishNavas to their divine abodes.
  • pAngu … – Without showing any discrimination thinking “he was a samsAri chEthana (bound soul); we are asprushta samsAra gandhar (those who are untouched with the defects of samsAra)”, seating the SrIvaishNavas on the throne, they would remain below aptly and clean their divine feet.
  • nidhi … – At that time, the divine damsels who serve bhagavAn would come forward to welcome the SrIvaishNavas. They will be carrying the pAdhukAs which are the wealth for SrIvaishNavas, thiruchchuNNa prasAdham (divine fragrant powder remnants), pUrNa kumbams (divine pots filled with water) and mangaLA dhIpams (auspicious lamps).
  • madhi muga madandhaiyar – The damsels whose faces are shining like a full moon due to the joy of seeing them just as the face of a mother will become on seeing her child returning from far away land.

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

siRiya thirumadal – 17 – sIrAr suLagil

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sIrAr suLagil sila nel pidiththeRiyA
vErA vidhirvidhirA mey silirAk kaimOvA                                  21

Word by Word Meanings

sIr Ar suLagil sila nel pidiththu eRiyA – picking a few grains of paddy from a beautiful winnow and throwing them in the front
vErA – perspiring
vidhir vidhirA – breaking down
mey silirA – having goose bumps
kai mOvA – smelling the hand

vyAkyAnam

sIrAr suLagil – on a beautiful winnow. Beauty for winnow is that even as paddy and chaff are mixed together, it is capable of removing the chaff from the grain. Isn’t this winnow also going to remove the other deities, which are the chaff and dust, and to give only [emperumAn] the grain as mentioned in periya thirumozhi 11-8-8 “maNiyE maNimANikkamE” (Oh one who has the form of a bluish gem stone! Oh one who has the greatness of a distinguished gem such as carbuncle!) Thus, it is referred to as a beautiful winnow.

sila nel pidiththu eRiyA – the fortune teller is celebrating the paddy grains too saying “Aren’t they too some [distinguished] grains!”

vErA vidhir vidhirA mey silirA – as soon as she started talking about bhagavath vishayam (matter relating  to emperumAn) the [fortune-teller’s] body crumbled; vErA – started perspiring; vidhir vidhirA – the body trembled; mey silirA – goose bumps formed all over the body. Has it not been said in perumAL thirumozhi 2-9 “moyththuk kaNpani sOra meygaL silirppa” (with tears of joy flowing and the body having goose bumps), in periya thiruvandhAdhi 34kAlAzhum nenjazhiyum kaN suzhalum”(legs became weak, heart became decrepit and eyes were rolling) and in vEdham “AhlAdha SItha nEthrAmbu: puLakIkrutha gAthravAn I sadhA paraguNAvishtO dhrashtavya: sarvadhEhibi: II” (having tears of joy, goose-bumps all over the body, being constantly engaged with the qualities of paramAthmA (supreme being), the devotee is apt to be seen by all sentient entities)! When SrI vAlmIki bhagavAn started asking nAradha bhagavAn “kOnyasmin sAmpratham lOkE guNavAn . . .” (who is the one with great qualities among the people in this world, now) and further asked “maharishi! thvam samarthOsi gyAthum Evam vidham naram” (Oh great sage! You are the one capable of knowing such a person), SrI nAradha bhagavAn responded saying “munE! vakshyAmi aham bhudhdhvA thair yuktha: SruyathAm nara:” (Oh sage! I will analyse and tell you; please listen as to who is such a person with such great qualities . . .). And he starts saying immediately, about SrI rAma. While nAradha maharishi knew about SrI rAma all along and started talking about him immediately, what is the meaning of his saying that he will analyse and tell? As he started revealing the qualities of SrI rAma one after another, after vAlmIki bhagavAn asked him, nAradha became totally involved with the qualities of SrI rAma and was in a state of stupor for a short time. To convey the meaning that he would respond after coming out of that stupefied state, nAradha bhagavAn said that he will analyse and tell him. The state of nAradha is much similar to that of nammAzhwAr when he said in thiruvAimozhi 9-6-2ninaidhoRum sollundhoRum nenjidindhugum” (whenever I think and speak (about the qualities of emperumAn), the heart melts and crumbles). In nAnmugan thiruvandhAdhi 78kaNdu vaNanginArkku ennAngol kAmanudal koNda thavaththARku umai uNarththa vaNdalambum thAralangal nINmudiyAn than peyarE kEttirundhu angAralangal AnamaiyAl Ayndhu”, the state of a person steeped in devotion is described. kAman udal koNda thavaththARku – Siva, who burnt kAman (cupid) since kAman united Siva and pArvathi and Siva considered that as a shortcoming in kAman. To him, umai uNarththa – when umA (pArvathi) nudged her husband Siva and told him as to who is the one with such great divine names, due to the stupefaction of hearing the divine names [of emperumAn], Siva forgot the order of teacher – disciple and considered himself as disciple and umA as the teacher, to listen to the divine names. After hearing the divine names, was he able to sustain himself without becoming crumbled? angAralangal AnamaiyAl Ayndhu – Siva became like a withered garland [due to becoming very weak, on hearing the divine names of emperumAn]. kaNdu vaNanginArkku ennAngol – If this is the state of Siva who only heard the divine names of emperumAn and went into a state of stupor, what will be the state of one who sees emperumAn?

kai mOvA – Due to the deep thoughts about emperumAn, wouldn’t the hands of the fortune teller also be fragrant, just as it has been said in thiruvAimozhi 10-6-7virai kuzhuvu naRundhuavam meyninRu kamazhum” (the divine thuLasi, which is very fragrant, stayed firmly on my body and emitted fragrance)? Thus, she smells her hand.

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

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

siRiya thirumadal – 16 – pArOr solappadum

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pArOr solappadum kattuppaduththirEl                                 19
ArAnum meyppaduvan enRAr – adhu kEttuk
kArAr kuzhaRkoNdai kattuvichchi kattERi                             20

Word by Word Meanings

pArOr solappadum kattuppaduththir El ArAnum meyppaduvan enRAr – they (old women) said “There is a practice called as fortune-telling [predicting as to what will happen in future], among the people. If you carry this out, whoever (had created this disease) would be revealed truthfully”.
adhu kEttu – hearing those words which they were saying
kAr Ar kuzhal koNdai – one with black tresses
kattuvichchi – a hilly tribal woman who is an expert in fortune-telling
(coming on her own, without anyone inviting her)
kattERi – possessed by a divine power

vyAkyAnam

pArOr solappadum kattuppaduththirEl – The old women said “Without any distinction between the ignorant and the knowledgeable, all the people in the world will say ‘If you go through the process of fortune-telling, you would know the reason for the disease‘. Do that “.

What is the benefit of carrying out this activity?

ArAnum meyppaduvan enRAr – whosoever is torturing her, will be revealed. Even if it is kaNNa (krishNa) who gives troubles to women but will not manifest himself, not knowing the sufferings of a woman, he would be revealed.

adhu kEttu – The old women said “Go by fortune-telling”; the mothers and the friends [of parakAla nAyagi] acceded to that. At that moment, even though they had not invited her, the hilly tribal woman [who is an expert in fortune-telling], finding that they are willing to check with fortune-telling, came on her own. In the special meaning for this narration, the tribal woman is AchAryan (preceptor). Once the AchAryas come to know that people are willing to listen to matters relating to emperumAn, they will fall head over heels, out of their mercy, and explain the difficult meanings to the ones who are desirous to learn. Prior to the time of emperumAnAr (bhagavadh SrI rAmAnujar), AchAryas will explain the subtle meanings of matters relating to emperumAn, only to a distinguished few (two or four persons); even that, they will reveal only after examining the disciples deeply, for their basic nature, real intention to know etc. emperumAnAr instructed the meanings to those who, in his opinion, had the desire to know about emperumAn. This fortune teller is similar to bhagavadh rAmAnujar.

kAr Ar kuzhal koNdai – more than the words spoken by the fortune-teller who had black coloured tresses, her tresses were enjoyable for this mother. In the special meaning for this verse, AchAryan’s dhEhaguNas (qualities of physical form) are more apt than his AthmaguNas (qualities of soul).

kattuvichchi – kattuvichchi is the one who would be able to point out as to which deity has possessed her.

kattuvichchi kattERi – the kattuvichchi became a dhEvAvishtai. In other words, without yawning when one is feeling sleepy or stretching oneself due to laziness [signs that the person is not in his/her control], through the influence of deities, she will speak, without being conscious, by herself.

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

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 10.9.9 – vaigundham pugudhalum

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Full series >> Tenth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, AzhwAr says “After reaching the entrance of SrIvaikuNtam and being accepted by the elders, the nithyasUris who are present there became amazed and wondered ‘How amazing that the samsAris (those who were in samsAra before) come to SrIvaikuNtam! What a fortune!’ “.

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

vaigundham pugudhalum vAsalil vAnavar
vaigundhan thamar emar emadhidam pugudhenRu
vaigundhaththu amararum munivarum viyandhanar
vaigundham puguvadhu maNNavar vidhiyE

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

vaigundham pugudhalum – As the SrIvaishNavas entered SrIvaikuNtam
vAsalil vAnavar – the divine gate keepers
vaigundhan thamar – these SrIvaishNavas, who have attained SrIvaikuNtanAtha
emar – are desirable for us;
emadhu idam puga – they should enter our dominion
enRu – considering this
viyandhanar – became pleased;
vaigundhaththu – in that abode
amararum munivarum – amarars (those who engage in kainkaryam) and munivars (those who engage in meditating on bhagavAn’s qualities)
maNNavar – those who were immersed in worldly pleasures on earth
vaigundham puguvadhu – entering paramapadham
vidhiyE – what a bhAgyam (fortune)!
enRu viyandhanar – became pleased.

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

As the SrIvaishNavas entered SrIvaikuNtam, the divine gate keepers thought “these SrIvaishNavas, who have attained SrIvaikuNtanAtha, are desirable for us”; considering “they should enter our dominion”, they became pleased; the amarars (those who engage in kainkaryam) and munivars (those who engage in meditating on bhagavAn’s qualities) became pleased thinking “What a fortune for these SrIvaishNavas who were immersed in worldly pleasures on earth, to enter paramapadham!”

viyandhanar is to be applied in both “emadhidam pugudhenRu – viyandhanar” and “amararum munivarum viyandhanar“.

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

  • vaigundham pugudhalum … – As the SrIvaishNavas reached paramapadham, the divine gate keepers said “Those who are devotees of SrIvaikuNtanAthan, are our lords; hence you should accept our abodes”. The residents of paramapadham also remain similar to AzhwAr who said in thiruvAimozhi 3.7.1payilum thiruvudaiyAr evarElum – emmai ALum paramar” (Those who have the wealth of being together with bhagavAn to be eternally engaged in him, even if they lack (high birth, knowledge, actions), even in that same state, they are the supreme masters having us as servitors in many births). The divine gate keepers will come forward and welcome the SrIvaishNavas, hold the hands, take them to the regions which are under their control and hand over the stick, which is in their hands, to those SrIvaishNavas. As the ultimate goal of those who reach paramapadham is kainkaryam and the routine of those who are already present there is also kainkaryam, they will give kainkaryam to the SrIvaishNavas and the SrIvaishNavs will also accept it. “pugudha” – means “Come on! Enter!”
  • vaidhaththu amararum munivarum – They are guNa nishtar (munivars, who are engaged in meditating on bhagavAn’s qualities) and kainkarya nishtar (amarars, who are engaged in service) just like SrI bharathAzhwAn and iLaiya perumAL (lakshmaNa)respectively.
  • viyandhanar – Became amazed.
  • vaigundham puguvadhu maNNavar vidhiyE – Became amazed thinking “Just as seawater set out to climb a mountain, samsAris got the bhAgyam [mercy of bhagavAn] of entering paramapadham!”

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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తిరుమాలై – తనియన్

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తిరుమాలై

సంపూర్ణ క్రమం

Mandangudi Thondaradipodi Azhwar-003

తొండరడిపొడి ఆళ్వార్లు తిరుమాలై ప్రబంధాన్ని అనుగ్రహించారు . అందులో 45 పాశురాలు ఉన్నాయి. ముందుగా ఈ ప్రబంధానికి తిరువరంగ పెరుమాళ్ అరయర్ అనుగ్రహించిన తనియన్ వ్యాఖ్యానాన్ని చూద్దాం .

తిరువరంగపెరుమాళ్ అరయర్ అనుగ్రహించిన తనియన్:

మత్తోన్ఱుమ్ వేణ్డామనమే|మదిళరజ్ఞర్ |

కత్తినమ్ మేయ్ త్త | కళలిణైకీళ్ |ఉత్త

తిరుమాలై పాడుమ్ శీర్ | తొండరడిపొడి ఎన్నుమ్

బెరుమానై|ఎప్పోళుదుమ్ పేశు||

ప్రతిపదార్థము:

మనమే = ఓ మనసా

మదిళరజ్ఞర్ = సప్తప్రాకారములతో కూడిన కోయిల్ లో వేంచేసిఉన్నశ్రీరంగనాధుడు

కత్తినమ్ = పాలనిచ్చేవయసులో ఉన్న పశువులను

మేయ్ త్త = కాసినవాడూ అయిన శ్రీరంగనాధుడి

కళలిణైకీళ్ = శ్రీపాదల దగ్గర

ఉత్త శీర్ = అసాధారణమైన భక్తి, ప్రపత్తిగల

తొండరడిపొడి = తొండరడిపొడి అనే పేరుగల

ఎన్నుమ్బెరుమానై = మాస్వామిని (మా ఆచార్యుని) గురించి

ఎప్పోళుదుమ్ = ఎప్పుడు.

పేశు = మాట్లాడు

మత్తొన్ఱుమ్ వేణ్డా = ఇతరవిషయలేవి మట్లాడవద్దు

భావము

తొండరడిపొడి ఆళ్వార్లను తప్ప ఇతర విషయాలేవీ మట్లాడకూడదని తిరువరంగ పెరుమాళ్ అరయర్ తన మనసును అదేశించారు. దానికి మనసు ‘ఎందుకలా చేయాలి?’ అని ప్రశ్నించింది. పాలనిచ్చే పశువులను  కాసినవాడు ఇక్కడ సప్తప్రాకరములతో కూడిన కోయిల్ లో వేంచేసి ఉన్నశ్రీరంగనాధుడే. అయన శ్రీపాదల మీద  అపారమైన భక్తి, ప్రపత్తి గల మాస్వామి(మా ఆచార్యుని) అయిన తొండరడిపొడి ఆళ్వార్లను గురించి మాత్రమే స్మరించు మానసా! అన్నారు తిరువరంగ పెరుమాళ్ అరయర్

వ్యాఖ్యానము:

మత్తోన్ఱుమ్ వేణ్డా :

మత్తోన్ఱుమ్ వేణ్డా…. అంటే ఇతర విషయాలు ఏవి వద్దు అని అర్థం. ఇక్కడ బ్రహ్మ, శివ, ఇంద్రాది అన్య దేవతా ప్రార్థన అని మాత్రమే అర్థం కాదు. పరమాత్మ ఇతర రూపాలైన పర, వ్యూహ, విభవ, అంతర్యామిని కూడా స్మరించవద్దు. ఇంకా భగవన్నామ సంకీర్తన కూడా చేయవద్దు. కేవలం ఇష్టప్రాప్తిని గురించి మాత్రమే స్మరించు అని తిరువరంగ పెరుమాళ్ అరయర్ మనసుకు చెప్పారు. మరి ఏది ఇష్టప్రాప్తి అంటే భాగవత కైంకర్యం, వారి నామ సంకీర్తన మాత్రమే ఇష్ట ప్రాప్తి. భగవత్కైంకర్య పరులు ప్రధమ కైంకర్యనిష్ట పరులు. భాగవత కైంకర్యం చరమ కైంకర్య పరులు అర్దాత్ భాగవతకైంకర్య నిష్టాపరులు చివరిమెట్టులో నిలిచినవారు .

మనమే:

లౌకిక విషయాలలో పట్టును కలిగి ఉండటానికి, వదిలించు కోవటానికి కూడా మనసే కారణము. అందుకే అరయర్ స్వామి లౌకిక విషయాలను, అభాస బంధుత్వాలను వదిలించు కోవాలని  మనసుకే చెపుతున్నారు.

మదిళరజ్ఞర్:

తిరుమంగై ఆళ్వార్లు కట్టించిన సప్తప్రాకరముల మధ్య ఆనందంగా కొలువైవున శ్రీరంగనాధుడు .

కత్తినమ్ మేయ్ త్త | కళ లిణై కీళ్ |ఉత్త తిరుమాలై పాడుమ్ :

ఈ శ్రీరంగనాధుడే అప్పుడు పశువులను మేపినవాడు అని అరయర్ స్వామి అంటున్నారు.

తొండరడిపొడి ఆళ్వార్లు శ్రీరంగనాధుడిని తిరుమాలై ప్రబంధంలో మూడుసార్లు  (9,36, 45దవ పాశురాలలో) శ్రీకృష్ణునిగానే భావించి పాడారు.

కళలిణై కీళ్ :

‘కళలిణై’‘ అంటే శ్రీపాద ద్వయాలు. శ్రీరంగనాధుడి శ్రీపాదాలనే అయన స్వరూపంగా, తన సర్వస్వంగా భావించారు ఆళ్వార్లు.

కళ లిణై కీళ్ |ఉత్త తిరుమాలై పాడుమ్ :

తొండరడిపొడి ఆళ్వార్లు, శ్రీరంగనాధుడే ద్వాపరయుగంలో పశువుల మందలను మేపిన శ్రీకృష్ణునిగా తలచి, ఆయన శ్రీపాదాలనే తన సర్వస్వంగా భావించి సేవిస్తున్నారు. ఆశ్రీపాదాలను తన అందమైన పామాల (పాటల మాల) తో అలంకరించాలనుకుంటున్నారు. నమ్మాళ్వార్లు ‘అడిసూట్టలాగుం అందామం’ (ఆ శ్రీపాదాలను అలంకరించడం అవుతుంది) అని తిరువయిమోళి 2.4.11లో పాడారు.

పాడుమ్ శీర్ :

తొండరడిపొడి ఆళ్వార్లు పామల కైంకర్యం చేసారు. పామల అంటే పాడటం ….సంకీర్తనం.

శీర్ తొండరడిపొడి ఎన్నుమ్ :

‘తుళవ తోండాయ్ తోల్ శీర్,  తొండరడిపొడి సొల్ ‘ అని శ్రీరంగనాధుడికి ఆళ్వార్లు తన పాటల సంపదను సమర్పించాను అని వీరే తిరుమాలై 45 వ పాశురములో చెప్పుకున్నారు.

తొండరడిపొడి ఎమ్బెరుమానై:

తొండరడిపొడి ఆళ్వార్లకు శ్రీరంగనాధుడే స్వామి. ఈ తనియన్ అనుగ్రహించిన తిరువరంగ పెరుమాళ్ అరయర్లకు తొండరడిపొడి ఆళ్వార్లు స్వామి. తొండరడిపొడి ఆళ్వార్లను అరయర్లు తన స్వామిగా భావించడం తప్పు కాదా! అంటే కానే కాదు అని చెప్పుకోవాల్సి వుంటుంది. ఎందుకని అంటే శ్రీవైష్ణవ సంప్రదాయంలో భగవంతుడికి శేషుడైనవాడే మనకు స్వామి.  ఆవిధంగానే తిరువరంగ పెరుమాళ్ అరయర్లకు తొండరడిపొడి ఆళ్వార్లు స్వామి అయ్యారు .

ఎప్పోళుదుమ్ పేశు :

పైన చెప్పుకున్నట్లుగా తిరువరంగ పెరుమాళ్ అరయర్లు తన స్వామిని గురించి తప్ప మిగిలిన విషయాలేవీ తలచకు అని తన మనసును ఆదేశించారు.

ఇక ప్రబందానికి పెరియవచ్చాన్ పిళ్ళై చేసిన వ్యాఖ్యానము చూద్దాం.

అడియెన్ చూడామణి రామానుజ దాసి

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thiruvAimozhi – 10.9.8 – kudi adiyAr

Published by:

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Full series >> Tenth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, AzhwAr explains how the nithyasUris come forward and welcome the SrIvaishNavas beyond the material realm and outside the boundary of 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

kudiyadiyAr ivar gOvindhan thanakkenRu
mudiyudai vAnavar muRai muRai edhirkoLLak
kodiyaNi nedu madhiL gOpuram kuRuginar
vadivudai mAdhavan vaigundham pugavE

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

(SrIvaishNavas)
gOvindhan thanakku – For krishNa who incarnated for the sake of his devotees
kudi adiyAr – devotees who belong to the clan which excusively exists
enRu – saying
mudi udai – having similar form with crown etc as ISvara
vAnavar – nithyasUris
muRai – as per their respective position
edhir koLLa – come forward and welcome

(expecting their arrival)
vadivu udai – having a decorated form
mAdhavan – sarvESvaran’s (who is present with lakshmi as said in “SriyAsArdham“)
vaigundham – in SrIvaikuNtam
puga – to let them enter
kodi aNi – being decorated with flags (as a mark of welcoming them, as decoration)
nedu madhiL – having tall fort
gOpuram kuRuginar – arrived at the main entrance.

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

nithyasUris having similar form, with crown etc, to ISvara, came forward and welcomed the  devotees considering them to belong to the clan which exists exclusively for krishNa who incarnated for the sake of his devotees. They arrived at the main entrance of SrIvaikuNtam which is being decorated with flags and having tall fort, and which belongs to sarvESvaran who is having a decorated form, to let the SrIvaishNavas enter in there.

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

  • kudi adiyAr … – nithyasUris revere these SrIvaishNavas as they have submitted themselves along with their clan to emperumAn having been captivated by his simplicity. Previously, AzhwAr said “kudandhai engOvalan kudiyadiyAr” (the devotees for generations, for krishNa who is in thirukkudandhai); here he says “kudiyadiyAr ivar gOvindhan thanakku“. They praise them saying “They are surrendered to emperumAn’s vibhavAvathArams (incarnations); they are surrendered to emperumAn’s archAvathArams (deity forms)”.
  • mudi udai vAnavar – nithyasUris, who are as respectable as emperumAn himself, are showing their reverence towards these SrIvaishNavas. If the crowns of emperumAn and nithyasUris appear the same, what is the difference then? He is crowned for protecting others; nithyasUris are crowned for their servitude.
  • muRai muRai edhir koLLa – Welcoming in a fitting manner. As said in purusha sUktham “yathra pUrvE sAdhyA:” (where the elders and desirable ones are present) and in thiruvAimozhi 2.3.10adiyAr kuzhAngaLai” (the groups of nithyasUris), they are desirable to those who desire for them.
  • kodi … – They reached the divine tower at the entrance of the tall fort which is a boundary for the paramapadham and which is decorated with flags, looking forward to the arrival of the SrIvaishNavas.
  • vadivu udai mAdhavan – As said in the case of SrI vasudhEva and dhEvakip pirAtti after krishNa killed krishNa as said in SrIvishNu purANam 5.20.52 “yuvEva vasudhEvObhUth” (vasudhEva lost his old-age and became a youth again) and in the case of chakravarthi (emperor, dhaSaratha) who saw perumAL (SrI rAma) as said in SrI rAmAyaNam ayOdhyA kANdam 12.105 “punaryuvEva” (dhaSaratha regained his youth again) – Sriya:pathi (lord of SrI mahAlakshmi) acquired a more youthful form due to the joy of their (SrIvaishNavas) arrival; to enter into such emperumAn’s paramapadham. As he heard about their arrival, his form and pirAtti’s form acquired freshness.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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siRiya thirumadal – 15 – nErAdhana onRu

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

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nErAdhana onRu nErndhAL adhanAlum                                17
thIrAdhen sindhainOy thIrAdhen pEdhuRavu
vArAdhu mAmai adhukaNdu maRRAngE                             18
ArAnum mUdhaRiyum ammanaimAr solluvAr

 Word by Word Meanings

nErAdhana onRu nErndhAL – she carried out an anjali (cupping the palms together as a mark of worship) which she had never carried out.
adhanAlum en sindhai nOy thIrAdhu – despite that, my mental illness has not been cured.
en pEdhuRavu thIrAdhu –  my distress [bewilderment] too has not been cured.
mAmai vArAdhu – the colour of my form, which I lost, has not returned.
maRRu– further
AngE ArAnum mUdhu aRiyum ammanaimAr – some old women who were there, familiar with stories of old [happenings of past]
adhu kaNdu – looking at my state
solluvAr – started speaking (to provide means for overcoming my disease).
(What they said was that …..)

 vyAkyAnam

thAn pinnum nErAdhana onRu nErndhAL – after this bewilderment (at my condition) , as well as before, she (my mother), who had not performed anjali (cupping the palms together in worship) even at emperumAn as a means of attaining a goal, performed that act towards this deity.

pinnum – during the period after bewilderment

nErAdhana onRu –  when carrying out an anjali towards emperumAn with the thought of using it as a means for attaining a goal, it would lead to destruction of one’s svarUpam (basic nature of servitude). She, who believes firmly in this, performed that anjali as the means of a goal [well-being of her daughter] towards this deity. However, since this has been done considering the status of her daughter, this will not be taken as a dhOsham (fault). Due to their affection for SrI rAma, the people of ayOdhyA fell at the feet of all Gods for his well-being; sIthApiirAtti prayed to dhikpAlakas (protectors of the eight directions) to protect SrI rAma; hanumAn said “namOsthu vAchaspathayE” (salutations to the lord of speech) when crossing the ocean; nammAzhwAr said “dheyvangAL” (calling out to various deities); ANdAL said “unnaiyum umbiyaiyum thozhudhEn” (I worshipped you and your brother). Distinguished AchAryas said that such bewilderment which happens in matters relating to emperumAn and his devotees cannot be considered as dhOsham and that these which are caused due to uncontrolled love [towards emperumAn] are apt only [for one’s basic nature].

adhanAlum thIrAdhu en sindhai nOy – my mental disease which was quite severe already, became more severe after my mother prayed to a lowly deity.

thIrAdhu en pEdhuRavu – my distress too has not got eliminated.

vArAdhu mAmai – my previous complexion has not returned; healthy complexion would occur only when united with one’s beloved. Since there is no possibility for that to occur, what is the reason for her saying this? She thought that looking at her condition, even complexion (an insentient entity) would not remain without coming to her aid; but since even that is not coming, she is expressing her sorrow.

adhu kaNdu maRRAngE ArAnum mUdhaRiyum ammanaimAr solluvAr – after looking at my condition, though not invited, and not known to me earlier, some old women, who were there, are saying . .

adhu kaNdu – these old women took pity the moment they saw her condition.

ArAnum – unknown people.

mUdhaRiyum ammanaimAr solluvAr – the old women, who knew lot of old matters, are saying…The vyAkyAthA (periyacAchchAn piLLai, commentator for this prabandham) quotes an incident [quoted down generations] to show how much these old women know. One old woman asked of another “Do you know indhra?” to which the other old woman responded “I know of ninety eight indhras and their grandfather, brahmA, and you are asking me as to whether I know indhra. If you are willing to listen, I will tell you. Listen!” Some old women, who knew as much as these old women, know of the diseases which afflict women, the reason for such diseases and the remedy for such diseases, and are saying . . .

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

adiyEn krishNa rAmAnuja dhAsan

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