Monthly Archives: March 2020

thiruvAimozhi – 10.9.7 – madandhaiyar vAzhththalum

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

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 seventh pAsuram, AzhwAr says “Groups of maruthas and vasus even crossed their boundaries, went as far as they could and praised the SrIvaishNavas”.

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

madandhaiyar vAzhththalum marudharum vasukkaLum
thodarndhu engum thOththiram sollinar thodu kadal
kidandha engEsavan kiLaroLi maNi mudi
kudandhai engOvalan kudi adiyArkkE

Listen

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

thodu kadal kidandha – mercifully resting in the deep ocean
em kEsavan – being kESava who is the creator of everyone such as people like me, dhEvas starting with brahmA, and nithyasUris

(revealing his lordship which lets us enjoy him)
kiLar oLi – rising and radiant
maNi mudi – having the divine crown which has abundance of precious gems
kudandhaiyan – one who is mercifully resting in thirukkudandhai
kOvalan – for krishNa
kudi adiyArkku – on the servitors who are serving for generations
madandhaiyar – (respective) consort
vAzhththalum –  as they praised
marudharum – maruths
vasukkaLum – ashta vasus (eight vasus)

(as they are travelling fast due to their urge in enjoying bhagavAn)
engum thodarndhu – following everywhere
thOththiram sollinar – uttered praises.

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

emperumAn, mercifully resting in the deep ocean, being kESava who is the creator of everyone such as people like me, dhEvas starting with brahmA, and nithyasUris, having rising and radiant divine crown which has abundance of precious gems, is mercifully resting in thirukkudandhai as krishNa; the consorts of maruths and ashta vasus praised the servitors who are serving such emperumAn for generations; as they praised, the maruths and vasus followed the SrIvaishNavas everywhere and uttered praises. thodudhal – thONdudhal (digging) – indicates the depth.

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

  • madandhaiyar vAzhththalum … – As the consorts of the dhEvathAs praised the SrIvaishNavas, the groups of maruths and vasus.
  • thodarndhu engum – Going wherever they could, beyond their own boundaries.
  • thOththiram sollinar – Praised. As they can travel from one world to another within a moment, and as they were not satisfied with praising them [SrIvaishNavas] within their boundaries, they followed them and praised them. Why are the SrIvaishNavas travelling swiftly? This is due to their remaining as said in thiruviruththam 47 “kaNNan viNNUr thozhavE sariginRana sangam” (My bangles are slipping due to not having the desire to worship paramapadham which is the abode of krishNa), thiruvAimozhi 5.9.6kANbadhengyAnRukolO” (When will the day of seeing him (arrive)?), thiruvAimozhi 9.3.7mAga vaigundham kANbadhaRken manam EgameNNum” (my heart without any difference between night and day desired in a singular manner to see SrIvaikuNtam which is the residence of such emperumAn) and thiruvAimozhi 2.3.10udan kUduvadhu engyAnRukolO” (When will I become part of the assemblies of nithyasUris?), and since they understand the thought of emperumAn who said in SrI rAmAyaNam sundhara kANdam 66.10 “na jIvEyam kshaNamapi vinAthAm asithEkshaNAm” (SrI rAma says – I will not survive even for a moment without seeing sIthA who has dark eyes).
  • thodu kadal kidandha – emperumAn who has paramapadham as his royal assembly, leaving that, arrived and mercifully rested in thiruppARkadal (milky ocean) to show his presence to brahmA et al.
  • thodu kadal – The ocean which was dug; deep ocean.
  • em kEsavan … – emperumAn who incarnated as krishNa for the sake of his devotees and protected them.

To ensure that those who are subsequent to his incarnation, do not miss out, one who is mercifully resting in thirukkudandhai,

  • em kOvalan – krishNa himself has come and is mercifully resting in thirukkudandhai. maruths and vasus praise the SrIvaishNavas saying that they are the results of emperumAn’s efforts.
  • kiLar oLi maNi mudi – The divine crown which is very radiant and which reveals his supremacy over all. The dhEvathAs are showing reverence towards the SrIvaishNavas considering that they have fully submitted themselves along with their descendants, having been won over by emperumAn’s simplicity in mercifully resting in thirukkudandhai.

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 – 14 – ErAr kiLikkiLavi

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

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ErAr kiLikkiLavi emmanaidhAn vandhennaich
chIrAr sezhum puzhudhik kAppittuch chengurunjith        16
thArAr naRumAlaich chAththaRkuth thAn pinnum

 Word by Word Meanings

Er Ar kiLi kiLavi em anai kaNdu irangi – my mother, who has a speech which is similar to that of a beautiful parrot, took pity on me, seeing me
thAn vandhu – came on her own (near me)
ennai – for me
sIr Ar sezhum puzhudhikAppu ittu – protecting me by applying the powder from the divine feet of great, distinguished bhAgavathas
sem kurinji thAr Ar naRu mAllai sAththaRku – for SAsthA, another deity, who wears the fragrant flowers of kurinji (a hilly flower)
thAn pinnum – she, who hadn’t so far [done]

vyAkyAnam

kiLik kiLavi – my mother, who was hard-hearted, without any pity on her basic nature, and who  told me harshly “Do not have any affection towards him”, now took pity on me and spoke to me, just as a beautiful parrot would, with words which were very sweet for the ears.

ErAr kiLik kiLavi – this would also imply that her speech was sweeter than a parrot’s speech. The mother’s speech was so sweet that one could say that the speech of a parrot would sound like the song of a demon.

What is the reason for the hard-hearted mother to take pity like this?

emmanai – since she is my mother. Though the mother was castigating the daughter all along saying “Your pouring affection towards him is not correct”, she will not speak harshly when the existence of the daughter is threatened. Hence, she took pity.

thAn vandhu ennai – seeing my suffering, she came on her own, without my calling out to her.

sIrAr sezhum puzhudhi k kAppittu – Just as it is mentioned in thiruvAimozhi 4-6-6mAyan thamaradi nIRu koNdu aNiyamuyallil maRRillai kANdIr ivvaNangukkE” (if the soil from under the divine feet of devotees of emperumAn were to be applied, there cannot be a better remedy than this), since she was born in a clan of SrIvaishNavas, the mother applied the soil from the divine feet of devotees of emperumAn. The term sezhum puzhudhi would refer to the soil from under the divine feet of emperumAn and the term sIrAr sezhum puzhudhi would refer to the soil from under the divine feet of devotees of emperumAn.

sem kurinji thArAr naRu mAlai sAththaRku –  for SasthA, a deity who wears garland with reddish coloured, fragrant, kurinji flowers (a hilly flower).

sAththan – SasthA; a deity who is referred to as iyanAr or iyappan.

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 – 10.9.6 – vELviyuL maduththalum

Published by:

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

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 sixth pAsuram, AzhwAr says “dhEvasthrIs (celestial women) joyfully welcomed SrIvaishNavas and uttered blessings”.

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

vELviyuL maduththalum virai kamazh naRum pugai
kALangaL valampuri kalandhengum isaiththanar
ANmingaL vAnagam AzhiyAn thamar enRu
vAL oN kaN madandhaiyar vAzhththinar magizhndhE

Listen

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

vELvi uL maduththalum – As the vaidhikas offered all dharmas
virai kamazh – emitting fragrance
naRum – fragrant
pugai – incense
engum kalandhu – spreading everywhere
kALangaL – wind instruments
valam puri – conches with curl towards the right side
isaiththanar – blew;

(due to the joy of seeing the SrIvaishNavas)
vAL – radiant
oN – beautiful
kaN – having eyes
madandhaiyar – celestial women
AzhiyAn – for sarvESvaran who has thiruvAzhi (divine chakra)
thamar – you who are servitors
vAnagam – these abodes such as svarga (heaven) etc
ANmingaL – should rule over
enRu magizhndhu – being joyful in this manner
vAzhththinar – blessed.

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

As the vaidhikas offered all dharma, fragrant incense emitting nice fragrance spread everywhere and wind instruments and conches with curl towards the right side were blown; celestial women having beautiful, radiant eyes blessed them,  being joyful, saying “You who are servitors of sarvESvaran who has thiruvAzhi, should rule over these abodes such as svarga etc”.

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

  • vELviyuL maduththalum – As the vaidhikas offered the results of their yAgams, others engaged in burning fragrant incenses made of eagle-wood trees etc.
  • virai kamazh naRum pugai – Very desirable incense due to being very fragrant.
  • kALangaL … – As these SrIvaishNavas were accepting what was offered by the vaidhikas and others, some others [celestial persons] started playing wind instruments and right-curled conches.
  • kalandhu engum isaiththanar – They reverberated everywhere (While there is sound, there must be those who are making the sound).
  • AzhiyAn thamar – ANmingaL vAnagam – They are praising the SrIvaishNavas saying “You who are servitors of sarvESvaran, should rule over this place”. Even emperumAn has his wealth for his devotees as said in jithanthE sthOthram “bhakthAnAm” (everything is for your devotees). They would ask “What stops you from ruling us?”
  • vAL oN kaN … –  The consorts of those dhEvathAs who perform the duty of AdhivAhika (guiding in the path leading to paramapadham), blessed the SrIvaishNavas. Just as mothers would give their cool glance towards their children who are going away to far away lands,  these dhEvasthrIs glanced at the SrIvaishNavas with their radiant, beautiful eyes.
  • magizhndhE – They are not doing it as something ordained, just because their husbands are honouring them. They are doing it with affection. His (SrIvaishNava’s) great fortune is in being honoured by those who are greater (due to being in higher worlds), after shedding the body, while the same SrIvaishNava was insulted by much lower persons due to his relationship with bhagavAn during his times in material realm!

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 – 13 – ArAnum solliRRum

Published by:

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

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ArAnum solliRRum koLLEn aRivazhindhu
thIrA udambodu pEdhuRuvEn kaNdu irangi                        14

 Word by Word Meanings

ArAnum solliRRum – (among friends and relatives) if anyone says something good [for me], even that
koLLEn – I will not listen to that
aRivu azhindhu – getting (my) intellect destroyed
thIrA udambodu – with the body which will not get destroyed
pEdhu uRuvEn – I, who was like a mad person

vyAkyAnam

ArAnum solliRRum koLLEn – I will not listen to mothers who advise well for me and to friends who say sweet words for me. In order to get over the separation, one could sustain oneself by reminiscing about the union which occurred with emperumAn. Did not sIthAppirAtti tell the demonic women, who were with single eye and single ear, about how she, along with SrI rAma, lived in dhaSaratha’s palace so that she could sustain herself during separation from SrI rAma? I should have done something similar in order to sustain myself. Not only did parakAla nAyagi not do this, she did not listen to the good and sweet words of her mothers and friends, respectively.

What is the reason for not listening to them?

aRivu azhindhu – One could listen only if (s)he had the knowledge, which is the pre-requisite for listening.

thIrA udambodu – Would the body, which gets destroyed, not get destroyed? At least one could escape from the suffering of being in separation. Instead of getting destroyed, it is behaving like the AthmA, which is said to be, as said in SrI bhagavadh gIthA 2-24achchEdhyam adhAyham” (it cannot be cut [with a knife]; it cannot be burnt).

pEdhuRuvEn kaNdirangi – taking pity on me, who is like this, without intellect, due to separation.

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

తిరుమాలై

Published by:

శ్రీః  శ్రీమతే శఠకోపాయ నమః  శ్రీమతే రామానుజాయ నమః  శ్రీమత్ వరవరమునయే నమః

periyaperumal-art-3

శ్రీరంగనాథుడు

thondaradipodi-azhwar-mandangudi

తొండరడిప్పొడి ఆళ్వార్

తొండరడిపొడి ఆళ్వార్లు భగవత్కైంకర్యం కంటే భాగవత కైంకర్యం ఉన్నతమైనదిగా భావించారు. వారి తిరునామంలోని  తొండర్ –అడి-పొడి అన్న మాటల అర్థాలను చూస్తె వారి భాగవత భక్తి ఎంతటిదో బోధపడుతుంది. తొండర్ – అంటే భాగవతులు, అడి- అంటే వారి శ్రీపాదాలు , పొడి- అంటే ధూళి …అర్తాత్ భాగవత శ్రీపాద ధూళి. సంప్రదాయంలో దీనినే చరమపర్వనిష్ట అని అంటారు. వీరు తిరుమాలై, తిరుపళ్ళియెళుచ్చి అని రెండు ప్రబంధాలను వెలయించారు. ఈ రెండు ప్రబందాలు శ్రీరంగనాధుని గురించి పాడినవే కావటం విశేషం. తిరుమాలైలో ఆళ్వార్లలోని  శేషత్వ జ్ఞానాన్ని శ్రీరంగనాధుడు మేలుకొలిపారు. తిరుపళ్ళియెళుచ్చిలో ఆశ్రితులను అనుగ్రహించటం కోసం శ్రీరంగనాధునికి  ఆళ్వార్లు మేలుకొలుపు పాడటం విశేషం.

ఒక ప్రబంధం గురించి తెలుసుకునే ముందు ప్రబంధకర్త విశిష్టత తెలుసుకోవాలి. తరువాత ఆ ప్రబంధ విశిష్టత, ప్రబంధంలోని విషయ విశిష్టత తెలుసుకోవాలి. ప్రబంధకర్త అయిన తొండరడిపొడి ఆళ్వార్ల గురించి తెలుసుకునే ప్రయత్నం చేద్దాం . వీరికి తల్లిదండ్రులు పెట్టిన పేరు విప్రనారాయణ. వీరు బ్రాహ్మణ కుటుంబలో  అవతరించారు. కల్యాది 289  ప్రభవ నామసంవత్సరంలో ధనుర్మాసం, జ్యేష్టానక్షత్రంలో  కృష్ణపక్ష చతుర్దశి నాడు అవతరించారు. చోళదేశంలోని  కుంబకోణం దగ్గర తిరుమణ్డంగుడి అనే గ్రామంలో వైజయంతిమాల అంశగా అవతరించారు.  బాల్యం నుండే లౌకిక విషయాల మీద ఆసక్తి చూపేవారు కాదు. బ్రహ్మచారిగా ఉండి భగవత్కైంకర్యం చేస్తూ ఉండిపోవాలని నిర్ణయించుకున్నారు. శ్రీరంగం దగ్గరలో ఒక చక్కటి పూలతోటను పెంచి ఆ పూలతో రోజూ మాలలు కట్టి శ్రీరంగనాధుడికి సమర్పించటమే నిత్య కైంకర్యంగా చేస్తూ వుండేవారు.

ఒకరోజు వీరు యధాప్రకారం తోటలో పనిచేసుకుంటూ ఉండగా ఇద్దరు దేవదాసులు ఆ దారి వెంట వచ్చారు. అందులో ఒకామె పేరు దేవదేవి రెండవ స్త్రీ ఆమె అక్క. ఇద్దరూ చాల అందమైనవాళ్ళు. విప్రనారాయణునులు వీళ్ళ వైపు కన్నైనా ఎత్తి చూడలేదు. అది గమనించిన దేవదేవికి చాలా అవమానంగా భావించింది. లోకంలో అందరూ తనవైపు చూడాలని తపించి పోతారు అలాంటిది ఇతను తన ఉనికినే గమనించకుండా తన పని తాను చేసుకుపోతున్నాడు అని కోపంతో ఉడికి పోయింది. ఆమె అక్క విప్రనారాయణుని గురించి వివరంగా చెప్పి ఆయన భగవత్ కైంకర్యం తప్ప ఇతర విషయాలను కలలో కూడా తలచడు అని చెప్పింది.  దేవదేవి దానిని సవాలుగా తీసుకోని ఆరు నెలల్లో అతడిని నావశం చేసుకొని చూపించకపొతే  నేను దేవదేవినే కాదు అని చెప్పింది. ఆమె సోదరి అది  జరగని పని అన్నది. అలా చేసి చూపిస్తే నువ్వు నాకు ఆరునెలలు దాస్యం చేయాలి, నేను ఓడిపోతే నేను నీకు దాస్యం చేస్తాను’ అని సవాలు విసిరింది. అప్పటికి ఇద్దరూ అక్కడి నుండి కదిలారు.

కొంత కాలం తరువాత  విప్రనారాయణుడి తోట దగ్గరకు దేవదేవి వచ్చి తాను తోట చూడాలని వచ్చానని లోపలకు అనుమతించమని అడిగింది. దానికి అయన ఒప్పుకోలేదు. దానికి ఆమె తన తల్లి తనను కులవృ త్తి చేయమని బలవంత పెడుతున్నదని తనకు ఆ పాపిష్టి జీవితం ఇష్టం లేదు భాగవతుల సేవలో జీవితం గడపాలని ఉంది’ అని కల్లబొల్లి మాటలు చెప్పి ఎలాగో లోపలకు వచ్చి క్రమంగా ఆయనకు తోట పనులలో సహాయం చేస్తూ అక్కడే ఉండి  పోయింది.

ఒక రోజు ఆయన దేవదేవి మాయకులోనై ఆమెకు వశ్యుడయ్యాడు. తరువాత ఇద్దరూ ఒకేకుటీరంలో ఉండడం మొదలు పెట్టారు. కొంతకాలానికి దేవదేవి ఆయనను గెలిచానన్న గర్వంతో తన సొంత ఊరైన తిరుకరంబనూరుకు వెళ్ళిపోయింది. విప్రనారాయణుడు ఆమె లేకుండా ఉండలేకపోయాడు. ఆమె ఇంటికి వళ్ళాడు, కానీ ఆమె దాసీలు సొమ్ములేని విప్రనారాయణని లోపలికి రానీయలేదు. విప్రనారాయణ ఆమె వాకిటి ముందే కూర్చుని కూర్చుని అలసిపోయి ఆఖరికి అలాగే నిద్రపోయాడు. ఆశ్చర్యంగా ఒకపిల్లవాడు బంగారుతీర్థపాత్రను (వట్టిల్) తీసు కువచ్చి దేవదేవి ఇంట్లో వాళ్ళకిచ్చి విప్రనారాయణే దేవదేవికిచ్చిరమ్మన్నాడని చెప్పాడు. ఆ బంగారు తీర్థపాత్రను చూసిన దేవదేవి దాసీలు ఆయనను లోపలి ఆహ్వానిస్తారు. జరిగిన విషయం విప్రనారాయణకు తెలియదు. దేవదేవితో సంతోషంగా ఉన్నాడు.

మరునాడు శ్రీరంగనాధకోవెలను యధాప్రకారం తెరవగా అక్కడ ఒక బంగారు తీర్థపాత్ర తక్కువగా ఉంది. దేవాలయ అర్చక స్వాములు వెంటనే విషయాన్ని రాజుగారికి తెలియజేసారు. రాజాజ్ఞ ప్రకారం దేవాలయ ఉద్యోగులందరినీ సోదాచేసారు. అందులో ఒకరు దేవదేవి పనిమనిషి చుట్టం కూడా ఉంది. ఆమె దేవదేవి ఇంట్లో బంగారు తీర్థపాత్ర ఉందని , అది ఆమెకు విప్రనారాయణ ఇచ్చాడని చెప్పింది. రాజు విప్రనారాయణను చెరసాలలో పెట్టాడు. అప్పుడు ఆజగన్నాటక సూత్రదారి రాజుగారికి కలలోకనిపించి తానే ఈ ఆటకు కారణమని విప్రనారాయణ నిర్దోషి అని చెప్పాడు. రాజు మరుసటిరోజు నిర్దోషి అయిన విప్రనారాయణను బంధ విముక్తుడిని చేసి తన తోందరపాటుకు ప్రాయిశ్చిత్తంగా విప్రనారాయణకు సన్మానం చేసి పంపాడు. విప్రనారాయణ కూడా తాను లౌకికమైన క్షుద్ర విషయాలకు బానిస అయినందుకు సిగ్గుపడి అప్పటినుండి భగవద్కైంకర్యంలో మళ్ళీ మునిగిపోయాడు అనిచరిత్ర.

ఆతరువాత అయన తొండరడిపొడి ఆళ్వార్లని తన పేరును మార్చుకొని అలాగే శేషజీవితం గడిపారు.

periyavachan-pillai
పెరియవాచాన్ పిళ్ళై

తిరుమాలై ప్రబంధంరాసిలో చిన్నదైనా చాలా సాంద్రమైనది. మనవంటి సామాన్యులకు అర్థంకాదు నమ్బిళ్ళై శిష్యులైన వ్యాఖ్యాన చక్రవర్తి పెరియవాచ్చాన్ పిళ్ళై దీనికి వ్యాఖ్యానం రాసారు.  తనియన్లను అర్థము చేసుకుంటే ప్రబంధ విశిష్టత బోధపడుతుంది. ముందుగా తనియన్లను , వాటి వ్యాఖ్యానలను చూద్దాం.

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అడియెన్ చూడామణి రామానుజ దాసి

హిందీలో – http://divyaprabandham.koyil.org/index.php/2016/07/thirumalai/

మూలము : http://divyaprabandham.koyil.org/

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శ్రీవైష్ణవ విద్య / పిల్లల కోసం– http://pillai.koyil.org

thiruvAimozhi – 10.9.5 – mAdhvan thamar

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

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 fifth pAsuram, AzhwAr mercifully explains the honours given to SrIvaishNavas by varuNa, indhra et al who all perform the duty of AdhivAhika (the one who guides the AthmA in the path leading to 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

mAdhavan thamar enRu vAsalil vAnavar
pOdhumin emadhidam pugudhuga enRalum
gIdhangaL pAdinar kinnarar kerudargaL
vEdha nal vAyavar vELviyuL maduththE

Listen

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

vAnavar – AdhivAhika dhEvathAs (those who guide the AthmA in their path to paramapadham) such as varuNa, indhra, prajApathi et al
vAsalil – standing at the entrances of their respective abode
mAdhavan thamar – servitors of Sriya:pathi (lord of SrI mahAlakshmi)
enRu – showing reverence
pOdhumin – “kindly come in this way”
emadhu idam pugudhuga – please enter the places which are under our regime
enRalum – as they say these words and honour them with gifts

(the celestial beings who got their birth based on their karma, there)
vEdha nal vAyavar – those who are having distinguished mouth/speech due to their recital of vEdham
vELvi – (their) karmas such as yAgam (fire sacrifice) etc
uL – with reverence thinking “our recitals have become purposeful”
maduththu – offered (at the lotus feet of the SrIvaishNavas)
kinnarar – kinnaras (celestial beings)
gerudargaL – garudas (celestial beings)
gIdhangaL pAdinar – sang songs.

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

AdhivAhika dhEvathAs such as varuNa, indhra, prajApathi et al, standing at the entrance of their respective abode, showed reverence to servitors of Sriya:pathi and said “kindly come in this way, please enter the places which are under our regime”; as they say these words and honour them with gifts, those who are having distinguished mouth/speech due to their recital of vEdham, offered their karmas such as yAgam etc at the lotus feet of such  SrIvaishNavas with reverence thinking “our recitals have become purposeful”; kinnaras and garudas sang songs.

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

  • mAdhavan thamar enRu – They praise these SrIvaishNavas as the ones who are confidential servitors of pirAtti due to having surrendered to emperumAn through pirAtti’s purushakAram (recommendation); they have not surrendered to emperumAn who is brahmachAri (celibate, bachelor).
  • vAsalil vAnavar – The dhEvathAs who are present en route.
  • vAsal – Path. They are varuNa, indhra and prajApathi.
  • pOdhumin emadhu idam pugudhuga enRalum – As they request saying “You should come this way; you should accept our kingdoms”.
  • gIdhangaL pAdinar kinnarar gerudargaL – kinnaras and garudas sang songs. Those who reside in kinnara dhESam and garuda dhESam sang.
  • vEdha nal vAyavar – The vaidhikas (those who practice vEdham) of the higher worlds, who worship bhagavAn through yAgams etc, offered their worship at their divine feet. For the SrIvaishNavas who are travelling towards paramapadham and have no other expectation, out of reference, dhEvathAs, kinnara and garudas, and vaidhikas would offer their abodes, songs, the results of the yAgam respectively. As said in SrI rAmAyaNam bAla kANdam 4.20 “prItha: kaSchinmunisthAbhyAm samsidhdhitha: kalaSam dhadhau” (A sage became pleased and gave them a pot; another renowned sage gave them tree barks), whatever is owned by one will naturally be offered to revered personalities.

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 – 12 – vArAyO enRArkku

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vArAyO enRArkkuch chenREn en val vinaiyAl
kArAr maNiniRamum kaivaLaiyum kANEn Nan                  14

Word by Word Meanings

vArAyO enRArkku – To those who said “Hey! Will you not come to see?” (in agreement)
en val vinaiyAl – due to my cruel sins
senREn – I went (with them to that place)

After I went,
kAr Ar maNi niRamum – the colour of bluish gem  (that I had attained earlier when I was together with him)
kai vaLaiyum – the bangles which were on my hand
nAn kANEn – I lost

vyAkyAnam

ennaiyarum ellArum vArAyO enRArkku – mothers who say good things and friends who say sweet things invited in unison “Hey loser! You lost all along by not seeing this (dance). At least now, come and witness it”

vArAy O – the long syllable O at the end expresses sadness at having lost the opportunity.

vArAyO – Will you not come? Even though they invited only once, they are inviting as if they are inviting a person who is not coming even after repeated invitations.

vArAy O – The term O is used to call someone who is not in sight or who is at a far distance. These people are keeping an eye on him (emperumAn) who is dancing in the street and calling me aloud, who is inside the house.

senREn – I went since they are mothers who are to be venerated, and I have to do as per their bidding.

en valvinaiyAl senREn – I went because of my huge sin. The term val vinai (cruel sin) refers to her dhruda bhakthi (unshakeable devotion). Sin is that which is inimical to what is desired. The comfort in being united with emperumAn and the absence of discomfort in being separated from him is what is desired by her; devotion is the enemy for being without the discomfort of being separated from him. When he is unattainable, isn’t the sorrow of being separated from him multiplied several times by her devotion? Hence, devotion which is inimical to her desire is referred to as a sin here.

She describes further how her sorrow of separation grew hugely. . . .

kAr Ar maNi niRamum kai vaLaiyum kANEn nAn – I have lost the hue which I had after being united with him and the bangles which I wore because of being with him.

kAr Ar maNi niRamum – the colour which matches the cloud, like a gemstone. Alternatively, darkish hue like a gem. Elsewhere in this pAsuram, there is a verse “kAr Ar maNi niRak kaNNanUr viNNagaram” (the divine town of thiruviNNaga which is the residence of kaNNan (krishNa) who has the hue of dark gem), she gets his healthy hue as a result of being united with him.

kAr Ar maNi niRam – how is it apt to describe her golden hued colour as dark colour? Since her mothers and friends have often heard her exclaiming “How beautiful is the colour of dark gem!” and since she often keeps thinking of his dark colour, she thinks that her colour too is now in line with his and speaks highly of that colour.

nAn – I, who am capable of seeing him before being separated.

nAn kANEn – I lost my colour and my bangles, after attaining all the sufferings on being separated from him, just as he had attained when he was attempting to get me.

Aren’t these (colour and bangles) the ones which are always dear to her, just as it has been mentioned in thirunedundhANdagam 23 “oLivaLaiyum mAniRamum koNdAr” (he stole my fair complexion and my bangles)?

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 – 10.9.4 – edhir edhir

Published by:

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

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 fourth pAsuram, AzhwAr explains how the dhEvathAs of higher worlds arrange gardens everywhere for the SrIvaishNavas to rest and how they make joyful sounds with the help of musical instruments etc in praise of SrIvaishNavas.

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

edhir edhir imaiyavar iruppidam vaguththanar
kadhiravar avar avar kainnirai kAttinar
adhir kural murasangaL alai kadal muzhakkoththa
madhu viri thuzhAy mudi mAdhavan thamarkkE

Listen

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

madhu viri – dripping honey
thuzhAy mudi – having thiruththuzhAy (thuLasi) on the divine crown
mAdhavan thamarkku – for the servitors of Sriya:pathi (lord of SrI mahAlakshmi)
imaiyavar – (dhEvathAs) those who don’t blink their eyes
edhir edhir – in the path of SrIvaishNavas going to paramapadham
iruppidam – palaces which are resting places
vaguththanar – made;
kadhiravar – the twelve Adhithyas
avaravar – in their respective ability

(as said in “raSmibhi: Urdhvam AgramathE“)
kai nirai kAttinar – gave their rays which are their hands as the decorative rows;
murasangaL – the drums which they beat
adhir kural – the tumultuous sound
alai kadal – in ocean with tides
muzhakkoththana – matched loud noise.

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

dhEvathAs who don’t blink their eyes made palaces which are resting places for the servitors of Sriya:pathi, who is having thuLasi, which is dripping honey, on the divine crown; the twelve Adhithyas in their respective ability, gave their rays which are their hands as the decorative rows; the tumultuous sound of the drums which they beat, matched the loud noise of the ocean with tides.

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

  • edhir edhir … – Everywhere, with the expectation “Will they stay here? Will they stay here?” , dhEvathAs constructed rest houses. They are not referred to as imaiyavar (those who don’t blink) for their nature, but for their awakened state due to the urge in constructing the rest houses; just as iLaiya perumAL (lakshmaNa) remained awake [in forest] to serve perumAL (SrI rAma). They are constructing the rest houses fully knowing that these SrIvaishNavas  will not rest there, but are constructing to engage in kinchithkAram (a little service) for sustaining their own true nature; just as those who will construct welcome arches during festive season for the kings to notice the same and utter a word of praise “well done”.
  • kadhir … – Adhithyas showed their hands [rays] as decorative rows of lights saying “Please come in this way, please come in this way, please see, please see”.This kadhiravar can also mean the groups of AdhivAhikas who lead in the archirAdhi mArgam. kadhiravar – luminuous persons.
  • adhir … – Thinking that they may rest in the palaces constructed by the dhEvathAs, the residents of the [even] higher worlds, to stop the SrIvaishNavas from hearing the welcoming words of the dhEvathAs, played the drums which give out tumultuous sound, resembling the sound of the ocean with tides; alternatively – they played loud music with the musical instruments with the expectation of making the SrIvaishNavas stay there.
  • madhu viri … – As the musical instruments are played and the residents of various worlds along the path utter welcoming words, and as the SrIvaishNavas are travelling in the path, emperumAn along with pirAtti, decorates himself again and again, to present himself along with pirAtti to them.
  • mAdhavan thamarkkE – emperumAn is decorating himself thinking “Those who surrendered unto me with the purushakAram (recommendation) of pirAtti, are coming to serve me in the presence of pirAtti”. Implies that these SrIvaishNavas became fully devoted being captivated by the beautiful decoration of Sriya:pathi.
  • edhir edhir … – How amazing that these SrIvaishNavas were disrespected and not given rewards just because they were vaishNavas in this world, are now being welcomed by the dhEvathAs and are offered wonderful abodes! miLagAzhwAn once went to the capital city of a kingdom hearing that the king is giving rewards to scholars. The king saw him and said “You are AntharALigan (one who is in between samsAri who is bound in this world and mukthAthmA who is liberated; i.e., he is being identified as mumukshu, liberation seeker); you will not be given any rewards”. miLagAzhwAn asked “Are you saying this due to any doubt in my knowledge, scholarship etc?” The king replied “There is no shortcoming in your qualities, but this is the only reason”. Hearing that miLagAzhwAn said “Though I don’t have the qualities of a proper vaishNava, I am glad that they abandoned me citing me to be a vaishNava” and threw his upper cloth on the sky in jubiliation and started dancing.

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 – 11 – sIrAr kudam

Published by:

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sIrAr kudam iraNdEndhi sezhum theruvE                           12
ArAr enachcholli Adum adhu kaNdu
ErAr iLamulaiyAr ennaiyarum ellArum                                  13

Word by Word Meanings

sIr Ar kudam iraNdu Endhi – holding two distinguished pots in his hand
sezhum theruvE – on this huge street
Ar Ar enach cholli – crying out “Is there anyone (who could escape from these pots)”
Adum adhu kaNdu – looking at the way he was dancing with the pots
Er Ari La mulaiyAr – women with beautiful, youthful bosoms
ennaiyarum ellArum – my mothers and my friends, all of them 

vyAkyAnam

sIrAr kudam – pots which are distinguished. Distinction for materials is due to coming in contact with him. Being held by his hands is the distinction for these pots.

sIr Ar kudam iraNdu Endhi – What distinction did these pots get! Even my bosoms did not get that distinction – she expresses her desire arising out of her disease.

iraNdu – he has taken two pots in order to give up the ball that I carried in my hand.

Endhi – he was changing the pots from his hands, just as he was playing the game of ammAnai (juggling), making it appear that one pot was in the air and the other pot, handled deftly by his hand.

sezhum theruvE – a street which was not short either in length or in breadth. Since emperumAn comes emitting resplendence by decorating himself, just as it is mentioned in nAchchiyAr thirumozhi 14-5 “vIdhiyAra varuvAnai” (one who comes filing up the entire street), shouldn’t the street be without any shortage in length or breadth!

Ar Ar enach cholli – Just as it is mentioned in thiruviruththam 19 “kArigaiyAr niRai kAppavar yAr” (among the women, who can protect her modesty in my presence), he appeared as if saying aloud “Did you notice my effort? Oh, those who have the vanity that you have been born as women! Those who could protect your modesty, do so”

Adum adhu kaNdu – looking at the beauty of that dance with pots

ErAr iLa mulaiyAr – those who have beautiful, youthful bosoms. After witnessing that dance with pots, just as it is mentioned in nAchchiyAr thirumozhi 5-6 “irudIkEsan valiseyya muththanna veNmuRuval seyya vAyum mulaiyum azhagazhindhEn nAn” (emperumAn who controls the senses of those who see him, hid himself, making it difficult to see him; due to this, I lost the beauty of my bright smile which is like a pearl, my reddish lips and my bosoms, thus becoming contorted) unlike me who lost the beauty of my bosoms, those who still retained the beauty of their bosoms after seeing him dance.

ennaiyarum ellArumem annai = ennai – my mothers and other friends. Those mothers who told me “Don’t go anywhere near him” and prevented me from approaching him, became engrossed with his dance and told me too to come and witness it.

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 – 10.9.3 – thozhudhanar ulagargaL

Published by:

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

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 third pAsuram, AzhwAr mercifully explains how the residents of AdhivAhika worlds (the abode of those who guide AthmAs in the path to paramapadham) come forward to welcome the SrIvaishNavas who are ascending to thirunAdu (paramapadham) and praise them by showering flowers on them.

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

thozhudhanar ulagargaL dhUba nal malar mazhai
pozhivanar bUmi anRaLandhavan thamar munnE
ezhumin enRu iru marungisaiththanar munivargaL
vazhiyidhu vaigundhaRku enRu vandhedhirE

Listen

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

anRu – when mahAbali claimed as “mine”
bUmi aLandhavan – one who measured the earth to remain exclusively for him, his
thamar – devotees’
munnE – in the presence
dhUbam – starting with incense
nal malar mazhai – rain of good flowers
pozhivanar – showering
ulagargaL – the residents of those [higher] worlds
thozhudhanar – performed anjali (joined palms in reverence) matching their servitude
munivargaL – those munivars who restrain their speech

(giving up such restraint)
vaigundharkku – to those who are ascending to SrIvaikuNtam
vazhi idhu enRu – saying “this is the path”
edhirE vandhu – coming towards them
ezhumin enRu – saying “could you mercifully come?”
iru marungu – standing on both sides
isaiththanar – eagerly said

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

The munivars who restrain their speech and are residents of those higher worlds, in the presence of the devotees of the one who measured the earth to remain exclusively for him when mahAbali claimed it as “mine”, offered incense etc, showered rain of good flowers and performed anjali (joined palms in reverence) matching their servitude; coming towards those who are ascending to SrIvaikuNtam, saying “this is the path to SrIvaikuNtam”, they eagerly said “could you mercifully come?” standing on both sides of the path.

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

  • thozhudhanar ulagargaL – The residents of AdhivAhika lOkams (worlds of those who guide the AthmA in the path leading to paramapadham), performed anjali considering “the purpose of having hands is fulfilled now”. They worshipped with the help of incense and rain of good flowers.
  • bUmi anRu aLandhavan thamar munnE – They are showing great respect considering these SrIvaishNavas have become the devotees of SrI vAmana being won over by his act of mercifully measuring the world. There are those who say as in periya thirumozhi 9.4.2 “mUvadi maN koNdaLandha mannan saridhaikkE mAlAgip pon payandhEn” (I became pale being infatuated by the incident of the king (emperumAn) who measured and accepted the three worlds). They (AdhivAhikas) show great respect due to the fact that these SrIvaishNavas (who are ascending to paramapadham) fructified emperumAn’s thought of mercifully measuring the world.
  • ezhumin enRu iru marungu isaiththanar – They stood on both sides of the path and said “Kindly come here”. munivar [derived from mounam] indicates restraining of speech; they considered that their silence should be maintained elsewhere only [and not here].
  • vazhi idhu vaigundharkku enRu vandhu edhirE – They came forward [from the opposite direction] and said “this is the path for those who are going to paramapadham”. As said in SrI bhagavath gIthA 8.26jagatha: SASvathE” (permanently ordained (in Sruthi/vEdham) for gyAnis and pious persons), this path which is traversed by those who are intending to go to paramapadham, is not created today [by them saying “this is the path”]. They showed reverence by crossing their own boundaries and coming forward thinking “we should engage in a few kainkaryams for the bhAgavathas and sustain ourselves”.
  • vaigundharkku – Just as a king who returns to his own kingdom after being away in other places, [the munivars are identified as residents of SrIvaikuNtam saying vaigundharkku] it appeared [seeing their glory] as if they left SrIvaikuNtam and are just returning there. [The pAsuram should be arranged in the following sequence to acquire simple meaning] “bUmi anRaLandhavan thamar munnE – dhUba nal malar mazhai pozhivanarAyk koNdu – munivarAna – ulagargaL – thozhudhanar; vaigundharkku – vazhi idhu – enRu – edhirE – vandhu – ezhuimin enRu irumarungu isaiththanar“.

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