Monthly Archives: May 2020

irAmAnusa nURRandhAdhi – Simple Explanation – pAsurams 41 to 50

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irAmAnusa nURRandhAdhi

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Forty first pAsuram. He says that this world which was not corrected by emperumAn was corrected well due to the incarnation of emperumAnAr.

maNmisai yOnigaL thORum piRandhu engaL mAdhavanE
kaN uRa niRkilum kANagillA ulagOrgaL ellAm
aNNal irAmAnusan vandhu thOnRiya appozhudhE
naNNarum gyAnam thalaikkoNdu nAraNaRku AyinarE

When our lord, the consort of Sri mahAlakshmi, incarnated in this world in different forms such as human, animal etc and manifested himself to the eyes of people here, they did not see that he is the lord. However, when rAmAnuja, who considered the gain and loss of the followers of emperumAn as his own, incarnated, they got the knowledge which they could not get with their own efforts, and became the followers of SrIman nArAyaNan.

Forty second pAsuram. He is joyous stating that emperumAnAr, with his supreme grace, protected him when he was engaged with worldly pursuits.

AyizhiyAr kongai thangum akkAdhal aLaRRu azhundhi
mAyum en Aviyai vandhu eduththAn inRu mAmalarAL
nAyagan ellA uyirgatkum nAdhan arangan ennum
thUyavan thIdhu il irAmAnusan thol aruL surandhE

I was such that I was caught in the quagmire of desire of not looking at anything other than the bosoms of women who had decorated themselves with apt ornaments. rAmAnuja, who instructed that periya perumAL,the consort of SrI mahAlakshmi, is the lord for all AthmAs and who is without any fault, causelessly and mercifully lifted my AthmA from that quagmire and protected me.

Forty third pAsuram. Reminiscing the way rAmAnuja took him under his wings, feeling very happy, and looking at the people of the world, he tells them to recite the divine names of rAmAnuja and that they will get all benefits.

surakkum thiruvum uNarvum solappugil vAy amudham
parakkum iru vinai paRRu aRa Odum padiyil uLLIr
uraikkinRanan umakku yAn aRam sIRum uRu kalaiyaith
thurakkum perumai irAmAnusan enRu solluminE

Oh the fortunate ones because of emperumAnAr’s incarnation! I will tell you all who do not realise the greatness of this matter. rAmAnuja has the glory of driving away kali (fourth among the four epochs) which rages against righteousness. Recite the divine names of that emperumAnAr. As you start reciting, the wealth of your devotion will multiply; knowledge will increase; you will realise the taste of nectar in your mouth. All the cruel sins will disappear totally.

Forty fourth pAsuram. Seeing that no one was engaged in matters related to emperumAnAr despite his instructing them about his greatness, he feels sorrowful about their nature.

sol Ar thamizh oru mUnRum surudhigaL nAngum ellai
illA aRaneRi yAvum therindhavan eNNarum sIr
nallAr paravum irAmAnusan thirunAmam nambik
kallAr agal idaththOr edhu pERu enRu kAmipparE

Those who live in this expansive world will desire to know as to which the greatest benefit is. rAmAnuja knows the three styles of thamizh, namely prose, music and drama; he knows the four vEdhas of rig, yajur, sAma and atharva; he knows all the innumerable dharma SAsthras (treatises on the path of righteousness) minutely; he also has innumerable auspicious qualities and he is celebrated by SrIvaishNavas. When I tell them to recite the divine names of such rAmAnuja [since they do not realise that reciting his divine names is the greatest benefit], they are not doing that and are asking as to what is the greatest benefit. Alas! How are they like this?

Forty fifth pAsuram. Reminiscing how rAmAnuja corrected him causelessly when he was like the people of the world, being averse towards rAmAnuja, he says that he cannot say through words the great benefit that rAmAnuja has bestowed on him.

pERu onRu maRRu illai nin charaN inRi appERu aLiththaRku
ARu onRum illai maRRu achcharaN anRi enRu ipporuLaith
thERum avarkkum enakkum unaith thandha semmai sollAl
kURum param anRu irAmAnusa meymmai kURidilE

Oh rAmAnuja! There is no benefit greater than your divine feet. There is no means other than your divine feet to lead us to that benefit. You have not shown any distinction between those who have realised these two truths fully and me, who has absolutely no clarity in this and have given yourself to me [taken me under your wings]. It is beyond words for me to state this truthfully.

Forty sixth pAsuram. Reminiscing the benefits bestowed on him by rAmAnuja, losing out to his quality, he worships at the divine feet of rAmAnuja.

kURum samayangaL Arum kulaiya kuvalayaththE
mARan paNiththa maRai uNarndhOnai madhiyilEn
thERumpadi en manam pugundhAnai thisai anaiththum
ERum guNanai irAmAnusanai iRainjinamE

thiruvAimozhi, mercifully given to this world by nammAzhwAr and celebrated as the dhrAvida (thamizh) vEdham, made the six bAhya mathams (those which do not believe vEdham) crumble down completely. rAmAnuja who learnt and knew such thiruvAimozhi entered my heart mercifully so that even I, who had no knowledge about it, gained clarity [as mentioned in the earlier pAsuram about knowing the benefit and the means to attain that benefit]. We bow down to such rAmAnuja who has auspicious qualities which have spread in all directions.

Forty seventh pAsuram. emperumAnAr creates a taste in everyone towards emerpumAn (engages them with emperumAn). Reminiscing the benefits that such rAmAnuja had done for him, amudhanAr says that there is no one who is his equal.

iRainjappadum paran Isan arangan enRu ivvulagaththu
aRam seppum aNNal irAmAnusan en aruvinaiyin
thiRam seRRu iravum pagalum vidAdhu endhan sindhaiyuLLE
niRaindhu oppu aRa irundhAn enakku Arum nigar illaiyE

rAmAnuja mercifully stated the truthful knowledge that periya perumAL alone is the refuge and the supreme entity who is to be worshipped by everyone in this world. Such rAmAnuja entered my heart, stayed there, without distinction between day and night, as if there is no other place equal to that and removed my bundle of sins which could not be eliminated by me through my efforts. There is none who is my equal, because of his mercy.

Forty eighth pAsuram. Hearing his words, rAmAnuja told him that this happiness will not last for him either if amudhanAr leaves rAmAnuja or vice versa. Responding to that, amudhanAr says that when the refuge for his lowliness is rAmAnuja’s mercy and and the object for rAmAnuja’s mercy to give refuge is his lowliness, there is no reason for either of them to separate from the other.

nigar inRi ninRa en nIsadhaikku nin aruLin kaN anRip
pugal onRum illai arutkum ahdhE pugal punmaiyilOr
pagarum perumAi irAmAnusa ini nAm pazhudhE
agalum poruL en payan iruvOmukkum Ana pinnE

For my lowliness which does not have any parallel, there is no refuge other than your grace, which accepts me only because of that lowliness. For that grace too, only the lowly people are the receptors. Hence there is no refuge [for your grace] other than my lowliness. Oh rAmAnuja who has the greatness to be spoken of by those who are without any faults! Since this is the benefit for both of us, what is the reason present for us to separate needlessly?

Forty ninth pAsuram. Reminiscing the abundance that the world has got after the incarnation of rAmAnuja, he feels joyous.

Anadhu semmai aRaneRi poymmai aRu samayam
pOnadhu ponRi iRandhadhu vem kali pUngamalath
thEn nadhi pAy vayal then arangan kazhal senni vaiththuth
thAn adhil mannum irAmAnusan ith thalaththu udhiththE

Honey flows from blossomed flowers of lotus like water to irrigate the fields in SrIrangam. emperumAnAr is constantly keeping the divine feet of periya perumAL, who is reclining in the big temple at SrIrangam, on his head and is experiencing it by immersing in it. Since emperumAnAr incarnated on this earth and is fully engaged in the path of vEdhas, the path of righteousness which was earlier in an affected state has now got enlivened; the six false philosophies which did not accept vEdhas have got annihilated; the cruel kali also has got destroyed.

Fiftieth pAsuram. He feels happy thinking about the deep affection that he has towards the divine feet of rAmAnuja.

udhippana uththamar sindhaiyuL onnalar nenjam anjik
kodhiththida mARi nadappana koLLai van kuRRam ellAm
padhiththa en pun kavip pA inam pUNdana pAvu thol sIr
edhith thalai nAdhan irAmAnusan than iNai adiyE

The two divine feet of emperumAnAr, who has auspicious qualities which are natural, ancient and which have spread throughout the world and who is the lord of all ascetics, have the quality of shining in the divine hearts of supremely qualified people. They [divine feet of emperumAnAr] will create fear in the hearts of those who do not believe in vEdhas and those who wrongly interpret vEdhas and will act alternately [be good to some and be bad to some]. They accepted and donned the collection of verses composed by me, which are packed with abundant and famous faults.

Source: http://divyaprabandham.koyil.org/index.php/2020/05/ramanusa-nurrandhadhi-pasurams-41-50-tamil-simple/

adiyEn krishNa rAmAnuja dhAsan

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nAchchiyAr thirumozhi – Simple Explanation – nAngAm thirumozhi – theLLiyAr palar

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nAchchiyAr thirumozhi

<< mUnRAm thirumozhi

emperumAn, after taking away the robes of herd-girls, climbed on to a kurundham tree. The girls prayed to him and reviled him, and somehow got back their robes. emperumAn and the girls united together and enjoyed. However, since no happiness can last forever in this samsAram, emperumAn separated from them and stopped their happiness. The girls thought that even if he takes away their robes, it is better to be with him and engage in kUdal. kUdal is similar to fortune telling. In villages, girls will think of an event which they want to happen and draw a circle in sand, closing their eyes. If the circle gets joined correctly, then they believe that whatever event they had thought initially would come true [i.e. it will happen]. Since bhagavath vishayams (matters related to emperumAn) are great and sweet, they will make his devotees who are very much affectionate towards him to attain him somehow, even if they have to hold on to achEthana (insentient) entities [such as kUdal]. If he doesn’t create bewilderment in his followers when separated from him, it will appear that there is no greatness to emperumAn! Thus, in this padhigam [decad] they engage in kUdal to attain kaNNan.

First pAsuram. emperumAn who is like a bridegroom at thirumAlirunjOlai, is reclining at SrIrangam. Desiring confidential service to SrIrangam emperumAn, she is trying out kUdal (fortune-telling)

theLLiyAr palar kai thozhum dhEvanAr
vaLLal mAlinjOlai maNALanAr
paLLi koLLum idaththu adi kottida
koLLumAgil nI kUdidu kUdalE

Oh circle! The most supreme among all, who is worshipped as their lord by nithyas (permanent residents of SrIvaikuNtam) and mukthas (those who have reached SrIvaikuNtam from samsAram) who have clear knowledge, who is magnanimous and who is mercifully residing at thirumAlirunjOlai is reclining divinely at SrIrangam. If that emperumAn thinks that he would ask me to carry out servitude to his divine feet, you make it happen [by forming the correct circle].

Second pAsuram. She is saying “It appears that emperumAn is observing some means in order to attain me. Will you help me in this cause?”.

kAttil vEngadam kaNNapura nagar
vAttaminRi magizhndhuRai vAmanan
OttarA vandhu en kaippaRRi thannodum
kUttumAgil nI kUdidu kUdalE

Oh circle! If emperumAn who is residing with joy, permanently at thirumAlirunjOlai, which is inside a forest, and at thirukkaNNapuram which is inside a town, and who incarnated as vAmana will come running to me, hold my hand and take me with him, you join as a full circle and make it happen.

Third pAsuram. She is confirming with kUdal whether kaNNan will come.

pUmagan pugazh vAnavar pORRudhaR
kAmagan aNi vANudhal dhEvaki
mAmagan migu sIr vasudhEvar tham
kOmagan varil kUdidu kUdalE

Oh circle! He is the supreme entity apt to be praised by brahmA, who was born in the divine, lotus like navel of emperumAn, and the famed nithyasUris. He is the eminent son of dhEvaki pirAtti who has a beautiful, radiant forehead. He is the majestic son of SrI vasudhEva, who has multitudinous auspicious qualities. If such kaNNan would come to me, you join as a full circle and make it happen.

Fourth pAsuram. She checks with kUdal whether kaNNan who carried out amazing activities would come.

AychchimArgaLum Ayarum anjida
pUththa nIL kadambERip pugap pAyndhu
vAyththa kALIyan mEl nadam Adiya
kUththanAr varil kUdidu kUdalE

Oh circle! He jumped from the kadamba (Indian oakwood) tree which is tall and blossomed with flowers, such that his feet entered the waters [of yamunA], scaring the herd girls and the boys. He, who is an expert in dancing, danced on the head of the snake kALiyan who is fortunate (since emperumAn’s divine feet came on his head). If such kaNNan would come to me, you join as a full circle and make it happen.

Fifth pAsuram. She checks with kUdal to see if kaNNan who has the basic nature of destroying his enemies, would come.

mAda mALigai sUzh madhuraip padhi
nAdi nantheruvin naduvE vandhittu
Odai mA madha yAnai udhaiththavan
kUdumAgil nI kUdidu kUdalE

kaNNan kicked and killed kuvalayApIdam, [the royal elephant of kamsan] which was caparisoned and which was in exult. If such kaNNan searches our street in madhurA city, which is surrounded by palaces with huge mansions, and joins us such that everyone would look at us, you join as a full circle and make it happen.

Sixth pAsuram. She checks with kUdal to see if one who incarnated before her and for her, would come and unite with her.

aRRavan marudham muRiya nadai
kaRRavan kanjanai vanjanaiyinAl
seRRavan thigazhum madhuraippadhi
koRRavan varil kUdidu kUdalE

Oh circle! He had been here only for me; he had taken baby steps such that the marudha trees (yamaLArjuna trees in which two demons had pervaded) split and crashed; he killed kamsan deceitfully. If that kaNNan, who is the king of the radiant mathurA city would come to me, you join as a full circle and make it happen.

Seventh pAsuram. She checks with kUdal to see if kaNNan who annihilated all his enemies would come to unite with her.

anRu innAdhana sey sisupAlanum
ninRa nIL marudhum erudhum puLLum
venRi vEl viral kanjanum vizha mun
konRavan varil kUdidu kUdalE

Oh circle! SiSupAla had been induging in evil acts in earlier times; the twin marudha trees were standing erect; seven bulls were ready for a fight; demon bakAsura came in the form of a stork; kamsan had a victorious spear and strength. kaNNan annihilated them all in such a way that everyone saw those acts. If such kaNNan would come to me, you join as a full circle and make it happen.

Eighth pAsuram. She has eagerness and affection. He is protector and a simple entity too. She asks whether, in this state, he will come.

Aval anbudaiyAr tham manaththanRi
mEvalan virai sUzh thuvarApadhik
kAvalan kanRu mEyththu viLaiyAdum
kOvalan varil kUdidu kUdalE

Oh circle! He will not engage with anything other than the hearts of those who have eagerness and affection for him. He is the protector of the fragrant dhwArakA. He is gOpAlan (protector of cows) who plays with calves. If such kaNNan would come to me, you join as a full circle and make it happen.

Ninth pAsuram. She checks with kUdal to see if he, who measured the worlds which were his possession, will accept her too with him.

koNda kOlak kuRaL uruvAych chenRu
paNdu mAvali than peru vELviyil
aNdamum nilanum adi onRinAl
koNdavan varil kUdidu kUdalE

Oh circle! He had mercifully gone to the plalce where mahAbali was carrying out rituals, decked with beautiful ornaments, as vAmana. He measured the upper and lower worlds with one step each, as thrivikrama. If such thrivikrama would come to me, you join as a full circle and make it happen.

Tenth pAsuram. She checks with kUdal to see if emperumAn who protected gajEndhrAzhwAn would come and protect them too.

pazhagu nAnmaRaiyin poruLAy madham
ozhugu vAraNam uyya aLiththa em
azhaganAr aNi Aychchiyar sindhaiyuL
kuzhaganAr varil kUdidu kUdalE

Oh circle! He [emperumAn] is the inner meaning of the four timeless vEdhas. He showered his mercy on the exulting gajEndhrAzhwAn so that he could live after getting his sorrows removed. He has the beauty which attracts us. He stays tenderly in the hearts of the cowherd girls. Is such kaNNan would come, you join as a full circle and make it happen.

Eleventh pAsuram. She completes the decad by stating the benefit for those who learn it.

Udal kUdal uNardhal puNardhalai
nIdu ninRa niRai pugazh Aychchiyar
kUdalaik kuzhaRkOdhai mun kURiya
pAdal paththum vallArkku illai pAvamE

The cowherd girls have been engaging for a long time in Udal, love-quarrel (with emperumAn) and then uniting with him. They remind about faults and engage in union again. ANdAL [I], having beautiful tresses, composed these ten pAsurams about engaging with kUdal of such cowherd girls who have complete greatness. Those who are capable of reciting these pAsurams will not have the sin of being separated from emperumAn and consequent suffering.

Source: http://divyaprabandham.koyil.org/index.php/2020/04/nachchiyar-thirumozhi-4-tamil-simple/

adiyEn krishNa rAmAnuja dhAsan

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kOyil thiruvAimozhi – Simple Explanation

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thiruvAimozhi

paramapadhanathan

SrI maNavALa mAmunigaL beautifully highlights the glories of vaikASi viSAkam, NammAzhwAr, thiruvAimozhi and thirukkurugUr (AzhwArthirunagari) in the 15th pAsuram of upadhEsa raththina mAlai.

uNdO vaikAsi visAgaththukku opporu nAL
uNdO sadagOparkkopporuvar – uNdO
thiruvAimozhikku oppu thenkurgaikku uNdO
oru pAr thanil okkum Ur

Is there a match for this day of vaikASi viSAkam which is the divine birth day of nammAzhwAr who performed mangaLASAsanam to sarvESvaran SrIman nArAyaNan to bring greatness to him and his opulence? (No) Is there a match for our SatakOpa, who is fondly known as nammAzhwAr? (No. sarvESvaran, nithyasUris, mukthAthmAs or the residents of this world are all no match for him) Is there a match for thiruvAimozhi which brings out the essence of vEdham in an elaborate manner? (No) Is there a town which matches the greatness of thirukkurugUr which gave us such AzhwAr? (No. This is the dhivyadhESam where AdhinAthap perumAL and nammAzhwAr have equal importance. This is where emperumAn’s supremacy is well seen in archAvathAram and is NammAzhwAr’s birth place. The abode where emperumAnAr’s divine vigraham came into existence some four thousand years before his incarnation, by the grace of nammAzhwAr. The birth place of maNavALa mAmunigaL, who is the re-incarnation of emperumAnAr. Such greatness cannot be seen elsewhere. In this manner, this abode brings glories to emperumAn, AzhwAr and AchAryas and hence has three-fold greatness.

nammAzhwAr is the chief among AzhwArs who were blessed with divine knowledge and devotion. He composed four dhivyaprabandhams viz., thiruviruththam, thiruvAsiriyam, periya thiruvandhAdhi and thiruvAimozhi. Among these, thiruvAimozhi has been especially hailed by our pUrvAchAryas. This thiruvAimozhi, which is hailed on a par with sAma vEdham, has been greatly enjoyed by our pUrvAchAryas. This is the elaborate explanation of dhvaya mahA manthram which is hailed as manthra rathnam (gem among manthrams).

There are many commentaries for this prabandham. They are highlighted clearly by mAmunigaL in the 39th pAsuram of upadhEsa raththina mAlai.

piLLAn nanjIyar periyavAchchAn piLLai
theLLAr vadakkuth thiruvIdhip piLLai
maNavALa yOgi thiruvAimozhiyaik kAththa

guNAvALar enRu nenjE kURu

Oh heart! emperumAnAr’s beloved son-like thirukkuruguaip pirAn piLLAn, vEdhAnthi nanjIyar who is a disciple of parASara bhattar, periyavAchchAn piLLai who is hailed as vyAkyAnach chakravarthi (emperor among commentators), vadakkuth thiruvIdhip piLLai who is a dear disciple of nampiLLai and has clear knowledge, vAdhi kEsari azhagiya maNAvALa jIyar who was blessed by periyavAchchAn piLLai, have all written commentaries for thiruvAimozhi which was spoken through the divine mouth of nammAzhwAr, which is considered as the elaboration of dhvaya mahA manthram which is the root of our sampradhAyam. Hail these great personalities for protecting and nurturing such thiruvAimozhi.

Further, azhagiya maNavALap perumAL nAyanAr while explaining the special greatness of nammAzhwAr and thiruvAimozhi in AchArya hrudhayam, explains in the 37th chUrNikA “sandhangaL Ayiramum aRiyak kaRRu vallArAnAl vaishNavathva sidhdhi“, those who learn this thiruvAimozhi fully along with meanings and put the principles into practice, will be considered as SrIvaishNavas.

Thus, it is understood that all of us, SrIvaishNavas, must learn this thiruvAimozhi. In our sampradhAyam, we should remember that everything should be learned through an AchArya.

When we are unable to recite thiruvAimozhi fully on a daily basis, nowadays, we should see that, kOyil thiruvAimozhi, a collection of important padhigams (decads), is at the least recited by us as per the arrangement of our elders. While there are certain common padhigams, certain variations are observed in different regions. To some extent, we will cover the padhigams which are recited in most of the regions and present the simple meanings here, with the help of the commentaries of our pUrvAchAryas.

Source: http://divyaprabandham.koyil.org/index.php/2020/05/koyil-thiruvaimozhi-tamil-simple/

adiyen sarathy ramanuja dasan

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கோயில் திருவாய்மொழி – எளிய விளக்கவுரை

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

திருவாய்மொழி

paramapadhanathan

ஸ்ரீ மணவாள மாமுனிகள் வைகாசி விசாகம், நம்மாழ்வார், திருவாய்மொழி மற்று திருக்குருகூரின் (ஆழ்வார்திருநகரி) பெருமையை உபதேச ரத்தின மாலை 15ஆம் பாசுரத்தில் அழகாக வெளியிடுகிறார்.

ஸர்வேச்வரனான ஸ்ரீமந் நாராயணனும் அவன் விபூதிகளும் ஓங்கும்படி மங்களாசாஸனம் செய்த நம்மாழ்வார் அவதரித்த இந்த திருவைகாசித் திருநாளுக்கு ஒப்பாக ஒரு நாளுண்டோ? (கிடையாது) நம் சடகோபரான நம்மாழ்வாருக்கு ஒப்பாக ஒருவர் உண்டோ? (ஸர்வேச்வரனும், நித்யர்களும், முக்தர்களும், இவ்வுலகத்தவர்களும் ஒருவரும் ஆழ்வாருக்கு ஒப்பாக மாட்டார்கள்) வேதத்தின் ஸாரத்தை விரிவாக உரைக்கும் திருவாய்மொழிக்கு ஒப்பான ஒரு ப்ரபந்தம் தான் உண்டோ?  (கிடையாது) இப்படிப்பட்ட ஆழ்வாரை நமக்குப் பெற்றுத் தந்த திருக்குருகூருக்கு ஒப்பான ஒரு ஊர் உண்டோ? (ஆதிநாதப் பெருமாளுக்கும் நம்மாழ்வாருக்கும் ஸமமான பெருமையைக் கொடுக்கும் ஊர். எம்பெருமானின் பரத்வம் அர்ச்சாவதாரத்திலே பொலிந்து தோன்றும் திவ்யதேசம். நம்மாழ்வாரின் திருவவதார ஸ்தலம். நம்மாழ்வார் அருளாலே, எம்பெருமானார் காலத்துக்கு நான்காயிரம் ஆண்டுகளுக்கு முன்பே அவரின் பவிஷ்யதாசார்ய விக்ரஹம் அவதரித்த ஊர். எம்பெருமானாரின் புனரவதாரமான மணவாள மாமுனிகளின் திருவவதார ஸ்தலம். இப்படிப் பட்ட ஏற்றம் வேறு எங்கும் நாம் காண முடியாது). இப்படி எம்பெருமான், ஆழ்வார் மற்றும் ஆசார்யர்களுக்குப் பெருமை சேர்க்கும் ஸ்தலமாக இருப்பதால் முப்புரியூட்டினதாகக் (மூன்று மடங்கு ஏற்றம் பெற்றதாக) கொண்டாடப்படுகிறது.

ஸ்ரீமந்நாராயணனால் மயர்வற மதிநலம் அருளப்பெற்ற ஆழ்வார்களுக்குள் தலைவர் நம்மாழ்வார். இவர் அருளிய நான்கு ப்ரபந்தங்கள் முறையே திருவிருத்தம், திருவாசிரியம், பெரிய திருவந்தாதி மற்றும் திருவாய்மொழி. இவற்றுள் திருவாய்மொழிக்குத் தனி ஏற்றம் நம் பூர்வாசார்யர்களால் காட்டப்பட்டுள்ளது. ஸாம வேதத்துக்குச் சமமாகக் கொண்டாடப்படும் இத்திருவாய்மொழி என்னும் ப்ரபந்தம் நம் பூர்வாசார்யர்களால் மிகவும் விரும்பி அனுபவிக்கப்பட்ட ஒன்றாகும். மந்த்ர ரத்னம் என்று கொண்டாடப்படும் த்வய மஹா மந்த்ரத்தின் விளக்கமாகவே இது அமைந்துள்ளது.

இதற்குப் பல வ்யாக்யானங்கள் அமைந்துள்ளன. அவற்றை மாமுனிகள் உபதேச ரத்தின மாலையில் 39ஆம் பாசுரத்தில் தெளிவாக விளக்கியுள்ளார்.

பிள்ளான் நஞ்சீயர் பெரியவாச்சான் பிள்ளை
தெள்ளார் வடக்குத் திருவீதிப் பிள்ளை
மணவாள யோகி திருவாய்மொழியைக் காத்த
குணவாளர் என்று நெஞ்சே கூறு 

நெஞ்சே! எம்பெருமானாரின் அபிமான புத்ரரான திருக்குருகைப் பிரான் பிள்ளான், பட்டர் சிஷ்யரான வேதாந்தி நஞ்சீயர், வ்யாக்யான சக்ரவர்த்தியான பெரியவாச்சான் பிள்ளை, நம்பிள்ளையின் ப்ரிய சிஷ்யரும் தெள்ளிய ஞானத்தைப் பெற்றவருமான வடக்குத் திருவீதிப் பிள்ளை, பெரியவாச்சான் பிள்ளையின் கருணைக்கு இலக்கான வாதி கேஸரி அழகிய மணவாள ஜீயர் ஆகியோர் நம்மாழ்வார் தன் சோதி வாய் மலர்ந்து அருளிய, நம் ஸம்ப்ரதாயத்தின் ஆணிவேரான த்வய மஹாமந்த்ரத்தின் விவரணமான திருவாய்மொழியைக் காத்து வளர்த்த குணவாளர்கள் என்று கொண்டாடு.

மேலும் நம்மாழ்வார் மற்றும் திருவாய்மொழியின் தனிப்பெருமைகளை விளக்கும் ஆசார்ய ஹ்ருதயத்தில் அழகிய மணவாளப் பெருமாள் நாயனார், 37ஆம் சூர்ணிகையில் “சந்தங்கள் ஆயிரமும் அறியக் கற்று வல்லாரானால் வைஷ்ணவத்வ ஸித்தி” என்று, இத்திருவாய்மொழி முழுவதையும் அர்த்தத்துடன் தெரிந்து கொண்டு அதன் வழி நடப்பவர்களே ஸ்ரீவைஷ்ணவர்களாகக் கருதப்படுவார்கள் என்று காட்டுகிறார்.

ஆக, இதை ஸ்ரீவைஷ்ணவர்களான நாம் ஒவ்வொருவரும் அவச்யம் தெரிந்து கொள்ள வேண்டும் என்பது தெரிகிறது. நம் ஸம்ப்ரதாயத்தில் அனைத்துமே ஒரு ஆசார்யன் மூலமாகவே தெரிந்து கொள்ளப்பட வேண்டும் என்பதும் நினைவில் கொள்ளத்தக்கது.

திருவாய்மொழி முழுவதும் தினமும் சேவிக்கமுடியவில்லை என்றால், அதற்குப் பதிலாகத் தற்காலத்தில் கோயில் திருவாய்மொழி என்று ப்ரஸித்தமாக முக்யமான பதிகங்களைச் சேர்த்து, இதையாவது நாள்தோறும் நாம் சேவிக்கும்படிக்குப் பெரியோர்கள் ஏற்பாடு செய்துள்ளனர். இதில் பொதுவாகப் பல பதிகங்கள் இருந்தாலும், ப்ராந்தியம்தோறும் சில சில வேறுபாடுகள் காணப்படுகின்றன. ஓரளுவுக்கு, பல ப்ராந்தியங்களில் சேவிக்கப் படும் பதிகங்களுக்கு, இங்கே நாம் எளிய முறையில் அர்த்தம் தெரிந்து கொள்ளும் வகையில் பூர்வாசார்யர்களின் வ்யாக்யானங்களைத் துணையாகக் கொண்டு, இந்த எளிய விளக்கவுரை எழுதப் படுகிறது.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் –  http://divyaprabandham.koyil.org

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

nAchchiyAr thirumozhi – Simple Explanation – mUnRAm thirumozhi – kOzhi azhaippadhan

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

nAchchiyAr thirumozhi

<< iraNdAm thirumozhi

In the previous decad, ANdAL and other herdgirls were together [in a happy frame of mind]. Looking at this, the parents of the girls thought “If we allow them to continue like this, they will go overboard in their happiness due to their union and may even die”. Hence they separated the girls from kaNNan and locked them up in cellars. In this state, both kaNNan and the girls started languishing separately [unable to see each other]. Looking at this, the parents and relatives thought “If we continue to separate them, they will die. If we allow the girls to be with kaNNan, that too will become disastrous. Hence we will allow them to engage in the ritual called as pani nIrAttam (taking bath in the river very early in the morning) so that they will get good husbands. During that time we will allow them to be with kaNNan for a short time and will not bother about that”. They told the girls to have bath in the river before dawn. Since kaNNan was keeping a constant watch on them, he came to know of this, and followed them to the river early in the morning. However cautious the girls were, kaNNan followed them to the same river where they had gone for their bath. Being herdgirls, ther disrobed at the bank of the river and entered the river for their bath. kaNNan who came there, took away all the robes and climbed on to a kurundham tree nearby. Once the girls came out of the river after their bath, finding that their robes were not available where they had left them, became perplexed and thought “Did the sky take them away? Did the directions take them away? Did the river take them away or did kaNNan take them away?” They then saw kaNNan atop the kurundham tree and guessed what had happened. They decided that just as he had followed them and stolen the robes from them without their knowledge, they too should get them back from him somehow or the other. They requested him in various ways and in the end, told him of their troubles. He then returned their robes and was with them happily.

First pAsuram. Stating the troubles that they are suffering from, the girls worship with folded hands and seek the robes.

kOzhi azhaippadhan munnam kudaindhu nIrAduvOn pOndhOm
Azhiyam selvan ezhundhAn aravaNai mEl paLLi koNdAy!
Ezhaimai ARRavum pattOm ini enRum poygaikku vArOm
thOzhiyum nAnum thozhudhOm thugilaip paNiththaruLAyE

Oh one who is lying on the mattress of thiruvandhAzhwAn (AdhiSEshan)! In order to bathe by immersing well in the river, we came here before the rooster called [before dawn]. Now, the opulent sun has also risen. We are suffering a great deal here. Hereafter, we will not come to this river. Friends and I are worshipping you with folded hands. Please give us our robes, mercifully.

Second pAsuram. kaNNan thought that they are asking for robes instead of being united with him. Hence, he took a few robes which were still lying on the river bank and climbed on to the tree. Seeing that, the girls are sorrowfully asking him to give them back their robes.

idhuven pugundhadhu! ingandhO! ippoygaikku evvARu vandhAy?
madhuvin thuzhAy mudi mAlE! mAyanE! engaL amudhE!
vidhiyinmaiyAl adhu mAttOm viththagap piLLAy! viraiyEl
kudhi koNdu aravil nadiththAy! kurundhidaik kURai paNiyAy

Whatever happened here! Alas! Through which way did you come to the river? Oh the great person who has donned a thuLasi garland on the crown with honey dripping! Oh one who has amazing activities! Oh one who is sweet like nectar to us! Since we are not fortunate, we cannot agree to be with you. Oh one who has wondrous activities! Don’t be hasty. Oh one who jumped on to [the poisonous] snake kAliyan and danced! You should mercifully give us the robes which you have kept on the kurundham tree.

Third pAsuram. Believing  him when he said that he will return the robes to them, a few girls came out of the river. When he started speaking dear words to them, they said that they will leave the place if he gave them back their robes.

ellE! Idhenna iLamai? emmanimAr kANil ottAr
pollAngu IdhenRu karudhAy pUngurundhu ERi iruththi
villAl ilangai azhiththAy! nI vENdiyadhellAm tharuvOm
pallArum kANAmE pOvOm pattaip paNiththaruLAyE

Oh one who destroyed lankA with the bow! Alas! What sort of sport is this! If our mothers come to know of what happened here, they will not let us into the house. You are not even thinking that it is improper on our part to be like this without our robes. You have climbed on to the kurundham tree which has blossomed flowers. We will give you whatever you desire. We will walk to our houses in such a way that no one sees us. Mercifully give us our silken robes.

Fouth pAsuram. As they were talking like this, he indulged in some activities which made them fearful. Seeing that, they tell him their sorrows and pray for his mercy.

parakka vizhiththu engum nOkkip palar kudaindhAdum sunaiyil
arakka nillA kaNNa nIrgaL alamuruginRana vA pArAy
irakkamEl onRum ilAdhAy! ilangai azhiththa pirAnE!
kurakkarasu AvadhaRindhOm kurundhidaik kURai paNiyAy

Oh one who destroyed lankA! Many people are having their bath in this lake. Look in all the directions around the banks of this place and see the tears rolling down our faces, even as we try to control them. Oh one who has no sympathy! We have realised that you are the leader of monkeys which climb trees. Mercifully give the robes which are on top of the kurundham trees.

Fifth pAsuram. Since ANdAL was born in the clan of mumukshus (clan of AzhwArs, who desired to be liberated), she knows the divine mind of emperumAn. When gajEndhrAzhwAn (elephant troubled by crocodile) called, he came immediately without looking at his greatness. Keeping this in mind, she says that they are suffering more than the trouble which gajEndhrAzhwAn suffered and hence he should give their robes.

kAlaik kadhuviduginRa kayalodu vALai viravi
vElaip pidiththu ennaimArgaLOttil enna viLaiyAtto?
kOlach chiRRAdai palavum koNdu nI ERi irAdhE
kOlam kariya pirAnE! kurundhidaik kURai paNiyAy

Oh emperumAn who has a dark divine form! Carp fish and scabbard fish are biting our legs, together. If our brothers come to know that you are troubling us like this, they will come running with their spears to drive you away; will that not end in another type of game? Instead of dressing up with beautiful short dresses and sitting on the kurundham tree, you should mercifully give us our robes.

Sixth pAsuram. Here, they mention about how they are troubled by the lotus stalks and pray to him.

thadhaththavizh thAmaraip poygaith thALgaL em kAlaik kadhuva
vidaththEL eRindhAlE pOla vEdhanai ARRavum pattOm
kudaththai eduththu ERavittuk kUththAda valla em kOvE!
padiRRai ellAm thavirndhu engaL pattaip paNindharuLAyE

The stalks of the lotus plants in the pond, which is expansive and has lotus flowers, are biting our legs. We are suffering as if we had been stung by poisonous scorpions. Oh our leader who is capable of throwing up pots and dancing! You should stop the mischief that you are doing and mercifully give us our silken robes.

Seventh pAsuram. They tell him not to trouble girls like them and do unjustful acts.

nIrilE ninRu ayarkkinROm nIdhi allAdhana seydhAy
Uragam sAlavum sEyththAl Uzhi ellAm uNarvAnE
Arvam unakkE udaiyOm ammanaimAr kANil ottAr
pOra vidAy engaL pattaip pUngurundhu ERi irAdhE

Oh one who is thinking of protecting everyone even during the time of deluge, when none is present! We are suffering, standing in water. You are doing unjustful acts. Our houses and the village are far from here, even if we want to escape from you. Alas! Even if you trouble us like this, we are very affectionate towards you. If our mothers see us together with you, they will not allow us [to come here again]. Mercifully give us our silken robes. Do not sit on top of the kurundha tree which has well blossomed flowers.

Eighth pAsuram. Relatives in whose presence you will feel ashamed have come here. Do not carry out mischiefs in their presence and feel ashamed.

mAmimAr makkaLE allOm maRRu ingu ellArum pOndhAr
thUmalark kaNgaL vaLarath thollai irAth thuyilvAnE
sEmamEl anRidhu sAlach chikkena nAm idhu sonnOm
kOmaLa Ayar kozhundhE! kurundhidaik kURai paNiyAy

Oh one who is lying with eyes, which are like very pure flowers to sleep, after carrying out mischievous acts in earlier times (during daytime)! Among those present here are not only the daughters of your aunts, but there are other relatives too such as your aunts and their mothers. These mischievous acts of yours are not appropriate. We have spoken these words truthfully. Oh one who is like a tender sprout for the clan of herdsmen! You should mercifully give us our robes.

Ninth pAsuram. emperumAn will be in two states – he will carry out tasks for those who celebrate [worship] him; he will also carry out tasks for those who abuse him. Since they did not get any benefit by praising him, they now decide that they will abuse him and see if that gives them benefit.

kanjan valai vaiththa anRu kAriruL ellil pizhaiththu
nenju thukkam seyyap pOndhAy ninRa ik kanniyarOmai
anja urappAL asOdhai ANAda vittittirukkum
vanjagap pEychchi pAl uNda masimaiyilee! kURai thArAy

During the time when kamsan [kaNNan’s maternal uncle] wanted to kill you, you escaped in a night of utter darkness and came here to give sorrow to the youthful girls who are standing in this lake. yaSOdhAp pirAtti will not scold you to make you fearful. She allows you to the extent that you carry out mischiefs. Oh the shameless one who drank the milk and life of pUthanA [demon]! Give us our robes.

Tenth pAsuram. ANdAL completes the decad by stating the benefit for those who learn this decad.

kanniyarOdu engaL nambi kariya pirAn viLaiyAttai
ponniyal mAdangaL sUzhndha pudhuvaiyar kOn battan kOdhai
innisaiyAl sonna mAlai Iraindhum vallavar thAm pOy
manniya mAdhavanOdu vaigundham pukku iruppArE

kaNNapirAn (SrI krishNa) who is our lord and who has a dark complexion, indulged in divinely playful acts  with us, the cowherd girls. ANdAL (I) , the daughter of periyAzhwAr, who is the leader of those who live in SrIvillipuththUr which is surrounded by beautiful golden mansions, mercifully composed those acts  as pAsurams with sweet music. Those who are capable of learning these ten pAsurams will go through the archirAdhi mArgam (the path of brightness), reach SrIvaikuNtam  and live with great experience together with SrIman nArAyaNan who lives permanently there.

Source: http://divyaprabandham.koyil.org/index.php/2020/04/nachchiyar-thirumozhi-3-tamil-simple/

adiyEn krishNa rAmAnuja dhAsan

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irAmAnusa nURRandhAdhi – Simple Explanation – pAsurams 31 to 40

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

irAmAnusa nURRandhAdhi

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Thirty first pAsuram. amudhanAr tells his heart joyously that they, who had been suffering after taking innumerable births, have attained emperumAnAr through his causeless mercy.

ANdugaL nAL thingaLAy nigazh kAlamellAm manamE
INdu pal yOnigaL thORu uzhalvOm inRu Or eN inRiyE
kAN thagu thOL aNNal then aththiyUrar kazhal iNaik kIzh
pUNda anbALan irAmAnusanaip porundhinamE

Oh mind! We have been toiling in births which have been variegated, without any count, for days, months and years on end. However, today, without any thought, we have been fortunate in attaining emperumAnAr who has deep affection for the pair of divine feet, which complement each other, of dhEvarAjap perumAL who resides permanently at thiru aththiyUr [present day kAnchIpuram), being our natural leader on account of having divine shoulders which are apt to be seen.

Thirty second pAsuram. Some of those who saw amudhanAr being joyous having attained emperumAnAr like this, told him “We too wish to attain emperumAnAr; however we do not have AthmaguNas (qualities of AthmA) wich you have”. He responds sayings “For those who attain emperumAnAr, AthmaguNas will come on their own”

porundhiya thEsum poRaiyum thiRalum pugazhum nalla
thirundhiya gyAnamum selvamum sErum seRu kaliyAl
varundhiya gyAlaththai vaNmaiyinAl vandhu eduththu aLiththa
arundhavan engaL irAmAsunai adaibavarkkE

During the troubling times of kali (the last of the four yugas or epochs) when the earth was suffering, rAmAnuja, due to his quality of magnanimity, lifted the earth and protected it. Being the leader of those who had surrendered [to emperumAn], he has the eminent penance of surrendering and offered himself to us completely. For those who attain him, qualities such as respect for svarUpam (basic nature), patience, ability to control one’s senses, greatness due to eminent qualities, clear knowledge on thathvam, hitham and purushArththam (truth regarding supreme being, distinction between good and bad, and desired end goal, respectively), and the wealth of devotion will come on their own.

Thirty third pAsuram. When queried as to how one could control one’s senses in order to take refuge under emperumAnAr, he says that the five divine weapons have come under rAmAnuja. Alternatively, it could be taken that amudhanAr has said that the five divine weapons have incarnated as rAmAnuja.

adai Ar kamalaththu alar magaL kELvan kai Azhi ennum
padaiyOdu nANdhagamum padar thaNudum oN sArnga villum
pudaiyAr puri sangamum indhap pUdhalam kAppadhaRku enRu
idaiyE irAmAnusa muni Ayina innilaththE

pirAtti has the lotus flower with densely packed petals as her place of birth. Her consort, emperumAn, has the divine disc as the divine weapon  on his divine hand, as well as the sword nAndhakam, the mace which is well placed in protection, the eminent SArngam bow and pAnchajanyam which has grown well and beautiful. All these divine weapons have come to emperumAnAr in this world, for protecting this world. Alternatively,it could be said that all these divine weapons have incarnated as rAmAnuja.

Thirty fourth pAsuram. amudhanAr says that even after eliminating the fault of kali and protecting the earth, the auspicious qualities of rAmAnuja did not glitter. His qualities attained greatness only after eliminating my karma.

nilaththaich cheRuththu uNNum nIsak kaliyay ninaippu ariya
palaththaich cheRuththum piRangiyadhu illai en peyvinai then
pulaththil poRiththa appuththagach chummai poRukkiyapin
nalaththaip poRuththadhu irAmAnusan than nayap pugazhE

The desirous group of emperumAnAr’s auapicous qualitites did not become splendrous after eliminating the lowly kali which was torturing and troubling the earth and whose strength was difficult to estimate through the mind. They became effulgent only after eliminating the sins committed by me and destroying the load of the book in yamalOka in which these sins were entered against my name.

Thirty fifth pAsuram. When asked as to what he will do if the sins which were eliminated by rAmAnuja were to come back and occupy him, amudhanAr says that there is no possibility for that to happen.

nayavEn oru dheyvam nAnilaththE sila mAnidaththaip
puyalE enak kavi pORRi seyyEn pon arangam ennil
mayalE perugum irAmAnusan mannu mA malarththAL
ayarEn aruvinai ennai evvARu inRu adarppadhuvE

I will not desire [worship] any other deity. I will not praise lowly people in this world by comparing their magnanimity with clouds and sing verses on them. rAmAnuja gets infatuated with affection the moment he hears the word SrIrangam (kOyil). I will not forget the most sacred divine feet, of such rAmAnuja, which complement each other. Thus, how will the cruel deeds, which are difficult to dislodge, come close to me?

Thirty sixth pAsuram. amudhanAr was told “You say that you cannot forget him. Please tell us about his nature so that we too could attain him”. He mercifully responds.

adal koNda nEmiyan Aruyir nAdhan anRu AraNach chol
kadal koNda oNporuL kaNdu aLippa pinnum kAsiniyOr
idarin kaN vIzhndhidath thAnum avvoN poruL koNdu avar
pin padarum guNan em irAmAnusan than padi idhuvE

sarvESwaran, who has the divine disc which has the power to annihilate enemies, who is the leader of all AthmAs, mercifully gave SrI [bhagavadh] gIthA with great meanings which were hidden deep under the ocean, when arjuna was bewildered on that day, so that all the AthmAs can get uplifted. Even after that, those on the earth were fully immersed in the sorrow of samsAram. emperumAnAr’s nature is to follow and protect such people by utilising the great meanings given earlier by sarvESvaran [in bhagavadh gIthA].

Thirty seventh pAsuram. amudhanAr was asked as how he attained the divine feet of emperumAnAr, who is like this. He says that he did not attain with full knowledge. Those who feel that those who are connected to emperumAnAr’s divine feet are to be desired, made me his servitor.

padi koNda kIrththi irAmAyaNam ennum bhakthi veLLam
kudi koNda kOyil irAmAnusan guNam kURum anbar
kadi koNda mAmalarth thAL kalandhu uLLam kaniyum nallOr
adi kaNdu koNdu ugandhu ennaiyum AL avarkku AkkinarE

emperumAnAr is the divine repository for the ocean of devotion, SrI rAmAyaNam, which has the fame of having spread throughout the world. rAmAnuja’s followers keep talking about his auspicious qualities. Great people who, with wholehearted affection, are devoted to the fragrant divine feet of rAmAnuja’s followers, after seeing his condition, were keen that this AthmA [amudhanAr] shoud be rAmAnuja’s servitor. They made him [amudhanAr] to be a servitor of rAmAnuja, due to that connection [with rAmAnuja’s followers].

Thirty eighth pAsuram. Considering emperumAnAr as the supreme being, amudhanAr asks him as to why he has not taken amudhanAr under his wings all these days.

Akki adimai nilaippiththanai ennai inRu avamE
pOkkip puRaththittadhu en poruLA munbu puNNiyar tham
vAkkil piriya irAmAnusa nin aruLin vaNNam
nOkkil therivaridhAl uraiyAy indha nuN poruLE

You made me, who was thinking “I am ISvaran (supreme entity)” to agree to be your servitor and made me one. You extended that so that I was a servitor to your servitors too, firmly. For what reason did you, who made me attain this state today, push me into worldly matters all along, wasting myself? Those who are fortunate [those who enjoy your experience constantly] keep you in their conversation all the time. When I look at the way of your grace, I am unable to understand it. Only you should mercifully clarify this subtle matter.

Thirty ninth pAsuram. Since there was no response from emperumAnAr to his query in the previous pAsuram, he leaves that aside and, reminiscing the great benefits that emperumAnAr has done for him, tells his heart “Who else could do all these protective actions?”

poruLum pudhalvarum bhUmiyum pUnguzharArum enRE
maruL koNdu iLaikkum namakku nenjE maRRu uLAr tharamO
iruL koNda vem thuyar mARRi than IRu il perum pugazhE
theruLum theruL thandhu irAmAnusan seyyum sEmangaLE

We are suffering by losing ourselves in desiring wealth, children, land, wife and such worldly matters. emperumAnAr removed our cruel sorrows which are born out of our ignorance and gave us the knowledge to know his permanent, boundless auspicious qualities. Oh heart! Are his protective acts only as much as the very low level of protective acts carried out by the others?

Fortieth pAsuram. amudhanAr becomes blissful, reminiscing the great benefits carried out by rAmAnuja for the world.

sEma nal vIdum poruLum dharumamum sIriya nal
kAmamum enRu ivai nAngu enbar nAnginum kaNNanukkE
Am adhu kAmam aRam poruL vIdu idhaRku enRu uraiththAn
vAmanan seelan irAmAnusan indha maNmisaiyE

emperumAnAr is similar to SrI vAmana in helping others without expecting anything in return. Dependable (learned) elders would say that mOksham (liberation from samsAram) which yields comfort, dharmam (righteousness), artham (wealth) and the eminent kAmam (love) which gives directly the benefit, are the goals (end benefits) to be attained. Of these, kAmam refers to the affection that one has towards the supreme being. emperumAnAr mercifully said in this world that dharmam will remove our sins; artham will complement dharmam through acts such as donation etc; mOksham too would enhance that benefit and that all these would be under bhagavath kAmam (affection towards emperumAn).

Source: http://divyaprabandham.koyil.org/index.php/2020/04/ramanusa-nurrandhadhi-pasurams-31-40-tamil-simple/

adiyEn krishNa rAmAnuja dhAsan

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திருவாசிரியம் – எளிய விளக்கவுரை

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

இயற்பா

ஸ்ரீமந்நாராயணனால் மயர்வற மதிநலம் அருளப்பெற்றவர்கள் ஆழ்வார்கள் என்று கொண்டாடப்படுகிறார்கள். அவர்களுள் தலைவரான நம்மாழ்வார் திருவிருத்தம், திருவாசிரியம், பெரிய திருவந்தாதி, திருவாய்மொழி என்று நான்கு அற்புத ப்ரபந்தங்களை அருளியுள்ளார்.

அவற்றுள் திருவிருத்தத்தில், ஸர்வேச்வரனுடைய ஸ்வரூப, ரூப, குண, விபூதிகளை எல்லாம் அவன் காட்டிக்கொடுக்கக் கண்ட ஆழ்வார், அவன் பரமபதத்தில் நித்யஸூரிகளுடனும் முக்தர்களுடனும் ஆனந்தமாக இருப்பதை நினைத்து, இந்த ஸம்ஸாரத்தில் உள்ளவர்கள் அதற்குத் தகுதி பெற்றிருந்தும் அதை இழந்திருப்பதை நினைத்து, அப்படி இழந்திருப்பவர்களில் தானும் ஒருவர் என்று உணர்ந்து, இதற்குக் காரணம் இவ்வுலகில் இந்த தேஹத்துடன் இருப்பதே என்று பார்த்து வருந்துகிறார்., அதைக் கழித்துக் கொள்ள தன்னிடத்தில் எந்த சக்தியும், தகுதியும் இல்லை என்பதை உணர்ந்து எம்பெருமானிடத்திலே “இவ்வுலகில் நான் இருக்கும் இருப்பை அறுத்தருள வேண்டும்” என்று ப்ரார்த்தித்தார்.

ஆனால் ஸர்வேச்வரனுக்கு இவருடைய ஆசையை உடனே பூர்த்தி செய்ய முடியாது. அம்புப் படுக்கையில் கிடந்த ஸ்ரீபீஷ்மரைக் கொண்டு சில நல்ல உபதேசங்களை வெளியிடச்செய்து நாட்டுக்கு நன்மை செய்ததைப் போலே, ஆழ்வாரைக் கொண்டும் சில ப்ரபந்தங்களை வெளியிட்டு இந்த உலகில் இருப்பவர்களைத் திருத்த விரும்பினான். ஆனால் இவரோ தன்னை அடைவதற்கு மிகவும் துடிப்பதைக் கண்டு இவருக்கு இவ்வுலகிலேயே நம்முடைய குணங்களை மிகவிரிவாகக் காட்டிக் கொடுப்போம், அதைக் கொண்டு இவர் த்ருப்தியுடன் இருப்பார் என்று அதைச் செய்ய, ஆழ்வாரும் அந்த குணங்களை இதில் அனுபவிக்கிறார்.

பெரியவாச்சான் பிள்ளையின் அற்புத வ்யாக்யானத்தையும் புத்தூர் ஸ்ரீ உ வே க்ருஷ்ணஸ்வாமி அய்யங்காரின் விவரணத்தையும் துணையாகக் கொண்டு, இந்த எளிய விளக்கவுரை எழுதப்படுகிறது.

தனியன்

காசினியோர் தாம்வாழக் கலியுகத்தே வந்துதித்து
ஆசிரியப் பாவதனால் அருமறைநூல் விரித்தானை
தேசிகனைப் பராங்குசனைத் திகழ்வகுளத் தாரானை
மாசடையா மனத்துவைத்து மறவாமல் வாழ்த்துதுமே

இந்த பூமியில் உள்ள மனிதர்கள் உஜ்ஜீவனம் அடைவதற்காகக் கலியுகத்தில் வந்து அவதரித்து, ஆசிரியப்பா என்னும் பாட்டு க்ரமத்திலே, சிறந்த வேதமாகிற சாஸ்த்ரத்தை பரப்பியவரும், திசையைக்காட்டக்கூடிய ஆசார்யரும், ஒளியுடன் விளங்கும் மகிழம்பூமாலையை அணிந்தவருமான நம்மாழ்வாரை, அழுக்கற்ற மனஸ்ஸிலே இருக்கச் செய்து அவரை மறவாதபடி மங்களாசாஸனம் செய்யக்கடவோம்.

*****

முதல் பாசுரம். ஆழ்வார் எம்பெருமானின் ஸ்வரூபத்தை விட்டுத் திருமேனியை அனுபவிக்கிறார். அதிலும் அந்த அனுபவம் தன்னை நிலை கொள்ள முடியாதபடிச் செய்ய, ஒரு உதாரணத்தைக் கொண்டு அனுபவிக்கிறார். எம்பெருமானை ஒரு மரகத மலையாக அனுபவிக்கப் பார்த்து, அந்த மரகத மலையும் அவனுக்கு நேருக்கு நேர் ஒப்பாகாதாகையாலே அந்த மலையை அலங்கரித்து எம்பெருமானுக்கு ஒப்பிட்டுப் பார்த்து அனுபவிக்கிறார்.

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தாமரை உந்தி தனிப் பெரு நாயக! *
மூவுலகளந்த சேவடியோயே!

சிவந்த பெரிய மேகத்தை இடுப்பிலே கட்டி, மிகவும் சிவந்த கிரணங்களையுடைய ஸூர்யனைத் தலையிலே வைத்துக்கொண்டு, அழகிய குளிர்ந்த கிரணங்களையுடைய சந்திரனை அணிந்து, நக்ஷத்ரங்களாகிய பல ஒளிபிழம்புகளைக் கொண்டுள்ள, பவளம் போன்ற சிவந்த இடங்களை உடைய ஒளிவிடும் பச்சை நிறத்தில் இருக்கும் மரகத மலை ஒன்று (எம்பெருமானுக்கு உதாரணம்). அந்த மலை, கடலுக்குத் தலைவனான வருணனுடைய அலைகளாகிற கைகளின் மேலே சயனித்துக்கொண்டிருப்பதுபோல் உள்ளது. அடுத்து இந்த உதாரணத்தால் சொல்லப்பட்ட எம்பெருமானை விளக்குகிறார். பீதாம்பர (வஸ்த்ரம்), கிரீடம், கண்டி முதலான பல விதமான பொருத்தமான, தகுதியான ஆபரணங்களையும் அணிந்து, ஒளிவிடும் திருப்பவளங்களும் (உதடுகளும்), திருக்கண்களும் சிவந்திருக்கும்படியாகவும், (அந்த சிவந்த நிறத்தை) வெற்றிகொண்டு திருமேனியில் பச்சை நிறம் நன்கு ஒளிவிடும்படியாகவும், எதிரிகளை அழிப்பதில் நச்சுத் தன்மை வாய்ந்த செயல்களையுடையவனாகவும், கவிழ்ந்திருந்த தலைகளை உடையவனுமான ஆதிசேஷனாகிற படுக்கையில் ஏறி, அலை வீசும் திருப்பாற்கடலின் நடுவே ஜகத்தைக் காப்பதற்கான உணர்வுடன் யோகநித்ரையில் சயனித்துள்ளான். அந்த எம்பெருமான் சிவன், ப்ரஹ்மா, இந்த்ரன் முதலான தேவர்களுடைய கூட்டமும் கைகூப்பி வணங்கும்படி சயனித்துக்கொண்டுள்ளான். எல்லா உலகத்தின் உற்பத்திக்கும் காரணமாயுள்ள திருநாபீகமலத்தை உடையவன். ஒப்பற்ற, எல்லோரையும் விடப் பெரியவனான எம்பெருமானே! மூன்று உலகங்களையும் அளந்த திருவடிகளை உடையவனே!

இரண்டாம் பாசுரம். இப்படிப்பட்ட அழகையுடைய எம்பெருமான் விஷயத்தில் பக்தியே வேண்டும் என்கிறார்.

உலகுபடைத்துண்ட எந்தை அறை கழல்
சுடர் பூம் தாமரை சூடுதற்கு அவாவார்
உயிருருகி உக்க, நேரிய காதல்
அன்பிலின்பீன் தேறல் அமுத
வெள்ளத் தானாம் சிறப்புவிட்டு ஒருபொருட்கு
அசைவோர் அசைக, திருவொடு மருவிய
இயற்கை, மாயாப் பெரு விறல் உலகம்
மூன்றினோடு நல் வீடு பெறினும்
கொள்வதெண்ணுமோ தெள்ளியோர் குறிப்பே?

எல்லா உலகங்களையும் ஸ்ருஷ்டித்து, பின்பு ப்ரளயத்தின்போது அவற்றை விழுங்கிய என் ஸ்வாமியாகிய எம்பெருமானுடைய ஓசைசெய்யும் வீரக்கழலையுடைய திருவடிகளாகிற ஒளிவிடும் அழகிய தாமரைப் பூவை அணிவதற்காக ஆசையினால் நிறைந்த ஆத்மாவானது உருகி விழுந்தது. அதனால் உண்டான பக்தியின் உருவில் இருக்கும் அன்பென்ன , பக்தியினால் ஏற்படும் ப்ரீதியிலுள்ள இனிமை என்ன, இவைகளிலுள்ள இனிமையின் உயர்ந்த நிலையான அமுதக் கடலில் மூழ்கியிருக்கும்படியான மேன்மையை விட்டு தாழ்ந்த ப்ரயோஜனத்திற்காக அல்லல்படுபவர்கள் அலையட்டும். செல்வத்துடன் கூடிய தன்மையொடும், அழியாத மிகுந்த வலிமையொடும், மூன்று உலகங்களுடனும் கூட மேலான புருஷார்த்தமான மோக்ஷத்தைப் பெற்றாலும், தெளிந்த ஞானத்தையுடைய பெரியோர்களுடைய அபிப்ராயம் இவைகளைப் பெற நினைக்குமோ?

மூன்றாம் பாசுரம். பக்தி பண்ணும் விஷயத்துக்கு எல்லை எவ்வளவு என்று கேட்க, எம்பெருமான் தொடங்கி அவன் அடியார்களுக்கு அடிமையாகும் அளவுக்குச் செல்லும் என்கிறார்.

குறிப்பில் கொண்டு நெறிப்பட, உலகம்
மூன்றுடன் வணங்கு தோன்று புகழ் ஆணை
மெய்பெற நடாய தெய்வம் மூவரில்
முதல்வனாகிச் சுடர் விளங்ககலத்து
வரைபுரை திரைபொரு பெருவரை வெருவர,
உருமுரல் ஒலிமலி நளிர்கடல் படவர
வரசு உடல் தடவரை சுழற்றிய, தனிமாத்    
தெய்வத்தடியவர்க்கினிநாம் ஆளாகவே
இசையும் கொல், ஊழிதோறூழி ஓவாதே

மூன்று உலகங்களும் (மேல், நடு, கீழ்) நல்வழியில் செல்லும்படியாக திருவுள்ளத்தில் நினைப்பவனாய், அவ்வுலகங்களில் உள்ளவர்கள் அனைவரும் ஒரு நிலையில் இருந்து தொழுகையாகிற, வேதத்தில் பரமனாகக் காட்டப்பட்டதின் மூலம் ப்ரஸித்தமான புகழையுடையவனாய், தன் ஆணையை நன்றாக நடத்துபவனாய், ப்ரஹ்மா, ருத்ரன், இந்த்ரன் ஆகிய தேவர்களைக் காட்டிலும் உயர்ந்தவனாய், ஆபரணங்களின் ஒளியையுடைய திருமார்பையுடையவனாய் இருப்பவன் எம்பெருமான். மலை போன்ற உயரமான் அலைகள் மோதும், பெரிய மலைகள் நடுங்கும்படியாக, இடி முழக்கம் போன்ற கோஷமானது மிகுந்திருப்பதான குளிர்ந்த கடலை, படத்தை உடைய ஸர்ப்ப ராஜாவாகிய வாஸுகியினுடைய உடலை மிகப்பெரிய மந்தர மலையில் சுற்றிக் கடைந்தவனும், ஒப்பற்ற பரதெய்வமான எம்பெருமானுக்கு அடியார்களான ஸ்ரீவைஷ்ணவர்களுக்கு இனி நாங்கள் ஒவ்வொரு கல்பத்திலும் இடைவிடாமல் அடியவர்களாம்படியான இப்பேறு கிடைக்குமோ?

நான்காம் பாசுரம். எம்பெருமான் முதல் அடியார்கள் வரை பக்தி செய்யும் அடியார்களின் பரிமாற்றங்கள் மிகப் பெரியதாக இருக்கும் என்று அதற்கு மங்களாசாஸனம் செய்கிறார்.

ஊழிதோறூழி ஓவாது வாழிய!
என்று யாம் தொழ இசையும் கொல்,
யாவகை உலகமும் யாவரும் இல்லா
மேல்வரும் பெரும் பாழ் காலத்து, இரும் பொருட்கு
எல்லாம் அரும்பெறல் தனி வித்து, ஒருதான்
ஆகித் தெய்வ நான்முகக் கொழுமுளை
ஈன்று, முக்கண் ஈசனோடு தேவுபல
நுதலி மூவுலகம் விளைத்த உந்தி,
மாயக் கடவுள் மாமுதல் அடியே

எவ்வகைப்பட்ட உலகங்களும், எவ்வகைப்பட்ட ப்ராணிகளும் இல்லாதவாறு முன்பே கடந்துபோன மிகவும் நீண்ட, அதாவது உலகம் அழிந்திருந்த காலத்தில், கணக்கிலடங்காத ஜீவராசிகளுக்கெல்லாம் பெறுவதற்கரியனாய், ஒப்பற்ற, துணையில்லாத தனிக் காரணமாகத் தானே நின்றான். அந்நிலையில் இவ்வுலகில் சிறந்த தேவதையான ப்ரஹ்மா என்கிற பூர்ணமான முளையையும், மூன்று கண்களையுடைய ருத்ரனுடன், பல தேவதைகளையும் படைத்து, இவர்களை ஒவ்வொரு கார்யத்துக்கு ஸங்கல்பித்து (சக்தியைக் கொடுத்து), மூன்று உலகங்களையும் படைத்த திருநாபியையுடையவனாய், ஆச்சர்ய சக்தியையுடையவனாய், பரதேவதையாய், பரம காரணபூதனானன எம்பெருமானின் திருவடிகளை, ஊழிதோறும் (கல்பங்கள்தோறும்) இடைவிடாமல் “வாழி” என்று நாம் மங்களாசாஸனம் செய்து தொழும் பாக்யம் கிடைக்குமா?

ஐந்தாம் பாசுரம். எம்பெருமான் இந்த உலகத்தைப் படைத்து ப்ரஹ்மாதி தேவர்களைக் கொண்டு நடத்திவந்து, பின்பும் தான் தேவதையாக நிறுத்திய இந்த்ரன் தன் ராஜ்யத்தை மஹாபலியிடத்திலே பறிகொடுத்துத் துன்பத்துடன் நிற்க, எம்பெருமான் தன் மேன்மையைக் குறைத்துக்கொண்டு ஒரு இரப்பாளனாகத் தன்னை ஆக்கிக்கொண்டு, இந்த்ரன் கார்யத்தை நிறைவேற்றின த்ரிவிக்ரமாவதாரத்தை நினைத்து உன்னைத் தவிர வேறு யாருக்கு நாம் மங்களாசாஸனம் செய்ய முடியும் என்று அனுபவிக்கிறார்.

மாமுதல் அடிப் போது ஒன்று கவிழ்த்தலர்த்தி,
மண் முழுதும் அகப்படுத்து, ஒண் சுடர் அடிப்போது
ஒன்று விண் செலீஇ, நான்முகப் புத்தேள்
நாடு வியந்துவப்ப, வானவர் முறை முறை
வழிபட நெறீஇ, தாமரைக் காடு
மலர்க் கண்ணோடு கனிவாய் உடையது
மாய், இருநாயிறு ஆயிரம் மலர்ந்தன்ன,
கற்பகக் காவு பற்பல வன்ன,
முடி தோள் ஆயிரம் தழைத்த,
நெடியோய்க்கு அல்லதும் அடியதோ உலகே

பரமகாரணனான உன்னுடைய திருவடியாகிற ஒரு பூவைக் கவிழ்த்துப் பரப்பி பூமி முழுவதையும் கைகொண்டும், அழகிய ஒளிமிகுந்த பூவைப் போன்ற மற்றொரு திருவடியை ப்ரஹ்மா என்கிற தேவதையின் உலகமானது அதிசயப்பட்டு மகிழும்படியும், அவ்வுலகில் உள்ள தேவதைகள், சரியான வழியில் செல்லுகையை முறைப்படி காட்டும் சாஸ்த்ரவழிப்படி வணங்கும்படியும், ஆகாசத்தில் செலுத்தினாய். தாமரைப்பூக்கள் நிறைந்த காடு மலர்ந்தால் போல் இருக்கும் திருக்கண்களோடு கூட, பழம் போன்ற சிவந்த திருப்பவளத்தை (உதடுகளை) உடையதாய், பரந்த ஆயிரம் ஸூர்யர்கள் உதித்தாற்போல் இருக்கிற பல கிரீடங்களையும், கற்பகச் சோலை போலிருக்கிற ஆயிரம் திருத்தோள்களையும் உடையவனாய், எல்லாரையும்விட உயர்ந்தவனாய் விளங்குகிற எம்பெருமானைத் தவிர மற்றெவர்க்கும் இவ்வுலகமானது அடிமைப்பட்டதோ?

ஆறாம் பாசுரம். இப்படி எம்பெருமான் தன்னைக் குறைத்துக் கொண்டு உலகத்தை ரக்ஷித்தாலும் அவனுடைய பெருமையை உணர்ந்து அவன் விஷயத்தில் ஈடுபடாமல் உலக விஷயங்களிலேயே ஈடுபட்டு இருப்பதைப் பார்த்து, இப்படி இவர்கள் பகவத் விஷயத்தை இழந்து போகிறார்களே என்று அவர்களுக்காகத் தான் கதறுகிறார்.

ஓ ஒ உலகினதியல்வே, ஈன்றோளிருக்க
மணை நீராட்டிப், படைத்து  இடந்து உண்டு உமிழ்ந்து
அளந்து, தேர்ந்து உலகளிக்கும் முதற்பெரும்   
கடவுள் நிற்பப் புடைப்பல தானறி
தெய்வம் பேணுதல், தனாது   
புல்லறிவாண்மை பொருந்தக்காட்டிக்,  
கொல்வன முதலா அல்லன முயலும்,
இனைய செய்கை இன்பு துன்பு அளித்
தொன்மா மாயப் பிறவியுள் நீங்காப்
பன்மா மாயத்து அழுந்துமா நளிர்ந்தே

இந்த பூமியை முதலில் உண்டாக்கி, வராஹவதார காலத்தில் அண்டத்தில் சுவற்றிலிருந்து இடந்து எடுத்து, ப்ரளயத்திலிருந்து காப்பாற்ற அதை அமுது செய்து, மீண்டும் வெளியே உமிழ்ந்து, த்ரிவிக்ரமாவதாரம் செய்து அளந்து, அதற்கு மேல் இவ்வுலகை எப்படிக் காப்பாற்றுவது என்று சிந்தை செய்து, காப்பாற்றும்படியான ஆதி காரணனும், பர தேவதையானவன் ஸ்ரீமந்நாராயணன். இந்த எம்பெருமான் புகலாக இருக்க, அவனை விட்டு, அவனுடைய சொத்தாகச் சொல்லப்பட்ட, பலவகைப்பட்ட, அவரவர்கள் அறிந்த தேவதைகளை ஆதரிப்பது எதைப்போல் இருக்கிறது என்றால், தன்னுடைய தாழ்ந்த புத்தியை பெரியோர்கள் மனதில்படும்படிக் காண்பித்து, பல நன்மைகளைச் செய்த, பெற்ற தாயிருக்க அவளைவிட்டு ஒரு மணையை (பலகையை) நீராட்டுவது போலிருக்கிறது. அந்த தேவதைகளின் செயல்கள் ஹிம்ஸிக்கை முதலான செய்யத்தகாத காரியங்களைச் செய்கையாகிற இப்படிப்பட்ட தன்மையையுடையவை. அவர்கள் கொடுக்கும் பலமும் துக்கத்துடன் கூடிய ஸுகமாகும். ஆகையால் அவர்களைச் சென்று வணங்குகை, அநாதியாய், பெரியதாய் ஆச்சர்யத்தைச் செய்யக் கூடிய ஸம்ஸாரத்திலிருந்து நீங்குவதற்காக இல்லாமல், பலவிதமாய், பெரியதாய் மோஹத்தை உண்டாக்கக்கூடிய சப்தம் முதலிய உலக ஸுகங்களில் நன்றாக அழுந்துகைக்குக் காரணமாகும். ஐயோ! ஐயோ! இந்த உலகத்தின் இயல்பு இப்படி வருந்தும்படி இருக்கிறதே!

ஏழாம் பாசுரம். இப்படி மற்றவர்கள் இவ்வுலக விஷயங்களில் ஈடுபட்டு மற்ற தேவதைகளை வணங்கித் துன்புறுவதற்கு வருந்தினாலும், தனக்கு எம்பெருமான் க்ருபையினாலே அப்படி ஒரு தேவையும் துன்பமும் இல்லாமல் எம்பெருமான் க்ருபை செய்துள்ளானே, இதுவே நமக்கு அமையும் என்று தனக்குக் கிடைத்த நன்மையைச் சொல்லி அனுபவிக்கிறார். மற்ற ப்ரபந்தங்களை அந்தாதியாகச் செய்தவர், இதை அப்படிச் செய்யாததற்குக் காரணம், இதில் பெற்ற இன்பத்துக்கு மேல் ஒரு வார்த்தை சொல்ல முடியாததாகையாலே இப்பாசுரத்துடன் முடித்தருளுகிறார். எல்லா தேவதைகளையும் ப்ரளய காலத்தில் எம்பெருமான் தன்னுள் விழுங்கி வைத்துக்கொண்டான் என்பதிலிருந்து, இந்த தேவதைகள் ஒருவரும் நமக்குப் புகலில்லை என்பது தெரிகிறது.

நளிர்மதிச் சடையனும் நான்முகக் கடவுளும்,
தளிர் ஒளி இமையவர் தலைவனும் முதலா,
யாவகை உலகமும் யாவரும் அகப்பட,
நிலம் நீர் தீ கால் சுடர் இருவிசும்பும்,
மலர் சுடர் பிறவும் சிறிதுடன் மயங்க,
ஒரு பொருள் புறப்பாடின்றி முழுவதும்
அகப்படக் கரந்து ஓராலிலை சேர்ந்த எம்
பெருமா மாயனை அல்லது,
ஒரு மா தெய்வம் மற்று உடையமோ யாமே

ஸம்ஹாரத்துக்குக் காரணமான, குளிர்ந்த சந்த்ரனைத் தலையில் வைத்திருக்கும் ருத்ரனும், ஸ்ருஷ்டிக்குக் காரணமான நான்கு முகங்களையுடைய ப்ரஹ்மாவும், இளம் தளிர் போன்ற ஒளியையுடைய, தேவர்களின் தலைவனான இந்த்ரனும், இவர்கள் தொடக்கமான எல்லாவிதமான லோகங்களும், எல்லாச் சேதனர்களும் உட்பட, பூமியும், நீரும், நெருப்பும், காற்றும், ஒளியால் வ்யாபிக்கப்பட்டிருக்கும் ஆகாசமும், மலர்ந்த கிரணங்களையுடைய சந்த்ர ஸூர்யர்களும், மற்றுமுள்ள எல்லாப்பொருள்களும், ஓரே காலத்தில் தன் திருவயிற்றில் ஒரு சிறு பகுதியில் சேரும்படி, ஒரு பொருளும் வெளிப்படாதபடி எல்லாவற்றையும் உள்ளே இருக்கும் வண்ணம் உண்டு, தன் திருவயிற்றிலே மறைத்து வைத்துக் கொண்டு, ஓர் ஆலினிலைமேல் சயனித்திருப்பவனாய், என்னுடைய ஸ்வாமியாய், பெரியவனாய், அளவிட்டறிய முடியாதவனாய், ஆச்சர்ய சக்தியையுடைய ஸ்ரீமந்நாராயணனைத் தவிர, வேறு பெரிய ஒரு தேவதையை நாம் புகலாகக் கொண்டுள்ளோமோ?

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் –  http://divyaprabandham.koyil.org

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

nAchchiyAr thirumozhi – Simple Explanation – iraNdAm thirumozhi – nAmam Ayiram

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

nAchchiyAr thirumozhi

<< mudhal thirumozhi

emperumAn felt sad that he had let them [ANdAL and other cowherd girls] down since they had fallen at the feet of another deity, manmadha, like this. During the time when he was in thiruvAyppAdi (SrI gOkulam), as SrI krishNa, the herdspeople offered a feast to indhra. Seeing that they were offering a feast to some other deity when he was there, he made them offer the feast to gOvardhana hill and ate the feast himself. In the same way, ANdAL and her friends, who trusted only him, had gone to another deity when he was there. Sensing that it was because of him that they went to another deity, he decided that he should not make them wait any longer and went to their place. But they, being angry with him, disregarded him and were building sand castles. Seeing this, he wanted to destroy their sand castles and they wanted to prevent him. This led to love quarrel and union and then again, separation.

First pAsuram. Since this is the (thamizh) month of panguni, a time when manmadha visits, we are building houses of sand. It is not proper on your part to destroy these.

nAmam Ayiram Eththa ninRa nArAyaNA! naranE! unnai
mAmi than maganAgap peRRAl emakku vAdhai thavirumE
kAman pOdharu kAlam enRu panguni nAL kadai pAriththOm
thImai seyyum sirIdharA! engaL siRRil vandhu sidhaiyElE

There are two interpretations to the first line of the verse – 1) Celestial entities are praising the thousand names of SrIman nArAyaNa since he incarnated as rishis (sages) nArAyaNa (supreme entity) and as nara (human being) forms; 2) nithyasUris are praising the thousand names of SrIman nArAyaNa since he, who is in SrIvaikuNtam as nArAyaNa, incarnated as SrI rAma, a nara (human being). Oh such emperumAn! Just because yaSOdhAp pirAtti sired you as her son, will we get liberated from our troubles? This being the month of panguni, when manmadha visits, we decorated the path in which he would come. Oh who indulges in mischievous acts and who is the consort of SrI mahAlakshmi! Do not come to our place to destroy our little sand houses.

Second pAsuram. The cowherd girls [ANdAL and her friends] tell emperumAn “Do not destroy the sand houses which we have built with lot of effort”.

inRu muRRum mudhugu nOva irundhizhaiththa ichchiRRilai
nanRum kaNNuRa nOkki nAngoLum Arvam thannaith thaNigidAy
anRu pAlaganAgi Alilai mEl thuyinRa em AdhiyAy!
enRum un thanakku engaL mEl irakkam ezhAdhadhu em pAvamE

Fulfil our desire of enjoying the little house which we have built staying in the same place, without moving, with such lot of effort that our backs are aching. Oh one who lay down as an infant on a tender banyan leaf during deluge, and who became our causative factor! The reason for the absence of affection in you towards us all the time is our sins alone.

Third pAsuram. They tell him to stop destroying their little houses and torturing them through his glance.

guNdunIr uRai kOLarI! madha yAnai kOL viduththAy unnaik
kaNdu mAl uRuvOngaLaik kadaik kaNgaLittu vAdhiyEl
vandal nuNmaNal theLLi yAm vaLaik kaigaLAl siramappattOm
theNdhiraik kadal paLLiyAy!  engaL siRRil vandhu sidhaiyElE

Oh one who is lying in the deep ocean of deluge like a powerful lion! Oh one who removed the sorrow which befell gajEndhrAzhwAn (the elephant)! Don’t torture us, who are desirous of you after seeing you, with your glance. We have built these little houses with lot of effort from sieved alluvial soil with our hands, wearing bangles. Oh one who is having the milky ocean with its clear waves as the divine mattress! Do not come here and destroy our little sand houses.

Fourth pAsuram. They tell him not to destroy their sand houses by bewildering them with his face which acts as a magical hymn.

peyyumA mugil pOl vaNNA! undhan pEchchum seygaiyum engaLai
maiyal ERRi mayakka un mugam mAya mandhiram thAn kolO?
noyyar piLLaigaL enbadhaRku unnai nOva nAngaL uraikkilOm
seyya thAmaraik kaNNinAy! engaL siRRil vandhu sidhaiyElE

Oh one who has the divine complexion of a dark cloud which is pouring rain! Is your divine face like a magical powder which bewilders and perplexes us through your lowly words and activities? Oh one who has reddish lotus like divine eyes! Fearing that you will say “These are lowly, little girls” we are not saying anything about you and making you to feel sad. Do not come and destroy our little sand houses.

Fifth pAsuram. They ask him whether he is not seeing that they are not getting angry with whatever he was doing.

veLLai nuNmaNal koNdu siRRil vichiththirappada vIdhi vAyth
theLLi nAngaL izhaiththa kOlam azhiththiyAgilum undhan mEl
ullAm Odi urugal allAl urOdam onRumilOm kaNdAy
kaLLa mAdhavA! kEsavA! un mugaththana kangaL allavE

Oh mAdhava who has deceptive activites! Oh kESava! We have built these sieved, beautiful, small houses with fine, white sand in the street, such that everyone is amazed. Even if you destroy them only our hearts will break and melt, but we will not get even a little bit angry with you. Don’t you have eyes on your divine face? You can see for yourself, with those eyes.

Sixth pAsuram. You are thinking of something else when you say that you wil destroy the little sand houses. We do not understand it, they say.

muRRilAdha piLLaigaLOm mulai pOndhilAdhOmai nAL thoRum
siRRil mElittukkoNdu nI siRidhu uNdu thiNNena nAm adhu
kaRRilOm kadalai adaiththu arakkar kulangaLai muRRavum
seRRu ilangaiyaip pUsal Akkiya sEvagA! Emmai vAdhiyEl

Oh warrior who built a dam across the ocean, destroyed the entire clan of demons and converted lankA into a battleground! We are small girls with bosoms yet to rise. There is an inner meaning to your acts of destroying the little sand houses that we built. We have not learnt that meaning. Do not trouble us.

Seventh pAsuram. We are ordering you in the name of your divine consorts. Do not destroy our little sand houses.

bEdham nangu aRivArgaLOdu ivai pEsinAl peridhu insuvai
yAdhum onRu aRiyAdha piLLagaiLOmai nI nalindhu en payan?
OdhamA kadal vaNNA! un maNavAttimArodu sUzhaRum
sEdhu bandham thiruththinAy! engaL siRRil vandhu sidhaiyElE

If you speak these words with those who are experts in knowing the different ways of your speaking, it will be sweet for you. What is the benefit for you in troubling ignorant girls like us? Oh one who has the complexion of ocean with waves! Oh one who built a dam across the ocean! We are ordering you in the name of your divine consorts. Do not come here and destroy our little sand houses.

Eighth pAsuram. They tell him to understand that however sweet an entity may be, if one has bitterness in the heart, it will not taste well.

vatta vAych chiRu thUdhaiyOdu siRu suLagum maNalum koNdu
ittamA viLaiyAduvOngaLaich chiRRil Idazhiththu en payan?
thottu udahiththu naliyEl kaNdAy sudar chakkaram kaiyil EndhinAy!
kattiyum kaiththAl innAmai aRidhiyE kadal vaNNanE!

Oh emperumAn who is holding the radiant divine disc on your divine hand! Oh one who has the form of the ocean! What is the benefit for you in destroying repeatedly the little houses which we build with small earthern pots  with round mouth, winnow and sand? Do not trouble by touching with your hand and kicking with your foot. When the heart is bitter, don’t you know that even a block of sugar will taste bitter?

Ninth pAsuram. They talk to one another about how they had united with kaNNa and enjoy the experience.

muRRaththUdu pugundhu nin mugam kAttip punmuRuval seydhu
siRRilOdu engaL sindhaiyum sidhaikkak kadavaiyO? gOvindhA!
muRRa maNNidam thAvi viNNuRa nINdaLandhu koNdAy! emmaip
paRRi meyppiNakkittakkAl indhap pakkam ninRavar en sollAr?

Oh gOvindha! Oh one who measured the entire earth with one foot and stretched the other foot towards the sky to measure all the worlds in the upper regions! Will you come into our courtyard, show your divine face with a smile and destroy our hearts and the little houses? Beyond that, if you come closer and embrace us, what will the people of this place say?

Tenth pAsuram.  She completes the decad by stating the benefit which will accrue to those who recite these ten pAsurams, knowing their meanings.

sIdhai vAy amudham uNdAy! engaL siRRil nI sidhaiyEL enRu
vIdhi vAy viLaiyAdum Ayar siRumiyar mazhalaich chollai
vEdha vAyth thozhilArgaL vAzh villipuththUr man vittuchiththan than
kOdhai vAyth thamizh vallavar kuRaivinRi vaigundham sErvarE

Oh one who drank the nectar of sIthAppirAtti’s lips! The little cowherd girls, playing on the street, told emperumAn “Do not destroy our little houses”. Those who imbibe these words and recite the ten pAsurams composed by ANdAL who is the daughter of periyAzhwAr, who in turn is the leader of SrivillipuththUr where people who are great and carry out activities aligned with vEdhas live, will reach SrIvaikuNtam without any shortcoming.

Source: http://divyaprabandham.koyil.org/index.php/2020/04/nachchiyar-thirumozhi-2-tamil-simple/

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

nAchchiyAr thirumozhi – Simple Explanation – mudhal thirumozhi – thai oru thingaLum

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

nAchchiyAr thirumozhi

<<thaniyans

ANdAL considered emperumAn as the means in thiruppAvai. She also revealed that carrying out kainkaryam (service) alone to that emperumAn, without any selfishness [that the service is being rendered for his happiness and not for our happiness], is the benefit for attaining him. emperumAn will give the benefit if one has this thought. However, in the case of ANdAL, emperumAn did not come to accept her and fulfil her desire. She became perplexed due to the unbounded love that she had towards emperumAn and the fact that he did not come to accept her. Those who were in ayOdhya, including sIthAp pirAtti, went to all deities and prayed for SrI rAma’s welfare even though they did not worship any deity other than SrI rAma. Even hanumAn, who had said that he will not enjoy SrI rAma in any other form, went to a deity vAchaspathi and prayed for SrI rAma’s welfare. In the same way, ANdAL is praying to kAmadhEvan (cupid, god of love) here, to unite her with emperumAn. Our pUrvAchAryas (preceptors) have said that ignorance which emanates out of bhagavath bhakthi (devotion towards emperumAn) is very great. Just as periyAzhwAr offered garlands made of flowers to emperumAn, ANdAL too offers wild flowers which he desires, to kAmadhEvan, to make him unite her with emperumAn. Even if ANdAl did like this, it is acceptable for the distress of her separation from emperumAn while if we worship other deities, it will not fit our svarUpam (basic nature).

First pAsuram. In this she explains the method by which she worships kAman and his brother sAman.

thai oru thingaLum tharai viLakkith thaN maNdalamittu mAsi munnAL
aiya nuNmaNal koNdu theru aNindhu azhaginukku alangariththu ananga dhEvA!
uyyavumAngolO enRu solli unnaiyum umbiyaiyum thozhudhEn
veyyadhOr thazhal umizh chakkarakkai vEngadavaRku ennai vidhikkiRRiyE

Throughout the (thamizh) month of thai, I had mopped the area in which he would come. I had made a cool stage (for carrying out the maNdala pUjA). For the first fifteen days in the (thamizh) month of mAsi, I had decorated the street in which he would come with beautiful, fine sand [which will not hurt his soft feet]. I had looked at him and said “Oh manmadha! Will you fulfil my desire?” I worshipped you and your brother sAman. You should make me subservient to thiruvEngadamudaiyAn who has in his divine hands, the unique, fiery divine disc.

Second pAsuram. She further explains the methodology of her nOnbu and asks kAman to reach her to emperumAn.

veLLai num maNal koNdu theruvaNindhu veLvaraippadhan munnam thuRai padindhu
muLLumillAch chuLLi eri maduththu muyanRu unnai nORkinREn kAmadhEvA!
kaLLavizh pUngaNai thoduththukkoNdu kadalvaNNan enbadhOr pEr ezhudhi
puLLinai vAy piLandhAn enbadhOr ilakkinil puga ennai eygiRRiyE

Oh manmadha! I decorate the street through which you would come with white, fine sand (as patterns). I go to the river bank before dawn and have a bath by immersing well [in the river water]. I add fire-wood without any thorns in them to fire and observe the nOnbu [set of rituals including penance, fasting etc] towards you. You should draw love-arrows of flower with honey dripping form them in the direction of emperumAn who has the divine complexion of ocean and make me to hug him.

Third pAsuram. She says that if he [manmadha] does not want her to abuse him, he should reach her to thiruvEngadamudaiyAn.

maththa nan naRumalar murukka malar koNdu muppOdhum unnadi vaNangi
thaththuvamili enRu nenjerindhu vAsagaththazhiththu unnai vaidhidAmE
koththalar pUngaNai thoduththukkoNdu gOvindhan enbadhOr pEr ezhudhi
viththagan vEngadavANan ennum viLakkinil puga ennai vidhikkiRRIyE

Taking the purple coloured strawmony flowers and palAsa flowers, I will fall at your feet three times a day [so that you would fulfil my desire]. Even after this, if my desire is not fulfilled, my heart would start boiling and I would go around the town, destroying your honour by abusing you with words such as “mammadha is not a truthful deity who would shower benefits; he is a false deity”. To ensure that I do not do this, you should draw arrows of bunches of freshly blossomed flowers on your bow, write the name of ‘gOvindha’ in the heart and make me reach the effulgent lamp of thiruvEngadamudaiyAn who is an amazing entity.

Fourth pAsuram. In this, she reveals her excessive sorrow.

suvaril purANa! nin pEr ezhudhich chuRava naR kodikkaLum thurangangaLum
kavarip piNAkkaLum karuppu villum kAttiththandhEn kaNdAy kAmadhEvA!
avaraip pirAyam thodangi enRum Adharaiththu ezhundha en thadamulaigaL
thuvaraip pirAnukkE sangaRpiththuth thozhudhu vaiththEn ollai vidhikkiRRiyE

Oh one who has been existing for a long time! I wrote your names on the walls and offered you flags with shark [manmadha’s flag has fish on it] drawn on them, horses, women with flappers and bow made of sugarcane [this too is manmadha’s identity]. I had been worshipping [kaNNan] right from my early days that my huge bosoms have risen desirously for kaNNa, the king of dhwAraka. You should make me belong to him, very soon.

Fifth pAsuram. She says that she will not live if she is united with anyone other than emperumAn.

vAnidai vAzhum avvAvanarkku maRaiyavar vELviyil vaguththa avi
kAnidaith thirivadhOr nari pugundhu kadappadhum mOppadhum seyvadhoppa
Unidai Azhi sangu uththamarkkenRu unniththu ezhundha en thada mulaigaL
mAnidavarkku enRu pEchchuppadil vAzhagillEn kaNdAy manmadhanE

Oh manmadha! brAhmaNas [in this world] create havis [offering made of ghee, milk, curd etc] in order to offer to distinguished celestial entities during the time of rituals. If a jackal which roams around in the forest, crosses it or smells it, the offering would get wasted. In the same way, my well risen bosoms are meant for emperumAn, who is the best among purushas [sentient entities], who has the divine disc and divine conch on his divine hands. If there is a word that the bosoms are for a man in this world, I will not live.

Sixth pAsuram. Just as one joins with those who are fully anchored in sathva guNa (purely good qualities) when going ahead with experiencing emperumAn, ANdAL prays to manmadha in order to attain emperumAn to join with those who are experts in kAmaSAsthra [treatise on love].

uruvudaiyAr iLaiyArgal nallAr Oththu vallArgaLaik koNdu vaigal
theruvidai edhirkoNdu panguni nAL thirundhavE nORkinREn kAmadhEvA!
karuvudai mugilvaNNan kAyAvaNNan karuviLai pOl vaNNan kamala vaNNath
thiruvudai mugaththinil thirukkangaLAl thirundhavE nOkkenakku aruL kaNdAy

Oh manmadha! Invoking those with beautiful forms, youthful state, good conduct and experts in kAma SAsthram, I go down the street in which you come, and worship you with clarity in mind, during your festival in the [thamizh] month of panguni. You should bless me such that emperumAn, who has the complexion of dark, rain bearing clouds, the complexion of purple coloured kAyA flower and the effulgence of blue coloured flowers of wild creeper, blesses me with his divine eyes which are on the lotus-like divine face. 

Seventh pAsuram. In this, she requests that emperumAn thrivikraman touches her with his divine hands. She explains that her devotion is only for emperumAn.

kAyudai nellodu karumbamaiththuk katti arisi aval amaiththu
vAyudai maRaiyavar mandhiraththAl manmadhanE unnai vaNanguginREn
thEsa munnaLandhavan thirivikkiraman thirukkaigaLAl ennaith thINdum vaNNam
sAyudai vayiRum en thadamulaiyum tharaNiyil thalaippugazh tharakkiRRiyE

Oh manadha! I will cook unripened fruit and sugarcane, along with rice, jaggery and flattened rice, and worship you, along with the manthras (hymns) of those who have good voice and are experts in kAmaSAsthram.  You should make emperumAn who measured all the worlds with his divine feet when the worlds were seized [by mahAbali], to touch my splendorous stomach and my soft, huge bosom so that I will have well established fame in this world.

Eighth pAsuram. In this, she is asking manmadha to bless her with service to the divine feet of emperumAn which will fit with her svarUpam (basic nature)

mAsudai udambodu thalai ulaRi vAyppuram veLuththoru pOdhumuNdu
thEsudaith thiRaludaik kAmadhEvA! nORkinRa nOnbinaik kuRIkkoL kaNdAy
pEsuvadhu uNdu onRu ingu emperumAn! peNmaiyaith thalaiyudaiththu Akkum vaNNam
kEsava nambiyaik kAl pidippAL ennum ippERu enakkaruL kaNdAy

Oh manmadha who has effulgence and strength, and who is my lord! Remember that I am observing this nOnbu with a body which has not had a bath [due to sorrow], dishevelled tresses and pale lips, eating just one time in a day. I have to tell you something now. You should help me in getting the benefit of carrying out service to the divine feet of emperumAn who destroyed the demon kESi and is complete in his auspicious qualities.

Ninth pAsuram. In this she reveals the misfortunes that he will get if he does not help her.

thozhudhu muppOdhum unnadi vaNangith thUmalar thUyththozhudhu EththuginREn
pazhudhu inRi pArkkadal vaNNanukkE paNi seydhu vAzhap peRAvidil nAn
azhudhazhudhu alamandhu ammA vazhanga ARRavum adhu unakku uRaikkum kaNdAy
uzhuvadhOr eruththinai nugangodu pAyndhu UttaminRith thurandhAl okkumE

Worshipping you three times a day, bowing down to you with my head, offering pure flowers to your feet, I am reciting hymns for you. If I do not get to carry out faultless service and thus get uplifted, to the one who has the form of the ocean which is surrounding the world, I will cry repeatedly, roam unsteadily, and wail “Oh mother!” often. The result of all these will come on to you. It will be similar to a farmer getting the work done by his bull in the field and driving it away with the yoke, without feeding it.

Tenth pAsuram. She completes the decad by stating the benefit of learning these ten pAsurasms.

karuppu vil malark kaNaik kAmavELaik kazhaliNai paNindhu angOr kari alaRa
maruppinai osiththup puL vAy piLandha maNivaNNaRku ennai vaguththidenRu
poruppanna mAdam polindhu thOnRum pudhuvaiyar kOn vittuchiththan kOdhai
viruppudai inthamizh mAlai vallAr viNNavar kOn adi naNNuvarE

I worshipped the feet of manmadha who has a bow made of sugarcane and arrows of flowers. I had asked him to unite me with kaNNan emperumAn who killed the elephant kuvalayApIdam, at the entrance of the arena where the festival with bows was conducted at madhurA (north), by breaking its tusks, who killed the demon bakAsuran who came in the form of stork and who has a divine form matching blue gemstone. I am the daughter, kOdhai, of periyAzhwAr who is the leader of SrIvillipuththUr which is full of mansions looking like mountains. Those who sing these ten sweet, thamizh pAsurams with desire, will attain the divine feet of SrIman nArAyaNan who is the leader of nithyasUris.

Source: http://divyaprabandham.koyil.org/index.php/2020/04/nachchiyar-thirumozhi-1-tamil-simple/

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 – పాసురం 1 – భాగము 1

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శ్రీః  శ్రీమతే శఠకోపాయ నమః  శ్రీమతే రామానుజాయ నమః  శ్రీమత్ వరవరమునయే నమః

తిరుమాలై

<< అవతారిక 2

thondaradippodiazhwar-yama

అవతారిక : చేతనులు ఇప్పటికే చేసిన, ఇప్పటకీ చేస్తున్న పాపాల వలన, యమధర్మరాజు ఆధీనంలో ఉంటారు. అంటే నరకాన్ని, స్వర్గాన్ని, అనుభవించి మళ్ళీ మళ్ళీ పుడుతూ చస్తూ కర్మలను అనుభవించాల్సిందే. కానీ, భగవంతుడి నామాలను సంకీర్తన చేసినంత మాత్రాన మనం పునీతులమై యముడి బారి నుండి బయట పడగలము అని ఈ పాశురములో తోరడిపొడి ఆళ్వార్లు చెపుతున్నారు.

కావలిల్ పులనై వైత్తు| క్కలి తన్నై క్కడక్కప్పాయ్ న్దు |

నావలిట్టుళి తరుగిన్రోంమ్ |నమన్ తమర్ తలైగళ్ మీదే |

మూవులగుణ్డు ఉమిళ్ న్ద| ముదల్వ నిన్నామమ్ కత్త|

ఆవలి ప్పుడమై కండాయ్ | అరజ్ఞమా నగరుళానే|| 1

ప్రతిపదార్థము:

మూవులగు =మూడు లోకాలు

ఉణ్డు = భుజించి (ప్రళయ కాలంలో)

ఉమిళ్ న్ద = కక్కిన

ముదల్వ = ఆదిమూలమే

నిన్నామమ్ కత్త = నీ దివ్య నామాలు నేర్చుకోవటం వలన

ఆవలి ప్పుడమై = అబ్బిన గొప్పతనం వలన

పులనై = పంచేద్రియాలను

కావలిల్ వైత్తు = వాటి ఇష్టానుసారంగా ప్రవర్తించకుండా కాపలాలో పెట్టి

క్కలి దన్నై = పాపాల మూటను

క్కడక్కప్పాయ్ న్దు = తొలగదోసుకొని 

నావలిట్టు = విముక్తి పొంది

నమన్ తమర్ తలైగళ్ మీదే = యముడు, యమ భటులు ఇంకా బాదించే క్షుద్రదేవతలుగాని

ఊళి తరుగిన్రోంమ్ కండాయ్ = ఎవరికీ భయపడ కుండా ఉన్నాము చూడు

వ్యాఖ్యానము:

కావలిల్ పులనై వైత్తు: ఇంద్రియ నిగ్రహము…. ఇంద్రియ నిగ్రహము లేకపోవటం వలన అనేకరకాల కీడు జరుగుతుంది.. అవి ఏ విధంగానూ మనకు మంచిని చేయవు. పంచేంద్రియాలను స్వేచ్చగా వదిలి వేయటం వలన చేతనుడు జంతు సమానుడుగా ప్రవర్తిస్తాడు నరపశువుగా మారతాడు. జంతువులకు వాటి ఇంద్రియాల మీద పట్టు ఉండదు, కానీ మనుష్యులు తమ ఇంద్రియాల మీద నిగ్రహము కలిగివుండాలి. నిగ్రహము లేనివాడికీ జంతువుకు భేదం ఉండదు. అతడు శాస్త్రమును గౌరవించడు, దానికి కట్టుబడి ఉండడు. మనసుకు తోచినట్టే ప్రవర్తిస్తాడు. బుద్దితో ఆలోచించడు, చేయకూడని పనులన్నీ చేస్తాడు, చేయవలసినవేవి చేయడు. అటువంటి వాడు ఈ పాశురంలో చెప్పినట్టుగా యముడి తల మీద కాలుపెట్టె శక్తిని ఎలా పొందగలుగుతాడు? పరమాత్మ నామ సంకీర్తన చేయటం ఒక్కటే మార్గము. ఆ నామ సంకీర్తన మహిమ వలన జీవుడు సకల దోషాలను తొలగించుకో గలుగుతాడు తద్వారా యముడి తలమీద కూడా  కాలుపెట్ట గలుగుతాడు.

       మనిషి విషజంతువు కాటుకు లోనైనప్పుడు దాని ప్రభావం నుండి బయటపడటానికి ఎన్నోనియమాలను పాటించాల్సి వుంటుంది. తలంటుస్నానం చేయకూడదు, కొన్నిరకాల ఆహారపదార్థాలను తినకూడదు. వేళకు ఆహారం తీసుకోవాలి, వేళతప్పి నిద్రపోకూడదు అని ఎన్నో నిబంధనలు ఉంటాయి. కాని ఎవరైనా మంచి వైద్యులు ఆ విషానికి విరుగుడు ఇస్తే ఇవేవి పాటించనవసరం లేదు. సాదారణ జీవనం సాగించవచ్చు. ఆ ఔషదానికే అంత మహిమ ఉన్నప్పుడు పరమాత్మ నామ సంకీర్తన సకల పాపాలను తోలగదోస్తుంది అనటంలో సందేహం ఏముంటుంది? సంసారమనే విషజంతువు నోటబడి కరవ బడ్డ జీవాత్మ, పరమాత్మ ఉపకారం వలన మాత్రమే బయట పడ గలుగుతాడు.

వైత్తు: జీవాత్మ తనకు తెలియకుండానే తన ఇంద్రియాలను స్వేచ్చగా వలిలాడని కాదు,  జీవాత్మ తెలిసే తన ఇంద్రియాలను వాటి ఇష్టానుసారం వదిలి వేసాడు.

కావలిల్:  ‘కావలిల్ ఇల్లాదపడి’ నియంత్రణ లేకపోవటం వలన … ఇక్కడ నియంత్రణ ఉండటం కంటే నియంత్రణ లేకపోవటం పెద్ద విషయం. అది ఎలా అంటే ఒకడు విషాన్ని తిన్నాడు. వాడికి విరుగుడు ఇచ్చేటప్పుడు ఆ విరుగుడుకి మందు ఇంతే ఇవ్వాలి అన్న నియంత్రణ లేదు. ఒకవేళ అలా నియంత్రిస్తే అది మామూలు వైద్యం అవుతుంది. నియంత్రించ కుండా విషానికి ఎంత అవసరమైతే అంత మందుని వినియోగించి వాడిని బతికిస్తే అది గొప్ప వైద్యం అవుతుంది .

కావలిల్ పులనై వైత్తు: ‘ కావలిల్ ‘…. ఇంద్రియ నిగ్రహం. ఇక్కడ నిగ్రహం అంటే ఇంద్రియాలను తన అదుపులో ఉంచుకొని భగవన్నామ స్మరణ చేయటం అన్న అర్థం ధ్వనిస్తుంది. ఇది ఎలాంటి దంటే ఒక రాజ్యంలో రాజు లేక పొతే ప్రతివాడు ఆజ్ఞలను ఉల్లంఘిస్తాడు. అలాగే ఇంద్రియాలన్నీ అదుపు తప్పి వుంటాయి. ఎప్పుడైతే కొత్త రాజు పాలనలోకి వస్తాడో చేడు పనులు చేసే వాళ్ళందరూ నియంత్రిచ బడతారు. భగవంతుడి నామాలు కూడా కొత్తరాజులా పని చేసి జీవుడిలోని ఇంద్రియాలను నిగ్రహిస్తాయి . 

  ‘కావలిల్’….పరిధులు లేకుండా ఎక్కడెక్కడో విహరించే ఇంద్రియాలను నియంత్రించి సరి అయిన (పరమాత్మ అర్చారూప సౌందర్యంలో నిమగ్నమవటం) దారిలో నడపడం. భగవన్నామ స్మరణ వలన ఇది సాధ్యమవుతుంది. ఇది ఎలా సాధ్యం? అని వ్యాఖ్యాత ఇక్కడ ఒక సందేహాన్ని లేవనెత్తారు. శ్రీరామాయణంలో శ్రీరాముడు తన దృష్టిలోకి మనసులోకి వచ్చిన వాళ్ళందరినీ జయించే శక్తి కలిగి ఉండేవాడు అని ఆయనే సమాధానం కూడా చెప్పారు. (దృష్టా చిత్తాయ అపహారిణం).

క్కలిదన్నై క్కడక్కప్పాయ్ న్దు : కలి వలన ఏర్పడిన అన్నిరకాల పాపాల నుండి నామ రూపాలు లేకుండా బయట పడటం.. కలి కాలంలో ‘తన్నై’ (తనను)… అన్న పదాన్ని నొక్కి చేప్పాలి. ఎందుకంటే జీవాత్మ ప్రాపంచిక సుఖాల వెంట పరిగెత్తడానికి కలే కారణం. దీని వలన మరణానంతరం నరకాన్ని అనుభవించాల్సి వుంటుంది.  పరమాత్మను స్మరించక పోవటమే కాక ఆయన మీద ద్వేషం కలిగి వుండటం కూడా దీనికి కారణమవుతుంది. ఇంకా దేహాన్నే ఆత్మ అని బ్రమించటం, జీవాత్మ చేసే అనేక తప్పిదాలు కూడా కారణమవుతున్నాయి.  

‘తన్నై’ (తనను)…..ఇంత కాలం నన్ను సదా సర్వకాలం నియంత్రించిన శత్రువును ఇప్పుడు నేను అదుపులో పెట్టగలిగాను అన్న అర్థంలో కూడా గ్రహించ వచ్చు.

క్కడక్క: దాటుట…ఎంత వరకు దాటాము? సంసారంలోని బంధనాలన్నింటిని దాటాము అని ఇక్కడ వ్యాఖ్యాత చెపుతున్నారు. అర్తాత్ నిత్యసూరులలగా? సంసార బంధనాలన్నింటిని దాటాము అని చెపుతున్నారు. వారికి మాత్రమే సంసార బంధనాలేవి ఉండవు. ఇంతకు ముందు ‘కలి’ అన్న పదానికి రెండు అర్థాలు చెప్పారు. 1. పాపాల సమాహారం, 2. శత్రువు. ఇప్పుడు కలి అంటే కాలం అని మూడవ అర్థం చెపుతున్నారు. దాటుట అన్నదానికి ఇక్కడ అర్థం కలియుగానికి సంబంధం లేకుండా కృతయుగంలో ఉన్నాడు (నాలుగు యుగాలలో మొదటిది కృతయుగం, నాలుగవది కలియుగం.) అని అర్థం. ఈ ప్రబావానికి దూరంగా ఉన్నాడు ఇక భయమన్నదే లేదు.

ప్పాయ్ న్దు: కలియుగం నుండి కృతయుగం దాకా ఎలా దాటగలిగా మంటే హనుమంతుడు సముద్రాన్ని పరమాత్మా నామ సంకీర్తనం చేస్తూ ఎలా దాటాడో అలా ఆళ్వార్లు కూడా నామ సంకీర్తనం చేయటం వలన దాటగలిగారు.

నిన్ నామం కట్ర:  యముడిని, అయన భటులను ఆపే శక్తి ఆళ్వార్లకు ఎలా కలిగింది అంటే భగవంతుడి నామాలను నేర్చుకున్నారు కదా ఆ! అందువలన యముడిని అయన భటులను కూడా ధిక్కరించే శక్తిమంతులయ్యారు. మరి పాపాల కడలిని వారు స్వప్రయత్నంతో దాటారు అని అన్నారే? అంటే వారు దాటలేదు భగవంతుడి నామాలు దాటించాయి వారికి స్వతహాగా ఆశక్తి ఉంది అని చెపుతున్నారు. ఈ సందర్భంగా ‘ ఇరామడం ఊట్టువారైపోలే’ అని మన పూర్వాచార్యులు ఒక మాట అంటారు. దీనికి ఒక చిన్న కథ ఉంది. ఒక కొడుకు అలిగి ఇంట్లో నుండి వెళ్ళిపోయి ఆ ఊళ్లోనే ఒక మఠంలో ఉన్నాడు. రాత్రయింది, కొడుకు అన్నం తిన్నాడో లేదో అని తల్లి కొడుకుకు ఇష్టమైన వంట చేసి ఒక డబ్బాలో పెట్టింది. తాను తీసుకువెళ్ళి ఇస్తే తీసుకోడని వాడి స్నేహితుడిని పిలిచి విషయం చెప్పి ఈ డబ్బా ఇచ్చి , తాను ఇచ్చినట్టు చెప్పవద్దని చెప్పి బతిమాలి పంపింది. స్నేహితుడు అలాగే చేసాడు. కొడుకుకు ఆహారం నోట్లో పెట్టుకోగానే అది తన తల్లి చేతి వంట అని తెలిసిపోయింది. అయిన బింకంగా తెలియనట్లే తిన్నాడు. తల్లి ప్రాణం ఆగక వెనకాలే తాను వెళ్లి చాటుగా నిలబడి కొడుకు తినటం చూసి కుడుట బడుతుంది. అలాగే పరమాత్మ కూడా జీవాత్మలకు తోడుగా ఉంటాడని పూర్వాచార్యులు చెపుతారు.

       ఇంకొక వివరణ ప్రకారం భగవంతుడి నామ సంకీర్తన చేయటం వలన భౌతికంగా ఈ లోకంనే ఉన్నా పాపల కడలిని అవలీలగా దాటి మానసికంగా పరమపదం చేరగలిగాడు .

నావలిట్టురుదరిగిన్రోమ్ : గతంలో యమభటుల పేరో యముడి పేరో వింటేనే భయపడిన వాళ్ళు ఇప్పుడు వాళ్ళను పేరు పెట్టి పిలవ గలుగుతున్నారు. వాళ్ళ తలల మీదుగా నడుస్తామంటున్నారు. చేతనులు భూలోకంలో చేసిన పాపాలకు శిక్షలు వేసి దండిచ గలవాడు యముడు. కానీ పరమాత్మ నామాల  ముందు ఆయన శక్తి చాలదు. కిష్కింద కాండలో సుగ్రీవుడు రాముడు రాకముందు వాలిని చూసి వణికి పోయాడు, కానీ రాముడితో స్నేహం దొరికిన తరువాత వాలి ఉన్న చోటికే వెళ్లి పిలిచి యుద్దం చేసే శక్తిమంతుడయ్యాడు. అదే పరమాత్మ నామానికి ఉన్న మహాత్మ్యము.

ఉరుదరిగిన్రోమ్: చేతనుడు యముడి ముందు రాజస టివితో నడుస్తూ వుంటాడు. యముడిని చిత్రగుప్తుడు రాసిన చిట్టా తెమ్మని, భగవన్నామ స్మరణ చేత వచ్చిన శక్తితో దానిని ముక్కలు ముక్కలుగా చింపి పారేస్తానని అంటాడు. ఇక్కడ ఆళ్వార్లు ఏకవచన ప్రయోగానికి బదులుగా బహువచన ప్రయోగ చేశారు. దానికి కారణమేమిటంటే భగవన్నామ స్మరణ చేత ఆయనకు వచ్చిన శక్తి అపారమైనది. అందువలన అయన తనను ఒక్కడిగా కాక కొన్ని వందల వేల కూడికగా భావిస్తున్నారు.

మరొక వ్యాఖ్యానం ఏవిటంటే నామ సంకీర్తన ప్రభావం తెలియక  మునుపు ఎవరైతే పరమాత్మ పట్ల విముఖులుగా ఉన్నారో వారందరూ ఇప్పుడు నామ సంకీర్తన ప్రభావం తెలిసి అభిముఖులు అయ్యారు అందువలన బహువచనంలో చెప్పారు అని అంటారు.

రామాయణంలో హనుమ సీతాన్వేషణ చేస్తూ సముద్రాన్ని దాటి, లంకలో ఆమె జాడ తెలుసుకొని, అక్కడ ఒక చిన్నపాటి యుద్ధం చేసి తిరిగి వస్తే ఇక్కడ సముద్రపు ఒడ్డులో ఉండి పోయిన వానరాలన్నీ ఆనందంతో సుగ్రీవుడి మధువనాన్ని విరిచి పాడుచేసాయి. ఆళ్వార్లు యముడి తలమీద నడుస్తాననటం కూడా అలాంటిదే. ఆళ్వార్లు నామసంకీర్తన చేస్తే లోకంలోని తక్కిన చేతనులు కూడా ఆఫలితాన్ని అనుభావస్తారని తెలియజేస్తున్నారు.

నమన్ తమర్ తలైగళ్ మీదే: ఆళ్వార్లు ఇక్కడ మరొక విశేషం చెపుతున్నారు యముడు, అయన భటుల తలలు ఇంతమంది భక్తులు నడవడానికి చాలవు. కాబట్టి, ఈ లోకంలో ఇంకా తమ బుద్ది మార్చుకోకుండా పాపాలను చేస్తున్నవారు వారి పిల్లలకు యముడు, చిత్ర గుప్తుడు అని పేర్లు పెట్టి వారికి కూడా నమస్కారాలు (వ్యగ్యంగా) చేస్తాను. అప్పుడు యముడికి ఆనందం కలుగుతుంది. నామ సంకీర్తన చేసే భాగవతోత్తములు తమ శ్రీపాదాలను తల మీద పెటడం యముడికి కూడా సంతోషమే, అని నామ సంకీర్తన మహిమను తెలియజేసారు. ఈ విషయం కొంచం  వింతగా తోస్తుంది కదా! దీనికి ఎవైన ప్రమణాలున్నాయా? అని రెండవ భాగంలో చూద్దాం .

అడియెన్ చూడామణి రామానుజ దాసి

హిందీలో – http://divyaprabandham.koyil.org/index.php/2016/07/thirumalai-1-part-1/

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

ప్రమేయము (గమ్యము) – http://koyil.org
ప్రమాణము (ప్రమాణ గ్రంథములు) – http://granthams.koyil.org
ప్రమాత (ఆచార్యులు) – http://acharyas.koyil.org
శ్రీవైష్ణవ విద్య / పిల్లల కోసం– http://pillai.koyil.org