Monthly Archives: June 2020

upadhEsa raththina mAlai – Simple Explanation – pAsurams 46 and 47

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upadhEsa raththina mAlai

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pAsuram 46

Forty sixth pAsuram. Just like vEdham [which has anga, primary component and upAnga, secondary component], since thiruvAimozhi too has primary and secondary components through the other dhivya prabandhams (divine compositions of other AzhwArs), mAmunigaL, intending to celebrate the great people who wrote the vyAkhyAnams for these prabandhams, starts with celebrating the supreme benefit carried out by periyavAchchAn piLLai.

periyavAchchAn piLLai pinbuLLavaikkum
theriya vyAkyiyaigaL seyvAl – ariya
aruLichcheyal poruLai Ariyargatku ippOdhu
aruLich cheyalAyththaRindhu

periyavAchchAn piLLai, who is affectionately referred to as vyAkhyAnach chakravarthy (emperor among commentators) and who was a dear disciple of nampiLLai, wrote the commentaries for all the remaining 3000 dhivya prabandhams [aruLichcheyals] of AzhwArs such that everyone knows the meanings of all the pAsurams. Due to this, the AchAryars who came after him were able to know well that these are the aruLichcheyals of AzhwArs. He has the singular honour of listening to the complete meanings of all the aruLichcheyals from his AchAryar and experiencing them joyfully in his divine mind, as well as instructing the meanings to others.

pAsuram 47

Forty seventh pAsuram. mAmunigaL mercifully writes about the commentaries written mercifully by nanjIyar and others.

nanjIyar seydha vyAkyiyaigaL nAliraNdukku
enjAmai yAvaikkum illaiyE – tham sIrAl
vaiya guruvin thambi mannu maNavALa muni
seyyum avai thAmum sila

Though nanjIyar mercifully wrote the commentaries for a few prabandhams, he did not write the commentaries for all the prabandhams like periyavAchchAn piLLai (it would have been wonderful if he had!). azhagiya maNavALap perumAL nAyanAr, the divine younger brother of piLLai lOkAchAriyAr, and who had eminent, auspicious qualities as well as deep knowledge on aruLichcheyals and SAsthras, mercifully wrote wonderful commentaries for a few prabandhams. vAdhi kEsari azhagiya maNavALa jIyar, who had apt greatness, has also mercifully written a few commentaries.

Sources: http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-46/, http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-47/

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi nURRandhAdhi – 55 – thuvaLaRu sIr

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thiruththolaivillimangalam – dhEvarpirAn, nAchchiyArs and nammAzhwAr

Essence of thiruvAimozhi 6.5

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of great love towards bhagavath vishayam (matters relating to bhagavAn) and is mercifully explaining it.

How is that done? In the previous decad, AzhwAr set out to be immersed and to enjoy krishNa’s qualities and activities due to his great thirst. As one may get hiccup while drinking water, emperumAn’s qualities and activities cause weakness in AzhwAr. Becoming bewildered due to that, AzhwAr reveals the great love that he had in bhagavath vishayam in all the three faculties [viz mind, speech and body] from the beginning, through the words of someone else [in feminine mood, as the friend of parAngusa nAyaki]. mAmunigaL mercifully explains this principle explained in “thuvaLil mA maNimAdam” starting with “thuvaLaRu sIr“.

pAsuram

thuvaLaRu sIr mAl thiRaththuth thonnalaththAl nALum
thuvaLaRu than seelam ellAm sonnAn thuvaLaRavE
munnam anubavaththil mUzhgi ninRa mARan adhil
mannum uvappAl vandha mAl

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word-by-word meanings

thuvaL aRa – without defect (of having attraction in other aspects)
munnam anubavaththil mUzhgi ninRa mARan – AzhwAr who was immersed in bhagavath vishayam from the beginning
adhil munnam uvappAl vandha mAl – by the great love which was caused by the bliss acquired from such fixed experience
thuvaL aRu sIr – having faultless and auspicious qualities
mAl thiRaththu – towards emperumAn
thol nalaththAl – due to natural devotion
nALum – everyday
thuvaL aRu – not having disinterest in such matters
than seelam ellAm – all of his qualities
sonnAn – mercifully explained

Simple Translation

AzhwAr was immersed in bhagavath vishayam from the beginning without any defect, by the great love which was caused by the bliss acquired from such fixed experience, towards emperumAn who is having faultless and auspicious qualities. Such AzhwAr mercifully explained his own qualities of not having disinterest in such matters, due to natural devotion towards such emperumAn everyday.

Highlights from vyAkyAnam

This should be arranged as “thuvaLaRavE munnam anubavaththil mUzhgi ninRa mARan adhil mannum uvappAl vandha mAl thuvaLaRu sIr mAl thiRaththil thonnalaththAl nALum thuvaLaRu than seelam ellAm sonnAn“.

  • thuvaLaRavE – Having acquired “mayarvaRa madhi nalam” (matured gyAnam in the form of bhakthi), being free from the defect of having interest elsewhere.
  • munnam anubavaththil mUzhgininRa mARan – Starting from thiruviruththam 1 “poynninRa gyAnam” until here, AzhwAr who is immersed in this experience. Having no matching or higher entity to himself in experiencing bhagavAn, being in a mad, very intoxicated state towards bhagavAn. That is, as said in:
    • thiruvAimozhi 1.7.10nigar il avan pugazh pAdi iLaippilam
      pagalum iravum padindhu kudaindhE” (I will sing the glories of matchless emperumAn’s auspicious qualities, day and night without any break and will never get tired of doing that)
    • thiruvAimozhi 2.3.9paraman paviththiran sIr sedi Ar nOygaL kedap padindhu kudaindhu Adi adiyEn vAy maduththup parugik kaLiththEnE” (One who is the undisputed supreme lord since he does not have a match even in paramapadham where he is the master of nithyasUris, one who is so pure; in order to destroy the great diseases, I have approached emperumAn, fully submerged, bathed, prepared the mouth and fully consumed emperumAn and acquired unsurpassed joy)
    • thiruvAimozhi 2.7.9sireeidharan seyya thAmaraik kaNNan enRu enRu irAp pagal vAy vereei” (You made me repeatedly say “SrIdhara” and “seyya thAmaraik kaNNan” (one with fresh lotus flower like eyes) night and day and blabber that)
    • thiruvAimozhi 3.10.6thuyaramil sIrk kaNNan mAyan pugazh thuRRa yAn” (he is greater than all and is opposite to all bad aspects and the abode of all auspicious qualities; after closely enjoying such amazing personality krishNa‘s qualities and activities, I am not having any undesirable aspect)
    • thiruvAimozhi 4.5.3vIvil sIran malark kaNNan viNNOr perumAn thannai
      vivil kAlam isai mAlaigaL Eththi mEvap peRREn” (emperumAn is in the ultimate continuous blissful state, who gives enjoyment to persons like me; is having endless distinguished qualities such as yuvathva (youth) etc and wealth; is lotus-eyed and is the leader of the residents of paramapadham; I attained by praising him continuously with collection of words in the form of songs)
    • thiruvAimozhi 5.5.5thakka kIrththith thirukkuRungudi nambiyai nAn kaNdapin” (after enjoying thirukkuRungudi nambi who is having matching fame)
    • thiruvAimozhi 6.4.3pugar koL sOdhip pirAn than seygai ninaindhu pulambi enRum nugara vaigal vaigap peRREn” (I got to consume enjoyable acts like these and many other acts of very radiantly glowing krishNa, meditating upon them and reciting them in a disorderly manner everyday for a very long time)
    • annAL thodangi innAL thoRum” (from that day till this day) [8th pAsuram], thiruviruththam 2 “iNaiyadikkE anbu sUtti” (showing love for the divine feet), and ripening into his qualities as said in periya thiruvandhAdhi 58pAlEpOl sIril” (your auspicious qualities which are like sweet milk).
  • thuvaLaRu seer mAl thiRaththuth thonnalaththAl – By the natural bhakthi towards sarvESvaran, who is with auspicious qualities which are faultless and opposite to all inauspiciousness, due to being enjoyable, by devotees.
  • nALum thuvaLaRu than seelam ellAm sonnAn – AzhwAr mercifully spoke about his quality of having great love towards emperumAn everyday. As said in SrI rAmAyaNam sundhara kANdam 32.11 “rAmEthi rAmEthi sadhaiva budhyA vichinthyA vAchA bruvathi” (Since I am pondering with my mind about that SrI rAma only, and always saying “SrI rAma! SrI rAma!”) and SrI rAmAyaNam sundhara kANdam 16.25 “Ekastha hrudhayA nUnam rAmam Eva anupaSyathi” (Certainly, with a single heart, she is meditating on SrI rAma only). That is, as said in:
    • thAmaraith thadangaN enRum kuvaLai oN malark kaNgaL nIr malga ninRu ninRu kumuRumE” (talking about the attractive white divine conch and divine disc and very expansive, lotus, divine eyes [of emperumAn], she is having tears in her beautiful neydhal flower like eyes, sustaining herself and is weeping internally being unable to cry out loudly to  express her sorrow) [1st pAsuram]
    • dhEva dhEva pirAn enRE nimiyum vAyodu kaNgaL nIr malga nekkosindhu karaiyumE” (she is having a curved mouth which only utters those words reflecting the benefactor who lets vishvaksEna et al who are leaders of nithyasUris who are divine beings, enjoy him. She has overflowing tears in her eyes, being broken, weakened and melted) [2nd pAsuram]
    • niraigaL mEyththadhumE pidhaRRi nedungaN nIr malga nIRkumE” (she remained stunned with tears overflowing in her expansive eyes, blabbering about how emperumAn tended the cows) [3rd pAsuram]
    • kaNNa pirAn enRE oRkam onRum ilaL ugandhugandhu uLmagizhndhu kuzhaiyumE” (thinking about krishNa, she is not having any control and is becoming more joyful due to meditating upon such aspects; with great joy in her heart, she has weakened) [4th pAsuram]
    • “anRu thottum maiyAndhu ivaL nuzhaiyum sindhaiyuL annaimIr thozhum aththisai uRRu nOkkiyE” (From that day onwards, parAnguSa nAyaki, with rain like tears from her eyes, having the heart which is bewildered and immersed in his beauty, is looking well into the direction where he resides and performs anjali) [5th pAsuram]
    • vaigal nAdoRum vAykkoL vAsagamum maNivaNNan nAmamE ivaL annaimIr!” (Oh mothers! She is always, everyday having in her speech, the words relating to the divine names which reveal the simplicity, beauty etc of emperumAn who is having physical beauty which resembles a blue gem which is handy and can be enjoyed as desired) [6th pAsuram]
    • avan chinnamum thirunAmamum ivaL vAyanagaL thirundhavE” (His symbols and divine names are becoming more glorious on being spoken by her) [7th pAsuram]
    • irundhirundhu aravindhalOchana! enRenRE naindhirangumE” (she remains calling out “Oh aravindhalOchana!” repeatedly, becoming weak and is having her heart melted) [8th pAsuram]
    • tholaivillimangalam enRu than karangaL kUppith thozhum avvUrth thirunAmam kaRRadhaR pinnaiyE” (after learning the divine name of that abode as thiruththolaivillimangalam, she joins her palms and worships it) [9th pAsuram]
    • ninRirundhuRaiyum tholaivillimangalam senniyAl vaNangum avvUrth thirunAmam kEtpadhu sindhaiyE” (emperumAn himself arrived first and is eternally residing in thiruththolaivillimangalam and is sitting and standing there; she is bowing with her head towards such town and is focussed on hearing the divine name of that town from others) [10th pAsuram]
    • sindhaiyAlum sollAlum seygaiyinAlum dhEvapirAnaiyE thandhai thAy enRadaindha vaN kurugUravar chatakOpan” (Determining dhEvapirAn only as father and mother, and having attained him with the three faculties viz mind, speech and body, nammAzhwAr, the leader of the residents of AzhwArthirunagari) [11th pAsuram]

In this manner, AzhwAr mercifully explained how all his three faculties were having great love towards emperumAn. It is mercifully said in eedu “iththiruvAimozhi – AzhwAr prakruthi sollugiRadhenRu nam mudhaligaL ellArum pOra virumbiyiruppargaL” (All our SrIvaishNava elders will greatly like this decad since it talks about AzhwAr’s nature).

adiyen sarathy ramanuja dasan

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 44 and 45

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upadhEsa raththina mAlai

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pAsuram 44

Forty fourth pAsuram. mAmunigaL speaks about the glory of vadakkuth thiruvIdippiLLai writing the vyAkyAnam as manuscript from the discourses conducted by nampiLLai.

theLLiyadhA nampiLLai seppu neRi thannai
vaLLal vadakkuth thiruvIdhip piLLai – indha
nAdaRiya mARan maRaip poruLai nangu uraiththadhu
Idu muppaththARAyiram

Idu muppaththARAyira vyAkhyAnam is the commentary written by the magnanimous vadakkuththiruvIdhip piLLai, a disciple of nampiLLai. nampiLLai, in turn, is the disciple of nanjIyar, and has clear knowledge about the path of vEdhas / vEdhAnthas shown by our AchAryas, starting with nammAzhwAr, also called as mARan. vadakkuththiruvIdhippiLLai thought that the esteemed meanings given by nampiLLai in his discourses should reach everyone so that the entire country would get uplifted and thus compiled Idu. The term Idu has several connotations – meaning (explanation), protective armour, incomparable etc. Idu is equivalent in size to Srutha prakASikai [a commentary for SrI bhAshyam]. Even though Srutha prakASikai came after Idu, here this is given as a comparison for its size.

pAsuram 45

Forty fifth pAsuram. mAmunigAL gives the glory of pannIrAyirappadi mercifully written by azhagiya maNavALa jIyar as a commentary for thiruvAimozhi.

anbOdu azhagiya maNavALach chIyar
pinbOrum kaRRaRindhu pEsugaikkA – tham periya
bOdhamudan mARan maRaiyin poruL uraiththadhu
Edham il pannIrAyiram

vAdhi kEsari azhagiya maNavALa jIyar had lot of devotion towards nammAzhwAr and thiruvAimozhi and great affection towards chEthanas. jIyar, who became the target of periyavAchchAn piLLai’s mercy, wrote pannIyAyirappadi mercifully so that those who come after him could learn the meanings of thiruvAimozhi and instruct the meanings to others too. This he achieved with the great knowledge that he obtained due to his AchAryan’s mercy. This vyAkhyAnam is in the form of meanings of words in the pAsurams of thiruvAimozhi. In other words, he has given the meaning of each word in every pAsuram of thiruvAimozhi.

Sources: http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-44/, http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-45/

adiyEn krishNa rAmAnuja dhAsan

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 41 to 43

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upadhEsa raththina mAlai

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pAsuram 41

Forty first pAsuram. He mercifully speaks about the glory of ARAyirappadi vyAkyAnam [one padi comprises 32 letters] which was composed mercifully by thirukkurugaippirAn piLLAn for thiruvAimozhi.

theLLArum gyAnath thirukkurukaippirAn
piLLAn edhirAsar pEraruLAl – uLLArum
anbudanE mARan maRaip poruLai anRu uraiththadhu
inba migu ARAyiram

thirukkurugaippirAn piLLAn was considered by yathirAjar, also known as SrIbhAshyakArar, as his gyAnappuththiran (foster son through his wisdom). With the causeless mercy of yathirAjar as well as his devotion towards thiruvAimozhi and the compassion towards chEthanas (sentient entities), piLLAn wrote a commentary during the time of emperumAnAr himself, for thiruvAimozhi, which gave lot of happiness to the followers. This was called as ARAyirappadi and was about the size of SrI vishNu purANam.

pAsuram 42

Forty second pAsuram. He talks about the glory of onbadhinAyirappadi vyAkhyAnam, mercifully written by nanjIyar.

tham sIrai gyAniyargaL thAm pugazhum vEdhAnthi
nanjIyar thAm battar nallaruLAl – enjAdha
Arvamudan mARan maRaip poruLai Ayndhuraiththadhu
Er onbadhinAyiram

Knowledgeable people who know SAsthram, will celebrate the greatness of nanjIyar, also known as vEdhAnthi. This is because he was an expert on vEdhAntham (upanishaths). The commentary, mercifully given by such nanjIyar, with the mercy of his AchAryan bhattar, without any deficiency in his devotion, for nammAzhwAr’s thiruvAimozhi, and which was analysed well, is called as onbadhinAyirappadi. nanjIyar was reformed by bhattar through his great mercy and learnt the meanings of sampradhAyam from bhattar himself. He had the greatness of having conducted kAlakshEpam (discourse) for thiruvAimozhi, a hundred times. This onbadhinAyirappadi is the size of SrI bhAshyam.

pAsuram 43

Forty third pAsuram. Next, he mercifully states the glory of irubaththu nAlAyirappadi vyAkhyAnam, mercifully written by periyavAchchAn piLLai for thiruvAimozhi.

nampiLLai thammudaiya nallaruLAl Eviyida
pin periyavAchchAn piLLai adhanAl – inbA
varubaththi mARan maRaip poruLaich chonnadhu
irubaththi nAlAyiram

nampiLLai, who is also celebrated as lOkAchAryar, with his great mercy, commanded one of his important disciples, periyavAchchAn piLLai, who is also known as vyAkhyAnach chakravarthy (emperor among commentators, due to his vast knowledge), to write a commentary for thiruvAimozhi. Taking that command as the reason, the vyAkyhAnam mercifully written by periyacAchchAn piLLai for thiruvAimozhi, which was mercifully composed with joy, by nammAzhwAr, who had devotion born out of emperumAn’s compassion, is irubaththu nAlAyirappadi. This is the same size as SrI rAmAyaNam.

Sources: http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-41/, http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-42/, http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-43/

adiyEn krishNa rAmAnuja dhAsan

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 38 to 40

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upadhEsa raththina mAlai

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pAsuram 38

Thirty eighth pAsuram. mAmunigaL mercifully reveals the great honour bestowed by namperumAL on emperumAnAr so that everyone would know as to how well emperumAnAr had conducted the path of prapaththi (surrendering to emperumAn), how he protected this philosophy through granthas (literary compositions) such as SrIbhAshyam etc, and how he nurtured our philosophy.

emperumAnAr dharisanam enRE idaRku
namperumAL pErittu nAtti vaiththAr – ambuviyOr
idha dharisanaththai emperumAnAr vaLarththa
andhach cheyal aRigaikkA

namperumAL firmly established the name of our SrIvaishNava sampradhAyam as emperumAnAr dhariSanam (philosophy of SrI rAmAmAnuja). This is because emperumAnAr had nurtured the path of prapaththi by explaining the concepts to all through various activities such as mercifully composing literary works such as SrIbhAshyam, making everyone understand the principles of our sampradhAyam through various preceptors, carrying out reformations in various divine abodes etc. namperumAL himself established this to make sure that everyone in the world knew the various benefits carried out by emperumAnAr. It could also be said that keeping in mind the fact that thirukkOttiyUr nambi (one of the AchAryas of emperumAnAr) gave him the title of emperumAnAr after looking at this great compassion, namperumAL created this greatness for emperumAnAr through [thirukkOttiyUr] nambi.

pAsuram 39

Thirty ninth pAsuram. Since the vyAkhyAnam (commentary) for thiruvAimozhi, which is the meaning for dhvaya mahAmanthram, started with emperumAnAr’s command and since vyAkhyAnAms increased in number, based on  the meanings  expounded by emperumAnAr, mAmunigaL starts to mercifully explain these.

piLLAn nanjIyar periyavAchchAn piLLai
theLLAr vadakkuth thiruvIdhippiLLai
maNavALa yOgi thiruvAimozhiyaik kAththa
guNavALar enRE kURu

thirukkurugaippirAn piLLan, who is the gyAna puthra (considered as a son through the divine heart) of emperumAnAr, nanjIyar, disciple of parASara bhattar, periyavAchchAn piLLai, who is considered as the commentator nonpareil, vadakkuth thiruvIdhip-piLLai, who is nampiLLai’s disciple as well as one with clear knowledge and vAdhi kEsari azhagiya maNavALa jIyar, who was the target of periyavAchchAn piLLai’s compassion, were the great people who protected and nurtured thiruvAimozhi, which is considered as the explanation of dhvaya mahAmanthram. Oh heart! Celebrate these great people.

pAsuram 40

Fortieth pAsuram. He mercifully tells his heart to further celebrate the greatness of the commentaries mercifully written by the preceptors.

mundhuRavE piLLAn mudhalAnOr seydharuLum
andha vyAkkiyaigaL anRAgil – andhO
thiruvAimozhip poruLaith thErndhuraikka valla
guruvAr ikkAlam nenjE kURu

In those days, if AchAryas starting with thirukkurugaippirAn piLLan had not heard and understood the opinion of the divine heart of nammAzhwAr for thiruvAimozhi from their AchAryars, and if they had not written the fitting commentaries mercifully for thiruvAimozhi, which AchArya would have been able to tell the eminent meanings of thiruvAimozhi in these days? Oh heart! You please tell me.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi nURRandhAdhi – 54 – kuravai mudhalAm

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Essence of thiruvAimozhi 6.4

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of enjoying krishNa’s all divine activities and speaking about the same, and is mercifully explaining it.

How is that done? AzhwAr identified emperumAn to be present in distant land in thiruvAimozhi 5.3.9sENuyar vAnaththirukkum” (the supreme lord of celestial beings, who resides in the very lofty paramapadham), prayed if he would be able to recite emperumAn’s divine names in thiruvAimozhi 5.9.10nArAyaNan nAmangaLE – thol aruL nal vinaiyAl solak kUdum kol” (Will we be able to praise him by his virtuous deeds out of his mercy?) and prayed to emperumAn to let him sustain and enjoy emperumAn in thiruvAimozhi 5.10.10urukki uNdiduginRa nin thannai nAdum vaNNam sollAy” (Tell me the way in which I can reach you who melt and consume me) respectively in thiruvAimozhi 5.3 “mAsaRu sOdhi“, thiruvAimozhi 5.9 “mAnEy nOkku” and thiruvAimozhi 5.10 “piRandhavARum“. emperumAn incarnated as krishNa and manifested all the divine activities mercifully performed by him and the auspicious qualities which facilitate such activities, to AzhwAr who desired for them previously, and AzhwAr fully sustained himself, immersed in them and enjoyed them and blissfully spoke about them.  mAmunigaL mercifully explains this principle explained in “kuravai Aychchiyar” starting with “kuravai mudhalAm“.

pAsuram

kuravai mudhalAm kaNNan kOlach cheyalgaL
iravu pagal ennAmal enRum paravumanam
peRREn enRE kaLiththup pEsum parAngusan than
soRREnil nenjE thuvaL

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word-by-word meanings

kaNNan – krishNa’s
kuravai mudhalAm – performing rAsakrIdA etc
kOlach cheyalgaL – divine activities
iravu pagal ennAmal – without seeing any difference between night and day
enRum – always
paravum manam peRREn enRu – that he got the heart to praise
kaLiththup pEsum – spoke pridefully
parAngusan than – AzhwAr’s
sol thEnil – honey of divine words
nenjE – Oh heart!
thuvaL – immerse.

Simple Translation

Oh heart! Immerse in the honey of divine words of AzhwAr  who spoke pridefully that he got the heart to always praise without seeing any difference between night and day, krishNa’s divine activities such as performing rAsakrIdA etc.

Highlights from vyAkyAnam

  • kuravai mudhalAm kaNNan kOlach cheyalgaL – That is, mAmunigaL is thinking about the following pAsurams:
    • kuravai AychchiyarOdu kOththadhum” (danced with the cowherd girls) [1st pAsuram]
    • kEyath thInguzhal UdhiRRum” (played sweet songs with his flute) [2nd pAsuram]
    • nigaril mallaraich cheRRadhum” (defeated the matchless wrestlers) [3rd pAsuram]
    • nOva Aychchi uralOdArkka irangiRRum” (krishNa was bound tightly to the mortar by mother yaSOdhA, the cowherd woman, with the intent to hurt him, and he immersed himself in that experience) [4th pAsuram]
    • vENdith thEvar irakka vandhu piRandhadhum” (dhEvas prayed and emperumAn descended out of his own desire and incarnated) [5th pAsuram]
    • igal koL puLLaip piLandhadhum” (emperumAn tore the beak of bakAsura who came focussed in battle) [6th pAsuram]
    • manap parippOdu azhukku mAnida sAdhiyil thAn piRandhu thanakku vENduruk koNdu” (Even while being born as one amongst the human species which is to be rejected with anguish in heart, he accepts dear forms which he desires) [7th pAsuram]
    • nINilaththodu vAn viyappa niRai perum pOrgaL seydhu vANanAyiram thOL thuNiththadhum” (To the amazement of the expansive earth and sky, performing great battles with bANa and his many strong associates, krishNa severed the thousand shoulders of bANa) [8th pAsuram]
    • kalakka Ezh kadal Ezh malai ulagEzhum kazhiyak kadAy ulakkath thEr kodu senRa mAyamum” (emperumAn used the chariot which is a part of the resulting material realm to reach beyond the top of the oval shaped universe which has seven oceans, seven mountains and seven worlds fitting well in it, and reaching up to the end) [9th pAsuram]
    • maN misaip perum bAram nInga Or bhAradhamA perum pOr paNNi mAyangaL seydhu” (krishNa who is in a radiant form, caused the great bhAratham battle in order to eliminate the great burden on earth) [10th pAsuram]
  • kuravai mudhalAk kaNNan kOlach cheyalgaLenRu – AzhwAr highlighted thirukkuravai (rAsakrIdA) first to enjoy the grandeur and sustain with that. AzhwAr did not highlight krishNa’s birth as in “vENdith thEvar irakka vandhu piRandha” [5th pAsuram], since he may become unconscious as he did in thiruvAimozhi 5.10 “piRandhavARum“.
  • kaNNan kOlach cheyalgaL – As SrI vAlmeeki enjoyed the history of SrI rAma fully as said in SrI rAmAyaNam bAla kAndam 4-7 “kAvyam rAmAyaNam kruthsnam sIthAyA: charitham” (the entire Sri RamAyaNam epic is about the story of sIthA), AzhwAr too enjoyed all activities of krishNa. That is, the activities of “dhEvak kOlap pirAn” (divine, beautiful benefactor).
  • iravu pagal ennAmal – Without any difference between night and day. Forever.
  • enRum paravum manam peRREn enRE kaLiththup pEsum – Speaking pridefully due to the overwhelming bliss attained by having the heart which praised at all times.  That is, as said in:
    • mAya vinaigaLaiyE alaRRi iravum nan pagalum thavirgilam enna kuRaivu enakkE” (what shortcoming is present in us who are reciting his amazing activities night and day?) [1st pAsuram]
    • nEyaththOdu kazhindha pOdhu enakku evvulagam nigarE?” (I spent my time with love towards him; for me [who is having such experiences], which world will be a match?) [2nd pAsuram]
    • nugara vaigal vaigap peRREn enakku en ini nOvadhuvE?” (I got to consume enjoyable acts like these and many other acts of very radiantly glowing krishNa, meditating upon them and reciting them in a disorderly manner everyday for a very long time; now, for me [who has such enjoyment], why would there be any suffering?) [3rd pAsuram]
    • mEvak kAlangaL kUdinEn enakku en ini vENduvadhE?” (thinking about the divine activities of krishNa, my heart melted and had the time to fit well in them; now, what else is needed for me?) [4th pAsuram]
    • INdu nAn alaRRap peRREn enakkenna igal uLadhE?” (I got to speak out about all these from here; what hurdle is there for me?) [5th pAsuram]
    • pagalirAp paravap peRREn enakkenna manap parippE?” (having got to praise these amazing activities day and night, without any difference, what grief is there?) [6th pAsuram]
    • ninaikkum nenjudaiyEn enakkini yAr nigar nIL nilaththE?” (for me who is having the amazing activities of such benefactor in my distinguished, obedient heart to contemplate, is there any match in this great earth now?) [7th pAsuram]
    • ennappan than mAyangaLE kANum nenjudaiyEn enakkini enna kalakkam uNdE?” (I am having the heart to see in front of me and enjoy these and many other amazing activities of krishNa, the benefactor; now, for me what bewilderment is present?) [8th pAsuram]
    • mAl vaNNanai malakku nAvudaiyERku mARuLadhO immaNNin misaiyE?” (For me who is having the powerful tongue which can bring bliss and bewilderment to emperumAn who is having a dark form and having these distinguished symbols of the chakra (disc) in the right hand and Sanka (conch) in the left hand, is there any opposition on this earth?) [9th pAsuram]
    • naNNi nAn vaNangap peRREn enakkAr piRar nAyagarE?” (I got to approach and serve the divine feet of such emperumAn; is there any other controller for me?) [10th pAsuram]
  • enRum paravum manam peRREn enRE kaLiththup pEsum – azhagiya maNavALap perumAL nAyanAr too mercifully said “urugAmal dhariththum naNNi vaNangap paliththavARE” in AchArya hrudhayam.
  • kaLiththup pEsum parAngusan than – Since AzhwAr is saying “valakkai Azhi idakkaich changam udai mAl vaNNanai malakku nAvudaiyERku mARuLadhO immaNNin misaiyE?” [10th pAsuram], mAmunigaL is explaining AzhwAr as the ankuSam (controlling hook). As said in “kavISam chakra hasthEbha chakram“, since mAmunigaL is the divine son of thirunAvIRudaiya pirAn dhAsar (one who has great tongue power), he is understanding the principle and identifying AzhwAr as parAngusan (one who controls bhagavAn). This thiruvAimozhi is sweet like honey as said in thiruvAimozhi 6.5.2amudha menmozhiyALai” (sweet words of parAngusa nAyaki) and due to bhagavAn who is said as in  thiruvAimozhi 5.1.2thEnE innamudhE” (honey, sweet nectar), being the subject discussed in this as said in “vAlmeekE: vadhanAravindha gaLitham rAmAyaNAkyam madhu” (The honey of ripened rAmAyaNam which emanated from the lotus mouth of SrI vAlmeeki) and SrI bhAgavatham 1.1.3 “Sukha mukhAdh amrutha dhrava samyutham pibhatha bhAgavatham rasam” (drink the fluid nectar of bhAgavatham which emanates from the mouth of SrI Sukha rishi). Oh heart! Instead of indulging in lowly taste, being a sAragrAhi (one who grasps the essence), you become attached to this thiruvAimozhi which is the essence. It is said in rAmAnusa nURRandhAdhi 105pOndhadhen nenjennum ponvaNdu” (my mind, which is a beetle, came).

adiyen sarathy ramanuja dasan

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nithyAnusandhAnam (daily recital)

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thiruvAimozhi nURRandhAdhi – 53 – nalla valaththAl

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Essence of thiruvAimozhi 6.3

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of emperumAn having virudhdha vibhUthi (contrary wealth) and is mercifully explaining it.

How is that done? AzhwAr became amazed thinking about the agaditha gatanA sAmarthyam (ability to synchronise contrary aspects) of emperumAn when he made AzhwAr who said “We won’t unite with you” to say “We are with you”. emperumAn said to such AzhwAr “Are you becoming amazed like this just seeing this ability of mine? You see how I remain in thiruviNNagar having all the contrary aspects in the world, with me” and showed AzhwAr his virudhdha vibhUthi yOgam (being together with such ability to synchronise contrary aspects). AzhwAr becomes blissful meditating upon that and speaks about the same in this decad. mAmunigaL mercifully explains this principle explained in “nalguravum selvum” starting with “nallavalaththAl“.

pAsuram

nalla valaththAl nammaich chErththOn mun naNNArai
vellum viruththa vibhUdhiyan enRu ellaiyaRath
thAnirundhu vAzhththum thamizh mARan solvallAr
vAnavarkku vAyththa kuravar

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word-by-word meanings

mun naNNArai vellum – one who wins over previous enemies
nalla valaththAl – by the good strength (of grabbing the play-things)
nammaich chErththOn – krishNa who eliminated our romantic anger and made us unite with him
viruththa vibhUdhiyan enRu – speaking about him as the one having contrary wealth
ellai aRa – in an endless manner
thAn irundhu vAzhththum – one who remains and sings the praises
thamizh mARan – AzhwAr who is a king in thamizh
sol vallAr – those who can recite the divine words of
vAnavarkku – for nithyasUris
vAyththa kuravar – will be the matching preceptors

Simple Translation

krishNa who wins over previous enemies, eliminated our romantic anger and made us unite with him, has contrary wealth. AzhwAr remained in an endless manner and sang the praises of such krishNa. Those who can recited the divine words of such AzhwAr who is a king in thamizh, will be the matching preceptors for nithyasUris.

Highlights from vyAkyAnam

  • nalla valaththAl nammaich chErththOn – That is – by picking up the play-things of the girls and grabbing them, entering their assembly, blocking them, destroying their sand castles, entering the arena, smiling at him and eliminated AzhwAr’s romantic-anger in this manner. AzhwAr thought “What an amazing ability to unite contrary aspects!” mAmunigaL is saying that as “mun naNNArai vellum“. That is – emperumAn being as said in SrI rAmAyaNam ayOdhyA kANdam 3.29 “pumsAm dhrushti chiththApahAriNam” (SrI rAma’s beauty will attract the eyes and mind of even men) and in SrI bhAgavatham 10.32.2 “sAkshAth manmatha manmatha:” (one who is the cause for cupid), when I was not willing to unite in emperumAn’s presence, emperumAn eliminated my pride of femininity and my romantic-anger and made me unite with him. Also explained as – We who were not approaching him previously were united with him, by his good strength. Alternatively – mun naNNAr means previous enemies, as emperumAn won over his previous enemies, as said in thiruvAimozhi 6.2.10ninRilangu mudiyinAy” (Oh one who is wearing the shining, divine crown to remain firmly!), he made me unite with him with his good strength.

AzhwAr became amazed thinking “How is emperumAn able to unite contrary aspects!” emperumAn says “Are you being amazed just by seeing this? You have to see how I remain in thiruviNNagar with contrary wealth” and shows his being virudhdha vibhUthi yuktha (one with contrary wealth).

  • viruththa vibhUdhiyan enRu – That is, speaking elaborately about his contrary wealth as said in SrI rAmAyaNam yudhdha kANdam 117.26 “jagath sarvam SarIram thE sthairyam thE vasudhAthalam | agni:kOpa: prasAdhasthE sOmaS SrIvathsa lakshaNa ||” (The entire cosmos is your body. The earth constitutes your firmness. Fire is your anger. The moon constitutes your placidity. You are vishNu who bears the mark Srivathsa – a curl of hair on his chest), as seen in the pAsurams:
    • nalguravum selvum …” [1st pAsuram]
    • kaNda inbam thunbam …” [2nd pAsuram]
    • nagaramum nAdugaLum …” [3rd pAsuram]
    • puNNiyam pAvam …” [4th pAsuram]
    • kaithavam semmai …” [5th pAsuram]
    • mUvulagangaLumAy allanAy…” [6th pAsuram]
    • “paranjudar udambAy azhukkup padhiththa udambAy ...” [7th pAsuram]
    • vaNsaraN surarkkAy asurarkku vengURRamumAy …” [8th pAsuram]
    • nizhal veyyil …” [9th pAsuram] etc. [Full meanings can be seen in the respective pAsuram]
  • ellai aRath thAn irundhu vAzhththum – That is, remaining specifically to endlessly glorify emperumAn and mercifully doing so, as said in,
    • “pal vagaiyum parandha perumAn ennai ALvAnai” (emperumAn who has permeated in many ways [in all these aspects], who is greater than all and the master who is manifesting such forms to me) [1st pAsuram]
    • kaNdukOdaRkariya perumAn ennai ALvAnUr” (one who is difficult to be seen similar to other species; such sarvESvaran who accepted me as servitor is residing in the divine abode of thiruviNNagar) [2nd pAsuram]
    • thiruviNNagar sErndha pirAn pugar koL kIrththi allAl illai yAvarkkum puNNiyamE” (emperumAn is residing well in thiruviNNagar which is surrounded by mansions having peaks; for everyone, there is no other fortune which leads to uplifting, than such emperumAn‘s radiant, glorious qualities) [3rd pAsuram]
    • kaNNanin aruLE kaNdu koNmingaL” (know that, such krishNa’s greatly enjoyable mercy only, which does not expect anything, is the glorious means) [4th pAsuram]
    • thiruviNNagar sErndha pirAn varangoL pAdham allAl illai yAvarkkum van saraNE” (for every sentient being, there is no other refuge than such emperumAn’s very strong, divine feet, which are having the greatness of not having any thing equal or greater) [7th pAsuram]
    • en appan enakkAy iguLAy ennaip peRRavaLAy pon appan maNi appan muththappan en appanumAy minnap pon madhiL sUzh thiruviNNagar sErndha appan than oppArillappan thandhanan thana thAL nizhalE” (emperumAn being distinguished for me, being my father who is the cause for my sustenance, being my step mother, who is having the femininity which is opposite to such masculinity, being my distinguished, real mother who is unlike the step mother who just raises the child, manifesting his attractive nature which resembles gold, manifesting his radiant nature resembling a precious gem, manifesting the coolness resembling a pearl, being the benefactor for me, is living in thiruviNNagar which is surrounded by shining golden fort; being the lord of all there, having no match for him, the great benefactor mercifully bestowed me the shadow of his divine feet) [9th pAsuram]
    • thiruviNNagar mannu pirAn kazhalgaL anRi maRROr kaLaigaN ilam” (we are not having any protection other than such sarvESvaran’s divine feet; you can determine for yourself) [10th pAsuram]
  • thamizh mARan sol vallAr – Those who can practice this thiruvAimozhi which is a divine composition of AzhwAr who is dhESika (preceptor) for dhrAvida (thamizh) language which is very easy for all.
  • vAnavarkku vAyththa kuravar – nithyasUris enjoy emperumAn’s worlds seeing those in the form of emperumAn’s belongings, observe that those who recite this decad which is in context of such enjoyment, consider them with great attachment. mAmunigaL is mercifully explaining what was said by AzhwAr in “thiruviNNagarp paththum vallAr kONai inRi viNNOrkku enRum Avar kuravargaLE” (those who are experts in this decad will always be admired by nithyaSUris without any difficulty).

adiyen sarathy ramanuja dasan

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 36 and 37

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upadhEsa raththina mAlai

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pAsuram 36

Thirty sixth pAsuram. He tells his heart that there is none other than our AchAryars who truthfully know the eminence of AzhwArs and that of their aruLichcheyals.

theruLuRRa AzhwArgaL sIrmai aRivAr Ar
aruLichcheyalai aRivAr Ar – aruL peRRa
nAdhamuni mudhalAm nam dhEsigarai allAl
pEdhai manamE uNdO pEsu

Oh ignorant heart! Who knows the greatness of AzhwArs who had received clear knowledge? Who knows the greatness of aruLichcheyals which they had composed? You speak after analysing if there is anyone other than our AchAryas (preceptors) starting with nAthamuni, who had received the grace of AzhwArs, especially from nammAzhwAr.

Only our AchaAryas know well the glories of our AzhwArs. If a person understood a particular concept well, he would conduct himself according to that concept. We can understand that our pUrvAchAryas alone had clear knowledge about AzhwArs and their aruLichcheyals from the fact that they mercifully composed the commentaries for AzhwArs’ aruLichcheyals and followed in their way without slipping from that.

pAsuram 37

Thirty seventh pAsuram. He mercifully reveals that the path of prapaththi (surrendering to emperumAn) was handed down from one preceptor to the next as a lineage, starting with nAthamuni and that emperumAnAr, through his causeless mercy, changed it.

OrANvazhiyAy upadhEsiththAr munnOr
ErAr edhirAsar innaruLAl – pAr ulagil
Asai udaiyOrkku ellAm AriyargAL kURum enRu
pEsi varambu aRuththAr pin

Before the time of emperumAnAr, the previous AchAryas would instruct the meanings of prapaththi to eminent disciples alone. They had hidden it from others, considering the greatness of the concept. emperumAnAr, who had fitting greatness, through his deep compassion, unable to tolerate the sufferings of the people of this world, called the great AchAryas such as kUraththAzhwAn, mudhaliyANdAn et al, who were ordained by him in our sampradhAyam (traditional beliefs), told them “Instruct whosoever is desirous of attaining emperumAn, with compassion just as I had done” and severed the restriction of instructing only select few, which was in force earlier.

adiyEn krishNa rAmAnuja dhAsan

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 34 and 35

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upadhEsa raththina mAlai

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pAsuram 34

Thirty fourth pAsuram. mAmunigaL had been mercifully stating the divine stars and the places where AzhwArs had incarnated, until now. In the third pAsuram, he had carried out mangaLASAsanam to the divine works of our preceptors by saying “thAzhvAdhumil kuravar thAm vAzhi – EzhpArum uyya avargaL uraiththa avaigaL thAm vAzhi”. He now resolves that he would mercifully state the glories of the vyAkyAnams (commentaries) given by our AchAryAs (preceptors) for the compositions of AzhwArs, in the ensuing pAsurams.

AzhwArgaL ERRam aruLichcheyal ERRam
thAzhvAdhum inRi avai thAm vaLarththOr – Ezh pArum
uyya avargaL seydha vyAkkiyaigaL uLLadhellAm
vaiyam aRiyap pagarvOm vAyndhu

We will mention the vyAkyAnams (commentaries) of our preceptors who had no lowliness about them and who nurtured the uniqueness of AzhwArs as well as of their aruLichcheyals (divine compositions) which did not have any deficiency in them, so that the people of the world would know about them.

The uniqueness of AzhwArs is the granting of faultless knowledge and devotion by emperumAn, causelessly. The uniqueness of their aruLichcheyals is that they revealed the meanings of vEdhas in a simplified manner and that they did not talk about anything other than matters related to emperumAn. Our preceptors dedicated themselves to uplifting the people of the world, meditating constantly on emperumAn and serving him, without looking at the worldly pursuits such as accumulating fame, wealth or greatness for themselves, which are considered as lowly.

pAsuram 35

Thirty fifth pAsuram. He tells his heart that those who despise AzhwArs and their aruLichcheyals without understanding their greatness, are very lowly.

AzhwArgaLaiyum aruLichcheyalgaLaiyum
thAzhvA ninaippavardhAm naragil – vIzhvArgaL
enRu ninaiththu nenjE epppozhudhum nI avar pAl
senRaNugak kUsiththiRi

Oh heart! There are people who, without considering AzhwArs and their divine compositions as very eminent, think very lowly about them. Such people will fall in hell. Stay away from such people, and do not go near them and do not be friendly with them, since that will be ruinous for us.

AzhwArs, who are very dear to emperumAn, incarnated on this earth and showed the way to the people of the world to uplift themselves. If people think lowly of them because of the clan in which they were born or because their compositions were in thamizh language, emperumAn himself will not forgive them; he will push them into hell. When this is the state, how could you be together with them? Hence, if you see them, with a sense of disgust, stay away from them.

adiyEn krishNa rAmAnuja dhAsan

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