Daily Archives: June 6, 2020

upadhEsa raththina mAlai – Simple Explanation

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

Other prabandhams

piLLai lOkAchAryar and maNavALa mAmunigaL (SrIperumbUthUr)

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upadhEsa  raththinamAlai is a wonderful thamizh prabandham (divine composition) mercifully composed by our maNavALa mAmunigaL, who is a viSadhavAk SikhAmaNi (one with a radiant speech and who is like a jewel in the crown). This is a wonderful creation which explains in a nutshell, the essence of piLLai lOkAchAryar’s (one of our preceptors) divine work SrI vachana bhUshaNam. The essence of SrI vachana bhUshaNam is  AchArya abimAnamE uththArakam (affection shown by one’s AchArya (teacher) is the one which will uplift the disciple). When a disciple goes to an AchArya, he shows mercy on the disciple and uplifts him. This is celebrated as the greatest and simplest means by our preceptors. The world jIvanam refers to nourishing and protecting one’s physical form (body). ujjIvanam refers to the path which is apt for the AthmA (soul). The ultimate benefit which is apt for the AthmA’s svarUpam (nature) is to attain emperumAn (supreme entity) in paramapadham (SrIvaikuNtam), be amidst the group of his followers and carry out servitude to him.

When the inner meanings of a grantham (composition) are explained, it is normal to explain the meanings of matters related to it. In the same way, mAmunigaL  (1) offers salutations to his AchArya [thiruvAimozhippiLLai]; (2) gives the chronological incarnations of AzhwArs and the divine places where they incarnated; (3) gives an introduction to the AchAryas (preceptors) who came in the path shown by AzhwArs; (4) explains the greatness of rAmAnuja, who is considered as the torchbearer among the AchAryas, in uplifting the entire world; (5) explains  the glory of namperumAL (the uthsava idol at SrIrangam) in naming this sampradhAyam (system of traditional beliefs) as emperumAnAr dhariSanam (the philosophy of emperumAnAr, rAmAnuja) since namperumAL wanted to extol rAmAnuja; (6) lists out the commentaries for thiruvAimozhi [a divine composition mercifully given by nammAzhwAr] which is the root for our philosophy; (7) explains the glory of nampiLLai (one of our preceptors); (8) explains the greatness of SrI vachana bhUshaNam which was mercifully composed by piLLai lOkAchAryar, the divine son of vadakkuth thiruvIdhip piLLai, its inner meanings, the glories of those who followed this divine work and (9) finally explains that we should keep in mind every day, the wisdom of our preceptors as well as their anushtAnams (activities in line with vEdhas) and completes the prabandham  saying that those who live this way will be worthy of the divine mercy of emperumAnAr, the great sage, who incarnated for uplifting all the people.

At the end of the prabandham a single pAsuram (hymn) composed by eRumbiyappA [mAmunigaL’s disciple] is also recited with the rest. In this, eRumbiyappA says that those who have a connection with the divine feet of mAmunigaL will surely be accepted by emperumAn.

This is an attempt to provide a simple explanation to this great prabandham. This is being carried out with the commentary given by piLLai lOkam jIyar.

Source: http://divyaprabandham.koyil.org/index.php/2019/09/upadhesa-raththina-malai-tamil/

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thiruvAimozhi – Simple Explanation – 10.1 – thALathAmarai

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

kOyil thiruvAymozhi

<< 9.10

AzhwAr desired to perform eternal kainkaryam to emperumAn. But he realised that he could not do it here in this world and desired to ascend to paramapadham and perform such kainkaryam there. He felt that kALamEgam emperumAn in thirumOgUr is the one would could eliminate the hurdles and lead him to paramapadham and surrenders to that emperumAn considering him to be the companion in the path to paramapadham.

First pAsuram. AzhwAr says “We do not have any refuge other than kALamEgam emperumAn who has the nature of destroying the hurdles”.

thALa thAmaraith thada maNi vayal thirumOgUr
nALum mEvi nangamarndhu ninRu asuraraith thagarkkum
thOLum nAngudaich churi kuzhal kamalak kaN kani vAy
kALamEgaththai anRi maRRonRilam gadhiyE

To torment the demoniac persons who are the enemies, kALamEgam emperumAn is eternally residing and standing very firmly with the joy of self satisfaction, in thirumOgUr which is having fields decorated with ponds with lotus flowers having strong stem. He is having four divine shoulders, curly, dense hair, lotus like eyes and friendly coral like divine lips. Other than such emperumAn who is having a magnanimous form resembling a dark cloud, we do not have any other refuge which is our destination.

Second pAsuram. AzhwAr says “Forever, we have no refuge other than the rejuvenating divine feet of emperumAn who has divine names which remove the fatigue of his devotees with his enjoyability and which uplift them”.

ilam gadhi maRRonRu emmaikkum In thaN thuzhAyin
alangalangaNNi Ayiram pErudai ammAn
nalangoL nAnmaRai vANargaL vAzh thirumOgUr
nalangazhal avanadi nizhal thadam anRi yAmE

kALamEgam emperumAn is decorated with beautiful, swaying thiruththuzhAy garland which makes the flowers which are strung to become enjoyable, with its coolness; he is the unconditional lord having countless divine names which are enjoyable; he is residing in thirumOgUr where experts of four vEdhas, who are having distinguished qualities such as compassion and are having an enriched life due to enjoying his qualities such as being the protector etc, are residing; in all births, we do not have any destination other than the shade of the pond; in other words, his divine feet which are decorated with valorous anklets which can be used by him to reach us without discriminating between his devotees.

Third pAsuram. AzhwAr says “Let us reach thirumOgUr where sarvESvara who is having all auspicious qualities dwells, to have all our sorrows eliminated; this is good advice”.

anRi yAm oru pugalidam ilam enRenRalaRRi
ninRu nAnmugan aranodu dhEvargaL nAda
venRu immUvulagaLiththu uzhalvAn thirumOgUr
nanRu nAm ini naNugudhum namadhidar kedavE

Calling out many times “Other than you, we do not have any other refuge” while becoming weak every time, as the celestial beings stand along with brahmA and rudhra, seek emperumAn and approach him, let us reach thirumOgUr which is the abode of the one who wins over his enemies in this three layered universe and who has such protection [of everyone] as his routine, to eliminate our mental stress; being ananyaprayOjanar, we will reach him.

Fourth pAsuram. AzhwAr is inviting SrIvaishNavas saying “Come, let us surrender unto emperumAn in thirumOgUr to have all our sorrows eliminated”.

idar keda emmaip pOndhaLiyAy enRenREththich
chudar koL sOdhiyaith thEvarum munivarum thodarap
padar koL pAmbaNaip paLLi koLvAn thirumOgUr
idar keda adi paravudhum thoNdIr! vamminE

emperumAn who is having greatly radiant luminous form, who is mercifully reclining on the divine serpent mattress which has softness, coolness, fragrance fitting the nature of the serpent species, which is having expansion due to being in contact with him, is followed, surrendered and repeatedly praised by dhEvas who consider themselves to be lords and sages, by saying “Protect us by arriving here to eliminate all the sorrows caused by enemies”. Such emperumAn is in thirumOgUr now. Please do come! Oh you who have desire to surrender unto him! Let us praise his divine feet.

Fifth pAsuram. AzhwAr says “Come to surrender unto thirumOgUr where emperumAn has mercifully arrived and stood”.

thoNdIr! vammin nam sudaroLi oru thani mudhalvan
aNdamUvulagaLandhavan aNi thirumOgUr
eNdhisaiyum In karumbodu perunjennel viLaiyak
koNda kOyilai valanjeydhu ingu Adudhum kUththE

Oh you who are desirous! Come! emperumAn who is enjoyable for us, who is having endlessly radiant luminous divine form, who is himself the three types of causes viz efficient cause, material cause and ancillary cause, who measured and accepted the three layers of worlds which are present in the created oval shaped universe, has accepted the temple in thirumOgUr as his abode, which has flourishing sweet sugarcane and tall and reddish paddy in all directions. In this world itself, let us circumambulate such temple and dance out of overwhelming love.

Sixth pAsuram. AzhwAr says “There is no protection for us other than the divine feet of the most trustworthy emperumAn who is mercifully standing in thirumOgUr”.

kUththan kOvalan kudhaRRu vallasurargaL kURRam
Eththum nangatkum amararkkum munivarkkum inban
vAyththa thaN paNai vaLa vayal sUzh thirumOgUr
Aththan thAmarai adi anRi maRRilam araNE

emperumAn beautifully walks like an expert dancer; follows those who need protection, and protects them; he is death personified for very strong, demoniac persons such as kESi, dhEnuka et al who are tormentors who can torture by biting; he is enjoyable for us who praise him without any expectation other than kainkaryam, for nithyasUris who eternally enjoy him and for sages. We have no other protection than the ultimately enjoyable lotus like divine feet of the most trustworthy emperumAn who is standing for the devotees to surrender, who is residing in thirumOgUr which is surrounded by abundantly cool waterbodies and beautiful fields.

Seventh pAsuram. AzhwAr says “As we approach thirumOgur which is the abode of emperumAn who is the cause of all and hence cannot avoid protecting us, all our sorrows will be immediately eliminated”.

maRRilam araN vAn perum pAzh thani mudhalA
suRRum nIr padaiththu adhan vazhith thol muni mudhalA
muRRum dhEvarOdu ulagu seyvAn thirumOgUr
suRRi nAm valam seyya nam thuyar kedum kadidhE

emperumAn is having uniqueness, ultimate greatness and the ability to create all effects in the whole material realm, creates everything starting with primordial matter, the all-pervading causal water, and creates the ancient brahmA who contemplates the creation process, and others including dhEvathAs; as we perform favourable acts such as circumambulation etc in his thirumOgUr, our suffering due to the loneliness will immediately go. Hence, we don’t have any other protection.

Eighth pAsuram. AzhwAr says “As we surrender unto the masculine son of dhaSaratha, who is mercifully standing in thirumOgUr, all our sorrows will go”.

thuyar kedum kadidhadaindhu vandhu adiyavar! thozhumin
uyar koL sOlai oN thada maNi oLi thirumOgUr
peyargaL Ayiram udaiya vallarakkar pukkazhundhath
dhayaradhan peRRa maradhaga maNith thadaththinaiyE

emperumAn, who is in thirumOgUr which has tall gardens and distinguished ponds as decoration and is shining due to that, who was sired by dhaSaratha, is like a pond having complexion of emerald gem, to drown the very strong rAkshasas who are having countless honorary titles/names; all of you who are as said in SrI rAmAyaNam kishkindhA kANdam 4.12 “guNairdhAsyam upAgatha:”, reach here and worship him. Your sorrows, will be immediately destroyed, without your effort. The example of maradhaga gem which eliminates poison and is also an ornament, implies emperumAn being the eliminator of enemies and being the refuge for devotees.

Ninth pAsuram. AzhwAr speaks about his own benefit of reaching thirumOgUr which is his protection.

maNiththadaththadi malark kaNgaL pavaLach chevvAy
aNikkoL nAl thadandhOL dheyvam asurarai enRum
thuNikkum vallarattan uRai pozhil thirumOgUr
naNiththu nammudai nallaraN nAm adaindhanamE

kALamEgam emperumAn is having a divine form with clean pond like divine feet, blossomed lotus flower like divine eyes, reddish coral like divine lips and is having four huge, divine shoulders which deserve to be decorated with all ornaments. He, who is a very prideful, strong and always severs the demoniac persons, is having thirumOgUr which is having enjoyable garden, as his eternal abode, Such thirumOgUr, which is our abode of distinguished protection is in very close proximity; we have reached here.

Tenth pAsuram. AzhwAr says [to people at large] “Oh you who are related to me! Have attachment towards thirumOgUr where sarvarakshakan (protector of all) is mercifully residing, think about it and praise it”.

nAm adaindha nal araN namakkenRu nallamarar
thImai seyyum vallasurarai anjich chenRadaindhAl
kAma rUpangoNdu ezhundhaLippAn thirumOgUr
nAmamE navinRu eNNumin Eththumin namargAL!

When dhEvas who know the noble aspects, become fearful of the very strong asuras who engage in evil deeds and take shelter of emperumAn considering “he is our exclusive, distinguished protector whom we surrendered unto”, he tumultuously protects us assuming an apt, desirable form. Oh all of you who are related to us! Speak and think about the glorious fame of thirumOgUr which is such emperumAn’s abode; praise it out of love. kAma rUpam also indicates emperumAn’s feminine form in mOhini avathAram to give nectar to dhEvas.

Eleventh pAsuram. AzhwAr says “For those who like this decad which is submitted to thirumOgUr, all their sorrows will be eliminated”.

Eththumin namargAL! enRu thAn kudamAdu
kUththanaik kurugUrch chatakOpan kuRREvalgaL
vAyththa AyiraththuL ivai vaN thirumOgUrkku
Iththa paththivai Eththa vallArkku idar kedumE

nammAzhwAr, the leader of AzhwArthirunagari, presented the thousand pAsurams as confidential services to the dancer who said “Those who are related to us! Praise me” and danced with pots; among those, this decad is submitted to the distinguished thirumOgUr. For those who can recite this decad out of love, their sorrow will be eliminated.

Source: http://divyaprabandham.koyil.org/index.php/2020/06/thiruvaimozhi-10-1-tamil-simple/

adiyen sarathy ramanuja dasan

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