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thiruvAimozhi nURRandhAdhi – 52 – minnidaiyAr

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Essence of thiruvAimozhi 6.2

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of romantic anger and pushing emperumAn away and is mercifully explaining it.

How is that done? AzhwAr performed SaraNAgathi (surrender) in four decads viz thiruvAimozhi 5.7 nORRa nOnbu, thiruvAimozhi 5.8 ArAvamadhE, thiruvAimozhi 5.9 mAnE nOkku and thiruvAimozhi 5.10 piRandhavARum, sent messenger in thiruvAimozhi 6.1 vaigal, and still emperumAn did not arrive. Having romantic anger rising in him, AzhwAr remained firm along with his well-wishers thinking “Even if he comes, we won’t mingle with him”. emperumAn became anguished thinking “We went on time and protected SrI gajEndhrAzhwAn et al during their distress, but missed to do the same for AzhwAr”, came rushing and manifested his physical beauty, activities and his inability to bear the separation from AzhwAr, eliminated the romantic anger of AzhwAr and united with him. AzhwAr explains this in the mood of cowherd girls who were firm on not uniting with krishNa who was late to arrive, and how krishNa manifested his beauty etc and united with them, eliminating their romantic anger.  mAmunigaL mercifully explains this principle explained in “minnidai madavArgaL” starting with “minnidaiyAr sEr kaNNan“.

pAsuram

minnidaiyAr sEr kaNNan meththena vandhAn enRu
thannilai pOyp peNNilaiyAyth thAn thaLLi unnudanE
kUdEn enRUdum kurugaiyarkOn thAL thozhavE
nAdORum nenjamE nalgu

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word-by-word meanings

min idaiyAr – girls who are having lightning like slender waist
sEr – united
kaNNan – krishNa
meththena vandhAn enRu – considering him to have arrived late
than nilai pOy – giving up his own posture
peN nilaiyAy – assuming the mood of cowherd girls
thAn thaLLi – pushing krishNa away (when he came to her private meeting place with her friends)
un udanE kUdEn enRu – saying I will not unite with you
Udum – showed romantic-anger
kurugaiyar kOn – nammAzhwAr
thAL thozha – to worship the divine feet of
nenjamE – Oh heart!
nAL thORum nalgu – You should help me everyday

Simple Translation

Oh heart! You should help me everyday to worship the divine feet of nammAzhwAr who showed romantic-anger towards krishNa saying “I will not unite with you” and pushing him away, assuming the mood of cowherd girls after giving up his own posture since krishNa, who was united with the girls who are having lightning like slender waist, came late.

Highlights from vyAkyAnam

  • minnidaiyAr sEr kaNNan meththena vandhAn enRu – krishNa was with the girls who are having lightning like slender waist, due to his focus on them, arrived in a lethargic manner and did not help during anguish in separation. Their (AzhwAr and friends) love towards krishNa is so deep that, it can make them mistake krishNa’s great love towards them differently and due to their anguish they can make his urge towards them to be insignificant. mAmunigaL has composed this line following AzhwAr’s words “minnidai madavArgaL ninnaruL sUduvAr munbu nAnadhanjuvan” (Damsels have lightning like slim waist and hence do not have any shortcoming in beautiful form, and humility etc which are qualities of the soul, and have acquired your mercy. I who know your actions towards them, in their presence, fear about this act of yours which will make them shy away from you, to weaken you) [1st pAsuram].
  • than nilai pOyp peN nilaiyAy – That is, losing his form of kurugUrch chatakOpan and assuming the form of a cowherd girl.
  • thAn thaLLi – As he approached the private place where the cowherd girls gather, they did not give him any space and refused to unite with him as said in SrI rAmAyaNam ayOdhyA kANdam 30.2 “praNayAchcha abhimAnAchcha parichikshEpa rAghavam” (due to previous union with great affection and the possessive pride, she reproached SrI rAma).

They reproached him as in:

  • pOgu nambI” (Oh one who is complete! Go) [1st pAsuram]
  • kuzhal Udhu pOy irundhE” (You go away and play flute) [2nd pAsuram]
  • pOy irundhu nin puLLuvam aRiyAdhavarkku urai nambI!” (You who are complete should leave and stay where those who don’t know your mischief exist and tell them those words) [3rd pAsuram]
  • emmai nI kazhaRElE” (You don’t try to fool us who know your mischief) [4th pAsuram]
  • em kuzhaRu pUvaiyodum kiLiyOdum kuzhagElE” (Don’t play joyfully with our myna and parrot which are speaking incohesively) [5th pAsuram]
  • kazhagam EREl nambI!” (Do not mingle in our assembly) [6th pAsuram]
  • kanmam anRu engaL kaiyil pAvai paRippadhu” (Touching and grabbing the doll in our hand are not apt acts) [7th pAsuram]
  • unakkElum pizhai pizhaiyE” (Even for you, such an act is a disgrace) [7th pAsuram]

emperumAn eliminated their anger and made them unite with him using his smile, glance, romantic words and acts, as said in:

  • un thAmarai purai kaNNiNaiyum sevvAy muRuvalum AgulangaL seyya” (You are smiling at us; your eyes which are attractive like a lotus flower and the smile manifested in your reddish mouth cause us anguish) [2nd pAsuram]
  • nin seyya vAy irum kaniyum kaNgaLum viparIdham in nAL” (your reddish fruit like best lips and eyes are causing pain nowadays) [3rd pAsuram]
  • vanmamE  solli emmai nI viLaiyAdudhi” (you are telling us secrets and teasing us playfully) [7th pAsuram]
  • ugavaiyAl nenjam uL urugi un thAmaraith thadangaN vizhigaLin agavalaip paduppAn azhiththAy un thiruvadiyAl” (To have our heart melt with internal joy and to be captured in the net of the glance of your broad eye, we are building the sandcastle and heating our food; instead of seeing that, standing there and smiling to show the shining glow in your divine face, you destroyed those with your divine feet mercilessly) [9th pAsuram]

And subsequently, AzhwAr says “kUththa appan thannaik kurugUrch chatakOpan Eththiya thamizhmAlai” (kaNNan emperumAn was having the joyful pastime of crying and performing sit-ups when angered upon by mother yaSOdhA who is born in cowherd clan. Since nammAzhwAr mercifully spoke about such emperumAn who is the benefactor for the world, in the form of praises and a garland in dhrAvida (thamizh) language) [11th pAsuram], when mAmunigaL says “unnudanE kUdEn enRUdum kurugaiyarkOn“, he understands and reveals the way AzhwAr united with emperumAn also. Subsequently, in the next pAsuram, mAmunigaL will mercifully say “nalla valaththAl nammaich chErththOn” (krishNa who united with us using his good strength). Matching that, emperumAn should have united with AzhwAr in this decad.

  • Udum kurugaiyarkOn thAL thozhavE nALthORum nenjamE nalgu – Oh heart! You help me always to worship and serve the divine feet of AzhwAr who has great love to make emperumAn pacify AzhwAr even after a small delay in arrival.

adiyen sarathy ramanuja dasan

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 31 to 33

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upadhEsa raththina mAlai

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pAsuram 31

Thirty first pAsuram. He mercifully mentions the places where thoNdaradippodi AzhwAr and kulaSEkhara AzhwAr incarnated.

thoNdaradippodi AzhwAr thOnRiya Ur thol pugazh sEr
maNdangudi enbar maNNulagil – eN dhisaiyum
Eththum kulasEkaran Ur ena uraippar
vAyththa thiru vanjikkaLam

Elders would say that the place where thoNdaradippodi AzhwAr incarnated on this earth is the ancient, famous maNdangudi which is near the divine abode thiruppuLLam bhUdhangudi. The birth place where kulaSEkhara AzhwAr, who is celebrated by people living in the eight directions, incarnated is thiruvanjikkaLam, which has a fame matching his.

pAsuram 32

Thirty second pAsuram. mAmunigaL mercifully states the places where thirumazhisai AzhwAr, nammAzhwAr and periyAzhwAr incarnated.

mannu thirumazhisai mAdath thirukurugUr
minnu pugazh villipuththUr mEdhiniyil – nanneRiyOr
Eyndha baththisArar ezhil mARan battar pirAn
vAyndhu udhiththa UrgaL ivai

thirumazhisai AzhwAr, also known as bhakthisArar, is worshipped by people who are in the correct path of looking up to the AchAryan for his mercy, in this world. nammAzhwAr, also called as mARan has beauty; periyAzhwAr is called as bhattar pirAn. The places where these three AzhwArs incarnated are respectively thirumazhisai, also known as mahISAra kshEthram, where SrI jagannAthap perumAL dwells aptly, thirukkurugUr also known as AzhwAr thirunagari, which is surrounded by mansions and SrIvillipuththur, which is very effulgent.

pAsuram 33

Thirty third pAsuram. He mercifully reveals the places where ANdAL, madhurakavi AzhwAr and SrI rAmAnujar, also known as yathirAjar, incarnated.

sIrArum villipuththUr selvath thirukkOLUr
ErAr perumbUdhUr ennum ivai – pAril
madhiyArum ANdAL madhurakavi AzhwAr
edhirAsar thOnRiya UR ingu

SrIvillipuththUr, which is full of greatness, thirukkOLUr, which is full of the wealth of kainkaryam and SrIperumbUdhUr which has the greatness of SrI AdhikESavap perumAL dwelling permanently are the places where ANdAL, who is the reincarnation of SrI bhUmippirAtti, madhurakavi AzhwAr, who considered nammAzhwAr as his God and SrI rAmAnujar, who is also known as ethirAjar, and who are all full of knowledge [about matters related to emperumAn] incarnated, respectively.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi nURRandhAdhi – 51 – vaigal

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Essence of thiruvAimozhi 6.1

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of sending messenger due to suffering in separation and is mercifully explaining it.

How is that done? Without giving up the divine feet of emperumAn, even after AzhwAr performed the unfailing SaraNAgathi (surrender) in four decads viz thiruvAimozhi 5.7 nORRa nOnbu, thiruvAimozhi 5.8 ArAvamadhE, thiruvAimozhi 5.9 mAnE nOkku and thiruvAimozhi 5.10 piRandhavARum, which is like brahmAsthram, since he did not fulfil AzhwAr’s desire for the sake of protecting the universe (by making AzhwAr remain here and sing thiruvAimozhi), AzhwAr became very weakened due to not attaining his desire, and thought “As he has vowed to protect the suffering ones, he will certainly come and help us, if he were informed about our plight; he has become immersed in the opulence in thiruvaNvaNdUr and has forgotten us”. With the help of gataka (connector, messenger), AzhwAr is informing his situation to the divine son of dhaSaratha, who said in SrI rAmAyaNam yudhdha kANdam 8.3 ‘nathyajEyam‘ (I will not abandon even if he has faults). He does that in the mood of a nAyaki (heroine) who cannot wait until her nAyaka (hero) arrives at her, and who sends a messenger to him. mAmunigaL mercifully explains this principle explained in “vaigal pUngazhivAy” starting with “vaigal thiruvaNvaNdUr“.

pAsuram

vaigal thiruvaNvaNdUr vaigum irAmanukku en
seygaithanaip puLLainangAL seppum enak kaikazhindha
kAdhaludan thUdhu vidum kArimARan kazhalE
mEdhiniyIr nIr vaNangumin

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word-by-word meanings

mEdhiniyIr – Oh residents of the world!
thiruvaNvaNdUr – “in thiruvaNvaNdUr
vaigal – always
vaigum – mercifully present
irAmanukku – for dhaSaratha chakravarthi’s son
puL inangAL – Oh flock of birds!
en seygaithanai – my state
seppum ena – inform him”, saying this
kaikazhindha kAdhaludan – with great love
thUdhu vidum – sending (birds as) messengers
kAri mARan – AzhwAr’s
kazhalE – divine feet only
nIr vaNangumin – you worship

Simple Translation

Oh residents of the world! Saying “Oh flock of birds! Inform my state to dhaSaratha chakravarthi’s son who is mercifully present in thiruvaNvaNdUr always”, AzhwAr is sending birds as messengers with great love. You worship such AzhwAr’s divine feet.

Highlights from vyAkyAnam

  • vaigal thiruvaNvaNdUr vaigum irAmanukku – mAmunigaL is thinking about AzhwAr’s pAsuram “thERu nIrp pambai vadapAlaith thiruvaNvaNdUr mARil pOr arakkan madhiL nIRezhach cheRRugandha ERu sEvaganAr” (SrI rAma is in thiruvaNvaNdUr which is on the northern bank of the pampA river which is having pristine water. He destroyed the fort of lankA, which was headed by rAvaNa who has no comparison in battle and is having rAkshasa (demoniac) birth which causes cruelty in battle, to become dust and became joyful due to that and feeling as “kruthakruthya” . You tell such SrI rAma, who is having abundance of valour) [10th pAsuram] The target of the second dhUthu (thUdhu – message) is vibhavam (SrI rAmAvathAram). azhagiya maNavALap perumAL nAyanAr said in AchArya hrudhayam 166 “vyavasAyagyar rakshaNasthairyam pampOththara dhEchastham” (The firmness in protection of those have faith in him, is seen in thiruvaNvaNdUr, which is on the northern banks of pampA). sIthAp pirAtti, the beautiful descendant of janaka clan, too sent her messenger saying as in SrI rAmAyaNam sundhara kANdam 39.10 “jIvanthIm mAm yathArAmas sambhAvayathi kIrthimAn” (You can speak to me with the same respect given by the glorious SrI rAma to me), towards SrI rAma, the divine son of dhaSaratha chakravarthi, who is always residing in thiruvaNvaNdUr to protect those who are subsequent to the times of rAmAvathAram.
  • en seygai thanaip puL inangAL vaigal seppum ena – Oh those who have pakshapAdham (two meanings – wings, favouritism)! Go immediately. That is, as he revealed, his great sorrow, in the following pAsurams to all.
    • kurginangAL! vinaiyAttiyEn kAdhanmaiyai – kaigaL kUppich cholleer” (Oh group of storks! you perform the action of a servitor matching his lordship; and you inform him about my love. I who am having the sin which has caused this separation from him) [1st pAsuram]
    • pAdham kai thozhudhu paNiyIr adiyEn thiRamE” (You see him to make me see him subsequently, performing anjali towards his divine feet, inform him my situation,me who is his servitor) [2nd pAsuram]
    • thiRangaLAgi engum seygaL Uduzhal puL inangAL! adiyEn idarai – iRangi nIr thozhudhu paNiyIr” (Oh flocks of birds roaming everywhere amidst the fertile fields! Seeing such emperumAn there, lower yourself, worship him and inform him the sorrow in separation, of me who is parathanthra) [3rd pAsuram]
    • mada annangAL! udalam naindhoruththi urugum enRuNarththuminE” (Oh humble swans! On seeing such emperumAn, inform him that a unique woman is having her body weakened and is melting) [4th pAsuram]
    • udan mEyum mada annangAL! adiyEnukkum pORRuminE” (Oh swans who are having attachment towards each other, grazing without separating from each other! You offer some praises on my behalf too) [5th pAsuram]
    • punnai mEl uRai pUm kuyilgAL! mARRam koNdaruLIr maiyal thIrvadhoru vaNNamE” (Oh cuckoos who are eternally residing on the punnai tree! Bring the reply message from him with the means to eliminate my bewilderment and mercifully give [that to me]) [6th pAsuram]
    • adaiyALam thirundhak kaNdE enakkonRurai oN kiLiyE” (Oh beautiful parrot! Seeing the emperumAn with the apt characteristics clearly, please tell a word on behalf of me) [7th pAsuram]
    • karundhiN mAm mugil pOl thirumEni adigaLaiyE – thirundhak kaNdu enakkonRuraiyAy oN siRu pUvAy!” (Oh attractive myna who is having a small form! You properly see the lord of all, who is having a divine form resembling dark, firm, huge cloud, and bring a message for me who is desiring to know his opinion) [8th pAsuram]
    • adigaL kai thozhudhu alar mEl asaiyum annangAL kodiya val vinaiyEn thiRam kURumin vERu koNdE” (Oh swans who are swaying on the flower due to the blowing wind, just like those who sleep on a mattress! Humbly engage in devotional activities towards his divine feet instead of manifesting your supremacy, in a private location, inform him about me who is having very pitiable and strong sin in the form of this love) [9th pAsuram]
  • kai kazhindha kAdhaludan thUdhu vidum – As said in “ennaiyum uLaL enmingaLE” (You tell him “I, who am other than the one whom he attained by destroying his enemies, am still waiting”) [10th pAsuram] – if he does not arrive and protect, I won’t exist; as AzhwAr is saying “I have as much existence for you to come and protect me”, this reveals how he sent the messenger with great love.
  • kAdhaludan thUdhu vidum kArimARan kazhalE mEdhiniyIr nIr vaNangumin – Oh residents of this world! For your result, you worship and pray at the divine feet of AzhwAr who prayed to gatakas (messengers) for his result. As AzhwAr said in thiruvAimozhi 9.1.7mAnilaththevvuyirkkum” (for all AthmAs on this vast earth) , mAmunigaL is also advising everyone in the world.

adiyen sarathy ramanuja dasan

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 29 and 30

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upadhEsa raththina mAlai

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pAsuram 29

Twenty ninth pAsuram. He tells his heart to keep thinking about the glory of this great day of chiththirai thiruvAdhirai.

endhai  edhirAsar ivvulagail endhamakkA
vandhu udhiththa vAsiyinAl – indhath
thiruvAdhirai thannin sIrmai thanai nenjE
oruvAmal eppozhudhum Or

Oh heart! Keep analysing the greatness of this chiththirai thiruvAdhirai day, when yathirAja (rAmAnujar) incarnated in this world, and experience the joy.

In the previous pAsurams, he had instructed to the world. In this pAsuram, he involves with the glory of this eminent day and enjoys it. Just as emperumAnAr himself had experienced in his SaraNAgathi gadhyam “akila jagath swAmin! asmath swAmin!” (Oh lord of all the worlds! Oh my lord!) mAmunigaL too enjoys in the earlier pAsurams, the great benefits done by emperumAnAr to the world, and in this pAsuram, he enjoys the benefits done by emperumAnAr to him.

pAsuram 30

Thirtieth pAsuram. Until now, mAmunigaL had greatly celebrated the days of incarnation of the AzhwArs. Starting with this pAsuram, over the next four pAsurams, he celebrates the places where they had incarnated. In this pAsuram, he mercifully speaks about the places where the first three AzhwArs, thirumangai AzhwAr and thiruppANAzhwAr had incarnated. SrI ayOdhyA and SrI mathurA are the divine abodes where emperumAn had incarnated [as SrI rAma and SrI krishNa, respectively]. The places where AzhwArs incarnated have a greatness which is more than that of the above mentioned divine abodes since we knew of emperumAn only after the incarnation of AzhwArs.

eNNarum sIrp poygai munnOr ivvulagil thOnRiya Ur
vaNmai migu kachchi mallai mAmayilai – maNNiyil nIr
thEngum kuRaiyalUr sIrk kaliyan thOnRiya Ur
Ongum uRaiyUr pANan uR

mudhal AzhwArs, viz. poygaiyAzhwAr, bhUdhaththAzhwAr and pEyAzhwAr have innumerable auspicious qualities. The places where they incarnated are the opulent kAnchIpuram (thiruvehkA), thirukkadanmallai (present day mahAbalipuram) and thirumayilai, respectively. thirukkuRaiyalUr, which is abundant with water from the river maNNi, is the place where the eminent thirumangai AzhwAr incarnated. uRaiyUr, also known as thirukkOzhi, which has high stature, is the place where thiruppANAzhwAr incarnated.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi nURRandhAdhi – 50 – piRandhulugam

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Essence of thiruvAimozhi 5.10

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of requesting emperumAn “let me sustain myself and enjoy your activities in your incarnations” and is mercifully explaining it.

How is that done? AzhwAr did not have his desire fulfilled in three abodes. Due to that, he thought that as emperumAn has mercifully vowed not to directly interact with his devotees in archA sthalams (divine abodes) as per their desires, we did not get our desire fulfilled. Let us not force him to break his vow. Let us go and approach him in his avathArams where he interacts with his devotees knowing their desires. Thinking in this manner, AzhwAr started pursuing krishNAvathAram, but became anguished thinking that he is not in that period and hence lost that opportunity as well. He then thought “let me at least sustain myself by enjoying his activities and qualities in krishNAvathAram”. But seeing that even such experience is only leading to distress in separation, AzhwAr surrenders to krishNa requesting him “kindly let me sustain myself to enjoy your qualities and activities”. mAmunigaL mercifully explains this principle explained in “piRandhavARum” starting with “piRandhulugam“.

pAsuram

piRandhulagam kAththaLikkum pErarutkaNNA un
siRandha guNaththAl urugum seelaththiRam thavirndhu
sErndhanubavikkum nilaiseyyenRa sIrmARan
vAyndha padhaththE manamE vaigu

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word-by-word meanings

piRaNdhu – incarnating (in many species)
ulagam – worlds
kAththaLikkum – mercifully protecting
pEr aruL – having great mercy
kaNNA – oh krishNa!
un – “your
siRaNdha guNaththAl – by meditating upon your auspicious qualities
urugum seelath thiRam thavirndhu – giving up the melting of the heart
sErndhu anubavikkum nilai – to reach you and enjoy you
sey enRa – mercifully allow” praying this way
sIr mARan – SrI nammAzhwAr’s
vAyndha padhaththE – divine feet which match each other
manamE – Oh heart!
vaigu – you reside

Simple Translation

Oh heart! You reside at the matching divine feet of SrI nammAzhwAr, who prayed to the greatly merciful krishNa who incarnates in the worlds and protects all, saying “Oh krishNa! Mercifully allow me to reach you and enjoy you, giving up the melting of the heart, by meditating upon your auspicious qualities”.

Highlights from vyAkyAnam

  • piRandhulagam kAththaLikkum pEr aruL kaNNA – emperumAn incarnated as said in thiruvAimozhi 9.1.10maNNin bAram nIkkudhaRkE vadamadhuraip piRandhAn” (incarnated in northern mathurA to relieve the burden of earth) to have the devotees immerse as in “piRandhavARum” (the way he incarnated) [1st pAsuram], and as said in “kaLLa vEdaththaik koNdu pOyp puram pukkavARum” (The way in which you assumed the deceptive form [of budhdha] going to thripura and entered there) [4th pAsuram], periya thiruvandhAdhi 16sIrAl piRandhu siRappAl vaLarAdhu” (not being born into a wealthy family and not growing up in a grand manner), “adiyai mUnRai irandhavARum” (the way he begged for three steps of land) [9th pAsuram], to churn the ocean and bring out the nectar as said in “kUdi nIraik kadaindhavARum” (the way he gathered and churned the ocean) [10th pAsuram]. Oh greatly compassionate krishNa who incarnated, protected and cared for the earth to relieve its burden, to burn down the three towns, to retrieve the three worlds and to bring out the nectar from the ocean! Previously AzhwAr said in thiruvAimozhi 5.9.10nal aruL nam perumAn” (our greatly merciful lord), one who is such greatly merciful lord.
  • un siRandha guNaththAl urugum seelath thiRam thavirndhu – To be free from reaching a fluid state due to meditating upon your auspicious qualities.
  • sErndhu anubavikkum nilai sey – You should mercifully grant me firmness to reach you and enjoy you.

That is, as said in,

  • piRandha ARum vaLarndha ARum periya bAradham kai seydhu aivarkkuth thiRangaL kAtti ittuch cheydhu pOna mAyangaLum niRandhanUdu pukkenadhAviyai ninRu ninRu urukki uNginRa” (The way krishNa was born, the way he grew up, the way he arranged the armies in mahAbhAratham for the five pANdavas and revealed the means for their victory, and the amazing ways of completing the purpose of his incarnation and returning to his own radiant abode have all entered inside the inner region of my heart and are melting my AthmA moment after moment to become fluid and consume me; oh one who is being present for me always, is having matching and infinite radiance! When will I reach you?) [1st pAsuram]
  • ennai un seygai naivikkum” (your acts weaken me) [2nd pAsuram]
  • paiyavE nilaiyum vandhu en nenjai urukkungaLE” (these acts are coming up to me and are melting my desirous heart) [3rd pAsuram]
  • veLLa nIrch chadaiyAnum ninnidai vERalAmai viLanga ninRadhum uLLam uL kudaindhu en uyirai urukki uNNumE” (the way you remain inseparable from rudhra who is having abundant gangA water in his matted hair to be well known through SAsthram; these aspects engrossed in my intellectual thoughts in my heart and is melting my AthmA into a fluid state) [4th pAsuram]
  • uNNa vAnavar kOnukku Ayar oruppaduththa adisil uNdadhum vaNNamAl varaiyai eduththu mazhai kAththadhum maNNai mun padaiththuNdumizhndhu kadandhidandhu maNandha mAyangaL eNNum thORum ennenju erivAy mezhugokkum ninRE” (You consumed the food which was prepared with intent by the cowherd people for indhra to eat; you lifted the huge gOvardhana hill which is colourful due to the presence of different minerals and protected [everyone] from rain; you initially created the universe, protected it by placing it in your stomach during deluge, spat it out, scaled it, rescued it and united with mother earth who was rescued from the deluge; every time I meditate upon these amazing qualities and activities, my heart is melting like wax in fire in a singular manner) [5th pAsuram]
  • As said in SrI rAmAyaNam kishkindhA kANdam 19.25 “thishtantham” (standing), SrI rAmAyaNam ayOdhyA kANdam 99.25 “AsInAm” (seated) and SrI rAmAyaNam yudhdha kANdam 21.1 “prathiSishyE” (lay down), to relieve from the following sufferings:
    • ninRavARum irundhavARum kidandhavARum ninaippariyana onRalA uruvAy aruvAya nin mAyangaL ninRu ninRu ninaiginREn unnai enganam ninaigiRpan?” (Your ways of standing, sitting, and resting are difficult to think about; I am trying to fully think about the amazing activities of yours, who are not restricted to having a single form, which are tormenting the already weakened heart at every stage; how can I, who am a sinner, think about you in a focussed manner?) [6th pAsuram]
    • oNsudarOdiruLumAy ninRavARum uNmaiyOdinmaiyAy vandhu en kaN koLA vagai nI karandhennaich cheyginRana eN koL sindhaiyuL naiginREn” (Your ways of being present with the form which is shining in my heart and being non-existing due to not being seen physically in a shining manner, your coming, standing as a shining radiance with darkness; I am becoming weak as my heart thinks about your actions such as your hiding inside me to make my eyes not enjoy you) [7th pAsuram]
    • “thiru uruvu kidandha ARum koppUzh sendhAmarai mEl thisaimugan karu uL vIRRirundhu padaiththitta karumangaLum poruvil un thani nAyagam avai kEtkundhORum en nenjam ninRu nekku aruvi sORum kaNNIr” (The way you are reclining with a beautiful divine form, and how four headed brahmA is seated in the lotus flower which is sprouting from your navel and how you are present inside such brahmA [having him as the womb] and created; every time I hear about such activities of yours, who is not having a matching opponent, and those activities which are highlighting your distinct supremacy, my heart remains focussed, loosens up and tears are falling like waterfall; what shall I do?) [8th pAsuram]
    • adiyai mUnRai irandha ARum angE ninRAzh kadalum maNNum viNNum

      mudiya IradiyAl mudiththuk koNda mukkiyamum
      nodiyumARavai kEtkum thORum en nenjam ninRanakkE karaindhugum” (The way emperumAn humbly requested three steps [of land] so that he [mahAbali] cannot refuse; his predominance of standing right in that yagyavAtam and fulfilling his desire by covering with two steps, the deep oceans, the earth which has seven islands and the sky going up to brahma lOkam; every time I hear anyone telling those aspects, my heart is melting and flowing away towards the qualities such as simplicity of yours, who are avAptha samastha kAma yet became a seeker for the sake of your devotee) [9th pAsuram]

    • kUdi nIraik kadaindha ARum amudham dhEvar uNNa asurarai vIdum vaNNangaLE seydhu pOna viththagamum Udu pukkenadhAviyai urukki uNdiduginRa” (You remained together with dhEvas and asuras, made arrangements such as churning shaft, rope and base to churn the fluid in the milky ocean and churned the ocean; the amazing aspects of your assuming the beautiful form of a damsel to let the dhEvas drink the amrutham which appeared there and driving away the asuras; these amazing aspects entered inside my heart and melted my AthmA to become fluid and consumed it [the AthmA])
  • AzhwAr is saying to emperumAn “When will I reach you and enjoy you by sustaining myself” as seen in
    • unnai enRu kol sErvadhuvE” (when will I reach you?) [1st pAsuram]
    • unnai enRu thalaip peyvanE?” (When will I reach you) [2nd pAsuram]
    • pAviyERku onRu nanguraiyAy” ( You should mercifully indicate the unique and distinguished means to save me who is a sinner) [6th pAsuram]
    • en seygEn adiyEnE” (What will this servitor do?) [8th pAsuram]
    • kodiya val vinaiyEn unnai enRu kol kUduvadhE?” (When will I, who am having very strong unatonable sin in the form of love (to not become broken), reach you to steady myself and enjoy you?) [9th pAsuram]
    • nin thannai nAdum vaNNam sollAy nachchu nAgaNaiyAnE” (Oh one who is eternally together with thiruvananthAzhwAn who can destroy the hurdles for my experience with you! Mercifully tell me the way to enjoy you eternally) [10th pAsuram]
  • sErndhu anubavikkum nilai sey enRa sIr mARan – AzhwAr who has gyAnam etc and who prayed to emperumAn to mercifully make himself sustain and enjoy as said in “nAgaNai misai nampirAn saraNE saraN namakku enRu” (nammAzhwAr always has the desire in his mind that only the divine feet of our lord who is resting on thiruvananthAzhwAn) [11th pAsuram].
  • vAyndha padhaththE – On the aptly matching divine feet of such AzhwAr.
  • manamE vaigu – Oh heart! Rest there. Just as AzhwAr had the divine feet of emperumAn who is resting on AdhiSEsha as his means, you rest on AzhwAr’s divine feet considering them to be the apt means.

adiyen sarathy ramanuja dasan

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 27 and 28

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pAsuram 27

Twenty seventh pAsuram. For the next three pAsurams, mAmunigaL enjoys the glory of the divine nakshathra  (star) of emperumAnAr who has the same greatness as AzhwArs, who was their servitor and the lord for all the others. In this pAsuram, he reveals well to the people of the world, the greatness of thiruvAdhirai star in the month of chiththirai.

inRulagIr chiththiraiyil Eyndha thiruvAdhirai nAL
enRaiyinum inRu idhanukku ERRam endhAn – enRavarkkuch
chARRuginREn kENmin edhirAsar tham piRappAl
nARRisaiyum koNdAdum nAL

Oh people of the world! Today is the great day of thiruvAdhirai star in the month of chiththirai. For those who query the prominence of this day over the other days, I will respond; please listen. This day has the eminence of being celebrated by people in all four directions due to the incarnation of emperumAnAr who is the lord of all ascetics.

In his composition Arththi prabandham, mAmunigaL calls emperumAnAr as anaiththulagum vAzhappiRandha ethirAsa mAmunivA – the great ascetic who was born for the prosperity of the entire world. Due to the incarnation of emperumAnAr, it became very certain that people can attain emperumAn and get uplifted through emperumAnAr himself. Since he has attained such greatness, the day of his incarnation is celebrated even today, by all the people in the world, in a distinguished manner.

pAsuram 28

Twenty eighth pAsuram. mAmunigaL mercifully tells such that everyone knows that this day of thiruvAdhirai in the month of chiththirai is more important for us than those days when AzhwArs incarnated.

AzhwArgal thAngaL avadhariththa nALgaLilum
vAzhvAna nAL namakku maNNulagIr – Ezh pArum
uyya edhirAsar udhiththu aruLum chiththiraiyil
seyya thiruvAdhirai

Oh people of the world! thiruvAdhirai day in the month of chiththirai is more important for us than the divine days when AzhwArs incarnated. This is because SrI rAmAnujar incarnated on this day so that all the people in the world will prosper.

AzhwArs were blessed by emperumAn with faultless knowledge and devotion. They had mercifully composed pAsurams (divine hymns) for the  prosperity of all the people in the world. Based on their compositions, emperumAnAr conducted the sampradhAyam (established customs) for the benefit of all the people in the world. amudhanAr (one of SrI rAmAnuja’s disciples), in his divine composition irAmAnusa nURRandhAdhi has written that all the people of the world got wisdom soon after rAmAnujar incarnated and became devotees of SrIman nArAyaNa. While writing the commentary for this, mAmunigaL mentioned this same opinion there too. He has written there that those who were present when rAmAnuja incarnated, benefitted from the incarnation of rAmAnuja who was a great entity and the reincarnation of AdhiSEshan during his time itself and that by mercifully composing granthas (literary works) such as SrIbhAshyam, rAmAnuja nurtured the wisdom of people and led them in the correct path.

Sources: http://divyaprabandham.koyil.org/index.php/2019/10/upadhesa-raththina-malai-tamil-27/, http://divyaprabandham.koyil.org/index.php/2019/10/upadhesa-raththina-malai-tamil-28/

adiyEn krishNa rAmAnuja dhAsan

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 25 and 26

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pAsuram 25

Twenty fifth pAsuram. mAmunigaL reveals the glories of madhurakavi in two pAsurams. In this pAsuram, he tells his heart to analyse the greatness of chiththirai star in chiththirai month, when madhurakavi AzhwAr incarnated, over days when other AzhwArs incarnated.

ErAr madhurakavi ivvulagil vandhu udhiththa
sIrArum chiththiariyil chiththirai nAL – pAr ulagil
maRRuLLa AzhwArgal vandhu udhiththa nALgaLilum
uRRadhu emakku enRu nenjE Or

Oh heart! chiththirai star in chiththirai month has the apt greatness of being the day when madhurakavi AzhwAr, who has fitting greatness, incarnated on this earth. Analyse that this is apt for our svarUpam (basic nature) when compared to the days when the other AzhwArs incarnated.

piLLai lOkAchArya, one of our preceptors, has beautifully explained the unique greatness of madhurakavi AzhwAr in his SAsthra, SrIvachana bhUshaNam. During the times when they were suffering as to when they would unite with emperumAn and enjoy, the other AzhwArs composed pAsurams in a sorrowful state and during the times when they enjoyed him, through their faculty of mind, they composed pAsurams in a blissful state. However, madhurakavi AzhwAr considered his AchArya nammAzhwAr as everything for him and was anchored in carrying out kainkaryams to his AchAryan. Hence, he was in a blissful state in this world all the time, speaking about it and instructing others too about it. None has this greatness. The word sIrmai (excellence or greatness) in the phrase sIrArum chiththiraiyil chiththirai nAL would be applicable to both the month chiththirai and the star chiththirai. Our svarUpam is to look up to the AchArya for his grace. This AzhwAr’s state is in line with this.

pAsuram 26

Twenty sixth pAsuram. mAmunigaL explains with an example as to how AchAryas, who determined and revealed the meanings of AzhwAr’s aruLichcheyals (divine hymns), analysed the greatness of madhurakavi AzhwAr’s prabandham (divine hymn) and added it to the aruLichcheyals.

vAyththa thirumandhiraththin madhdhimamAm padham pOl
sIrththa madhurakavi seykalaiyai – Arththa pugazh
AriyargaL thAngaL aruLichcheyal naduvE
sErviththAr thARpariyam thErndhu

thirumanthram (divine hymn) which is composed of eight syllables, is considered to have completeness in both words and meanings. Its middle term nama: has a greatness which is equalled by the wondrous compostion kaNNinuN chiRuththAmbu  composed by the eminent madhurakavi AzhwAr. Preceptors who knew the great value of the meanings of this prabandham arranged for it to be included along with the aruLichcheyal of other AzhwArs and to be recited always along with the rest of the prabandhams.

The term nama: indicates bhAgavatha SEshathvam – servitude to the devotees of emperumAn. madhurakavi AzhwAr considered nammAzhwAr himself as God by saying dhEvum maRRaRiyEn – I do not know of any other God, revealing his deep belief in his prabandham. Preceptors , knowing this, honoured it by including the prabandham with the rest of aruLichcheyal.

Sources: http://divyaprabandham.koyil.org/index.php/2019/10/upadhesa-raththina-malai-tamil-25/, http://divyaprabandham.koyil.org/index.php/2019/10/upadhesa-raththina-malai-tamil-26/

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi nURRandhAdhi – 49 – mAnalaththAl mARan

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Essence of thiruvAimozhi 5.9

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of going to thiruvallavAzh and being anguished in the enjoyable aspects in the garden surrounding the town itself and is mercifully explaining it.

How is that done? Even after AzhwAr entered thirukkudandhai with great anguish, his desire was not fulfilled. Hence he started from there and walked towards thiruvallavAzh with the strength given by the faith “his divine feet are the only means”, but could not reach there fully as he became weak and stayed in the garden surrounding the town, heard the loud chants of vEdham and the sounds of vaidhika rituals from the town, thought about the enjoyability in the honey, jasmine etc and became engaged in the anguish of not being able to enter and enjoy the same. AzhwAr reveals his emotions in the mood of a pirAtti who headed towards the abode of her nAyaka (consort) but being anguished having been unable to reach the destination, sharing her thoughts with her friends saying “When will I reach there, see him and sing his praises?” mAmunigaL mercifully explains this aspect which is explained in thiruvAimozhi 5.9mAnEy nOkku” starting with “mAnalaththAl“.

pAsuram

mAnalaththAl mARan thiruvallavAzh pugap pOyth
thAn iLaiththavvUr thannarugil mEnalangith
thunbamuRRuch chonna solavu kaRpAr thangaLukkup
pin piRakka vENdA piRa

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word-by-word meanings

mARan – AzhwAr
mAnalaththAl – with great love
thiruvallavAzh pugappOy – mercifully started towards thiruvallavAzh dhivyadhESam but being unable to reach there
avvUr than arugil – in the garden surrounding the town
thAn iLaiththu vIzhNdhu – fell down due to weakness
mEl nalangi – became bewildered further (due to the restraining words of her friends)
thunbam uRRu – being anguished
sonna – mercifully spoke
solavu – divine words
kaRpAr thangaLukku – for those who can learn
pin – after learning them
piRa – births which are outside the scope of emperumAn’s divine feet
piRakka vENdA – will not be born.

Simple Translation

With great love, AzhwAr mercifully started towards thiruvallavAzh dhivyadhESam but being unable to reach there, fell down due to weakness in the garden surrounding the town, became bewildered further, being anguished, mercifully spoke these divine words. For those who can learn them, after learning so, they will not be born in births which are outside the scope of emperumAn’s divine feet.

Highlights from vyAkyAnam

  • mAnalaththAl mARan – AzhwAr due to great love.
  • thiruvallavAzh pugap pOy – Being triggered by the love, started towards thiruvallavAzh with the intent to enter the town.
  • thAn iLaiththu vIzhNdhu avvUr than arugil – Fell at the outskirts, due to weakness. Unable to enter the town and enjoy, fell at the garden surrounding the town being unable to proceed due to weakness, the enjoyability in there and the joyful activities in the town.
  • mEl nalangi – Further, became bewildered by the restraining words of the friends.
  • thunbam uRRu – Due to lack of enjoying bhagavAn, acquiring great anguish.
  • sonna solavu – the divine words, he spoke.

That is, as said in SrI rAmAyaNam kishkindhA kANdam 1.104 “padhma saugandhika vaham” (fragrance carrying lotuses), SrI rAmAyaNam kishkindhA kANdam 1.72 “padhma kEsara samsrushta:” (fragrance carrying lotus pollens), AzhwAr explains how the fragrance in the flowers and other enjoyable aspects, are being undesirable in separation and are being hurdles for his movement, as in:

  • “vaigalum vinaiyEn meliya vAnAr vaN kamugum madhu malligai kamazhum thEnAr sOlaigaL sUzh” (When will I, the servitor [of emperumAn], who am sinful and am always weakened by emperumAn who is eternally residing in thiruvallavAzh which is surrounded by gardens which have the generous areca trees, fragrant jasmine [creeper] with flowing honey and are filled with beetles which extract honey and the fragrant buds, reach his divine feet?) [1st pAsuram]
  • “pon thigazh punnai magizh pudhu mAdhavi mIdhaNavith thenRal maNam kamazhum” (where the southerly breeze is embracing the flowers which are present on punnai, magizha and kurukkaththi trees which have pollen shining like gold) [2nd pAsuram]
  • pachchilai nIL kamugum palavum thengum vAzhaigaLum” (tall areca trees with green leaves, jack fruit trees, coconut trees, plantain trees) [4th pAsuram]
  • pAN kural vaNdinodu pasum thenRalum Agi engum sEN sinai Ongu marach chezhum kAnal” (having attractive seaside gardens which are having rising trees with tall branches and are having the rhythmic sound of beetles in the form of song and fresh southerly breeze filled everywhere) [6th pAsuram]
  • Odha nedum thadaththuL uyar thAmarai sengazhunIr” (having ponds which are vast like ocean, with tall lotus and red lily flowers) [7th pAsuram]
  • mAduRu pUndhadam” (having ponds with blossomed flowers in close proximity) [8th pAsuram]
  • mazhalai vari vaNdugaL isai pAdum” (young beetles which are having stripes, have drunk honey and are singing music) [9th pAsuram]

Further, AzhwAr explains the vEdha and vaidhika celebrations, as in

  • vinaiyEnai meliya” (to torment me, who is a sinner) [1st pAsuram], “pAdu nal vEdha oli paravaith thirai pOl muzhanga” (tumultuous sound of the noble sAma vEdham is heard like the sound of rising tides in the ocean) [3rd pAsuram]
  • mAduyarndhOmap pugai kamazhum” (in the close vicinity, the smoke from the hOmam in the yAgam is spreading the fragrance) [3rd pAsuram]
  • nalla andhaNar vELvip pugai mainnalam koNduyar viN maRaikkum” (vaidhikas who are exclusively devoted without any expectations and greatly attached [to emperumAn], are performing karmas (rituals) such as agnihOthram etc which are part of worshipping bhagavAn; the smoke from such rituals, taking the good colour of dark pigment rises up to the sky, covers it and makes it appear dark, providing shade and giving coolness) [5th pAsuram]

Further, the celebrations in the town as said in “thol aruL maNNum viNNum thozha ninRa thirunagaram” (sarvESvaran descended to and stood in prosperous thiruvallavAzh to have the residents of both samsAram and paramapadham worship and enjoy his natural benefactorship) [10th pAsuram]. bhagavAn being revealed by vEdham and is worshipped by vaidhika rituals, they remind about him and torment AzhwAr. The celebrations in the town torment AzhwAr since AzhwAr is not able to participate in those.

Further, as those who look out for priyam (joy) and hitham (well-being) stop parAnguSa nAyaki (AzhwAr in feminine form) as said in “enRu kol thOzhimIrgAL! emmai nIr nalindhen seydhIrO?” (Oh friends! What are the actions you are all performing to torture me!) [2nd pAsuram] and “nichchalum thOzhimIrgAL emmai nIr nalindhen seydhIrO” (Oh friends! What actions are you doing by always stopping me and torturing me?) [4th [pAsuram], due to her urge, even these words led to further weakness.

Though, she prays to reach the divine feet and praises with his divine names, she will become weaker, as said in:

  • kOnArai adiyEn adi kUduvadhu enRu kolO?” (When will I reach the divine feet of the unconditional lord?) [1st pAsuram]
  • ninRa pirAn adi nIR adiyOm koNdu sUduvadhE” (When will we hold on our head with reverence the dust of the divine feet of the benefactor who is standing in the town of thiruvallavAzh?) [2nd pAsuram]
  • nIduRaiginRa pirAn kazhal kANdungol nichchalumE?” (will I be able to eternally enjoy the divine feet of the great benefactor who is eternally residing in such invigorating thiruvallavAzh?) [3rd pAsuram]
  • nampirAnadhu nannalamE” (our benefactor’s abundant goodness) [4th pAsuram]
  • en nalam koL sudarai enRu kol kaNgaL kANbadhuvE” (When will my eyes which are suffering more than I, enjoy to their full satisfaction, such emperumAn who enjoyed the qualities of my AthmA (self) and rUpam (form)?) [5th pAsuram]
  • mAN kuRaL kOlap pirAn malarth thAmaraip pAdhangaLEkAnbadhengyAnRukolO” (When will the day be that I, who am having sin, will see the enjoyable lotus like divine feet of the great benefactor who is practising celibacy, having dwarf-like and attractive form?) [6th pAsuram]
  • nilam thAviya nIL kazhalEnAdoRum vIdinRiyE thozhak kUdum kol?” (Will it be possible for me to worship emperumAn who measured the three worlds, everyday without even a momentary break?) [8th pAsuram]
  • yAm kaNdu kai thozhak kUdum kolO?” (Will it be possible that his natural mercy will make us see him and worship him with our hands?) [9th pAsuram]
  • nal aruL nam perumAn nArAyaNan nAmangaL – thol aruL nal vinaiyAl solak kUdum kol?” (He is nArAyaNan who is with all auspicious qualities and wealth, having mercy and letting us enjoy him. Will we be able to praise his names by his virtuous deeds out of his mercy?) [10th pAsuram]

Due to these reasons, AzhwAr became bewildered and spoke these words with anguish. Even at this stage, AzhwAr’s faith was unshakable as he said “adi mEl sEmam koL then kurugUrch chatakOpan” (nammAzhwAr, the leader of AzhwArthirunagari, having firm faith in the form of intelligence of such sarvESvaran’s divine feet being the bestower of tranquillity) [11th pAsuram].

  • thunbam uRRuch chonna solavu kaRpArgaLukku – For those who learnt this decad which was mercifully spoken by AzhwAr in separation.
  • pin piRakka vENdA [piRa] – After learning this, one need not take birth. This will end birth in this material world. piRa does not have any specific meaning; alternatively, it means that one will not take birth which is outside the scope of the divine feet of emperumAn. When it is recited as “pinbu kaRka vENdA piRa“, that would mean that one need not learn anything other than this decad.

adiyen sarathy ramanuja dasan

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 23 and 24

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pAsuram 23

Twenty third pAsuram. He tells his heart that about the greatness of thiruvAdip pUram (divine  star of pUram in the month of Adi), the day that ANdAL incarnated, since there is no match for it.

periyAzhwAr peN piLLaiyAy ANdAL piRandha
thiruvAdippUraththin sIrmai – oru nALaikku
uNdO manamE uNarndhu pAr ANdALukku
uNdAgil oppu idhaRkum uNdu

Oh heart! Analyse and see if there is a day which will match thiruvAdippUram, the day when ANdAL incarnated as the divine daughter of periyAzhwAr. There be a match for this day only if there is a match for ANdAL nAchchiyAr!

ANdAL nAchchiyAr is the reincarnation of bhUmip pirAtti. Taking compassion on the people of the world, she let go of the enjoyment of emperumAn and incarnated in this world. On the other hand, AzhwArs were on this earth all along. Due to the causeless mercy of emperumAn, they obtained faultless knowledge and devotion and enjoyed emperumAn fully. No one can be considered as matching ANdAL who sacrificed her eminent position, for the sake of others. If the incomparable AzhwArs cannot be a match for ANdAL, who else can match her? For this reason, it can be said that there is no match for her star, pUram in the month of Adi.

pAsuram 24

Twenty fourth pAsuram. He mercifully tells his divine heart to celebrate ANdAL who is greater than the other AzhwArs.

anju kudikku oru sandhadhiyAy AzhwArgaL
tham seyalai vinji niRkum thanmaiyaLAy – pinjAyp
pazhuththALai ANdALaip paththiyudan nALum
vazhuththAy manamE magizhndhu

ANdAL incarnated as the only heiress to the clan of AzhwArs. The term anju would mean both the number five and the quality of being fearful. Just as the king parikshit was the only heir to the panchapANdavas (five pANdavas), ANdAL is the only heiress to the clan of ten AzhwArs. This is the first meaning. That she is the only heiress to the AzhwArs who constantly fear as to what ill will befall emperumAn, is the second meaning. periyAzhwAr fully carried out mangALASAsanam (wishing emperumAn well) fully. The other AzhwArs were in paramabhakthi stage (being alive only if united with emperumAn) in their devotion. ANdAL carried out mangALASAsanam to emperumAn, just like periyAzhwAr and she was also very eminent, just like the other AzhwArs in her devotion. The meaning for the term pinjAyp pazhuththAL is that normally a plant will yield flower, then the unripened fruit and finally the ripened fruit. ANdAL was like thuLasi plant, which emits fragrance even as it sprouts out of earth; thus she was a ripened fruit at the beginning itself. In other words, she had eminent devotion towards emperumAn even at a very young age; she was five years old when she composed thiruppAvai. She wilted and melted in attaining emperumAn, while composing nAchchiyAr thirumozhi. Celebrate such ANdAL, always.

adiyEn krishNa rAmAnuja dhAsan

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 21 and 22

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

upadhEsa raththina mAlai

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pAsuram 21

Twenty first pAsuram. AzhwArs are ten in number. They are also considered to be twelve in number. If one were to look at AzhwArs who were fully engaged only with emperumAn, they are considered as ten. mAmunigaL mercifully showed their star and month of incarnation in the pAsurams seen already. ANdAL and madhurakavi AzhwAr are those who were anchored in AchAryar’s affection. ANdAL enjoys emperumAn as vittuchiththar thangaL dhEvar; i.e. one who was her father vishNuchiththar’s lord. madhurakavi AzhwAr  too had said dhEvu maRRu aRiyEn; i.e. he did not know of any lord other than nammAzhwAr. If these two are added, the count of AzhwAr becomes twelve. Along with these two, mAmunigAL adds the most important AchArya in our guruparamparai (the traditional lineage of AchAryas), yathirAjar, also called as emperumAnAr,  who is referred to as mARan adi paNindhu uyndhavan, one who got uplifted by attaining the divine feet of nammAzhwAr, and enjoys him too in this pAsuram. emperumAnAr is also celebrated as “SrIrAmAnujam” the divine feet of nammAzhwAr. There is another connection among these three [ANdAL, madhurakavi AzhwAr and emperumAnA] – AndAL is celebrated as the reincarnation of SrI bhUmippirAtti, madhurakavi AzhwAr is celebrated as the reincarnation of periya thiruvadi [garuda] and emperumAnAr is celebrated as the reincarnation of AdhiSEshan. mAmunigaL mercifully tells the days when these three incarnated.

AzhwAr thirumagaLAr ANdAL madhurakavi
AzhwAr ethirAsarAm ivargaL – vAzhvAga
vandhu udhiththa mAdhangaL nALgaL thammin vAsiyaiyum
indha ulagOrkku uraippOm yAm

We will reveal to the people of this world, the greatness of the months and stars of ANdAL, the divine daughter of periyAzhwAr, madhurakavi AzhwAr and the lord of ascetics, SrI rAmAnujar, who incarnated for the prosperity of those who live in this world.

pAsuram 22

Twenty second pAsuram. mAmunigaL revels in saying that ANdAL’s divine incarnation in this world was only for his sake and mercifully describes it.

inRO thiruvAdip pUram emakkAga
anRO ingu ANdAL avadhariththAL – kunRAdha
vAzhvAna vaigundha vAn bOgam thannai igazhndhu
AzhwAr thirumagaLAr Ay

Is today the star of pUram in the month of Adi? Leaving aside the unlimited, blissful enjoyment in SrI vaikuNtam, she incarnated as ANdAL nAchchiyAr, the divine daughter of periyAzhwAr in order to uplift me. This is similar to a mother jumping into a well in order to save her child who had slipped into that well. She incarnated on this earth only to show us, by following the words of SrI varAhap perumAL who had told bhUmip pirAtti “jIvAthmAs (sentient entities) can easily attain me by singing praises on me, thinking about me and worshipping me with pure flowers”. How amazing is this! What a compassion!

adiyEn krishNa rAmAnuja dhAsan

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