Monthly Archives: July 2020

thiruvAimozhi nURRandhAdhi – 58 – ponnulagu

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Essence of thiruvAimozhi 6.8

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of sending message due to being bound by sorrow and is mercifully explaining it.

How is that done? With anguish in thiruvAimozhi 6.7 “uNNum sORu“, AzhwAr set out towards thirukkOLUr with great urge thinking “I should enjoy the divine eyes and reddish mouth of vaiththamAnidhi, who is thirumAl (SrIman nArAyaNa)”, but could not reach fully and resulted in “enganE pugungol” (How can I enter?), fell down and felt deep sorrow. AzhwAr requested the gatakas (those who connect) who were near him to inform his such state to emperumAn who is present in paramapadha etc and is mercifully explaining it in the form of dhUthaprEkshaNa (sending messenger). mAmunigaL mercifully explains this principle explained in “ponnulagu ALIrO” starting with “ponnulagu“.

pAsuram

ponnulagu bUmi ellAm puLLinangatkE vazhangi
ennidarai mAlukkiyambumena – mannu thiru
nAdha mudhal thUdhu nalgividumARanaiyE
nIdulagIr pOy vaNangum nIr

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word-by-word meanings

pon ulagu – nithya vibhUthi (paramapadham)
bUmi – leelA vibhUthi (samsAram)
ellAm – all of these
puL inangatkE vazhangi – giving to the flock of birds
en idarai – “my sorrow
mAlukku – to emperumAn
iyambum ena – inform”, saying this
mannu thirunAdu mudhal – to places like eternal SrIvaikuNtam
thUdhu nalgi vidum – desirously sent message
mARanaiyE – AzhwAr only
nIdu ulagIr – Oh residents of the vast world!
nIr pOy vaNangum – You go and worship.

Simple Translation

Giving all of nithya vibhUthi and leelA vibhUthi to the flock of birds and saying “Inform my sorrow to emperumAn”, AzhwAr desirously sent message to places like eternal SrIvaikuNtam. Oh residents of the vast world! You go and worship such AzhwAr only.

Highlights from vyAkyAnam

  • pon ulagu bUmi ellAm puLLinangatkE vazhangi – mAmunigaL mercifully indicates the whole of the first pAsuram.
  • pon ulagu bUmi ellAm – As said in SrI rAmAyaNam AraNya kANdam 68.30 “gachcha lOkAn anuththamAn” (you shall reach the highest abode), the whole of nithya vibhUthi and leelA vibhUthi.
  • puL inangatkE vazhangi – Granting to the flocks of birds which have wings, for his own protection. Since he is “vaNsatakOpan” (magnanimous SatakOpa), he is able to grant purushArthams (results) such as mOksham etc.
  • vazhangi en idarai mAlukku iyambum ena – Bestowing nithya vibhUthi and leelA vibhUthi as a favour, AzhwAr requested the birds to inform his care towards sarvESvaran in separation. en idarai – en dhukkaththai (my sorrow). That is, as said in “en nilaimai” (my state) [1st pAsuram], “mey amar kAdhal” (my great desire to enjoy in abundance with his divine form) [2nd pAsuram], “pAsaRaveydhi” (losing my complexion) [8th pAsuram], “pErththu maRROr kaLaigaN vinaiyAttiyEn nAn onRilEn” (I who am having sin, not having any other saviour than you, the unique ones) [9th pAsuram] and “innavARivaL kANmin” (See her state which is in this manner) [10 pAsuram].
  • en idarai mAlukku iyambum ena – That is, mercifully spoken by AzhwAr in,
    • en nalangoNda pirAn thanakku en nilaimai uraiththE” (inform my state to the benefactor who created all worlds in the beginning, who is having divine black cloud like form, who is easily approachable for his devotees and who took ownership of my distinguished features) [1st pAsuram]
    • mey amar kAdhal solli” (informing my great desire to enjoy in abundance with his divine form)
    • yAmidhuvO thakkavARu enna vENdum” (you tell him “Your highness! Should you manifest your supremacy like this? Is this befitting your merciful stature?”) [4th pAsuram]
    • enguch chenRAgilungaNdu idhuvO thakkavARu enminE” (You find him in any location/state such as para, vyUha, vibhava etc., you ask “Is this act of capturing her heart and making her feel lonely, apt?”) [5th pAsuram]
    • kaRpiyA vaiththa mARRam sollich chenmingaL” (now you go [to him] saying the words I taught you) [6th pAsuram]
    • madhusUdhaRken mARRanjolli” (Telling madhusUdhanan emperumAn the words I taught to the parrots and mynAs) [7th pAsuram]
    • mAsaRu neelach chudar mudi vAnavar kOnaik kaNdu EsaRum nummai allAl maRu nOkkilaL” (on seeing the supreme lord, who is having faultless hair with blue radiance and who is the leader of nithyasUris, you should give your mercy one day by saying to him “[for parAnguSa nAyaki] there is no option to see, other than you who are free from any blemish”) [8th pAsuram]
    • viNNavar kOnaik kaNdu vArththaigaL koNdaruLi uraiyIr ” (on seeing the supreme lord who is like huge clouds gathered during rainy season, who is very obedient to his devotees through his incarnation, and who is letting (such beauty) to be enjoyed by the residents of paramapadham, bring his message and shower your mercy upon me) [9th pAsuram]
    • mandhiraththonRuNarththi uraiyIr ” (go to the private abode of emperumAn and tell him a word about me) [10th pAsuram]
  • mannu thirunAdu mudhal thUdhu nalgi vidum – thirunAdu mudhal (paramapadham etc) implies that as said in AchArya hrudhayam 156 “mUnRAm thUdhukku vishayam parathvadhvayam” (the target of third message is parathvam and antharyAmithvam), the target is in thirunAdu (paramapadham) and nenjanAdu (the abode in heart). This message towards paramapadham and antharyAmi is explained in this decad as seen in, “mAmadhu vAr thaNduzhAy mudi vAnavar kOnaik kaNdu” (on seeing emperumAn who is donning the divine crown which is decorated with cool thiruththuzhAy in which honey is greatly flowing and dripping, and who is ruling over the nithyasUris) [4th pAsuram], “mAsaRu neelach chudar mudi vAnavar kOnaik kaNdu” (on seeing the supreme lord, who is having faultless hair with blue radiance and who is the leader of nithyasUris) [8th pAsuram], “kArththiraL mA mugil pOl kaNNan viNNavar kOnaik kaNdu” (on seeing the supreme lord who is like huge clouds gathered during rainy season, who is very obedient to his devotees through his incarnation, and who is letting (such beauty) to be enjoyed by the residents of paramapadham), “enguch chenRAgilum kaNdu” (going and seeing him in any location/state such as para, vyUha, vibhava etc) [5th pAsuram]. “thUdhu nalgi vidum” means sending message desirously. As said in “than mannu nIL kazhal mEl thaN thuzhAy namakkanRi nalgAn” (he will joyfully give the invigorating thiruththuzhAy which is fittingly present on his divine feet which stretch up to the location of his devotees) [6th pAsuram], sending the messenger depending upon his aikarasyam (having similar taste as his devotees).
  • mannu thirunAdu mudhal thUdhu nalgi vidum mARanaiyE – Only AzhwAr who is desirously sending message to eternal paramapadham and other abodes.
  • nIdulagIr pOy vaNanguvIr – Oh residents of this material world which is also eternal though constantly changing! You don’t have to go through the suffering of sending messages. Instead you can walk up to AzhwAr and worship him. Unlike paramapadham, AzhwArthirunagari is in close proximity. You can surrender unto AzhwAr even without purushakAram (recommendation).

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 57 – uNNunjORu

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Essence of thiruvAimozhi 6.7

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of setting out towards thirukkOLUr and is mercifully explaining it.

How is that done? AzhwAr in the mood of parAngusa nAyaki’s divine mother called out the divine names of emperumAn from his divine feet up to his divine head as in thiruvAimozhi 6.5.1 “mAlukku vaiyam aLandha maNALaRku” to thiruvAimozhi 6.5.10 “poRpamai nIL mudi pUm thaNduzhAyaRku” and was sleeping being immersed in bhagavAn. parAngusa nAyaki woke up on hearing the divine name which is a mrutha sanjIvini (medicine which brings life back) and started walking towards thirukkOLUr. Subsequently, the divine mother woke up and observed that her daughter was not present. She became anguished thinking “Due to being born as my daughter and her nature, she went to thirukkOLUr”. mAmunigaL mercifully explains this principle explained in “uNNum sORu” starting with “uNNum sORAdhi“.

pAsuram

uNNum sORAdhi oru mUnRUm emperumAn
kaNNan enRE nIrmalgik kaNNinaigaL maNNulagil
mannu thirukkOLUril mAyan pAl pOm mARan
ponnadiyE nandhamakkup pon

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word-by-word meanings

uNNum sORu Adhi – Rice which is eaten etc
oru mUnRum – the three types of nourishment (dhAraka (sustaining), pOshaka (nourishing), and bhOgya (enjoyment))
emperumAn kaNNanE enRu – saying that all of those are emperumAn krishNa only
kaN iNaigaL nIr malgi – with overflowing tears in both eyes
maN ulagil mannu – remaining firm in this world
thirukkOLUril – mercifully present in thirukkOLUr
mAyanpAl pOm – went towards sarvESvaran
mARan – AzhwAr’s
pon adiyE – beautiful divine feet only
nandhamakkup pon – our wealth.

Simple Translation

AzhwAr said that all three types of nourishment such as rice which is eaten etc are all emperumAn krishNa only, with overflowing tears in both eyes, went towards sarvESvaran who is mercifully present in thirukkOLUr which is remaining firm in this world. Such AzwhAr’s beautiful divine feet are our only wealth.

Highlights from vyAkyAnam

  • uNNum sORAdhi oru mUnRUm emperumAn kaNNan enRE nIrmalgik kaNNinaigaL – mAmunigaL is mercifully following the first pAsuram “uNNum sORu parugu nIr thinnum veRRilaiyum ellAm kaNNan” which is the most important in the decad.
  • uNNum sORAdhi oru mUnRUm – Three types of nourishment such as rice etc.
  • oru mUnRum – The three types which remain distinguished.
  • emperumAn kaNNan enRE – Meditating that my lord krishNa is all those three.
  • nIr malgik kaN iNaigaL – Due to overwhelming emotions, eyes became filled with tears. The thirst for krishNa can be quenched only by experiencing krishNa.
  • maN ulagil thirukkOLUril mannu mAyanpAl pOm mARan – AzhwAr who goes towards vaiththamAnidhi who is amazing due to his qualities such as saundharya (beauty), sauSeelya (simplicity) etc, who is eternally present in thirukkOLUr in this realm. Since after death one will live in paramapadham, it need not be mentioned; since the material realm where the worldly people remain happily, feels like fire for AzhwAr, he has to specifically say “maNNinuL – pugumUr thirukkOLUr” (in the material realm, the town to enter is thirukkOLUr). As said in SrI rAmAyaNam sundhara kANdam 16.19 “sarvAn bhOgAn parithyajya” (giving up all enjoyments), the divine abode where emperumAn is desirously staying is the town to enter for AzhwAr. AzhwAr will become cool only when he sees the flower-filled gardens, ponds and his temple in thirukkOLUr. thiruviruththam 26 “pAlai kadandha – ponnE kaNNan vehkAvadhu – eppAlaikkum sEmaththadhE” (Oh golden-hued lady who crossed the desert land and reached here! krishNa’s thiruvehkA is nearby. That is a remedy for all sorrows).
  • mannu thirukkOLUril mAyanpAl pOm is explained in
    • Urum nAdum ulagamum thannaip pOl avanudaiya pErum thArgaLumE pidhaRRak kaRpuvAn idaRi sErum nal vaLam sEr pazhanath thirukkOLUrkkE pOrungol” (My daughter who has given the suffering of separation to me and who cannot sustain herself without him like a creeper which requires support, making the town, the country and the world blabber his name and garland, crossed the feminine modesty which was boundless like sky, and reached thirukkOLUr which is having distinguished opulence and water bodies) [2nd pAsuram]
    • thirumAl thirunAmangaLE kUvi ezhum en pAvai pOy” (My daughter who is uplifting herself only through the recital of SrIman nArAyaNan‘s divine names, went) [3rd pAsuram]
    • selvam malgi avan kidandha thirukkOLUrkkE mellidai nudanga iLamAn sella mEvinaLE” (My young deer like daughter has her heart fixated, with her slender waist swaying, to go to thirukkOLUr where emperumAn who is having great wealth is mercifully resting) [4th pAsuram]
    • Avi uL kuLira enganE ugakkungol” (now, on seeing emperumAn’s temple, cooling down her heart which is the abode of her life, how is she enjoying it today?) [5th pAsuram]
    • then thisaith thiladham anaiya thirukkOLUrkkE senRu” (Entered thirukkOLUr which is like a thilak (decorative mark) for southern direction) [6th pAsuram]
    • selvam malgi avan kidandha thirukkOLUrkkE olgi olgi nadandhu” (she is contracting, swaying, walking and weakening, and left for thirukkOLUr where he is resting and is having abundance of wealth) [7th pAsuram]
    • kasindha nenjinaLAyk kaNNa nIr thuzhumbach chellungol!” (Feeling grief more and more, having such dampness [indicating melted heart] as companion and with overflowing tears, will she go there?) [8th pAsuram]
    • en kaNNanukkenRu IriyAy iruppAL idhellAm kidakka inip pOy” (My kind-hearted daughter, who is wearing thin ornaments, when seeing good objects which are known, thinks that they exist for krishNa; while all this material realm which is created for that is existing, she is now leaving me) [9th pAsuram]
    • manaikkuvAn pazhiyum ninaiyAL sella vaiththanaLE” (She did not consider the great blame which befell upon the family) [pAsuram]
  • mannu thirukkOLUril mAyanpAl pOm – This is how she went, without considering anything else. With this, it is said that she went giving life to those who were present enroute, to emperumAn and to herself. Such AzhwAr, who gave life to all and went seeking vaiththamAnidhi emperumAn.
  • pon adiyE nandhamakkup pon – For him the vaiththamAnidhi (the great wealth for emergency) would be bhagavAn’s divine feet and for us, vaiththamAnidhi would be AzhwAr’s divine feet. azhagiya maNavALap perumAL nAyanAr mercifully said in AchArya hrudhayam 169 “kaimmudhal izhandhAr uNNum nidhiyin Apathsakathvam pugumUrilE samrudhdham” (bhagavAn is abundantly having the quality of being a friend in need in thirukkOLUr where the emperumAn is enjoyed by those who have lost their principal).

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 56 – mAludanE

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Essence of thiruvAimozhi 6.6

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of how he lost all his belongings and is mercifully explaining it.

How is that done? AzhwAr experienced togetherness with bhagavAn but only in the mind and had no opportunity for an external togetherness. As said in thiruvAimozhi 6.5.10 “senniyAl vaNangum avvUrth thirunAmam kEtpadhu sindhaiyE” (she is bowing with her head towards such town and is focussed on hearing the divine name of that town from others), she became very anguished and unconscious. He reveals how his AthmA and all belongings of AthmA left him on their own and he has become weakened as he desired to discard them in thiruvAimozhi 4.8ERALum iRaiyOnum“, through the words of the divine mother of parAngusa nAyaki (AzhwAr in feminine mood) who reveals how her daughter’s belongings such as bangles were taken away by emperumAn. mAmunigaL mercifully explains this principle explained in “mAlukku vaiyam” starting with “mAludanE thAn kalandhu“.

pAsuram

mAludanE thAn kalandhu vAzhap peRAmaiyAl
sAla naindhu thannudaimai thAn adaiyak kOliyE
thAn igazha vENdAmal thannai vidal sol mARan
Unam aRu sIr nenjE uN

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word-by-word meanings

mAludanE – with emperumAn
thAn kalandhu vAzhap peRAmaiyAl – being unable to live together
sAla naindhu – becoming very weakened
than udaimai thAn adaiyak kOli thAn igazha vENdAmal – instead of having to try to give up self and belongings of self
thannai vidal sol mARan – AzhwAr who mercifully said that they left him on their own, his
Unam aRu sIr – faultless auspicious qualities
nenjE – Oh heart!
uN – enjoy

Simple Translation

Oh heart! Being unable to live together with emperumAn, AzhwAr became very weak and mercifully said “instead of having to try to give up self and belongings of self, they left me on their own”. Enjoy the faultless auspicious qualities of such AzhwAr.

Highlights from vyAkyAnam

  • mAludanE thAn kalandhu vAzhap peRAmaiyAl – Having not been uplifted after being together with sarvESvaran who is infatuated towards his devotees. Previously, AzhwAr said in thiruvAimozhi 6.5.10 “adimai seyvAr thirumAlukku” (will get to serve SrIman nArAyaNa) – mAmunigaL is saying this, based on those words.
  • sAla naindhu – Becoming very anguished. Becoming so weak that he cannot speak about his own state and needs the help of his divine mother to speak about self.
  • than udaimai thAn adaiyak kOli thAn igazha vENdAmal – Unlike in thiruvAimozhi 4.8 “ERALum iRaiyOn” where he prayed to give up self and belongings of self, which do not serve the purpose of bhagavAn.
  • thannai vidal sol mARan – AzhwAr who mercifully spoke about self and belongings leaving him fully. That is, as said in SrI rAmAyaNam kishkindhA kANdam 6.11 “uththarIyam thayA thyaktham SubhAnyAbharaNAnyapi” (She dropped the upper cloth of her sari along with the auspicious ornaments), the references seen in following pAsurams:
    • Elak kuzhali izhandhadhu sangE” (My daughter who is having lock [of hair] with honey laden flower which is refreshingly fragrant like cardamom, lost her bangle) [1st pAsuram]
    • en mangai izhandhadhu mAmai niRamE” (my daughter who is at the age which attracts him, lost her beautiful complexion) [2nd pAsuram]
    • en piRangirungUndhal izhandhadhu pIdE” (My daughter who has well grown, collection of locks [of hair] lost her pride) [3rd pAsuram]
    • en pAdudai algul izhandhadhu paNbE” (My daughter who has an expansive waist lost her distinguished quality) [4th pAsuram]
    • en kaN punai kOdhai izhandhadhu kaRpE” (My daughter who is wearing a garland which captivates the eyes of those who see her, lost her intelligence) [5th pAsuram]
    • en viRpuruvak kodi thORRadhu meyyE” (my tender creeper like daughter who is having bow like eyebrow has lost the body which was obedient towards her) [6th pAsuram]
    • en thaiyal izhandhadhu thannudaich chAyE” (My very beautiful daughter lost her distinguished collective beauty) [7th pAsuram]
    • en vAsak kuzhali izhandhadhu mANbE” (My daughter who has ultimate fragrant hair lost her femininity) [8th pAsuram]
    • en pUN punai men mulai thORRadhu poRpE” (my daughter whose bosoms are tender to bear the separation and are decorated with ornaments, lost her beauty ) [9th pAsuram]
    • en kaRpudaiyAtti izhandhadhu kattE” (My intelligent daughter lost her feminine limits) [10th pAsuram]
  • thannai vidal sol mARan – AzhwAr who mercifully said in the 11th pAsuram “kattezhil thenkurugUrch chatakOpan sol” (nammAzhwAr, the chief of the attractive AzhwArthirunagari which is having beautiful forts, mercifully spoke), his.
  • Unam aRu sIr nenjE uN – Fault for sIr (qualities) is to exist for selfish desires. Faultless means, to exist for the sake of others. Oh heart! Enjoy such boundless qualities. Just as AzhwAr enjoys emperumAn’s qualities as said in periya thiruvandhAdhi 78 “kaNai nANil OvAth thozhil sArngan thol sIrai nannenjE OvAdha UNAga uN” (Oh good heart! Enjoy the unending qualities of emperumAn who is valorously engaged with his endless arrows and bow), you enjoy the qualities of AzhwAr such as bhakthi etc, as your food.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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சாற்றுமுறை – எளிய விளக்கவுரை

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ஸர்வ தேஶா  காலேஷ்வவ்யாஹத பராக்ரமா |
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பகவத் ராமானுஜரின் திவ்ய ஆணையானது (விசிஷ்டாத்வைத ஸித்தாந்தமும் ஸ்ரீவைஷ்ணவ ஸம்ப்ரதாயக் கொள்கைகளும்) சிறந்த முறையில் எந்தத் தடையுமின்றி எல்லா இடங்களிலும் எல்லாக் காலங்களிலும் வளரட்டும், நன்றாக வளரட்டும்.

ராமாநுஜார்ய திவ்யாஜ்ஞா ப்ரதிவாஸரமுஜ்வலா |
திகந்தவ்யாபிநீ பூயாத் ஸாஹி லோக ஹிதைஷிணீ ||

பகவத் ராமானுஜரின் திவ்ய ஆணையானது ஒவ்வொரு நாளும் மேலும் மேலும் ஒளிவிட்டு வளரட்டும். எல்லா திக்குக்களிலும் பரவி இந்த ஆணையானது நன்மைகளைக் கொடுக்கட்டும்.

ஸ்ரீமந்! ஸ்ரீரங்க ஶ்ரியமனுபத்ரவாம் அனுதினம் ஸம்வர்த்தய! |
ஸ்ரீமந்! ஸ்ரீரங்க ஶ்ரியமனுபத்ரவாம் அனுதினம் ஸம்வர்த்தய! ||

ஸ்ரீரங்கஸ்ரீயானது எந்தத் தொல்லைகளும் இல்லாமல் ஒவ்வொரு நாளும் நன்றாக வளரட்டும். ஸ்ரீரங்கஸ்ரீயானது எந்தத் தொல்லைகளும் இல்லாமல் ஒவ்வொரு நாளும் நன்றாக வளரட்டும்.

நம ஸ்ரீஶைலநாதாய குந்தீ நகர ஜந்மநே |
ப்ரஸாதலப்த பரம ப்ராப்ய கைங்கர்ய
ஶாலிநே ||

குந்தீ நகரில் அவதரித்தவர், ஆசார்ய கடாக்ஷத்தால் மிகவும் உயர்ந்ததான கைங்கர்யஸ்ரீயை அடைந்தவரான திருமலை ஆழ்வார் என்கிற திருவாய்மொழிப் பிள்ளை திருவடியை வணங்குகிறேன்.

ஸ்ரீஶைலே தயா பாத்ரம் தீபக்த்யாதி குணார்ணவம் |
யதீந்த்ர ப்ரவணம் வந்தே ரம்ய ஜாமாதரம் முநிம் ||

திருமலையாழ்வார் என்னும் திருவாய்மொழிப் பிள்ளையினுடைய திருவருளுக்குப் பாத்திரமானவரும், ஞானம், பக்தி முதலிய குணங்களுக்குக் கடல் போன்றவரும், எம்பெருமானாரிடத்தில் பக்தி நிறைந்தவருமான மணவாள மாமுனிகளை வணங்குகிறேன்.

[ ரம்ய ஜாமாத்ரு யோகீந்த்ர பாதரேகா மயம்ஸதா |
ததா யத்தாத்ம ஸத்தாதிம் ராமானுஜ முனிம் பஜே ||

(வானமாமலை பொன்னடிக்கால் ஜீயரின் தனியன் – ஸ்ரீ வானமாமலை மடம் அநுஸந்தானம்)

ஸ்ரீ மணவாள மாமுனிகள் அடியொற்றி அவரின் பாதரேகை போல இருப்பவரும் தன்னை அன்னாரின் தாஸனாக அனைத்து செயல்பாட்டிற்கும் தன் வாழ்வு நிலைபெற அவரையே சார்ந்திருந்த வானமாமலை பொன்னடிக்கால் ஜீயரை வணங்குகிறேன்]

வாழி திருவாய்மொழிப் பிள்ளை மாதகவால்
வாழும் மணவாள மாமுனிவன் வாழியவன்
மாறன் திருவாய்மொழிப் பொருளை மானிலத்தோர்
தேறும் படி உரைக்கும் சீர்

திருவாய்மொழிப்பிள்ளையின் பெரிய க்ருபையால் வாழும் மணவாள மாமுனிகள் வாழி! அந்த மாமுனிகள் நம்மாழ்வாரின் திருவாய்மொழியின் பொருளை இந்தப் பெரிய பூமியில் உள்ளவர்கள் அறிந்து தேறும்படி உரைக்கும் அழகு வாழி!

செய்ய தாமரைத் தாளிணை வாழியே
சேலை வாழி திருநாபி வாழியே
துய்ய மார்பும் புரிநூலும் வாழியே
சுந்தரத் திருத்தோளிணை வாழியே
கையுமேந்திய முக்கோலும் வாழியே
கருணை பொங்கிய கண்ணிணை வாழியே
பொய்யிலாத மணவாள மாமுனி
புந்தி வாழி புகழ் வாழி வாழியே

மாமுனிகளின் சிவந்த தாமரை போன்ற திருவடிகள் வாழி! அணிந்திருக்கும் காஷாய வஸ்த்ரமும் திருநாபீகமலமும் வாழி! தூய்மையான திருமார்பும் யஜ்ஞோபவீதமும் வாழி! அழகான இரண்டு திருத்தோள்கள் வாழி! கையில் ஏந்திப் பிடித்திருக்கும் த்ரிதண்டம் வாழி! கருணை பொங்கி வரும் இரண்டு திருக்கண்கள் வாழி! பொய் கலவாத மெய்யே வடிவான மணவாள மாமுனிகளின் ஜ்ஞானம் எப்பொழுதும் வாழி!

அடியார்கள் வாழ அரங்க நகர் வாழ
சடகோபன் தண்தமிழ் நூல் வாழ – கடல் சூழ்ந்த
மன்னுலகம் வாழ – மணவாள மாமுனியே
இன்னுமொரு நூற்றாண்டிரும்

பகவத்/பாகவத அடியார்கள் வாழ! திருவரங்கப் பெருநகர் வாழ! நம்மாழ்வாரின் குளிர்ந்த ப்ரபந்தங்கள் வாழ! கடல் சூழ்ந்த, பொருந்தியிருக்கும் இவ்வுலகம் வாழ! மணவாள மாமுனிகளே! தேவரீர் எங்களுடன் எப்பொழுதும் இருந்து க்ருபை பண்ண வேண்டும்.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் –  http://divyaprabandham.koyil.org

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

ಕಣ್ಣಿನುನ್ ಸಿರುತ್ತಾಬು – ಸರಳ ವಿವರಣೆ

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ಶ್ರೀಃ ಶ್ರೀಮತೇ ಶಠಗೋಪಾಯ ನಮಃ ಶ್ರೀಮತೇ ರಾಮಾನುಜಾಯ ನಮಃ ಶ್ರೀಮದ್ ವರವರಮುನಯೇ ನಮಃ

nammazhwar-madhurakavi

ಮುದಲಾಯಿರಮ್
ಉಪದೇಶ ರತ್ತಿನಮಾಲೈಯ ೩೬ನೆ ಪಾಶುರದಲ್ಲಿ, ಮಣವಾಳ ಮಾಮುನಿಗಳ್ ಅವರು ಕಣ್ಣಿನುನ್ ಶಿರುತ್ತಾಂಬಿನ ಮಹತ್ವವನ್ನು ಬಹಿರಂಗಪಡಿಸ್ಸಿದ್ದಾರೆ.

“ವಾಯ್ತ ತಿರುಮಂ ತಿರತ್ತಿನ್ ಮದ್ಧಿಮಮಾಂ ಪದಂಪೋಲ್
ಶೇರ್ತ ಮಧುರಕವಿ ಶೈ ಕಲೆಯೈ ಆರ್ಥ ಪುಗಳ್
ಆರಿಯರ್ಗಳ್ ತಾಂಗಳ್ ಅರುಳಿಚ್ಚೆಯಲ್ ನಡುವೆ.
ಶೇರ್ವಿತ್ತಾರ್ ತಾರ್ಪರಿಯಮ್ ತೇರ್ನ್ದು.”


ಪದಗಳು ಮತ್ತು ಅರ್ಥಗಳಲ್ಲಿ ಸಂಪೋರ್ಣತೆ ಹೊಂದಿರುವ ‘ತಿರುಮಂತ್ರಂ’ ಎಂಬುವ ಅಷ್ಟಾಕ್ಷರದಲ್ಲಿ ಮಧ್ಯದಲ್ಲಿರುವ “ನಮಃ” ಶಬ್ದ ಹೊಂದಿರುವ ಅದೇ ಶ್ರೇಷ್ಠತೆಯನ್ನು ಮಧುರಕವಿ ಆಳ್ವಾರ್ ಅವರು ಅದ್ಭುತವಾಗಿ ರಚಿಸಿದ ಕಣ್ಣಿನುನ್ ಶಿರುತ್ತಾಂಬು ಹೊಂದಿದೆ. ಕಣ್ಣಿನುನ್ ಶಿರುತ್ತಾಂಬಿನಲ್ಲಿರುವ ಅರ್ಥಗಳನ್ನು ತಿಳಿದುಕೊಂಡ ನಮ್ಮ ಆಚಾರ್ಯರು ( ನಮ್ಮ ಸಂಪ್ರದಾಯದ ಉಪದೇಶಕರು) ಈ ಪ್ರಬಂಧವನ್ನು ಅರುಳಿಚ್ಚೈಯಲ್ಲೊಂದಿಗೆ ( ೪೦೦೦ ದಿವ್ಯ ಪ್ರಬಂಧವನ್ನು ಪಠಿಸುವುದನ್ನು ಅರುಳಿಚ್ಚೈಯಲ್ ಎನ್ನುವುದು. ) ಪಠಿಸುವುದಕ್ಕಾಗಿ ಸೇರಿಸಿದರು.
ಮಧುರಕವಿ ಆಳವಾರಿಗೆ, ನಮ್ಮಾಳ್ವಾರನ್ನು ಬಿಟ್ಟು ಬೇರೇನು ತಿಳಿದಿರಲಿಲ್ಲ.ಅಂತಹ ಮಧುರಕವಿ ಆಳವಾರಿನ ಶ್ರೇಷ್ಠವಾದ ರಚನೆಯೇ ಈ ಕಣ್ಣಿನುನ್ ಶಿರುತ್ತಾಂಬು. ಈ ಪ್ರಬಂಧ, ಆಚಾರ್ಯರು(ಗುರು, ಶಿಕ್ಷಕ) ನಮಗೆ ದೇವರು ಎನ್ನುವ ನಮ್ನ ಸಂಪ್ರದಾಯದ ಮುಖ್ಯವಾದ ತತ್ವವನ್ನು ಬಹಿರಂಗಪಡಿಸುತ್ತದೆ.
ನಮ್ಮಾಳ್ವಾರ್ ಅವರ ಶ್ರೇಷ್ಠತೆಯನ್ನು ತೋರಿಸುವ ಕಣ್ಣಿನುನ್ ಶಿರುತ್ತಾಂಬು, ನಮ್ಮ ಸಂಪ್ರದಾಯದಲ್ಲಿ ಅನನ್ಯ ಮಹತ್ವವನ್ನು ಪಡೆದಿದೆ. ಈ ಪ್ರಬಂಧದ ಸರಳ ವಿವರಣೆಯನ್ನು ನಮ್ಮ ಪೂರ್ವಾಚಾರ್ಯರ ವ್ಯಾಖ್ಯಾನಗಳ ಸಹಾಯದಿಂದ ಬರೆಯಲಾಗಿದೆ.

ತನಿಯನ್: (1)

ಅವಿದತ ವಿಷಯಾಂತರಃ ಶಠಾರೇರ್
ಉಪನಿಷತಾಮ್ ಉಪಗಾನಮಾತ್ರ ಭೋಗಃ
ಅಪ ಚ ಗುಣವಶಾತ್ತ ದೇಕ ಶೇಷೀ
ಮಧುರಕವಿ ಹೃದಯೇ ಮಮಾವಿರಸ್ತು

ನಮ್ಮಾಳ್ವಾರನ್ನು ತನ್ನ ಆಚಾರ್ಯರಾಗಿಗೊಂಡು, ಅವರನ್ನು ಬಿಟ್ಟು ಬೇರೇನು ಅರಿಯದೆ, ಸದಾ ಅವರ ಗುಣಗಳ ಸ್ಮರಣೆಯಲ್ಲಿ ಮುಳುಗುತ್ತಿದ್ದು, ಅವರ ದಿವ್ಯ ಸ್ತೋತ್ರಗಳ ಶ್ರೇಷ್ಠತೆಯನ್ನು ಸ್ತುತಿಸಿಕೊಂಡಿರುವುದರಿಂದಲೇ ಆನಂದವನ್ನು ಪಡೆದುಕೊಂಡಿದ್ದ. ಮಧುರಕವಿ ಆಳ್ವಾರ್ ನನ್ನ ಹೃದಯದಲ್ಲಿ ಸದಾ ಇರಲಿ.

ತನಿಯನ್: (2)

ವೇರೊನ್ಡ್ರುಮ್ ನಾನ್ ಅರಿಯೇನ್ ವೇದಮ್ ತಮಿಳ್ ಶೈದ
ಮಾರನ್ ಶಠಗೋಪನ್ ವಣ್ ಕುರುಗೂರ್ ಏರು ಎಂಗಳ್
ವಾಳ್ವಾಮ್ ಎನ್ಡ್ರೇತ್ತುಮ್
ಮಧುರಕವಿಯಾರ್ ಎಮ್ಮೈ ಆಳ್ವಾರ್ ಅವರೇ ಅರಣ್.

“ ಕರುಣೆಯಿಂದ ವೇದದ ಅರ್ಥಗಳನ್ನು ತಮಿಳಲ್ಲಿ ರಚಿಸಿ, ನಮ್ಮಂತಿರುವ ಪ್ರಪನ್ನರನ್ನು ( ಶರಣಾಗತಿ ಮಾಡಿರುವವರು)
ಉನ್ನತಿಗೇರಿಸುವ, ಸುಂದರವಾದ ಕುರುಗೂರಿನ ನಾಯಕನಾದ ನಮ್ಮಾಳ್ವಾರನ್ನು ಬಿಟ್ಟು ನಾನೇನು ಅರಿಯೆನು” ಎಂದು ಹೇಳುವ ಕೇವಲ ಮಧುರಕವಿ ಆಳ್ವಾರೇ ನಮಗೆಲ್ಲಾ ಆಶ್ರಯ!

೧. ಪಾಶುರಮ್. ಈ ಪಾಶುರದಲ್ಲಿ ಮಧುರಕವಿ ಆಳ್ವಾರ್ ನಮ್ಮಾಳ್ವಾರಿಗೆ ಅತ್ಯಂತ ಪ್ರಿಯನಾದ( ಕಣ್ಣನ್) ಶ್ರೀ
ಕೃಷ್ಣನನ್ನು ಆನಂದದಿಂದ ಅನುಭವಿಸುತ್ತಾರೆ.

ಕಣ್ಣಿ ನುಣ್ ಚಿಱುತ್ತಾಮ್ಬಿನಾಲ್ ಕಟ್ಟುಣ್ಣಪ್
ಪಣ್ಣಿಯ ಪೇರು ಮಾಯನ್ ಏನ್ ಅಪ್ಪನಿಲ್
ನಣ್ಣಿತ್ ತೇನ್ ಕುರುಗೂರ್ ನಮ್ಬಿ ಏನ್ಱಕ್ಕಾಲ್
ಅಣ್ಣಿಕ್ಕುಮ್ ಅಮುದೂಱುಮ್ ಏನ್ ನಾವುಕ್ಕೇ

ತಾಯಿಯಾದ ಅಶೋದೈ ( ಯಶೋದಾ) ಪಿರಾಟ್ಟಿಗೆ ತನ್ನನ್ನು ತೆಳುವಾದ ಹಗ್ಗದಿಂದ ಕಟ್ಟಿ ಹಾಕಲು ಅವಕಾಶ ಮಾಡಿಕೊಟ್ಟ ನನ್ನ ಸ್ವಾಮಿಯಾದ , ಸರ್ವೋಚ್ಚ ಅಸ್ತಿತ್ವನಾದ ಸಾಕ್ಷಾತ್ ಕಣ್ಣನ್( ಶ್ರೀ ಕೃಷ್ಣ) ಎಂಪೆರುಮಾನಿಗಿಂತಲೂ ದಕ್ಷಿಣ ದಿಕ್ಕಿನಲ್ಲಿರುವ ಕುರುಗೂರಿನ ನಾಯಕನಾದ ನಮ್ಮಾಳ್ವಾರಿನ ನಾಮ ಸಂಕೀರ್ತನೆ ಮಾಡುವುದೇ ನನ್ನ ನಾಲಿಗೆಗೆ ಅತ್ಯಂತ ಮಕರಂದದಂತೆ ಸಿಹಿಯಾಗಿದೆ.

೨.ಪಾಶುರಮ್: ಈ ಪಾಶುರದಲ್ಲಿ ಮಧುರಕವಿ ಆಳ್ವಾರ್ ತನಗೆ ಅತ್ಯಂತ ಸಿಹಿಯಾದ ನಮ್ಮಾಳ್ವಾರಿನ ಪಾಶುರಗಳು ಮಾತ್ರವೇ ತನ್ನನ್ನು ಉಳಿಸಿಕೊಂಡಿವೆ ಎಂದು ಹೇಳುತ್ತಾರೆ.


ನಾವಿನಾಲ್ ನವಿಟ್ಟ್ರು ಇನ್ಬಮ್ ಎಯ್ದಿನೇನ್
ಮೇವಿನೇನ್ ಅವನ್ ಪೊನ್ನಡಿ ಮೈಮಯೇ
ತೇವು ಮಟ್ರರಿಯೇನ್ ಕುರುಗೂರ್ ನಂಬಿ
ಪಾವಿನ್ ಇನ್ನಿಶೈ ಪಾಡಿ ತ್ತಿರಿವನೇ.

ಆಳ್ವಾರಿನ ಪಾಶುರಗಳನ್ನು ನನ್ನ ನಾಲಿಗೆಯಲ್ಲಿ ಸ್ತುತಿಸಿಕೊಂಡೇ ನಾನು ಆನಂದಮಯನಾದೆ.
ಆಳ್ವಾರಿನ ದಿವ್ಯ ಪಾದಗಳಲ್ಲಿ ನಾನು ಶರಣಾದೆ!
ಸಂಪೂರ್ಣವಾಗಿ ಕಲ್ಯಾಣ ಗುಣಗಳನ್ನು ಹೊಂದಿರುವ ತಿರುಕ್ಕುರುಗೂರಿನ ನಾಯಕನಾದ ನಮ್ಮಾಳ್ವಾರನ್ನು ಬಿಟ್ಟು ಬೇರೆ ಯಾವ ದೈವವನ್ನುೂ ನಾನು ಅರಿಯನಲ್ಲೆ.
ಆಳ್ವಾರಿನ ಪಾಶುರಗಳನ್ನು ಸಂಗೀತವಾಗಿ ಹಾಡಿಕೊಂಡು ನಾನು ವಿವಿಧ ಸ್ಥಳಗಳಿಗೆ ತಿರುಗಾಡುತ್ತೇನೆ.

೩.ಪಾಶುರಮ್: ಈ ಪಾಶುರದಲ್ಲಿ ಮಧುರಕವಿ ಆಳ್ವಾರ್ ತಾನು ನಮ್ಮಾಳ್ವಾರಿನ ಸೇವಕನಾಗಿರುವುದರಿಂದ, ಎಂಪೆರುಮಾನ್ ತನಗೆ ಅದ್ಭುತವಾದ ದರ್ಶನವನ್ನು ( ದಿವ್ಯ ಸ್ವರೂಪ) ನೀಡಿದ ಬಗ್ಗೆ ಆನಂದದಿಂದ ನಿರೂಪಿಸುತ್ತಾರೆ.

ತಿರಿ ತಂದಾಗಿಲುಮ್ ದೇವ ಪ್ಪಿರಾನ್ ಉಡೈ
ಕರಿಯ ಕೋಲತ್ ತಿರು ಉರುಕ್ ಕಾಣ್ಬನ್ ನಾನ್
ಪೆರಿಯ ವಣ್ ಕುರುಗೂರ್ ನಗರ್ ನಂಬಿಕ್ಕು ಆಳ್
ಉರಿಯನಾಯ್ ಅಡಿಯೇನ್ ಪೆಟ್ರ ನನ್ನಮಯೇ.

ಆಳ್ವಾರಿಗೆ ಸೇವಕ ಸ್ಥಾನದಲ್ಲಿದ್ದ ನಾನು ಆ ಸ್ಥಾನದಿಂದ ಜಾರಿಬಿಟ್ಟೆ.
ಆಳ್ವಾರ್ ಕಾಣಿಸಿಕೊಟ್ಟಂತೆ ನಾನು ನಿತ್ಯಸೂರಿಗಳಿಗೆ ನಾಯಕನಾದ, ಅಂಧಕಾರ ಮೈಬಣ್ಣವನ್ನು ಹೊಂದಿರುವ ಶ್ರೀಮನ್ ನಾರಾಯಣನ್ನು ಕಂಡೆ!
ಉದಾತ್ತವಾದ ತಿರುಕ್ಕುರುಗೂರಲ್ಲಿ ಅವತರಿಸಿದ ನಮ್ಮಾಳ್ವಾರಿನ ಸೇವಕನಾಗಿರುವುದರಿಂದ ನಾನು ಪಡೆದ
ಅದ್ಭುತವಾದ ಪ್ರಯೇಜನವನ್ನು ನೋಡಿ!

೪.ಪಾಶುರಮ್: ಈ ಪಾಶುರದಲ್ಲಿ ಮಧುರಕವಿ ಆಳ್ವಾರ್, ನಮ್ಮಾಳ್ವಾರ್ ತನ್ನ ಮೇಲೆ ಅನುಗ್ರಹಿಸಿದ ಪ್ರಯೋಜನಗಳ ಸುರಿತವನ್ನು ಕಂಡು , ನಮ್ಮಾಳ್ವಾರ್ ಮೆಚ್ಚುವುದನ್ನೇ ತಾನೂ ಬಯಸಬೇಕೆಂದು ಹೇಳುತ್ತಾರೆ. ಮತ್ತು, ತಾನು ಎಷ್ಟೇ ದೀನನಾದರು ಕೂಡ, ನಮ್ಮಾಳ್ವಾರ್ ಹೇಗೆ ತನ್ನನ್ನು ಸ್ವೀಕರಿಸಿಕೊಂಡರು ಎಂದು ಹೇಳುತ್ತಾರೆ.

ನನ್ಮೈಯಾಲ್ ಮಿಕ್ಕ ನಾನ್ಮರೈ ಆಳರ್ಗಳ್
ಪುನ್ಮೈಯಾಗಕ್ ಕರುದುವರ್ ಆದಲಿಲ್
ಅನ್ನಯಾಯ್ ಅತ್ತನಾಯ್ ಎನ್ನೈ ಆಂಡಿಡುಮ್ ತನ್ಮೈಯಾನ್
ಶಠಗೋಪನ್ ಎನ್ ನಂಬಿಯೇ.

“ಜ್ಞಾನಕ್ಕೆ ತಕ್ಕಂತೆ ಶ್ರೇಷ್ಠವಾದ ಆಚಾರವನ್ನು ನಿರ್ವಹಿಸುವ ವೇದ ಪಂಡಿತರು ಕೀಳು ಸ್ಧಿತಿಯ ಸಾರಾಂಶವಾಗಿರುವಂತಹ ನನ್ನನ್ನು ಕೈಬಿಟ್ಟರು. ಆದರೆ, ನಮ್ಮಾಳ್ವಾರ್ ,ತಂದೆಯಾಗಿ, ತಾಯಿಯಾಗಿ ನನ್ನನ್ನು ತನ್ನ ಆಶ್ರಯದಲ್ಲಿ ಇಟ್ಟುಕೊಂಡರು.ಆವರೇ ನನ್ನ ದೇವರು! “


೫.ಪಾಶುರಮ್: ಹಿಂದಿನ ಪಾಶುರದಲ್ಲಿ ತನ್ನ ದೀನತೆಯನ್ನು ವಿವರಿಸಿದ ಮಧುರಕವಿ ಆಳ್ವಾರ್, ನಮ್ಮಾಳ್ವಾರಿನ ಕೃಪೆಯಿಂದ ಹೇಗೆ ತಿದ್ದುಪ್ಪಡಿಸಿದರೊ ಹೇಳಿ, ನಮ್ಮಾಳ್ವಾರಿಗೆ ಕೃತಜ್ಞತೆಯನ್ನು ತಿಳಿಸುತ್ತಾರೆ.


ನಂಬಿನೇನ್ ಪಿರರ್ ನನ್ ಪೊರುಳ್ ತನ್ನೆಯುಮ್
ನಂಬಿನೇನ್ ಮಡವಾರೆಯುಮ್ ಮುನ್ನೆಲಾಮ್
ಸೆಂ ಪೊನ್ ಮಾಡತ್ ತಿರುಕ್ಕುರುಗೂರ್ ನಂಬಿಕ್ಕು
ಅನ್ಬನಾಯ್ ಅಡಿಯೇನ್ ಸದಿರ್ತೇನ್ ಇನ್ಡ್ರೇ!

ಕಳೆದ ದಿನಗಳಲ್ಲಿ ನಾನು ಇತರ ಐಶ್ವರ್ಯವನ್ನು, ಸ್ತ್ರೀಯರನ್ನು ಬಯಸುತ್ತಿದ್ದೆ.
ಆದರೆ ಈಗ, ನಮ್ಮಾಳ್ವಾರಿನ ಕೃಪೆಯಿಂದ ಸರಿಪಡಿಸಲ್ಪಟ್ಟು, ಶ್ರೇಷ್ಠತೆ ಪಡೆದು ಅವರಿಗೆ ಸೇವಕನಾಗಿದ್ದೇನೆ! ಅಂತಹ ನಮ್ಮಾಳ್ವಾರ್, ಚಿನ್ನದ ಮಹಲ್ಗಳಿರುವ ತಿರುಕ್ಕುರುಗೂರಿನ ನಾಯಕ!

೬.ಪಾಶುರಮ್: “ಇಂತಹ ಶ್ರೇಷ್ಠತೆಯನ್ನು ಹೇಗೆ ಪಡೆದಿರಿ? “ ಎಂದು ಕೇಳಿದಾಗ, ಮಧುರಕವಿ ಆಳ್ವಾರ್, “ನಮ್ಮಾಳ್ವಾರಿನ ಕೃಪೆಯಿಂದ ಮಾತ್ರವೇ ಶ್ರೇಷ್ಠತೆ ಪಡೆದೆ ಹಾಗು ಅದರಿಂದ ಜಾರಲು ಇನ್ನು ಸಾಧ್ಯವೇ ಇಲ್ಲ “ಎಂದು ಹೇಳುತ್ತಾರೆ.

ಇನ್ಡೃ ತೊಟ್ಟುಮ್ ಎಳುಮೆಯುಮ್ ಎಂಪಿರಾನ್
ನಿನ್ಡೃ ತನ್ ಪುಗಳ್ ಏತ್ತ ಅರುಳಿನಾನ್
ಕುನ್ಡ್ರ ಮಾಡತ್ ತಿರುಕ್ಕುರುಗೂರ್ ನಂಬಿ
ಎನ್ಡ್ರುಮ್ ಎನ್ನೈ ಇಗಳ್ವು ಇಲನ್ ಕಾಣ್ಮಿನೇ.

“ತಿರುಕ್ಕುರುಗೂರಿನ ನಾಯಕನಾದ, ನನ್ನ ಸ್ವಾಮಿ ನಮ್ಮಾಳ್ವಾರ್ ನನ್ನ ಮೇಲೆ ಕರುಣೆಯನ್ನು ಸುರಿಸಿ, ನಾನು ಅವರ ವೈಭವವನ್ನು ಹಾಡುವಂತೆ ಮಾಡಿದರು! ಅವರೆಂದಿಗೂ ನನ್ನ ಕೈ ಬಿಡುವುದಿಲ್ಲ” ಎಂದು ನೀವು ಕಾಣಬಹುದು!

೭.ಪಾಶುರಮ್ : ಈ ಪಾಶುರದಲ್ಲಿ”ನಮ್ಮಾಳ್ವಾರಿನ ಅನುಗ್ರಹವನ್ನು ಪಡೆದ ನಾನು (ಮಧುರಕವಿ ಆಳ್ವಾರ್, ) ನಮ್ಮಾಳ್ವಾರಿನ ಕೃಪೆ ಪಡೆಯದೆ ಈ ಸಂಸಾರದಲ್ಲಿ ನೆರಳುತ್ತಿರುವವರಿಗೆಲ್ಲಾ ನಮ್ಮಾಳ್ವಾರಿನ ವೈಭವವನ್ನು ತಿಳಿಸುತ್ತೇನೆ.ಅವರ ಅನುಗ್ರಹವನ್ನು ಸಂಸಾರಿಗಳು ಪಡೆದು ಸಮೃದ್ಧಿಗೊಳ್ಲಲಿ”ಎಂದು ಹೇಳುತ್ತಾರೆ.

ಕಂಡು ಕೊಂಡು ಎನ್ನೈಕ್ ಕಾರಿಮಾರಪ್ಪಿರಾನ್
ಪಂಡೈ ವಲ್ವಿನೈ ಪಾಟ್ಟ್ರಿ ಅರುಳಿನಾನ್
ಎಣ್ ದಿಶೈಯುಮ್ ಅರಿಯ ಇಯಮ್ಬುಗೇನ್
ಒಣ್ ತಮಿಳ್ ಶಠಗೋಪನ್ ಅರುಳಯೇ.

ಪೊರ್ಕಾರಿಯ ಪುತ್ರನಾದ, ಕಾರಿಮಾರನ್ ಎನ್ನುವ ಹೆಸರು ಸಹ ಪಡೆದ ನಮ್ಮಾಳ್ವಾರ್, ನನ್ನ ಮೇಲೆ ಅನುಗ್ರಹವನ್ನು ಸುರಿಸಿ, ಅನಾದಿ ಕಾಲದಿಂದ ನನ್ನಲ್ಲಿರುವ ಪಾಪಗಳನ್ನು ತೆಗೆದು, ನನ್ನನು ತನ್ನ ಕೈಂಕರ್ಯದಲ್ಲಿ ಒಳಗೊಂಡಿಸಿದ್ದಾರೆ.
ಅದ್ಭುತವಾದ ತಮಿಳ್ ಪಾಶುರಗಳನ್ನು ರಚಿಸಿದ ಅಂತಹ ಆಳ್ವಾರಿನ ಕರುಣೆಯ ಶ್ರೇಷ್ಠತೆಯನ್ನು ನಾನು ಎಂಟು ದಿಕ್ಕುಗಳಲ್ಲೂ ಹರಡುತ್ತೇನೆ.

೮.ಪಾಶುರಮ್ : ಈ ಪಾಶುರದಲ್ಲಿ ಮಧುರಕವಿ ಆಳ್ವಾರ್ ನಮ್ಮಾಳ್ವಾರಿನ ಕರುಣೆ ಎಂಬೆರುಮಾನಿನ ಕರುಣೆಗಿಂತಲೂ ಹೆಚ್ಚು ಮತ್ತು ಆಳ್ವಾರ್ ರಚಿಸಿದ ತಿರುವಾಯ್ಮೊಳಿ ಎಂಬೆರುಮಾನಿನ ಭಗವದ್ಗೀತೆಗಿಂತಲೂ ಶ್ರೇಷ್ಠವಾದದು ಎಂದು ವಿವರಿಸುತ್ತಾರೆ.

ಅರುಳ್ ಕೊಂಡಾಡುಮ್ ಅಡಿಯವರ್ ಇನ್ಬುರ
ಅರುಳಿನಾನ್ ಅವ್ವರುಮರೈಯಿನ್ ಪೊರುಳ್
ಅರುಳ್ ಕೊಂಡು ಆಯಿರಮ್ ಇನ್ ತಮಿಳ್ ಪಾಡಿನಾನ್
ಅರುಳ್ ಕಂಡೀರ್ ಇವ್ವುಲಗಿನಿಲ್ ಮಿಕ್ಕದೇ

ನಮ್ಮಾಳ್ವಾರ್ ಕರುಣೆಯಿಂದ ವೇದದ ಸಾರವಾದ ತಿರುವಾಯ್ಮೊಳಿಯನ್ನು ಎಂಬೆರುಮಾನನ್ನು ಪ್ರಶಂಸಿಸುವ ಅವನ (ಎಮ್ಪೆರುಮಾನಿನ) ಸೇವಕರ (ಅಡಿಯಾರ್) ಆನಂದಕ್ಕಾಗಿ ರಚಿಸಿದರು. ನಮ್ಮಾಳ್ವಾರಿನ ಈ ಕರುಣೆಗಿಂತಲೂ ಹೆಚ್ಚು ಬೇರೇನು ಇಲ್ಲ!

೯.ಪಾಶುರಮ್: ಈ ಪಾಶುರದಲ್ಲಿ ಮಧುರಕವಿ ಆಳ್ವಾರ್, ತನ್ನ ದೀನತೆಯನ್ನು ಕೂಡ ಸಹಿಸಿಕೊಂಡು, ನಮ್ಮಾಳ್ವಾರ್ ತನಗೆ ಎಂಬೆರುಮಾನನಿಗೆ ನಾವು ಸದಾ ಕೈಂಕರ್ಯವನ್ನು ಮಾಡಿಕೊಂಡು, ಅವನ ಸೇವಕರ(ಅಡಿಯಾರ್) ಸೇವಕರಾಗಿರಬೇಕೆನ್ನುವ ವೇದದ ಸಾರವನ್ನು ತಿಳಿಸಿ ಕೊಟ್ಟರು. ಅಂತಹ ನಮ್ಮಾಳ್ವಾರಿಗೆ ನಾನು ಎಂದೆಂದಿಗೂ ಋಣಿಯಾಗಿರುತ್ತೇನೆ!


ಮಿಕ್ಕ ವೇದಿಯರ್ ವೈದತ್ತಿನ್ ಉಟ್ಪೊರುಳ್
ನಿರ್ಕ್ಕ ಪಾಡಿ ಎನ್ ನೆಂಜುಳ್ ನಿರುತ್ತಿನಾನ್
ತಕ್ಕ ಶೀರ್ ಶಠಗೋಪನ್ ಎನ್ನಂಬಿಕ್ಕು
ಆಟ್ಪುಕ್ಕ ಕಾದಲ್ ಅಡಿಮೈಪ್ ಪಯಣ್ ಅನ್ಡ್ರೇ!

ಅದ್ಭುತವಾದ ವಿದ್ವಾಂಸರು ಪಠಿಸುವ ವೇದ ಸಾರವನ್ನು ನನ್ನ ಹೃದಯದಲ್ಲಿ ಧೃಡವಾಗಿ ನೆಲೆಸಿ, ಎಂಬೆರುಮಾನಿಗೆ ಎಂದೆಂದಿಗೂ ಸೇವಕನಾಗಿರುವಂತಹ ಜೀವಾತ್ಮ ಸ್ವರೂಪವನ್ನು ಅರಿತುಕೊಳ್ಳುವಂತೆ ಸ್ವಾಮಿ ನಮ್ಮಾಳ್ವಾರ್ ಉಪದೇಶಿಸಿದರು!

೧೦. ಪಾಶುರಮ್: ಈ ಪಾಶುರದಲ್ಲಿ ಮಧುರಕವಿ ಆಳ್ವಾರ್, ನಮ್ಮಾಳ್ವಾರ್ ತನಗೆ ಅತ್ಯಂತ ಉತ್ತಮವಾದ ಪ್ರಯೋಜನಗಳನ್ನು ಅನುಗ್ರಹಿಸಿದಕ್ಕೆ ತಾನು ಎಂದಿಗೂ ಮರುಪಾವತಿ ಮಾಡಲು ಸಾಧ್ಯವಿಲ್ಲ! ಅಂತಹ ನಮ್ಮಾಳ್ವಾರಿನ ದಿವ್ಯ ಪಾದಗಳಿಗೆ ಮಧುರಕವಿ ಆಳ್ವಾರ್ ಅತ್ಯಂತ ಪ್ರೇಮವನ್ನು ಅಭಿವೃದ್ಧಿ ಪಡಿಸಿಕೊಂಡರೆಂದು ತಿಳಿಸುತ್ತಾರೆ!

ಪಯಣ್ ಅಂಡ್ರು ಆಗಿಲುಮ್ ಪಾಗಲ್ಲರ್ ಆಗಿಲುಮ್
ಸೆಯಲ್ ನನ್ಡರಾಗತ್ ತಿರುತ್ತಿ ಪಣಿಕೊಳ್ವಾನ್
ಕುಯಿಲ್ ನಿನ್ಡ್ರಾರ್ ಪೊಳಿಲ್ ಶೂಳ್
ಕುರುಗೂರ್ ನಂಬಿ
ಮುಯಲ್ಗಿನ್ಡ್ರೇನ್ ಉನ್ ತನ್ ಮೊಯ್ಕಳರ್ಕ್ಕು ಅನ್ಬಯೇ.

“ತಮಗೆ ಈ ಪ್ರಪಂಚದ ಜನರಿಂದ ಏನೂ ಪ್ರಯೋಜನವಿಲ್ಲದಿದ್ದರೂ ಕೂಡ, ಅವರನ್ನು ತಮ್ಮ ಉಪದೇಶಗಳು ಮತ್ತು ಆಚಾರದಿಂದ ತಿದ್ದಿ, ಎಂಬೆರುಮಾನಿನ ಸೇವಕರಾಗಿ ಬದಲಾಯಿಸಿದ , ಕೋಗಿಲೆಯ ಧ್ವನಿ ಪ್ರತಿಧ್ವನಿಸುವಂತಹ ವನಗಳಿಂದ ಸುತ್ತಲ್ಪಟ್ಟ ತಿರುಕ್ಕುರುಗೂರಿನಲ್ಲಿ ವಾಸಿಸುವ ,ಓ ನಮ್ಮಾಳ್ವಾರ್! ನಿಮ್ಮನ್ನು ಅತ್ಯಂತವಾಗಿ ಪ್ರೇಮಿಸಲು ನಾನು ಪ್ರಯತ್ನಿಸುತ್ತಿದ್ದೇನೆ!”ಎಂದು ಮಧುರಕವಿ ಆಳ್ವಾರ್ ಹೇಳುತ್ತಾರೆ


೧೧.ಪಾಶುರಮ್: ಈ ಪಾಶುರದಲ್ಲಿ ಮಧುರಕವಿ ಆಳ್ವಾರ್, ಕಣ್ಣಿನುನ್ ಸಿರುತ್ತಾಬು ಪಠಿಸುವವರೆಲ್ಲಾ, ನಮ್ಮಾಳ್ವಾರಿನ ನಿಯಂತ್ರಣದಲ್ಲಿರುವ ಶ್ರೀ ವೈಕುಂಠಕ್ಕೆ ತಲುಪಿ ಅಲ್ಲೇ ವಾಸಿಸುತ್ತಾರೆಂದು ತಿಳಿಸುತ್ತಾರೆ. ಈ ಪಾಶುರದ ಮುಖ್ಯವಾದ ಅರ್ಥವೇನೆಂದರೆ, ಆಳ್ವಾರ್ ತಿರುನಗರಿಗೆ ಅಲ್ಲಿನ ಆದಿನಾಥ ( ದೇವತೆ) ಮತ್ತು ನಮ್ಮಾಳ್ವಾರ್ ನಾಯಕರು ಆದರೆ ಶ್ರೀ ವೈಕುಂಠಕ್ಕೆ ನಮ್ಮಾಳ್ವಾರ್ ಒಬ್ಬರೇ ನಾಯಕ!

ಅನ್ಬನ್ ತನ್ನೈ ಅಡೈನ್ದವರ್ಘಟ್ಕ್ಕುಎಲ್ಲಾಮ್ ಅನ್ಬನ್.
ತೆನ್ ಕುರುಗೂರ್ ನಗರ್ ನಂಬಿಕ್ಕು ಅನ್ಬನಾಯ್
ಮಧುರಕವಿ ಸೊನ್ನೆ ಸೊಲ್ ನಂಬುವಾರ್ ಪದಿ
ವೈಕುಂದಮ್ ಕಾಣ್ಮಿನೇ.

ಎಂಬೆರುಮಾನ್ ಎಲ್ಲರಿಗೂ,ವಿಷೇಶವಾಗಿ ತನ್ನ ಸೇವಕರಿಗೆ ಮಮತೆಯನ್ನು ನೀಡುವವನು. ಆದರೆ ನಮ್ಮಾಳ್ವಾರ್ ಎಂಬೆರುಮಾನಿನ ಸೇವಕರಿಗೆ ಮಮತೆಯನ್ನು ನೀಡುತ್ತಾರೆ! ನಮ್ಮಾಳ್ವಾರಿನ ಬಳಿ ಅತ್ಯಂತ ಪ್ರೀತಿ ಹೊಂದಿರುವ ನಾನು(ಮಧುರಕವಿ ಆಳ್ವಾರ್) ರಚಿಸಿರುವ ಈ ಪ್ರಬಂಧವನ್ನು ಭಕ್ತಿಯಿಂದ ಪಠಿಸುವರೆಲ್ಲಾ, ವೈಕುಂಠವನ್ನು ಸೇರಿ ಅಲ್ಲೇ ನಿರಂತರವಾಗಿ ವಾಸಿಸುತ್ತಾರೆ!


ಮೂಲ: http://divyaprabandham.koyil.org/index.php/2020/04/kanninun-chiruth-thambu-simple/

ಅಡಿಯೇನ್ ರೂಪ ರಾಮಾನುಜ ದಾಸಿ

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upadhEsa raththina mAlai – Simple Explanation – pAsuram 73 and Conclusion

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upadhEsa raththina mAlai

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pAsuram 73

Seventy third pAsuram. He brings the prabandham to an end by mercifully stating the benefit to those who learn it.

indha upadhEsa raththina mAlai thannai
sindhai thannil nALum sindhippAr – endhai
edhirAsar innaruLukku enRum ilakkAgich
chadhiRAga vAzhndhiduvar thAm

Those who retain always, in their thoughts, this prabandham called as upadhEsa raththina mAlai which reveals the essence of the instructions of our pUrvAchAryas, will live in a distinguished way, being the recipient of my swAmy yathirAja’s sweet compassion.

This prabandham revealed the incarnation of AzhwArs in a sequence, the places where they incarnated, the commentaries written by AchAryas for their aruLichcheyals (divine compositions), the glories of SrIvachana bhUshaNam which is the essence of the aruLichcheyals as well as their commentaries and the esteemed principle of “AchArya’s affection is the greatest”. Those who meditate constantly on these features of this prabandham will, with the mercy of the most compassionate SrI rAmAnuja, live with the wealth of servitude in this world and prosper further with service in the permanent abode of SrI vaikuNtam.

pAsuram 74

Seventy fourth pAsuram. It is customary to recite the thaniyan (single verse) of maNavALa mAmunigal’s disciple, eRumbiyappA, at the end.

mannuyirgAL ingE maNavALa mAmunivan
ponnadiyAm sengamalap pOdhugaLai – unnich
chiraththAlE thINdil amAnavanum nammaik
karaththAlE thINdal kadan

Oh those who live in this firmly established world! If you keep on your head, maNavALa mAmuni’s divine feet which are like golden, reddish flowers, after meditating on them desirously, at the end of this life, you will go in the path of archis (effulgent path) and go past the vrajA river (the boundary between materialistic and spiritual realms). Once amAnavan (a celestial entity who guides) does his principal act of touching you, you will get a divine form, enter thirumAmaNi maNdapam (divine huge courtyard made of gemstones) which is located in SrI vaikuNtam, the unbounded place of happiness, get accepted by emperumAn and be constantly in servitude to emperumAn along with the gathering of devotees.

AzhwAr emperumAnAr jIyar thiruvadigaLE SaraNam

Source: http://divyaprabandham.koyil.org/index.php/2019/12/upadhesa-raththina-malai-tamil-73/, http://divyaprabandham.koyil.org/index.php/2019/12/upadhesa-raththina-malai-tamil-conclusion/

adiyEn krishNa rAmAnuja dhAsan

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upadhEsa raththina mAlai – Simple Explanation – pAsuram 70 to 72

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upadhEsa raththina mAlai

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pAsuram 70

Seventieth pAsuram. He explains the evil which happens to us when we are with unfavourable people who are to be given up.

thIya gandham uLLadhonRaich chErndhiruppadhonRukku
thIya gandham ERum thiRam adhu pOl – thIya
guNam udaiyOr thangaLudan kUdiyiruppArkkuk
kuNam adhuvEyAm seRivu koNdu

Just as an article gets foul smell when it is kept with other articles emitting foul smell, one would get evil qualities if one is with people who have rajO guNam (passion, lust etc) and thamO guNam (laziness, inattentiveness etc).

If we are with people who do not have devotion towards emperumAn, other devotees and AchAryan, the devotion that we had [initially, before being with these people] will get reduced. If we are with people who commit offences toward emperumAn, other followers and AchAryan, we will also start committing such offences. This is natural. Understanding this, it is better not to move with such people. This is the path shown to us by our preceptors.

pAsuram 71

Seventy first pAsuram. He explains mercifully as to how the instructions would be of those who are favourable and unfavourable, seen in the earlier pAsurams.

munnOr mozhindha muRai thappAmal kEttu
pinnOrndhu thAm adhanaip pEsAdhE – than nenjil
thORRinadhE solli idhu sudhdha upadhEsa vara
vArththadhenbar mUrkkar AvAr

Instead of following the instructions given by our pUrvAchAryas (preceptors) such as SrIman nAthamunigaL et al, analysing them, and instructing others in the same way, those who instruct others with whatever comes to their minds and who say that whatever meanings they had instructed are all taken from the traditional texts only, are fools.

Our pUrvAchAryas speak, with one voice, all the meanings which are seen in traditional texts. Instead of imbibing such meanings, there are people who will teach new meanings [which occur only to them] to others. They are people who do not have devotion towards their AchAryas, do not have knowledge in sacred texts and who do not have knowledge of well founded, traditional practices.

pAsuram 72

Seventy second pAsuram. mAmunigaL instructs others to approach an AchAryan and get the benefit of carrying out service, which is aligned to AthmA’s basic nature, in this world itself.

pUruvAchAriyargaL bOdham anuttAnangaL
kURuvAr vArththaigaLaik koNdu nIr thERi
iruL tharumA gyAlaththE inbamuRRu vAzhum
theruL tharumA dhEsiganaich chErndhu

Surrender to an AchAryan who is well anchored in traditional beliefs and practices. Learn from such AchAryan, who would instruct the knowledge and practices of our pUrvAchAryas starting with SrIman nAthamunigaL, get anchored in them, carry out service to emperumAn, to the other devotees and to AchAryan in this world itself and live joyously.

This samsAram (materialistic world) breeds ignorance and nurtures it. We can attain a good AchAryan, get good instructions from him, be favourable to the AchAryan and during the time that we are here, we can worship other followers of emperumAn and prosper here itself.

Sources: http://divyaprabandham.koyil.org/index.php/2019/12/upadhesa-raththina-malai-tamil-70/, http://divyaprabandham.koyil.org/index.php/2019/12/upadhesa-raththina-malai-tamil-71/, http://divyaprabandham.koyil.org/index.php/2019/12/upadhesa-raththina-malai-tamil-72/

adiyEn krishNa rAmAnuja dhAsan

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upadhEsa raththina mAlai – Simple Explanation – pAsuram 67 to 69

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upadhEsa raththina mAlai

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pAsuram 67

Sixty seventh pAsuram. He responds to his heart as if it is asking him “You are saying that one should live as if AchAryan is everything for one while some others say that one should live as if emperumAn is everything. Which out of these two is correct?”

AchAriyargaL anaivarum mun Asariththa
AchAram thannai aRiyAdhAr – pEsuginRa
vArththaigaLaik kEttu maruLAdhE pUruvargaL
sIrththa nilai thannai nenjE sEr

Oh heart! Our pUrvAchAryas (preceptors) staring with SrI madhurakavi, SrIman nAthamuni et al were fully engaged with devotion towards Acharyan. Do not get bewildered by the instructions of those who do not understand the actions of those preceptors. Attain the eminent state of our pUrvAchAryas.

First stage in devotion is being subservient to emperumAn. The ultimate stage is being subservient to AchAryan. Our AchAryas much liked and practised this ultimate stage only.

pAsuram 68

Sixty eighth pAsuram. mAmunigaL mercifully states as to who should be followed and who should not be followed.

nAththigarum naRkalaiyin nanneRi sEr Aththigarum
Aththiga nAththigarumAm ivarai – Orththu nenjE
munnavarum pinnavarum mUrkkar ena vittu naduch
chonnavarai nALum thodar

Oh heart! Analyse the three types of people – the atheists, who do not believe in SAsthram, the theists (believers) who accept the esteemed paths given in SAsthram and live as per those, and the believers-disbelievers who superficially accept SAsthram, who do not have firm belief in it and who do not live as per that. Of these three types, discard the first (atheists) and the third (believers-disbelievers) as fools and follow the second type of people (believers) always.

pAsuram 69

Sixty ninth pAsuram. He explains through an example, the benefit accrued through favourable people.

nalla maNam uLLadhonRai naNNiyiruppadhaRku
nalla maNam uNdAm nalam adhu pOl – nalla
guNam udaiyOr thangaLudan kUdi iruppARku
guNam adhuvEyAm sErththi koNdu

Just as an article gets the quality of fragrance when taken near another article which is fragrant, one would get good qualities when one is together with those who have sathva guNam (purely good qualities).

Good qualities are those such as knowledge about servitude, devotion towards emperumAn and other followers of emperumAn, detachment from worldly matters etc. Just as when a field is filled with water, it will overflow into neighbouring fields, when we are together with people who have eminent qualities, we too would get those qualities. One of the important principles of our sampradhAyam is that “We should approach a devotee [of emperumAn] and live under the shadow of his divine feet”.

Sources: http://divyaprabandham.koyil.org/index.php/2019/12/upadhesa-raththina-malai-tamil-67/, http://divyaprabandham.koyil.org/index.php/2019/12/upadhesa-raththina-malai-tamil-68/, http://divyaprabandham.koyil.org/index.php/2019/12/upadhesa-raththina-malai-tamil-69/

adiyEn krishNa rAmAnuja dhAsan

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upadhEsa raththina mAlai – Simple Explanation – pAsuram 66

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upadhEsa raththina mAlai

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pAsuram 66

Sixty sixth pAsuram. He responds to his heart which presumably asked him whether there is anyone who could be cited as an example for the concepts explained in the earlier pAsurams.

pinbu azhagarAm perumAL sIyar perundhivaththil
anbu adhuvumaRRu mikka AsaiyinAl – nampiLLaik
kAna adimaigaL sey annilaiyai nannenjE
UnamaRa eppozhudhum Or

pinbhazhagarAm perumAL jIyar, without any desire in attaining paramapadham, which is a huge place, due to the great affection which he had towards his AchAryan, nampiLLai, carried out apt services to him. Oh heart! Keep thinking about this state, without any fault, constantly.

pinbazhagarAm perumAL jIyar was a dear disciple of nampiLLai. Though he was a jIyar [one who had renounced everything in the world and accepted sannyAsASramam, the state of one who has renounced] during the time of nampiLLai himself, he was carrying out services to the divine form of nampiLLai. Once when jIyar had a health issue, he went to the medical practioner in that place and took medicines from him, thus relieving himself of the health issue. This led to a discussion on whether a SrIvaishNava, especially a sanyAsin could nurture his body by taking medicines. Several people gave several reasons for such an act. One AchAryan said that jIyar did not have the heart to leave namperumAL. Another said that he did not wish to leave SrIrangam while yet another said that he did not have the heart to leave the kAlakshEpa gOshti (gathering of people who were listening to the discourses) of nampiLLai. They then went to nampiLLai and asked him the correct reason for jIyar’s taking care of his body by consuming medicines. nampiLLai called jIyar himself and asked him to reveal the real intention behind consuming the medicines. jIyar replied that when nampiLLai returned after taking his daily bath in kAviri, jIyar would have the fortune of seeing the drops of sweat which would drop down from his divine back and that since he did not want to lose the opportunity of seeing that, he consumed the medicines, thus revealing his unlimited devotion towards his AchAryan. mAmunigaL reveals this here. Just as SrI madhurakavi AzhwAr was for nammAzhwAr and vaduga nambi was for emperumAnAr, this jIyar was, for nampiLLai.

Source: http://divyaprabandham.koyil.org/index.php/2019/12/upadhesa-raththina-malai-tamil-66/

adiyEn krishNa rAmAnuja dhAsan

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 64 and 65

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upadhEsa raththina mAlai

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pAsuram 64

Sixty fourth pAsuram. He tells his heart that even though AchAryan is the ultimate benefit, viz. one should attain him and enjoy being with him, there is no possibility for one to separate from one’s AchAryan.

than Ariyanaukkuth thAn adimai seyvadhu avan
innAdu thannil irukkum nAL – annEr
aRindhum adhil Asai inRi AchAriyanaip
pirindhiruppAr Ar manamE pEsu

Despite a disciple knowing well that it is his fortune that he can carry out service to his AchAryan only until the AchAryan lives in this world, would any disciple, without any desire in it, separate from his AchAryan? Oh heart! Please tell me.

A disciple can carry out service to his AchAryan only until the AchAryan is alive. Once AchAryan attains paramapadham, the disciple loses the opportunity to carry out service directly, to the AchAryan. Hence, one should carry out service to one’s AchAryan until he is alive. In line with the explanation given in the previous pAsuram, mAmunigaL followed this. Our preceptors too were engaged like this in service to their AchAryas.

pAsuram 65

Sixty fifth pAsuram. Showing the activities of AchArya and disciple, mAmunigaL says that it is difficult to see these in practice.

AchAriyan sichchan Aruyiraip pENumavan
thEsArum sichchan avan sIr vadivai – Asaiyudan
nOkkum avan ennum nuNNaRivaikkEttu vaiththum
Arkkum annEr niRkai aridhAm

AchAryan will protect the esteemed AthmA (soul) of disciple through his instructions and activities. However, the disciple, who received effulgent knowledge from AchAryan, will protect the divine form of AchAryan, which has the greatness of being desired by emperumAn himself, through his services. Even if these had been heard from elders through one’s lineage, though they are good to hear, it is difficult to act according to these.

Sources: http://divyaprabandham.koyil.org/index.php/2019/12/upadhesa-raththina-malai-tamil-64/, http://divyaprabandham.koyil.org/index.php/2019/12/upadhesa-raththina-malai-tamil-65/

adiyEn krishNa rAmAnuja dhAsan

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