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ఉపదేశ రత్తినమాలై – సరళ వ్యాఖ్యానము – పాశురము 19 -20

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ఉపదేశ రత్తినమాలై

గతాశీర్షిక

పాశురం 19

ఈ పందొమ్మిదవ పాశురములో మామునులు పెరియాళ్వార్లచే కృపచేయబడిన తిరుపల్లాండు యొక్క ప్రాశస్త్యమును ఉదాహరణ పూర్వకముగా తెలుపుచున్నారు.

కోదిలవామ్ ఆళ్వార్గళ్ కూరుకలై క్కెల్లామ్! ఆది తిరుప్పల్లాణ్డు ఆనదువుమ్ * వేదత్తుక్కు ఓమెన్ను మదుపోల్ ఉళ్ళదుక్కెల్లామ్ శురుక్కాయ్! తాన్మజ్ఞలమ్ (తాన్ మంగళం) ఆదలాల్!!

ఎంబెరుమానుని పొందుటకు ఎంబెరుమానే మార్గమని నమ్మి ఇతర మార్గములయందు ఆసక్తిచూపటమనే దోషమేమాత్రము లేనివారు ఆళ్వార్లు. భగవత్ విషయములను తప్ప ఇతర విషయములను ప్రస్తావించడమనే దోషము లేని ప్రబంధములను కృపచేసినారు. అటువంటి ప్రబంధములలో తిరుపల్లాండు, ఎంబెరుమాన్ యొక్క కల్యాణ గుణములను దర్శిస్తూ మంగళాసనమందే కేంద్రీకృతమగుట వలన వేదమునకు తాత్పర్య రూపకముగా భావించే ప్రణవం “ఓం” మాదిరిగా ప్రధానమైనదిగా నిలిచినది.

పాశురం 20

ఈ పాశురములో పెరియాళ్వార్లకు వారి తిరుపల్లాండు ఏ విధముగా సాటిలేనిదో తెలుపుచున్నారు.

ఉణ్డో తిరుపల్లాణ్డుక్కు ఒప్పదోర్ కలైదాన్?* ఉణ్డో పెరియాళ్వార్కు ఒప్పొరువర్ తణ్ తమిళ్ నూల్ శెయ్దరుళుం ఆళ్వార్గళ్ తమ్మిలవర్ శెయ్ కలైయిల్! పైదల్ నెజ్ఞే నీ ఉణర్ న్దు పార్!!

చిన్నపిల్లల లాంటి తత్వముకల ఓ మనసా! ఎంబెరుమాన్ యొక్క నిర్హేతుక కృపచేత
పరీశుద్ధ తమిళ భాషలో పాశురములను కృపచేసిన ఆళ్వార్లను వారి రచనలను బాగుగా పరిశీలించి చూడు. తిరుపల్లాండునకు సాటి ప్రబంధము కలదా? లేదు. ఎంబెరుమానుకు పల్లాండు/మంగళాశాసనము పాడటమే పరమావధిగా చేసికొనినది తిరుపల్లాండు. ఇతరాళ్వార్ల ప్రబంధములు ఎంబెరుమానుని అనుభవించుటకు ఉధ్ధేశించినవి. పెరియాళ్వార్లకు సాటియగు ఆళ్వార్లు కలరా? లేరు. ఎంబెరుమాన్ యొక్క అందము మొదలగు వాటికి మంగళాశాసనము చేయుటయందే నిమగ్నమైనవారు వీరు. ఇతరాళ్వార్లో ఎంబెరుమాన్ యొక్క కల్యాణ గుణములందు ఆకర్షితులై వాటిలో మునిగిపోయినారు.

అడియేన్ వీ.వీ.ఎల్.ఎన్. ఆచార్యులు రామానుజ దాసన్

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thiruvAimozhi nURRandhAdhi – 74 – vArAmal

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

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Essence of thiruvAimozhi 8.4

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of seeing emperumAn’s bravery, valour etc and his togetherness with those who can curse/bless, as shown by emperumAn himself and remaining fearless due to that and is mercifully explaining it.

How is that done? sarvESvaran thought “AzhwAr could again fear for me due to his care towards me” and manifested his presence in well-fortified thiruchchengunRUr under the care of three thousand brAhmaNas who have the ability to handle creation, sustenance etc and to curse/bless, and how even they are insignificant considering his merciful presence in there with bravery, valour, ability etc as said in SrI rAmAyaNam yudhdha kANdam 18.23 “piSAchAn dhAnavAn angulyagrENathAn hanyAmichchan hari gaNESvara” (whether they are ghosts or demons, I can kill them at will, with my finger tips). Seeing that AzhwAr’s fear was removed, placed his heart in empermAn’s physical beauty and became blissful. mAmunigaL mercifully explains this principle explained in “vArkadA aruvi” starting with “vArAmal achcham ini“.

pAsuram

vArAmal achcham ini mAl than valiyinaiyum
sIrAr parivarudan sErththiyaiyum pArum enath
thAn ugandha mARanRAL sAr nenjE sArAyEl
mAnidavaraich chArndhu mAy

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word-by-word meanings

ini achcham vArAmal – to eliminate further fear from AzhwAr
mAl – sarvESvaran
than valiyinaiyum – his valour etc
sIr Ar parivarudan sErththiyaiyum – his togetherness with the great devotees
pArum ena – as he showed saying “see this” (AzhwAr saw that)
thAn ugandha – became joyful
mARan thAL – AzhwAr’s divine feet
nenjE sAr – Oh heart! Approach;
sArAyEl – if you don’t
mAnidavaraich chArndhu mAy – approach the materialistic people and become extinguished.

Simple Translation

To eliminate further fear from AzhwAr, sarvESvaran showed his valour etc and his togetherness with the great devotees saying “see this” and AzhwAr became joyful seeing that. Oh heart! Approach such AzhwAr’s divine feet; if you don’t approach, you approach the materialistic people and become extinguished.

Highlights from vyAkyAnam

  • vArAmal achcham ini mAl than valiyinaiyum – His SakthiyOgam (having ability) in having bravery, valour etc which were explained in “vAr kadA aruvi yAnai mA malaiyin maruppiNaik kuvadiRiththurutti Ur koL thiN pAgan uyir seguththu arangin mallaraik konRu sUzh paraN mEl pOr kadA arasar puRakkida mAda mI misaik kanjanaith thagarththa sIr koL siRRAyan” (krishNa broke the peaks, i.e. the tusks of the mountain, i.e. the elephant which has waterfalls i.e. the exultation fluid flowing, and rolled it; he then destroyed the life of the mahout who was having the ability to guide the elephant to walk; he then killed the wrestlers who were present in the middle of the wresting arena; he then tore apart kamsa who was on the highest platform to make the kings who were standing in the balconies around the arena, flee the place; thiruchchiRRARu in thiruchengunRUr where such young child krishNa, who is having the wealth of valour, is present, is the abode of refuge for us to go and approach) [1st pAsuram].
  • sIrAr parivarudan sErththiyaiyum – With that, emperumAn showed his own strength as said in “asurar vankaiyar kURRai” (he is cruel death personified for the strong demons) [8th pAsuram], his presence under the care of three thousand brAhamaNas who are complete in qualities such as gyAnam etc., as said in “nalla nAnmaRaiyOr” (those who are expert in four vEdhams and are caring) [5th pAsuram], “manakkoL sIr mUvAyiravar vaN sivanum ayanum thAnum oppAr vAzh” (emperumAn’s qualities are held in the hearts of three thousand persons who are having wealth of knowledge etc, and are a match to rudhra, brahmA and himself and are having wonderful life in this divine abode) [6th pAsuram] and “amarndha sIr mUvAyiravar vEdhiyargaL tham padhi avani dhEvar vAzhvu” (this is the distinguished abode for three thousand vaidhikas and the abode having the wealth of bhagavath anubhavam for bhAgavathas who are bhUsuras) [10th pAsuram]. AzhwAr saw that and became fearless considering the presence of emperumAn in the fortified town as said in,
    • thEm paNai pudai sUzh thiruchchengunRUrth thiruchchiRRARu” (thiruchchiRRARu, in thiruchchengunRUr, which is surrounded by  marudha region which is filled with honey) [2nd pAsuram]
    • seRi kulai vAzhai kamugu thengaNi sUzh thiruchchengunRUr thiruchchiRRARu” (thiruchchengunRUr, thiruchchiRRARu dhivyadhESam which is surrounded with rows of banana trees with dense branches, areca trees and coconut trees) [4th pAsuram]
    • nalla nIL mAdath thiruchchengunRUril thiruchchiRRARu” (divine abode thiruchchiRARu in thiruchchengunRUr which is having distinguished, tall mansions) 5[th pAsuram]
    • kanak koL thiN mAdath thiruchchengunRUril thiruchchiRRARu” (distinguished abode of thiruchchiRRARu in thicuchchengunRUr, which has dense, firm mansions) [6th pAsuram]
    • kUriyavichchaiyOduzhukkam nadaip pali iyaRkaith thiruchchengunRUril thiruchchiRRARamarndha nAdhanE” (emperumAn is standing in thiruchchiRRARu in thiruchchengunRUr accepting the daily thiruvArAdhanam (worship) of many of those who are as famous as emperumAn himself, who are complete in subtly spread gyAnam and Sakthi, who are having scholarship and practice, and all of these as nature) [8th pAsuram]
  • Continued – AzhwAr became joyful placing emperumAn’s beauty in his heart as said in “thiruchchengunRUril thiruchchiRRARadhanuL kaNda aththiruvadi enRum thiruchcheyya kamalak kaNNum sevvAyum sevvadiyum seyya kaiyum thiruchcheyya kamala undhiyum seyya kamala mArvum seyya udaiyum thiruchcheyya mudiyum Aramum padaiyum thigazha en sindhai uLAnE” (That lord I have seen residing in thiruchchiRRARu in thiruchchengunRUr has entered my heart, become present there to shine always, with his reddish lotus like divine eyes, reddish divine lips, reddish divine feet, reddish divine hands, reddish lotus on his divine navel, lakshmi having reddish form in his divine chest, reddish clothes, reddish divine crown, divine ornaments and divine weapons) [7th pAsuram] and enjoyed emperumAn’s sweetness in “thEnai nan pAlaik kannalai amudhai” (emperumAn is like honey, naturally tasty milk, sugarcane and nectar) [11th pAsuram]
  • thAn ugandha mARan – AzhwAr who became bewildered seeing emperumAn’s beauty as said in thiruvAimozhi 8.3.4 “un
    kOlam kAr ezhil kANaluRRu Azhum” (I am a sinner to force you to show such form for me to see and be immersed in it), is now becoming joyful seeing his beauty.
  • thAL sAr nenjE – Oh heart! Consider AzhwAr’s divine feet to be the auspicious refuge.
  • sArAyEl – If you are unable to do so.
  • mAnidavaraich chArndhu mAy – Approach the materialistic people and be extinguished. It is said that AzhwAr’s divine feet lead to liberation and being engaged with others lead to damnation.

adiyen sarathy ramanuja dasan

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ఉపదేశ రత్తినమాలై – సరళ వ్యాఖ్యానము – పాశురము 16 -18

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ఉపదేశ రత్తినమాలై

గతాశీర్షిక

పాశురం 16

ఈ పదహారవ పాశురము మొదలు ఐదు పాశురములలో మిగతా ఆళ్వావార్ల కంటే ఔన్నత్యము కలిగిన పెరియాళ్వార్ల వైభవమును సాయిస్తున్నారు.

ఇన్ ఱై ప్పెరుమై అఱిన్దిలైయో ఏళైనెజ్ఞై! ఇన్ ఱై క్కెన్నేత్త మెనిల్ ఉరైక్కేన్ * నన్ఱిపునై పల్లాణ్డు పాడియ నమ్ పట్టర్పిరాన్ వన్దుదిత్త! నల్లానియల్ శోదినాళ్!!

ఈ పాశురములో పెరియాళ్వార్లవతరించిన ఆణి మాస స్వాతీ నక్షత్ర గొప్పదనమును
తన మనస్సునకు మామునులు ఉపదేశిస్తున్నారు. మిగిలిన ఆఈ పాశురములో పెరియాళ్వార్లవతరించిన ఆణి మాస స్వాతీ నక్షత్ర గొప్పదనమును
తన మనస్సునకు లో మామునులు ఉపదేశిస్తున్నారు. మిగిలిన ఆళ్వావార్ల తిరునక్షత్రములయందే  నిమగ్నమైన ఓ చపల బుద్దీ ఆణిమాస స్వాతీ నక్షత్ర ప్రాశస్త్యము తెలుసా? నేను చెప్తాను విను. మంగళాశాసనమనే ఉత్కృష్ఠమైన తాత్పర్యమును తనలోనే నింపుకున్న తిరుపల్లాండును కృప చేసిన భట్టర్ పిరిన్ (పెరియాళ్వార్) అవతరించిన రోజు. అందుచేతనే గొప్పనైన రోజు ఈ రోజు.

పాశురం 17

పదహేడవ పాశురములో మామునులు పెరియాళ్వార్లవతరించిన ఆణిమాస స్వాతి నక్షత్రం అంటేనే మనసు కరిగిపోయేటటువంటి జ్ఞానులకు సమానమైన వారు ఈ లోకంలో ఎవరూ లేరని తన మనస్సునకు చెప్పుచున్నారు.

మానిలత్తినిల్ మున్ నం పెరియాళ్వావార్ వన్దుదిత్త! ఆనితన్నిల్ శోది యెన్ఱాల్ ఆదరిక్కుమ్ * జ్ఞానియర్కు ఒప్పోరిల్లై ఇవ్వులగుదనిల్ ఎన్ఱు నెఞ్జే! ఎప్పోదుం శిన్దిత్తిరు!!

ఓ మనసా ఈ విశాలమైన భూమి మీద పెరియాళ్వార్లవతరించిన ఆణిమాస స్వాతి నక్షత్ర రోజును వినినంతనే ఎవరి మనసు కలుగుతుందో అటువంటి జ్ఞానులకు ఈ లోకంలో సమానమైనవారు ఎవరూ లేరని సదా గుర్తంచుకో.

పాశురం 18

పదునెనిమిదవ పాశురములో ఎంబెరుమానునకు మంగళాశాసనము చేయటమనే పెద్ద వ్యత్యాసము వీరికీ ఇతరాళ్వార్లకు ఉండం చేతనే వీరిని పెద్ద/పెరియాళ్వార్లనే పేరు ఏర్పడినదని మామునులు కృపచేయుచున్నారు.

మజ్ఞ్గళాసనత్తిల్ మత్తుళ్ళ ఆళ్వావార్ గళ్! తజ్ఞ్గళార్వత్తు ఆళవు దానన్ఱి * పొజ్గుమ్ పరివాలే విల్లిపుత్తూర్ పట్టర్ పిరాన్ పెత్తాన్! పెరియాళ్వావార్ ఎన్నుమ్ పెయర్!!

ఎంబెరుమానునకు మంగళాశాసనము చేయుటయందు మిగిలిన ఆళ్వార్లకంటే అతి ఆతృత మరియు అధిక శ్రధ్ధా భక్తి కారణంగా శ్రీవిల్లిపుత్తూర్లో అవతరించిన విష్ణుచిత్తులే పెరియాళ్వార్లనే బిరుదాంకుతులై సుప్రసిధ్ధులైరి.

మంగళాశాసనమనగా ఇతరుల మంగళం/శుభమును కోరుట. సాధారణముగా పెద్దలు చిన్నవారికి మంగళాశాసనము చేయుట ఆచారము. ఇక్కడ ఒక ప్రశ్న ఏమనగా చిన్నవారు పెద్దలకు చేయవచ్చునా? ఈ విషయమై పూర్వాచార్యులలో ఒకరైన పిళ్ళైలోకాచార్యలు శ్రీవచన భూషణ దివ్య శాస్త్రములో ఒక అందమైన వ్యాఖ్యానము/వివరణ కృపచేసినారు. అదేమిటంటే ఎంబెరుమాన్ అందరి కంటే పెద్దవాడు. ఆత్మనేమో చాలా చిన్నది. ఇటువంటి పరిస్థితులలో “ఆత్మలైన మనము ఎంబెరుమానునకు మంగళాశాసనము చేయ వచ్చునా?” అని ప్రశ్నించుకొని “మంగళాశాసనము చేయుటయే మనకు మూల స్వరూపము/స్వభావము” అని వ్యఖ్యానించినారు. జ్ఞాన దృష్టిలో ఎంబెరుమాన్ పెద్దవాడైనప్శటికీ, ప్రేమ/భక్తి దృష్టిలో అటువంటి పరమాత్మకు ఈ సంసారములో ఎటువంటి ఆపద సంభవించునో అని భయపడడమే నిజమైన ప్రేమ/భక్తికి నిదర్శనము. దీనినే మనకు పెరియాళ్వార్లు చూపుచున్నారు. ఈ కారణం చేతనే వీరు మిగతా ఆళ్వార్లకంటే ప్రత్యేకము. అందుచేతనే పెరియాళ్వార్లని పేరు పొందినారు.

అడియేన్ వీ.వీ.ఎల్.ఎన్. ఆచార్యులు రామానుజ దాసన్ 🙏

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thiruvAimozhi nURRandhAdhi – 73 – angamarar

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Essence of thiruvAimozhi 8.3

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of becoming worried that there is none to care for emperumAn and emperumAn consoling AzhwAr that there are those who care for him, and is mercifully explaining it.

How is that done? As AzhwAr’s divine heart followed the greatness of emperumAn’s divine form which was enjoyed previously in thiruvAimozhi 8.2.10 “Or kOla neela nannedungunRam varuvadhoppAn” (walking towards me like a unique, attractive, tall, bluish, distinguished mountain), he feared thinking “With such divine form which is the abode of qualities such as saundharyam (beauty) and saukumAryam (tenderness), emperumAn descended alone into this samsAram where unfavourable persons are living, and is roaming around for the sake of dhEvathAs who are prayOnAntharaparars (seekers of benefits other than kainkaryam); what kind of danger will befall him?” emperumAn consoled him mercifully saying “We have mumukshus (liberation seekers), mukthAthmAs (liberated persons) and nithyasUris (eternally free personalities); we are also so strong to change the ocean to a small puddle; hence there is no shortcoming for us”. Hearing this AzhwAr’s fear was removed. mAmunigaL mercifully explains this principle explained in “angum ingum” starting with “angamarar“.

pAsuram

angamarar pENa avar naduvE vAzh thirumARku
ingOr parivarilai enRanja engum
parivar uLar ennap payam thIrndha mARan
vari kazhaRRAL sErndhavar vAzhvAr

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word-by-word meanings

angu – in that nithya vibhUthi (paramapadham, spiritual realm)
amarar pENa – as nithyasUris perform mangaLASAsanam
avar naduvE vAzh – residing amidst them
thirumARku – for Sriya:pathi (Lord of SrI mahAlakshmi)
ingu – in this vibhUthi (samsAra, material realm)
Or parivar ilai enRu anja – feared that there is none to perform mangaLASAsanam
engum – everywhere
parivar uLar ena – as emperumAn said “those who care for me exist”
bayam thIrndha – having been removed of the fear
mARan – AzhwAr’s
vari kazhal thAL – the divine feet which are decorated with striped anklets
sErndhavar – those who reach
vAzhwAr – will be uplifted

Simple Translation

AzhwAr feared that there is none to perform mangaLASAsanam in this samsAram for Sriya:pathi who is residing amidst the nithyasUris who are performing mangaLASAsanam to him in paramapadham. As emperumAn said “those who care for me exist everywhere”, AzhwAr’s fear was removed. Those who reach AzhwAr’s divine feet which are decorated with striped anklets, will be uplifted.

Highlights from vyAkyAnam

  • angu amarar pENa – As said in nAnmugan thiruvandhAdhi 10AngAravAram adhu” (hearing the loud sound there), the abode is SrIvaikuNtam, they are the dhEsikas (leaders) and it is their overwhelming care. In nithyavibhUthi, as nithyasUris eternally perform mangaLASAsanam, AzhwAr feared that for sarvESvara who is residing amidst them, being as said in thiruppallANdu 12paramAththumanaich chUzhndhirundhEththuvar” (they will surround him and perform mangaLASAsanam), AzhwAr feared that there is none to care for such emperumAn. That is, as said in,
    • angum ingum vAnavar thAnavar yAvarum engum inaiyai enRu unnai aRiyagilAdhalaRRi anganjErum pUmagaL maNmagaL AymagaL sangu chakkarak kaiyavan enbar saranamE” (In the higher worlds, the earth and all regions, the dhEvas, asuras, humans and all, without knowing that emperumAn is such an enjoyable person, would call out for him as the one who remains inseparable from lakshmi who is an embodiment of the fragrance of flower, bhUmi dhEvi and nILA dhEvi, and being enjoyed by them, who is having the AzhwArs (Sanka and chakra) in his hand, and will say “he is the means for fulfilling our desires”) [1st pAsuram]
    • kanal Azhi araNath thiN padai Endhiya IsaRku ALAyE – maraNam thORRam vAn piNi mUppenRu ivai mAyththOm” (we have got rid of the six types of changes as said in death, birth, great disease, old age etc by being the servitor of sarvESvara who is holding the fiery, firm weapon SudharSana chakra which makes the enemy armies, having many harmful tools, to lose faith and flee) [2nd pAsuram]
    • Instead of performing mangaLASAsanam for this togetherness of emperumAn with his divine weapons, as people remain interested in aiSwaryam (worldly pleasure) and kaivalyam (self enjoyment), AzhwAr is saying that there is no one caring for him and carrying his weapons and following him as in “vALum villum koNdu pin selvAr maRRillai” [3rd pAsuram].
  • parivar ilai enRu anja – “un kOlam kAr ezhil kANaluRRu Azhum kodiyERkE” (Your form has the beauty resembling the same of a dark cloud; I am having cruel sins to force you to show such form for me to see and be immersed in it) [4th pAsuram], “thiruneela maNiyAr mEniyOdu en manam sUzha varuvArE” (To bewilder my mind, such emperumAn descends in this samsAram with the opulent, blue gem like divine form) [6th pAsuram], “karumA mEniyan enban en kAdhal kalakkavE” (Oh one with a distinguished dark form who engaged me in service!) [9th pAsuram], “Azhiyum sangum sumappAr thAm” (carrying his divine chakra, divine conch) [3rd pAsuram]. As said in SrI rAmAyaNam ayOdhyA kANdam 31.23 “dhanur AdhAya saguNam khanithra pitakA dhara:” (Taking my bow and arrows and carrying a spade and a basket), SrI rAmAyaNam “prushta thasthu dhanushpANi: lakshmaNOnujagAmaha” (lakshmaNa, the brother, carrying the bow, desirously followed SrI rAma), and as said in “uruvAr chakkaram sangu sumandhu ingu ummOdu oru pAduzhalvAn Or adiyAnum uLan enRE” (there is no one present to inform my matters to such emperumAn that there is a servitor (me) who is available to carry your divine chakra and divine conch which match your physical beauty and travel along with you ) [7th pAsuram], “en thiRam sollAr seyvadhen” (there is no one present to inform my matters, what to do?) [7th pAsuram], “enRE ennai un ErAr kOlath thirundhadikkIzh ninRE Atcheyya nI koNdaruLa ninaippadhudhAn?” (When are you mercifully thinking to acknowledge me to remain under your divine feet which are naturally beautiful and are decorated with abundantly beautiful ornaments and serve them?) [8th pAsuram]; in this manner, AzhwAr feared due to bewilderment thinking as to when emperumAn will order AzhwAr to perform kainkaryam in the form of mangaLASAsanam.
  • engum parivar uLar enna – emperumAn said that there are those who care for him here, there and everywhere. That is, as said in “kalakkam illA nal thava munivar karai kaNdOr thuLakkam illA vAnavar ellAm thozhuvArgaL malakkam eydha mA kadal thannaik kadaindhAnai ulakka nAm pugazhgiRpadhu en seyvadhu? uraiyIrE” (Sages such as sanaka et al who are not having any bewilderment and are having thapas in the form of gyAnam, mukthAthmAs who have reached the other shore [liberated] and all of the unwavering nithyasUris worship and perform mangaLASAsanam to the omnipotent emperumAn who churned the boundless ocean to agitate it; how can we fully see and praise him? Please tell – AzhwAr asks the worldly people) [10th pAsuram]. emperumAn said “We have mumukshus, mukthAthmAs and nithyasUris to care for us. We have strong shoulders to churn the milk ocean with manthara mountain to agitate the ocean” and showed his strength.
  • bayam thIrndha mARan vari kazhal thAL sErndhavar vAzhwAr – Unlike AzhwAr who had fear and removal of fear, those who reached the divine feet of AzhwAr, which are decorated with striped anklets, will live a fearless life. As AzhwAr removes the fear with this decad, this will be great life for them.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 72 – nangaruththai

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Essence of thiruvAimozhi 8.2

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of announcing the detachment  in AthmA and AthmA’s belongings and is mercifully explaining it.

How is that done? Previously emperumAn cleared AzhwAr’s doubts but AzhwAr did not get to experience emperumAn externally as desired; due to this, AzhwAr became anguished and assumed a different mood (of parAngusa nAyaki) and thought “I must unknowingly have some attachment in samsAra, which is known to bhagavAn who is sarvagya (omniscient)” and mercifully spoke about becoming detached from self and belongings of self, through the words of parAngusa nAyaki. mAmunigaL mercifully explains this principle explained in “nangaL varivaLai” starting with “nangaruththai“.

pAsuram

nangaruththai nanRAga nAdi niRkum mAlaRiya
ingivaRRil Asai emakkuLadhen sangaiyinAl
thannuyirin maRRinasai thAnozhindha mARanRan
annilaiyai AyndhuraiththAn angu

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word-by-word meanings

nam karuththai – our heart
nanRAga nAdi niRkum – analysing well
mAl aRiya – known to emperumAn
ingu avaRRil Asai – attachment in this world
emakku uLadhen sangaiyinAl – due to unnecessary doubt of mine having
than uyiril maRRil – in AthmA and belongings of AthmA
nasai thAn ozhindha – became detached
mARan – AzhwAr
annilaiyai Ayndhu – analysing that nature
angu uraiththAn – mercifully spoke about what he found out

Simple Translation

To inform emperumAn who is well analsying AzhwAr’s heart, AzhwAr, with the unnecessary doubt of having attachment in this world which is known to emperumAn, analysed the nature of self and belongings of self, realised being detached from them, and mercifully spoke about what he found out.

Highlights from vyAkyAnam

  • nam karuththai nanRAga nAdi niRkum mAl aRiya – To be known by mAl (emperumAn) who analyses our heart well. Alternatively – to be known by sarvESvara who resides in my heart with love. He is known as in thirumAlai 34uLLaththE uRaiyum mAl” (emperumAn who is dwelling inside my heart). thiruvAimozhi 8.7.1karuththai uRa vIRRirundhAn” (manifesting his distinction, resided firmly in my heart). In this manner, known by sarvESvara who is sarvagya.
  • ingu ivaRRil Asai emakku uLadhen sangaiyinAl – In this world, as said in thiruvAimozhi 7.8.5pAsangaL nIkki ennai” (eliminated inapt aspects from me), the aspects which were given up previously in thiruvAimozhi 4.8ERALum” and in thiruvAimozhi 6.6mAlukku“; for me who is having detachment in them, with the doubt that emperumAn is thinking and knowing that I am unknowingly having some attachment towards them.
  • than uyirin maRRil nasai thAn ozhindha mARan annilaiyai Ayndhu uraiththAn angu – AzhwAr who became detached from self and belongings of self in close proximity [body etc], in that stage, analysed and mercifully spoke about it. That is, as bharathAzhwAn severed the relationship with mother as said in SrI rAmAyaNam ayOdhyA kANdam 78.22 “hanyAm aham imAm pApam” (I would have killed this sinful kaikEyi), severed the attachment as said in in SrI rAmAyaNam ayOdhyA kANdam 82.10 “rAjyam cha aham cha rAmasya” (Both the kingdom and I belong to SrI rAma), samkshEpa rAmayaNam “naichchath rAjyam” (not having desire for the kingdom) and prayed for the pAdhukAs (sandals) with his bowed head and received them, AzhwAr too analysed and spoke about it as said in,
    • sangam sarindhana sAyizhandhEn thada mulai pon niRamAyth thaLarndhEn vengaN paRavaiyin pAgan engOn vEngadavANanai vENdich chenRE” (emperumAn who is the controller of periya thiruvadi having cruel sight and riding him, who enslaved me by being my lord, who has arrived in thirumalai and stood there in an easily approachable manner; I desired him, and my bangles made of conch, slipped from my hands; I lost my bodily glow; my huge bosom attained golden complexion and I became weak-bodied) [1st pAsuram]
    • kOla vaLaiyodu mAmai koLvAn” (captured my attractive bangles and complexion) [3rd pAsuram]
    • kOl vaLai nenjath thodakkam ellAm pAdaRRozhiya izhandhu vaigal pal vaLaiyAr mun parisazhindhEn” (with the desire to unite with him, I lost my ancient nature, in front of the girls with bangles, as my beautiful bangles and heart left me without being subservient) [4th pAsuram]
    • kAlam pala senRum kANbadhANai ungaLOdu engaL idaiyillaiyE” (Even if it goes on forever, I will vow to see him; there is no relationship for me with you) [7th pAsuram]
    • kadaiyarap pAsangaL vitta pinnai anRi avan avai kAN kodAnE” (If we don’t leave the worldly attachments without a trace, he, the apt lord, won’t show us those enjoyable abodes) [8th pAsuram]
    • nAN koduththEn ini en kodukkEn?” (I gave my complete femininity and shyness to such emperumAn. What shall I give now?) [9th pAsuram]
    • nin idaiyEn allEn enRu nIngi” (My heart which was obedient to me indicated that it will no longer be my limb and left me) [10th pAsuram]
    • pAdham adaivadhan pAsaththAlE maRRavan pAsangaL muRRa vittu” (Due to the desire to reach the divine feet of krishNa, the greatly generous AzhwAr directly gave up the strong desires towards other matters) [11th pAsuram]

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 71 – dhEvan

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Essence of thiruvAimozhi 8.1

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of unnecessarily doubting in emperumAn’s qualities and true nature and having the doubts cleared, and is mercifully explaining it.

How is that done? Since emperumAn did not let AzhwAr immediately reach thiruvARanviLai and accept his vAchika kainkaryam (service by speech), AzhwAr became anguished and doubted his auspicious qualities thinking “I thought he was subservient to his devotees and the controller of all; are these false in my case?” emperumAn reminded AzhwAr about how he was given the favour to recite thiruvAimozhi and eliminated his unnecessary doubts. AzhwAr meditated upon that and got rid of his unnecessary doubts. mAmunigaL mercifully explains this principle explained in “dhEvimAr AvAr” starting with “dhEvan uRai padhiyil“.

pAsuram

dhEvan uRai padhiyil sErap peRAmaiyAl
mEvum adiyAr vachanAm meynnilaiyum – yAvaiyum thAn
Anilaiyum sangiththu avai theLindha mARanpAl
mAnilaththIr thangaL manam

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word-by-word meanings

mAnilaththIr – Oh residents of the vast world!
dhEvan uRai padhiyil – in the divine abode thiruvARanviLai where emperumAn is residing
sErap peRAmaiyAl – being unable to unite with emperumAn and serve
mEvum adiyAr vachan Am mey nilaiyum – emperumAn in the state of being subservient towards his devotees
yAvaiyum thAn Am nilaiyum – in the state of chEthanas and achEthanas being identified with him (emperumAn)
sangiththu – unnecessarily doubting
avai theLindha – having cleared such doubts
mARanpAl – towards AzhwAr
nangaL manam – our heart will be fixed

Simple Translation

Oh residents of the vast world! AzhwAr being unable to unite with emperumAn in the divine abode thiruvARanviLai where he is residing and serve him, unnecessarily doubted emperumAn in the state of being subservient towards his devotees and in the state of chEthanas and achEthanas being identified with him, and had his doubts cleared. Our heart will be fixed towards such AzhwAr.

Highlights from vyAkyAnam

  • dhEvan uRai padhiyil – Not being able to enter and serve dhEvadhEva (God of Gods) as said in thiruvAimozhi 7.10.10 “thanmai dhEvapirAn aRiyum” (emperumAn, who is the God of Gods, knows my nature) along with his divine consort, pirAtti, eternally residing in thiruvARanviLai. Alternatively, being anguished as said in “dhEvimAr AvAr thirumagaL bhUmi Eva maRRamar AtcheyvAr – appanE kANumARaruLAy” (nithyasUris will perform kainkaryam as you and your divine consorts SrI dhEvi, bhUmi dhEvi and others order; the three-folded worlds which are fitting well with you, follow your orders; you have distinguished forms as per the situation and your desire; oh great benefactor who performed difficult tasks and helped others! You are torturing me who is sinful, with your lotus like eyes, unique coral like lips and attractive blue gem like form; you are my life; you are the most enjoyable nectar; show your mercy to me, to see and enjoy you) [1st pAsuram] and “enRenRE kalangi” (saying “show your mercy to be able to see you” repeatedly and becoming bewildered) [2nd pAsuram].
  • mEvum adiyAr vachanAm meynnilaiyum yAvaiyum thAnAm nilaiyum sangiththu – Unnecessarily doubting emperumAn in the state of being subservient towards his devotees and in the state of chEthanas and achEthanas being identified with him. That is, as said in SrI rAmAyaNam sundhara kANdam 26.13 “kyAtha: prAgya: kruthagyaScha sAnukrOSaScha rAghava: | sathvruththO niranukrOSaS SankE madhbhAgya sankshayAth ||” (SrI rAma is famous, wise and compassionate with a good conduct. Due to the deterioration of my fortune, I doubt if he has become hard hearted), AzhwAr unnecessarily doubted emperumAn’s true nature and qualities as said in “umar ugandhugandha uruvam nin uruvam Agi undhanakku anbarAnAr avar ugandhamarndha seygai un mAyai aRivonRum sangippan vinaiyEn amar adhu paNNi agalidam pudai sUzh adu padai aviththa ammAnE! amarar tham amudhE! asurargaL nanjE! ennudai Ar uyirEyO!” (emperumAn, being the lord, caused the world famous war, which had his acts of going as a messenger etc, destroyed the army which covered the surroundings of the expansive earth; he is enjoyable for dhEvas and is like poison for asuras; oh such emperumAn who sustains me! You are having as your form, the form that is always enjoyed by your exclusive devotees; your amazing activities make your exclusive devotees who love such form of yours, to desirously engage in service without any other expectation; I who have the sin to doubt the very principle of such knowledge which is our refuge, am doubting that principle now; alas!) [4th pAsuram], and in “iRandhadhum nIyE edhirndhadhum nIyE nigazhvadhO nI innE AnAl siRandha nin thanmai adhu idhu udhu enRu aRivonRum sangippan vinaiyEn kaRandha pAl neyyE! neyyin in suvaiyE! kadalinuL amudhamE! amudhil piRandha in suvaiyE! suvaiyadhu payanE! pinnai thOL maNandha pErAyA!” (Oh great krishNa who united with nappinnaip pirAtti’s divine shoulders! You are the naturally tasty milk, ghee and the sweet taste of ghee; you are the nectar which came from the ocean, the sweetness originated from that nectar and the resulting pleasure from that sweetness; I have true knowledge of knowing that all entities (individually) from past, future and present are at your disposal and all the entities which are present far away, close by and in between, are the  attributes of yours, you being distinguished; due to my sins, I doubt if that knowledge too will be lost) [7th pAsuram]. mAmunigaL is following these pAsurams. To eliminate AzhwAr’s doubt in emperumAn’s ASritha pArathanthriyam (being subservient towards his devotees) and sarva nirvAhakathvam (being the controller of all), emperumAn reminded AzhwAr, the previously done favour in his memory by highlighting thiruvAimozhi 7.10.5malaradip pOdhugaL ennenjaththeppozhudhum iruththi vaNanga
    palar adiyAr munbaruLiya” (emperumAn granted his grace in the presence of his many different servitors to me to have his blossomed, divine, lotus feet in my heart always and to worship them). AzhwAr thought about it and became joyful having acquired quality and said in “thALgaLai enakkE thalaith thalaich chiRappath thandha pErudhavi” (greatly favoured me by granting his divine feet to exist exclusively for me, to have me shine more and more) [10th pAsuram].
  • theLindha mARanpAl mAnilaththIr nangaL manam – Oh residents of this vast world who are engaged in materialistic pleasures! Unlike you, our hearts are fixed on AzhwAr. Your heart is on materialistic pleasures; AzhwAr’s heart is on bhagavath vishayam; we who are different from both you and AzhwAr, have our hearts on AzhwAr.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 70 – inbakkavi

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Essence of thiruvAimozhi 7.10

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s divine pAsurams of longing to serve by singing thiruvAimozhi and is mercifully explaining it.

How is that done? AzhwAr meditated upon emperumAn’s presence along with periya pirAttiyAr in a great assembly in thiruvARanviLai to hear AzhwAr’s thiruvAimozhi recital and craved thinking “When will I go there and serve by reciting thiruvAimozhi in the presence of the divine couple, for their joy?” mAmunigaL mercifully explains this principle explained in “inbam payakka” starting with “inbak kavi pAduviththOnai“.

pAsuram

inbak kavi pAduviththOnai indhiraiyOdu
anbuRRu vAzh thiruvARanviLaiyil thunbamaRak
kaNdadimai seyyak karudhiya mARan kazhalE
thiNdiRalOr yAvarkkum dhEvu

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word-by-word meanings

inbak kavi pAduviththOnai – emperumAn who made AzhwAr sing the sweet thiruvAimozhi
indhiraiyOdu – with periya pirAttiyAr
anbuRRu vAzh – living joyfully
thiruvARanviLaiyil – in the thiruppathi (dhivyadhESam) named thiruvARanviLai
thunbam aRak kaNdu – seeing to have his sorrows disappear
adimai seyyak karudhiya – who desired to perform kainkaryam
mARan kazhalE – AzhwAr’s divine feet only
thiN thiRalOr yAvarkkum – for everyone who has firm faith
dhEvu – supreme lord

Simple Translation

AzhwAr saw emperumAn, who made AzhwAr sing the sweet thiruvAimozhi, along with periya pirAttiyAr living joyfully in thiruvARanviLai, to have his sorrows disappear and desired to perform kainkaryam to the divine couple there. For everyone who has firm faith, such AzhwAr’s divine feet are the only supreme lord.

Highlights from vyAkyAnam

  • inbak kavi pAduviththOnai – The benefactor who made me sing the infinitely sweet thiruvAimozhi as in “in kavi pAdiya Isanai“, “in kavi en piththu“, “en nA mudhal vandhu pugundhu nal In kavi“, “thirundhu nal In kavi“, “vaNdIn kavi“, “sIr peRa in kavi“, “uRappala in kavi“, “padhaviya in kavi pAdiya appan” [all from previous decad].
  • indhiraiyOdu anbuRRu vAzh thiruvARanviLaiyil – In thiruvARanviLai where emperumAn is living along with periya pirAttiyAr joyfully with great eagerness thinking it to be the apt abode to hear thiruvAimozhi. Alternatively, indhiraiyOdu anbuRRu means being joyful towards periya pirAttiyAr. With this, mAmunigaL is mercifully explaining first pAsuram which starts with “inbam payakka“. SrI rAmAyaNam bAla kANdam 77.26 “rAmasthu sIthayA sArdham…” (The best minded rAma with sIthA, being fully engaged in her, living in her heart always, spent many seasons, enjoyed with her) and samkshEpa rAmAyaNam 1.89 “rAmas sIthAm anuprApya rAjyam punar avApthavAn | prahrushtamudhithO lOka:” (After redeeming sIthA, SrI rAma also got back his kingdom; the world became joyful).
  • thiruvARanviLaiyil thunbam aRak kaNdu – Seen to have all the sorrows endured in thiruvAimozhi 7.7Ezhaiyar Avi“, eliminated.
  • adimai seyyak karudhiya – Having desire for kainkaryams which are done on seeing the divine couple. That is, as said in,
    • anbuRRamarndhu valanjeydhu kai thozhu nALgaLum AgungolO?” (Will those days of performing activities for him and enjoying him with joined palms occur for us?) [1st pAsuram]
    • mAgandha nIr koNdu thUvi valanjeydhu kai thozhak kUdungolO?” (Will it be possible to sprinkle water with distinguished fragrance, circumambulate and perform anjali there?) [2nd pAsuram]
    • nIdu pozhil thiruvARan viLai thozha vAykkungol? nichchalumE” (Will it be possible for me to worship thiruvARanviLai which is having huge garden?) [3rd pAsuram]
    • vada madhuraip piRandha vAykkum maNiniRak kaNNapirAn than malaradip pOdhugaLE – eppozhudhum manaththu Ingu ninaikkap peRa – vAykkungol nichchalumE” (emperumAn is having well established glory due to being present in thiruvARanviLai which is surrounded by field which is having rising sugarcane and tall, red paddy crop; being the lord of three types of chEthanas (sentient beings) and achEthanas (insentient entities),  he incarnated in SrI mathurA as krishNa who is being apt with the divine complexion of a blue gem; will I get to meditate upon the lotus feet of such great benefactor forever, in my heart?) [4th pAsuram]
    • madhiL thiruvARanviLai ulagamali pugazh pAda” (as we sing the abundant glories in the world for such fortified thiruvARanviLai) [5th pAsuram]
    • thiruvARanviLai ennum nINagaram adhuvE” (the great city which is well known as beautiful thiruvARanviLai) [6th pAsuram]
    • vANanai Ayiram thOL thuNiththAn saraNanRi maRRonRilamE” (other than the divine feet of emperumAn who severed the thousand shoulders of bANAsura, we are not having any means) [7th pAsuram]
    • thiruvARanviLai onRi valanjeyya” (Will we reach there and circumambulate thiruvARanviLai?) [8th pAsuram]
    • thiruvARanviLai adhanai mEvi valanjeydhu kai thozhak kUdungol? ennum en sindhanaiyE” (Will I be able to reach thiruvARanviLai and worship with joined palms by engaging in favourable acts?) [9th pAsuram]
    • thiruvARanviLai uRai thIrththanukkaRRa pinsindhai maRRonRin thiRaththadhallAth thanmai” (after having dedicated myself to such emperumAn, the omniscient emperumAn knows himself the nature of my heart which does not consider anything else as goal) [10th pAsuram]
  • nAyanAr mercifully explained this in AchArya hrudhayam chUrNikai 225 “upakAra smruthiyOdE than saridhai kELviyAgAmal inbam payakka irundha nilaththEvar kuzhuvilE pAttuk kEtpippadhAga gAna gOshtiyaiyum dhEvapirAn aRiya maRandhavar” (emperumAn, unlike in SrI rAmAvathAram where he heard SrI rAmAyaNam alone, without pirAtti, here in thiruvARanviLai he arrived along with pirAtti and his divine associates to hear thiruvAimozhi. AzhwAr who remained grateful for that, while emperumAn is aware, forgot about the divine assembly in paramapadham where sAma vEdham is sung).
  • kaNdadimai seyyak karudhiya mARan kazhalE thiN thiRalOr yAvarkkum dhEvu – For those who have firm faith, the divine feet of AzhwAr who has the divine experience of seeing bhagavAn and the longing to perform kainkaryam, are the supreme lord. Even AzhwAr is not required; AzhwAr’s divine feet are our desirable goal. Alternatively – mARan kazhal sEr thiN thiRalOr – there are those who have firm faith on the divine feet of AzhwAr, they are the kuladheyvam (worshippable, family deity) for those who are faithful.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 69 – enRanai

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Essence of thiruvAimozhi 7.9

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of becoming immersed in emperumAn, thinking about his act of making AzhwAr sing thiruvAimozhi and is mercifully explaining it.

How is that done? AzhwAr asked emperumAn “When I don’t have the inclination to be in samsAram, why are you placing me here?” emperumAn mercifully gave the exact reason directly to AzhwAr saying “I placed you here to make you sing distinguished thiruvAimozhi prabandham for me and my devotees to enjoy”. Hearing that AzhwAr became profusely immersed thinking “While vEdhams, rishis such as vyAsa et al, mudhalAzhwArgaL (first 3 AzhwArs) are all present, you have engaged me who is most inferior, in singing this distinguished thiruvAimozhi matching your greatness which cannot be measured even by vEdham. There is no matching favour in return which can be done by me in these two realms (spiritual and material realms) for the favour you have done to me”. mAmunigaL mercifully explains this principle explained in “enRaikkum ennai” starting with “enRanai nI“.

pAsuram

enRanai nI ingu vaiththadhu Edhukkena mAlum
enRanakkum en thamarkkum inbamadhAm – nanRu kavi
pAda enak kaimmARilAmai pagar mARan
pAdaNaivArkku uNdAm inbam

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word-by-word meanings

en thanai – “me who is not fitting in this samsAram
nI ingu vaiththadhu – you placed in this world
Edhukku ena – why?” as AzhwAr posed this question to emperumAn
mAlum – that emperumAn too
en thanakkum – “for me
en thamarkkum – and for my devotees
inbamadhA – to bring joy
nanRu kavi pAda ena – to sing beautiful poems” answered in this manner
kaimARu ilAmai – that there is nothing in him to offer in return for the favour done by emperumAn
pagar – mercifully spoke
mARanpAdu – towards AzhwAr
aNaivArkku – for those who reach
inbam uNdAm – will become joyful

Simple Translation

As AzhwAr posed this question to emperumAn “Why did you place me who is not fitting in this samsAram, in this world?” emperumAn answered “To sing beautiful poems to bring joy to me and my devotees”. AzhwAr mercifully spoke that there is nothing in him to offer in return for the favour done by emperumAn. Those who reach such AzhwAr will become joyful.

Highlights from vyAkyAnam

  • en thanai nI ingu vaiththadhu Edhukkena – Since emperumAn showed his diversified wealth, AzhwAr enjoyed that. But he again posed his doubt as said in thiruvAimozhi 7.8.5pAsangaL nIkki ennai unakkE aRak koNdittu nI vAsa malarth thaNdhuzhAy mudi mAyavanE! aruLAy” (Oh amazingly enjoyable one who eliminated inapt aspects from me and accepted me to exist exclusively for your sake, who is having hair which is decorated with fresh thiruththuzhAy having flower and great fragrance manifesting total subservience! Mercifully explain).
  • en thanai nI – Me who is not fitting in this samsAram; you who are sarvaSakthiyuktha (one who is fully capable) to deliver those who don’t fit in samsAram.
  • ingu – In this world which is said in thiruvAimozhi 10.6.1iruL tharu mA gyAlam” (the vast world which gives us ignorance).
  • vaiththadhu Edhukkena – AzhwAr asked “While I have no expectation, for what purpose have you placed me here?”
  • mAlum en thanakkum en thamarkkum inbamadhA nanRu kavi pAda ena – emperumAn replied “To bring joy to me, who is known as thirumAl (SrIman nArAyaNa) and to those who are known as thirumAl adiyAr (my devotees), I placed you here to sing sweet pAsurams known as kavi amudham (nectarean poems)” AzhwAr thought – while there are vEdham, great sages such as vyAsa, vAlmeeki et al who are vaidhikas following vEdham and those who are popularly known as mudhalAzhwArgaL who are hailed as in periya thirumozhi 2.8.2 “sendhamizh pAduvAr” (those who sing beautiful thamizh pAsurams) and iraNdAm thiruvandhAdhi 74perum thamizhan nallEn peridhu” (I am the great expert in thamizh arts) …..
  • kavi pAda enak kaimmARilAmai – That there is nothing to offer in return for the favour of emperumAn making him sing thiruvAimozhi.
  • pagar mARan – AzhwAr who mercifully explained. That is, AzhwAr being overwhelmed with gratitude mercifully spoke as in,
    • enRaikkum ennai uyyak koNdu pOgiya anRaikkanRu ennaith thannAkki ennAl thannai in thamizh pAdiya Isanai AdhiyAy ninRa en sOdhiyai en solli niRpanO?” (Acknowledging first time so that it is eternal, specially blessing me and conducting me forever, causing the craving in me to exist only for him, having me who doesn’t have knowledge etc to sing praises, as the reason and being the root cause due to remaining inside me and singing, and  becoming stable due to that, he, the natural lord sang himself in these very sweet thamizh pAsurams. What will I say about the one who revealed his having a radiant form, and hold myself together?) [1st pAsuram]
    • en solli niRpan? en in uyir inRonRAy en sollAl yAn sonna in kavi enbiththuth than sollAl thAn thannaik kIrththiththa mAyan en
      mun sollum mU uruvAm mudhalvanE” (Considering my AthmA which is attached to worldly pleasures as his belonging today, emperumAn made it popular in the world that this sweet poem has been spoken by me, and he himself, being the author, sang praises having him as the object of the poem; what will I tell about the causal lord who is present as one, having three forms, who is the amazing lord residing in me and reciting the pAsurams before me, to hold myself together?) [2nd pAsuram]
    • Amudhalvan ivan enRu thanthERRi en nA mudhal vandhu pugundhu nallinkavi thU mudhal paththarkkuth thAn thannaich chonna en vAy mudhal appanai enRu maRappanO?” (emperumAn, the causal lord said “I should be sung by him [AzhwAr]” and determined in his mind. He first entered my tongue and spoke [sang] about himself the most relishable poem which is having no shortcoming in the meanings and the words, which is having sathva Sudhdhi etc, and is to be enjoyed by those who have bhakthi. How will I forget the benefactor who is the cause for my speech?) [3rd pAsuram]
    • appanai enRu maRappan en AgiyE thappudhal inRith thanaik kavi thAn solli oppilAth thIvinaiyEnai uyyak koNdu seppamE seydhu thiriginRa sIr kaNdE” (emperumAn accepted me, the matchless cruel sinner; being within me, he sang praises on him, without missing [anything], and uplifted me. On seeing his quality of having honest actions and interactions, even if such benefactor becomes harmful, will I forget him?) [4th pAsuram]
    • sIr kaNdu koNdu thirundhu nallinkavi nEr pada yAn sollum nIrmaiyilAmaiyil ErvilA ennaith thannAkki ennAl thannai pAr paravinkavi pAdum paramarE” (Since I did not have knowledge, ability etc to sing the poems which have well formed words and meaning, which are sweet to listen and are reformed to see his qualities which were revealed to meditate upon them, he made me who is inept, to have such knowledge, devotion etc towards him; due to his using me to sing the sweet poem which made the whole earth which is hard, to praise him, he is great) [5th pAsuram]
    • in kavi pAdum parama kavigaLAl than kavi thAn thannaip pAduviyAdhu inRu nangu vandhu en udan Akki ennAl thannai van kavi pAdum en vaigundha nAdhanE” (Instead of making great poets such as parASara, pArASara (vyAsa), vAlmeeki et al who sing great, infinitely sweet poems to sing poems, which match him, about himself who has infinite greatness, today, with intent, he has come to me, manifesting his greatness of being SrIvaikuNtanAtha and will perfectly sing poems on him who has such greatness, through me) [6th pAsuram]
    • vaigundha nAdhan en valvinai mAyndhaRach cheykundhan thannai ennAkki ennAl thannai vaigundhanAgap pugazh vaN thIngavi seykundhan thannai ennAL sindhiththArvanO?” (Having the greatness of being SrIvaikuNtanAtha, emperumAn had me as a tool, making him to be understood by me, having the nature of destroying my very strong sin, having such greatness of favouring me to sing magnanimous, sweet poem to praise him and not to cause any blemish for his nature; when will I get satisfaction by thinking about such emperumAn?) [7th pAsuram]
    • ArvanO Azhi am kai em pirAn pugazh pAr viN nIr muRRum kalandhu parugilum ErvilA ennaith thannAkki ennAl thannaich chIr peRa in kavi sonna thiRaththukkE” (For the manner in which emperumAn who is perfect and who granted gyAnam etc in matters related to him, to me who is lacking gyAnam, Sakthi etc which are required for singing poem, and who spoke sweet poems to acquire qualities such as Seela etc, even if I enjoyed the abundance of qualities with the ability of all chEthanas who are in his abodes of incarnations which is highlighted by earth, in the supreme abode which is in the form of spiritual sky and in vyUha state of milk ocean, will I be satisfied?) [8th pAsuram]
    • thiRaththukkE thuppuravAm thirumAlin sIr iRappedhir kAlam parugilum ArvanO? maRappilA ennaith thannAkki ennAl thannai uRappala in kavi sonna udhavikkE” (emperumAn sang the sweet poem [prabandham] which has thousand continuous pAsurams through me who is not having forgetfulness [due to not remembering him previously] by granting knowledge which will ensure that I don’t forget him; for his such favour and the Sakthi who has matching the acts in which he engaged, will I be satisfied even if I enjoyed the qualities such as audhArya, Seela, saulabhya etc,  having the ability of all chEthanas from past and future?) [9th pAsuram]
    • udhavik kaimmARu en uyir enna uRReNNil adhuvumaRRAngavan thannadhu ennAl thannai padhaviya in kavi pAdiya appanukku edhuvum onRum illai seyvadhu ingum angE” (For emperumAns favour of engaging me in singing thiruvAimozhi, if we aptly tried to determine [offering] my soul as the favour in return, in that state of favouring in return, since that soul is exclusively subservient to him, what infinitesimal act can be done in this material realm and that spiritual realm for the great benefactor who made me sing soft, sweet poem on him? Implies, after acquiring knowledge, for the AthmA which is always subservient to bhagavAn, irrespective of whether in the state of being mumukshu (one who is desiring of liberation) or a muktha (one who is liberated), there is no eligibility for offering itself) [10th pAsuram]
  • nAyanAr too explained in AchArya hrudhayam chUrNikai 225 “en solli ennAL pAr viNNIr iRappedhir edhuvum engiRa adhilum upakAra smruthiyOdE” (with gratitude in the pAsurams identified as en solli, ennAL, pAr viNNIr, iRappedhir kAlam, edhuvum). As said in SrI rAmAyaNam bAla kANdam 4.2 “chathur vimSath sahasrANi SlOkAnAm ukthvAnrushi:” (Sage vAlmeeki recited twenty four thousand SlOkams), AzhwAr becomes overwhelmed due to emperumAn making him sing the milk and nectar like thousand pAsurams.
  • kaimmARilAmai pagarmARan pAdaNaivArkku uNdAm inbam – There will be joy for those who remain close to such grateful AzhwAr. There is no requirement even as said in “enganE sollilum inbam payakkumE” (this decad will bring joy irrespective of the manner in which this is recited), just going close to him is sufficient.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 68 – mAyAmal

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Essence of thiruvAimozhi 7.8

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s divine pAsurams in amazement after enjoying the diversified universal forms manifested by emperumAn and is mercifully explaining it.

How is that done? In “Ezhaiyar Avi“, though AzhwAr was greatly suffering due to the overwhelming sorrow as a result of the uruveLippAdu (visualisation), emperumAn made AzhwAr sustain himself without knowing (seeing) him (emperumAn). Seeing this amazing skill of emperumAn, AzhwAr became amazed. emperumAn said to AzhwAr “Are you becoming amazed by just seeing this?” and manifested his amazing universal form. Seeing that AzhwAr became astonished. mAmunigaL mercifully explains this principle explained in “mAyA vAmananE” starting with “mAyAmal thannai vaiththa“.

pAsuram

mAyAmal thannai vaiththa vaisiththiriyAlE
thIyA visiththiramAch chEr poruLOdAyAmal
vAyndhu niRkum mAyan vaLamuraiththa mARanai nAm
Eyndhuraiththu vAzhu nAL enRu

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word-by-word meanings

mAyAmal thannai vaiththa – preserving AzhwAr’s SEshathva svarUpam (nature of servitude)
vaisiththiriyAlE – with his diversified state
thIyA visiththiramA – the five great elements starting with fire, having different effects and hence different forms
sEr poruLOdu – as the chEthanas (sentient entities) are also in different forms, with these diversified forms
AyAmal – without analysing their defects
vAyndhu niRkum – remaining united with all of them
mAyan vaLam – the vastness of the wealth of sarvESvaran
uraiththa – mercifully spoke
mARanai – AzhwAr
nAm Eyndhu uraiththu – reaching him and reciting his divine names
vAzhum nAL enRu – when will we live?

Simple Translation

Preserving AzhwAr’s SEshathva svarUpam, without analysing their defects, sarvESvaran, with his diversified state, remained united with all of a) the five great elements starting with fire, having different effects and hence different forms and b) the chEthanas (sentient entities) are also in different forms, with these diversified forms. AzhwAr mercifully spoke the vastness of the wealth of sarvESvaran. When will we reach him [AzhwAr] and live with him reciting his divine names?

Highlights from vyAkyAnam

  • mAyAmal thannai vaiththa vaisiththiriyAlE – That is – You, the SaraNya (refuge), do not have agyAna (ignorance) and aSakthi (inability) and are rather having qualities such as sarvagyathva (being fully knowledgeable) etc and I, the SaraNAgatha (one who surrenders), have Akinchanyam (empty-handedness), ananyagathithvam (not having any other refuge) and Arththi (great urge to reach you) and hence not lacking any qualification to reach you. Yet, why are you placing and conducting me in this world, while I have no interest here?” AzhwAr asked emperumAn in “pAsangaL nIkki … mAyavanE aruLAy” (Oh amazingly enjoyable one who eliminated inapt aspects from me and accepted me to exist exclusively for your sake, who is having hair which is decorated with fresh thiruththuzhAy having flower and great fragrance manifesting total subservience! While the body [matter] which binds and the souls which are bound, and their death and birth, are at your disposal, you further created deceptions such as avidhyA, karma, vAsanA, ruchi and placed them. What kind of bewildering acts are these! Mercifully explain) [8th pAsuram] emperumAn had no answer. AzhwAr became amazed looking at the situation. emperumAn observed that and said to AzhwAr “Do you think this itself is amazing?” and manifested his amazing universal form.
  • thIyA visiththiramAch chEr poruLOdu – mAmunigaL is following the words in “mAyA! vAmananE! … ivaiyenna visiththiramE” [first pAsuram]. With the diversified entities, such as the diversified five great elements starting with fire where each one has its own actions and as the chEthanas are also in diversified forms, emperumAn is united with all of these entities in a diversified manner.
  • AyAmal vAyndhu niRkum mAyan – The amazing lord who firmly remains with them without analysing their defects. When it is recited as “OyAmal vAyndhu niRkum mAyan“, it means, one who is firmly remaining with them without a break. sarvESvaran who is having the amazing ability to remain together with all of these entities. This explains the word “mAyA”.
  • vaLam uraiththa – Mercifully spoke about the vastness of emperumAn’s wealth. That is, as said in in SrI rAmAyaNam AraNya kANdam 65.4 “purAbhUthvA mrudhurdhAntha: sarva bhUtha hithE ratha: | na krOdha vaSAm Apanna: prakruthim hAthum arhasi ||” (SrI rAma should not give up his natural calmness and assume anger, after previously being very kind hearted, being in full control over his senses and being desirous of doing good to all creatures), and as said in,
    • angaN malarth thaNduzhAy mudi achchudhanE! aruLAy thingaLum gyayiRumAych chezhum pal sudarAy iruLAy pongu pozhi mazhaiyAyp pugazhAyp pazhiyAyp pinnum nI vengaN vengURRamumAm ivai enna vichiththiramE!” (Oh achyutha who is having hair which is decorated with distinguished, honey filled, flowered thiruththuzhAy and who does not fail! You should mercifully explain! How variegated are your aspects? You are being moon, sun and many distinguished, luminous objects such as planets, stars; you are being darkness; you are being the rain which is pouring in abundance; you are being glories and blame, and further being with cruel eyes as cruel death personified) [2nd pAsuram]
    • chiththirath thEr valavA! thiruchchakkaraththAy aruLAy eththanai Or ugamum avaiyAy avaRRuL iyalum oththa oN pal poruLgaL ulappillanavAy viyavAy viththagaththAy niRRi nI” (Oh one who can conduct your chariot in many ways and who is having the weapon, divine chakra, which can transform day into night! You should mercifully explain; you are being the controller of yugas which are having variations such as krutha, thrEthA, dhvApara and kali, and are distinguished to be incomparable with one another; you are being the time and having as your form, the innumerable chith (sentient) and achith (insentient) objects which are existing within the scope of such time, being the same in being the embodiment of knowledge, having distinguished aspects such as being self-illuminating, being knowledgeable etc and having distinguished natures as said in “EkO bahUnAm“; you are being the controller for their differences; yet, you remain amazing due to being unaffected by their defects as said in “namaksnigdhAni bhUthAni“) [3rd  pAsuram]
    • kaL avizh thAmaraik kaN kaNNanE! enakkonRaruLAy uLLadhum illadhumAy ulappillanavAy viyavAy veLLath thadangadaluL vida nAgaNai mEl maruvi uLLap pal yOgu seydhi” (Oh krishNa who is having divine eyes which appear like fresh lotus flowers which sprout honey! You should mercifully tell me one thing; you are having innumerable eternal and transient entities which have differences, as your prakAra; you are contemplating many types of thoughts in your divine heart for the protection of such entities, while fitting well on the mattress called thiruvananthAzhwAn who is spitting out poison, in the fully, spacious milk ocean) [4th pAsuram]
    • pAsangaL nIkki ennai unakkE aRak koNdittu nI vAsa malarth thaNdhuzhAy mudi mAyavanE! aruLAy kAyamum sIvanumAyk kazhivAyp piRappAyp pinnum nI mAyangaL seydhu vaiththi ivai enna mayakkukkaLE” (Oh amazingly enjoyable one who eliminated inapt aspects from me and accepted me to exist exclusively for your sake, who is having hair which is decorated with fresh thiruththuzhAy having flower and great fragrance manifesting total subservience! While the body [matter] which binds and the souls which are bound, and their death and birth, are at your disposal, you further created deceptions such as avidhyA, karma, vAsanA, ruchi and placed them. What kind of bewildering acts are these! Mercifully explain.) [5th pAsuram]
    • mayakkA! vAmananE! madhiyAm vaNNam onRaruLAy ayarppAyth thERRamumAy azhalAyk kuLirAy viyavAy viyappAy venRigaLAy vinaiyAyp payanAyp pinnum nI thuyakkAy nI ninRavARu ivai enna thuyarangaLE” (Oh vAmana who mesmerised mahAbali’s heart by your form, walk and speech! Mercifully explain one thing to me to grant me knowledge. You are having at your disposal, forgetfulness and clarity, heat and coolness, amazement and objects which cause amazement, victorious abilities in this world, deeds in the form of puNya and pApa and their respective results, and the bewilderment of chEthanas in these aspects. What kind of sufferings do your means of being the enjoyer of such aspects, cause to this universe!) [6th pAsuram]
    • thuyarangaL seyyyum kaNNA sudar nIL mudiyAy! aruLAy thuyaram sey mAnangaLAy madhanAgi ugavaigaLAy thuyaram sey kAmangaLAyth thulaiyAy nilaiyAy nadaiyAy thuyarangaL seydhu vaiththi ivai enna suNdAyangaLE” (Oh one who conducts without differentiation in your supreme state and in your incarnation, in giving sorrows as per karma! You have created sorrows such as pride which are caused by being born in high family heritage etc which cause sorrow, the arrogance which is caused by such pride etc, pleasures derived from those arrogance etc, lust in the form of thirst for such pleasures which cause sorrows such as affection etc, the evolutions which cause variations in such objects, their existence and movements, and placed them; what kind of selfish acts are these which lead to sorrow to others? Mercifully explain.) [7th pAsuram]
    • enna suNdAyangaLAl ninRittAy ennai ALungaNNA? innadhOr thanmaiyai enRu unnai yAvarkkum thERRariyai munniya mU ulagum avaiyAy avaRRaip padaiththum pinnum uLLAy!  puRaththAy ivai enna iyaRkaigaLE” (Oh krishNa who is obedient towards me!  With what kind of selfish, sportive activities you remain! You are inconceivable to determine saying “you are of this particular nature” even for the most intelligent persons, and are difficult to know. Being the antharyAmi of the three types of worlds such as kruthaka, akruthaka and kruthAkruthaka, which are without a beginning and continuously flowing, you created them, and further pervaded them inside as antharyAmi and outside as the support; of what nature are these acts?) [8th pAsuram]
    • enna iyaRkaigaLAl enganE ninRittAy en kaNNA! thunnu kara saraNam mudhalAga ellA uRuppum unnu suvai oLi URoli nARRam muRRum nIyE unnai uNaravuRil ulappillai nuNukkangaLE” (Oh krishNa who enslaved me! In which manner, do you remain mercifully? If we set out to prove that you are the organs such as karmEndhriya and gyAnEndhriya such as hands, feet etc which are well seated in the body and all pleasures such as rasa, rUpa, sparSa, Sabdha and gandha which engage the mind deeply, there is no boundary for the subtle aspects) [9th pAsuram]
    • illai nuNukkangaLE idhanil piRidhennum vaNNam thollai nannUlil sonna uruvum aruvum nIyE allith thuzhAy alangal aNi mArba! en achchudhanE! valladhOr vaNNam sonnAl adhuvE unAkkAm vaNNamE” (To say that there is nothing subtler than these [achith and chith in subtle state], you became the achith and chith which are mentioned by the term thamas as mentioned in “sadhEva“, in the vEdha SAsthram which is anAdhi and having qualities such as apaurushEyathvam (not authored by any one) etc; oh my lord who is having divine form with thiruththuzhAy garland (strung with flowers) decorated divine chest, and who never lets your devotees fail! Even if vEdham etc explain your great ways, that is the way it is for you) [10th pAsuram]
  • mAyan vaLam uraiththa mARanai – Such AzhwAr who enjoyed the wealth of emperumAn’s diversified universal form and mercifully spoke about it.
  • nAm Eyndhu uraiththu vAzhu nAL enRu – When will we reach him, and live with him reciting his divine names? Implies “What an amazing day it will be!”

adiyen sarathy ramanuja dasan

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ఉపదేశ రత్తినమాలై – సరళ వ్యాఖ్యానము – పాశురము 14 -15

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ఉపదేశ రత్తినమాలై

గతాశీర్షిక

పాశురం 14

ఈ పాశురములో మామునులు మిగిలిన ఆళ్వార్లందరూ అవయవిగా భావించే నమ్మాళ్వార్లు వైశాఖ మాస విశాఖ నక్షత్రం రోజున అవతరించి, తిరువాయ్మొళి ద్వారా వేద వేదాంత అర్థములను సరళమైన తమిళ్ భాషలో కృప చేసిన విధమును వారి వైభవమును ఈ లోకులందరూ బాగుగా తెలుసుకొను విధముగా సాయిస్తున్నారు.

ఏరార్ వైగాశి విశాగత్తినేత్తత్తై! ప్పారోరఱియ ప్పగర్ గిన్ఱేన్ * శీరారుమ్ వేదమ్ తమిళ్ శయ్ ద మెయ్యన్ ఏళిల్ కురుగై నాదన్ * అవతరిత్త నాళ్!!

గొప్పకీర్తిని కలిగిన వైశాఖ మాస విశాఖ నక్షత్ర విశిష్టతను ఈ జనులందరు సుస్పష్టముగా తెలుసుకొనే విధముగా సాయిస్తున్నారు. ఈ రోజుననే వేదార్థములను అందమైన తమిళ భాషలో సరియైన అర్థ వివరణములతో కృపచేసిన కురుగూరు ప్రభువులైన నమ్మాళ్వార్లు అందమైన తిరుక్కురుగూరునందు అవతరించిన దినము. సత్యత్వం అనగా నిజాయితీగా దేని/ఏవరి గురించైనా వాస్తవములను వివరించుట. వేదముల ఔన్నత్యం ఏమనగా అవి అపౌరుషేయాలు (ఎవరిచేత వ్రాయబడనివి కావు), నిత్యత్వం (ఎల్ల వేళలా ఉడుట), స్వప్రమాణత్వం (తనకు తానే ఆధారముగానుండుట/ఇతరుల మీద ఆధారపడకుండుట) అనునవి. ఇంకా ముఖ్యమైన వేద విశేషణమేమనగా పరమాత్మ శ్రీమన్నారాయణుని స్వరూప (సహజ తత్వము), రూప (దివ్యాకారము) మరియు గుణ (కల్యాణ గుణములను) గురించి తెలియపరచుట.  వేద, వేదాంగము (ఉపనిషత్తు) ల అర్థములను  1. తిరివిరుత్తం, 2. తిరువాశిరియం, 3.పెరియ తిరువన్ధాది మరియు 4. తిరువాయ్మొళి అను తమ నాలుగు తమిళ ప్రబంధముల రూపముగా మనందరికీ అర్థమగు రీతిలో కృపచేసినారు.

పాశురం 15 

ఈ పాశురములో క్రిందటి పాశురములో ఏ నమ్మాళ్వార్ల గురించైతే చెప్పారో వారి వైభవమును, వారి అవతార దినమును, వారవతరించిన ఊరును మఱియు వారు కృప చేసిన తిరువాయ్మొళి ప్రబంధ ప్రాశస్త్యమును మామునులు తమకు తామే అనుభవిస్తున్నారు.

ఉణ్ణోవైగాశి విశాగత్తుక్కు ఒప్పొరునాళ్?*
ఉణ్డో శడకోపర్కు ఒప్పొరువర్? * ఉణ్డో తిరువాయ్మొళి కొప్పు? తెన్కురుగైక్కు ఉణ్డో! ఒరుపార్ దన్నిల్ ఒక్కుమూర్?

సర్వేశ్వరుడైన శ్రీమన్నారాయణునకు అతని విభూతులకు మంగళాశాసనము చేసిన నమ్మాళ్వార్లవతరించిన వైశాఖ మాస విశాఖా నక్షత్రమునకు సమమైనదున్నదా?(లేదు). మన శఠగోపన్ నమ్మాళ్వార్లకు సమమగు వారుకలరా? లేరు (సర్వేశ్వరుడు, నిత్యులు, ముక్తులు మఱియు ఈ లోకంలోని వారందరూ కూడా ఆళ్వార్లకు సమానమైనవారు కారు). వేదసారమును కూలంకషంగా వివరించు తిరువాయ్మొళికి సమానమైన ప్రబంధము ఉన్నదా ? (లేదు). అటువంటి ఆళ్వార్లను మనకు అందించిన కురుగూరుకు సమానమైన ఊరు కలదా? (లేదు) (ఎందుకనగా ఆదినాధ పెరుమాళ్ళు మరియు నమ్మాళ్వార్లకు సమానమైన ప్రాశస్త్యమును ఇచ్చు ఊరు). పెరుమాళ్ అర్చావతారమునందే పరత్వమును కలిగి ఉన్న దివ్యదేశం నమ్మాళ్వార్లు అవతరించిన స్థలం. నమ్మాళ్వార్ల కృప కారణముగా భగవద్రామానుజుల అవతారమునకు 4,000 సంవత్సరములకు ముందే వారి భవిష్యదాచార్య విగ్రహము అవతరించిన స్థలమిది. ఎంబెరుమానార్ (భగవద్రామానుజుల) పునరవతారముగా భావింపబడే మణవాళ మహామునులు అవతరించిన దివ్య స్దలం. ఈ దివ్యమైన కీర్తి ప్రతిష్ఠలు కలిగిన ఊరు వేరెక్కడ చూచుటకు కనబడదు. ఈ విధమగా సర్వేశ్వరుని, ఆళ్వార్ మరియు ఆచార్యుల ప్రాధాన్యతను/సంబంధమును కలిగి ఉండుటచే ఈ స్థలము యొక్క కీర్తి త్రిగుణీకృతమైనది.

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