Monthly Archives: November 2020

ತಿರುವಾಯ್ಮೊೞಿ – ಸರಳ ವಿವರಣೆ – 4.1 ಒರುನಾಯಗಮಾಯ್

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ಶ್ರೀ:  ಶ್ರೀಮತೇ ಶಠಗೋಪಾಯ ನಮಃ ಶ್ರೀಮತೇ ರಾಮಾನುಜಾಯ ನಮಃ  ಶ್ರೀಮತ್ ವರವರಮುನಯೇ ನಮಃ

ಕೋಯಿಲ್ ತಿರುವಾಯ್ಮೊೞಿ – ಸರಳ ವಿವರಣೆ

<< 3.3 ಒೞಿವಿಲ್

ಮೂರು ಪುರುಷಾರ್ಥಗಳಾದ ಐಶ್ವರ್ಯ (ಜಗತ್ತಿನ ಸುಖ ಭೋಗಗಳು), ಕೈವಲ್ಯ (ನಿರಂತರ ಆತ್ಮಾನುಭವ, ಆತ್ಮಾನಂದ)ಮತ್ತು ಮೋಕ್ಷ ( ನಿರಂತರ ಭಗವತ್ ಕೈಂಕರ್ಯ) ಇವುಗಳಲ್ಲಿ ಆೞ್ವಾರ್ ಐಶ್ವರ್ಯ ಮತ್ತು ಕೈವಲ್ಯ ಎರಡೂ ಕೀಳಾದದು ಹಾಗು ಆತ್ಮಾವಿನ ನಿಜಸ್ವರೂಪಕ್ಕೆ ಹೊಂದುವುದಿಲ್ಲ ಎಂದು ಒತ್ತಿ ಹೇಳುತ್ತಾರೆ. ಕರುಣಾಮಯನಾದ ನಮ್ಮಾೞ್ವಾರ್ ಸಂಸಾರಿಗಳನ್ನು ಸರ್ವೇಶ್ವರನಾದ ಶ್ರಿಯಃಪತಿ( ಶ್ರೀ ಮಹಾಲಕ್ಷ್ಮಿಯ ಪತಿ) ಶ್ರೀಮನ್ ನಾರಾಯಣನ ಪಾದಕಮಲದಲ್ಲಿ ಕೈಂಕರ್ಯವನ್ನು ಸಲ್ಲಿಸಲು ಆದೇಶಿಸುತ್ತಾರೆ.
ಎಂಪೆರುಮಾನಾರ್ ತಿರುವಾಯ್ಮೊೞಿಯ ಈ ಪದಿಗವನ್ನು( ಒರುನಾಯಗಮಾಯ್) ತಿರುನಾರಾಯಣಪುರದ ತಿರುನಾರಣನಿಗೆ ಅರ್ಪಿಸಿದ್ದಾರೆ.


೧.ಪಾಸುರಮ್: ಈ ಪಾಸುರದಲ್ಲಿ ಆೞ್ವಾರ್ ಒಂದು ದಿನ ರಾಜರು ಕೂಡ ತಮ್ಮ ರಾಜ್ಯವನ್ನು ಕಳೆದುಕೊಂಡ, ಭಿಕ್ಷಾಟನೆ ಮಾಡಿಕೊಂಡು ಶೋಚನೀಯವಾಗಿ ಬಾಳುತ್ತಾರೆ ಎಂದು ತಿಳಿಸುತ್ತಾರೆ. ಆದುದರಿಂದ, ಶಾಶ್ವತವಾಗಿ ಶ್ರೀಮಂತನಾದ ತಿರುನಾರಾಯಣನ ಪಾದಕಮಲವನ್ನು ಸಮೀಪಿಸಿ ಉನ್ನತಿ ಹೊಂದಿರಿ ಎಂದು ಹೇಳುತ್ತಾರೆ.

ಒರುನಾಯಗಮಾಯ್ ಓಡ ಉಲಗುಡನ್ ಆನ್ಡವರ್
ಕರು ನಾಯ್ ಕವರ್ನ್ದದ ಕಾಲರ್ ಸಿದೈಗಿಯ ಪಾನಯರ್
ಪೆರು ನಾಡು ಕಾಣ ಇಮ್ಮಯಿಲೇ ಪಿಚ್ಚೈ ತಾಮ್ ಕೊಳ್ವರ್
ತಿರುನಾರಣನ್ ತಾಳ್ ಕಾಲಮ್ ಪೆರಚ್ ಚಿಂದಿತ್ತುಯ್ಮಿನೋ||


ಒಂದು ಕಾಲದಲ್ಲಿ ಜಗತ್ತಿಗೆ ಸಂಪೂರ್ಣವಾಗಿ ಹೊಂದಿರುವ ರಾಜರು ತಮ್ಮ ರಾಜ್ಯವನ್ನು ಅತ್ಯಂತ ಸ್ವ ಸ್ವಾತಂತ್ರ್ಯದಿಂದ ಆಳುತ್ತಾ ,ತಮ್ಮ ರಾಜ್ಯದ ಪ್ರಜೆಗಳನ್ನು ರಕ್ಷಿಸುತ್ತಿದ್ದರು. ಅದೇ ರಾಜರು ತಮ್ಮ ರಾಜ್ಯವನ್ನು ಕಳೆದುಕೊಂಡ, ಭಿಕ್ಷಾಟನೆ ಮಾಡಲು ರಾತ್ರಿಯ ವೇಳೆ ಹೋಗುತ್ತಿದ್ದಾಗ, ಕತ್ತಲೆಯಲ್ಲಿ ಕರಿ ನಾಯಿ ಅವರ ಕಾಲುಗಳನ್ನು ಕಚ್ಚಿತು.ಆಗ ಅವರ ಭಿಕ್ಷೆ ಪಾತ್ರೆ ಕೆಳಗೆ ಬಿದ್ದು ಒಡೆದುಹೋದಾಗ,ಪ್ರಜೆಗಳೆಲ್ಲಾ ಬಂದು ನೋಡಿದರು. ಒಂದು ಕಾಲದಲ್ಲಿ ರಾಜನಾಗಿದ್ದವನು ಈಗ ಭಿಕ್ಷುಕನಾಗಿರುವುದನ್ನು ಕಂಡರು! ಐಶ್ವರ್ಯ ತಾತ್ಕಾಲಿಕವಾದದ್ದು. ಯಾವತ್ತೂ ಸಮಯವನ್ನು ವ್ಯರ್ಥ ಮಾಡದೇ ಶಾಶ್ವತವಾಗಿ ಶ್ರೀಮಂತನಾದ ಶ್ರೀಮನ್ ನಾರಾಯಣನ ಪಾದಕಮಲವನ್ನು ಧ್ಯಾನಿಸಿ ಉನ್ನತಿ ಹೊಂದಿರಿ!

೨.ಪಾಸುರಮ್: ಈ ಪಾಸುರದಲ್ಲಿ ಆೞ್ವಾರ್ “ಐಶ್ವರ್ಯವನ್ನು ಕಳೆದುಕೊಂಡ ನಂತರ ನಿಮ್ಮ ಭಾರ್ಯಳನ್ನು ಕೂಡ ಕಳೆದುಕೊಳ್ಳುವಿರೀ! ಆದುದರಿಂದ ಶ್ರಿಯಃಪತಿಯಾದ (ಶ್ರೀ ಮಹಾಲಕ್ಷ್ಮಿಯ ಪತಿ) ಮತ್ತು ಎಲ್ಲರಿಗೂ ದೇವರಾದ ಎಂಪೆರುಮಾನಿನ ದೈವಿಕ ಪಾದಕಮಲದಲ್ಲಿ ಆಶ್ರಯಗೊಳ್ಳಿರಿ ಎಂದು ಹೇಳುತ್ತಾರೆ.

ಉಯ್ಮಿನ್ ತಿಱೈ ಕೊಣರ್ನದು ಎನ್ರುಲಗಾಂಡವರ್
ಇಮ್ಮಯೇ ತಮ್ ಇನ್ ಸುವೈ ಮಡವಾರೈಪ್ ಪಿಱರ್ ಕೊಳ್ಳ ತಾಮ್ ವಿಟ್ಟು
ವೆಮ್ಮಿನ್ ಒಳಿ ವೆಯಿಲ್ ಕಾನಗಮ್ ಪೋಯ್ಕ್ ಕುಮೈ ತಿನ್ಬರ್ಗಳ್
ಸೆಮ್ಮಿನ್ ಮುಡಿತ್ ತಿರುಮಾಲೈ ವಿರೈನ್ದಡಿ ಸೇರ್ಮಿನೋ||

ಗೌರವ ತಂದುಕೊಂಡು ಬಾಳಬೇಕು ಎಂದು ಬೇರೆಯವರಿಗೆ ( ಪ್ರಾದೇಶಿಕ ರಾಜರಿಗೆ ಮತ್ತು ಇತರರಿಗೆ)ಹೇಳುತ್ತಾ ರಾಜ್ಯವನ್ನು ಆಳುತ್ತಿದ್ದ ರಾಜರು ತಮಗೆ ಅತ್ಯಂತ ಪ್ರೀತಿಯಾದ, ಎಲ್ಲಾ ಸುಖಗಳನ್ನುೂ ಕೊಡುತ್ತಿದ್ದ ಪತ್ನಿಯರನ್ನು ಬೇರೆಯವರು ಕಿತ್ತುಕೊಳ್ಳುವಂತೆ ಅವರನ್ನು ತ್ಯಜಿಸಿ, ರಾಜ್ಯದಲ್ಲಿ ಇರಲಾರದೆ, ಬಿಸಿಲು ಸುಡುತ್ತಿರುವ ಕಾಡುಗಳಿಗೆ ಹೋಗಿ ಅಲ್ಲೂ ಕೂಡ ಬೇರೆ ರಾಜರಿಂದ ಚಿತ್ರಹಿಂಸೆ ಅನುಭವಿಸುತ್ತಾರೆ. ಆದುದರಿಂದ ನೀವು ಒಳ್ಳೆಯತನದಿಂದ ತ್ವರಿತವಾಗಿ, ನಿಲ್ಲಿಸಲಾರದ ಪ್ರಕಾಶದಿಂದ ಹೊಳೆಯುವ ಕಿರೀಟವನ್ನು ಧರಿಸಿರುವ, ಶ್ರೀ ಮಹಾಲಕ್ಷ್ಮಿಯ ಪತಿಯಾದ ಶ್ರೀಮನ್ ನಾರಾಯಣನ ಪಾದಕಮಲಗಳಲ್ಲಿ ಶರಣಾಗತಿ ಸಲ್ಲಿಸಿ!

೩.ಪಾಸುರಮ್: ಈ ಪಾಸುರದಲ್ಲಿ , ತಮಗೆ ಶರಣರಾದ ರಾಜರ ಬಗ್ಗೆ ಕಾಳಜಿಯಿಲ್ಲದೆ ಬಾಳುತ್ತಿದ್ದ ರಾಜರು ತಮ್ಮ ಎಲ್ಲಾ ಐಶ್ವರ್ಯಗಳನ್ನು ಕಳೆದುಕೊಂಡು ಯಾರಿಂದಲೂ ಗೌರವ ಪಡೆಯದೆ ಬಾಳುತ್ತಾರೆ. ಆದುದರಿಂದ, ಆಹ್ಲಾದಿಸಬಹುದಾದ ಕೃಷ್ಣನ ದೈವಿಕ ಪಾದಗಳಲ್ಲಿ ಶರಣಾಗಿ ಎಂದು ಆೞ್ವಾರ್ ಹೇಳುತ್ತಾರೆ.

ಅಡಿಸೇರ್ ಮುಡಿಯಿನರಾಗಿ ಅರಸರ್ಗಳ್ ತಾಮ್ ತೊೞ
ಇಡಿಸೇರ್ ಮುರಸಂಗಳ್ ಮುತ್ತತ್ತಿಯಂಬ ಇರುನ್ದವರ್
ಪೊಡಿಸೇರ್ ತುಗಳಾಯ್ಪ್ ಪೋವರ್ಗಳ್ ಆದಲಿಲ್ ನೊಕ್ಕೆನಕ್ಕ್
ಕಡಿಸೇರ್ ತುೞಾಯ್ ಮುಡಿ ಕಣ್ಣನ್ ಕೞಲ್ಗಳ್ ನಿನೈಮಿನೋ||

ಹೊರಗೆ ಬಾರಿಸುತ್ತಿರುವ , ಗುಡುಗಿನಂತೆ ಶಬ್ದವನ್ನು ಮಾಡುವಂತಹ ವಾದ್ಯಗಳನ್ನು (drums) ಆನಂದದಿಂದ ಕೇಳುವ, ತನಗೆ ಶರಣರಾದ ರಾಜರನ್ನು ನಿರ್ಲಕ್ಷಿಸುವ ರಾಜ ನಿಷ್ಪ್ರಯೋಜಕನಾಗಿ ಒಂದು ವಸ್ತುವಿನ ಮೇಲಿರುವ ಧೂಳಿನಂತೆ ಬಾಳುತ್ತಾನೆ.
ಆದುದರಿಂದ, ತುಳಸಿಯಿಂದ ಅಲಂಕರಿಸಿರುವ ಕಿರೀಟವನ್ನು ಧರಿಸಿಕೊಂಡಿರುವ ಕೃಷ್ಣನ ಪಾದಕಮಲವನ್ನು ಧ್ಯಾನಿಸಿರಿ !

೪.ಪಾಸುರಮ್:ಈ ಪಾಸುರದಲ್ಲಿ ಆೞ್ವಾರ್, ಜೀವನ ಸ್ವಲ್ಪ ಕಾಲ ಮತ್ತು ತಾತ್ಕಾಲಿಕವಾಗಿರುವುದರಿಂದ, ತಡೆಗಳನ್ನು ನಿವಾರಿಸುವ ಶ್ರೀ ಕೃಷ್ಣನ ದೈವಿಕ ಪಾದಗಳನ್ನು ಧ್ಯಾನಿಸೀ ಎಂದು ಹೇಳುತ್ತಾರೆ.

ನಿನೈಪ್ಪಾನ್ ಪುಗಿನ್ ಕಡಲ್ ಎಕ್ಕಲಿನ್ ನುಣ್ ಮಣಲಿಲ್ ಪಲರ್
ಎನೈತ್ತೋರುಗನ್ಗಳುನ್ ಇವ್ವುಲಗಾಂಡು ಕೞನ್ದವರ್
ಮನೈಪ್ಪಾಲ್ ಮರುಂಗರ ಮಾಯ್ದಲ್ ಅಲ್ಲಾಲ್ ಮಟ್ಟ್ರು ಕಂಡಿಲಮ್
ಪನೈತ್ತಾಳ್ ಮದ ಕಳಿಱಟ್ಟವನ್ ಪಾದಮ್ ಪಣಿಮಿನೋ||

(ಭಗವದನುಭವವನ್ನು ಬಿಟ್ಟುಕೊಟ್ಟು ಮರಣ ಹೊಂದಿದ )ರಾಜರ ಬಗ್ಗೆ ಮಾತನಾಡಬೇಕೆಂದರೆ, ಸಮುದ್ರದ ಮರಳಿನ ದಿಬ್ಬೆಗಳಲ್ಲಿರುವ ಹಲವಾರು ಮರಳು ಕಣಗಳಿಗಿಂತ ಹೆಚ್ಚು ಸಂಖ್ಯೆ! ಅನೇಕ ಯುಗಗಳಲ್ಲಿ ಭಾರಿ ಸಂಖ್ಯೆಯ ಜನ ನಿಧನರಾದರು. ಅವರೆಲ್ಲರೂ ಯಾವ ರೀತಿ ನಾಶವಾದರೆಂದರೆ, ಅವರ ಗೃಹಕ್ಕೂ, ಅದಕ್ಕೆ ಹೊರಗಿರುವ ಭೂಮಿಗೂ ವ್ಯತ್ಯಾಸವಿಲ್ಲದಿರುವ ಹಾಗೆ ( ಎಲ್ಲವೂ ಚಪ್ಪಟೆಯಾದ ಹಾಗೆ) ಆದರು. ನಾವು ಅವರ ಯಾವ ಉಳಿಕೆಯನ್ನುೂ ಕಂಡಿಲ್ಲ. ಆದುದರಿಂದ, ನೀವೆಲ್ಲರೂ, ತಾಳೆ ಮರದಂತೆ ದುಂಡಾದ ಪಾದಗಳನ್ನು ಹೊಂದಿದ, ( ಕುವಲಯಾಪೀಡಮ್) ಮತಿಗೆಟ್ಟ ಆನೆಯನ್ನು ನಾಶಮಾಡಿದ ಶ್ರೀ ಕೃಷ್ಣನ ದೈವಿಕ ಪಾದಗಳನ್ನು ಪೂಜಿಸಿ!

೫.ಪಾಸುರಮ್: ಈ ಪಾಸುರದಲ್ಲಿ ಆೞ್ವಾರ್, ಐಶ್ವರ್ಯವು ಹೇಗೆ ಶಾಶ್ವತವಲ್ಲವೋ, ಹಾಗೆಯೇ, ಸ್ತ್ರೀಯರೊಂದಿಗೆ ಕೂಡಿ ಅನುಭವಿಸುವ ಸುಖವು ಕೂಡ ತಾತ್ಕಾಲಿಕ ಎಂದು ಹೇಳುತ್ತಾರೆ.

ಪಣಿಮಿನ್ ತಿರುವರುಳ್ ಎನ್ನುಮ್ ಅಮ್ ಸೀದ ಪೈಮ್ ಪೂಮ್ ಪಳ್ಳಿ
ಅಣಿ ಮೆನ್ ಕುೞಲಾರ್ ಇನ್ಬಕ್ ಕಲವಿ ಅಮುದುಣ್ಡಾರ್
ತುಣಿ ಮುನ್ಬು ನಾಲಪ್ ಪಲ್ ಏೞಯರ್ ತಾಮಿೞಿಪ್ಪಚ್ ಚೆಲ್ವರ್
ಮಣಿ ಮಿನ್ನು ಮೇನಿ ನಮ್ ಮಾಯವನ್ ಪೇರ್ ಸೊಲ್ಲಿ ವಾೞ್ಮಿನೋ||

ದೇಹದ ಮುಂದಿನ ಭಾಗದಲ್ಲಿ ಮಾತ್ರವೇ ನೇತಾಡುವ ವಸ್ತ್ರವನ್ನು ಧರಿಸಿಕೊಂಡು, ದೈವಿಕ ಅನುಗ್ರಹವನ್ನು ಪಡೆಯಲು ಸುಂದರವಾದ, ಬೃಹತ್ತಾದ, ತಂಪಾದ ಹೂವಿನ ಹಾಸಿಗೆಯ ಮೇಲೆ ಮಲಗಿರುವ ,ಉದ್ದವಾದ ಅಲಂಕರಿಸಿದ ಕೇಶ ಹೊಂದಿರುವ ಯುವತಿಯರೊಂದಿಗೆ ಆನಂದದಿಂದ ಕೂಡಿ ಸುಖವನ್ನು ಅನುಭವಿಸಿದವರನ್ನು (ರಾಜರು ಮತ್ತು ಶ್ರೀಮಂತರು) ಆ ಯುವತಿಯರು ಒಂದು ಕಾಲದಲ್ಲಿ ಅಪೇಕ್ಷಿಸಿ, ನಂತರ ಅವಮಾನ ಪಡಿಸಿದರು ಕೂಡ, ಆ ರಾಜರು ಮತ್ತು ಶ್ರೀಮಂತರು ಪುನಃ ಅದೇ ಯುವತಿಯರ ಬಳಿ ಹೋಗುತ್ತಾರೆ.
ಆದುದರಿಂದ, ನೀಲಿ ರತ್ನದಂತೆ ಪ್ರಕಾಶವಾದ ದೈವಿಕ ರೂಪವನ್ನು ಹೊಂದಿರುವ, ಭಕ್ತರು ತನ್ನನ್ನು ಆನಂದದಿಂದ ಅನುಭವಿಸಲು ಅನುಮತಿ ನೀಡುವ, ಅದ್ಭುತ ನಾಯಕನಾದ ಆ ಭಗವಂತನ ದೈವಿಕ ನಾಮಗಳನ್ನು ಪಠಿಸುತ್ತಾ, ಸಂತೋಷದಿಂದ ಬಾಳಿರಿ.

೬.ಪಾಸುರಮ್: ಈ ಪಾಸುರದಲ್ಲಿ ಆೞ್ವಾರ್, ಸೃಷ್ಟಿ ಶುರುವಾದಾಗಲಿಂದ ಈ ದಿನದ ವರೆಗೂ ಯಾರೂ ಐಶ್ವರ್ಯದಿಂದ ಉಳಿದಿರುವುದನ್ನು ನಾನು ಕಂಡಿಲ್ಲ. ಆದುದರಿಂದ, ಕ್ಷೀರಾಬ್ಧಿಯ ನಾಥನಿಗೆ ಸೇವಕರಾಗಿ ಎಂದು ಹೇಳುತ್ತಾರೆ.

ವಾೞ್ನ್ದಾರ್ಗಳ್ ವಾೞ್ನ್ದದು ಮಾ ಮೞೈ ಮೊಕ್ಕುಳಿನ್ ಮಾಯ್ನದು ಮಾಯ್ನದು
ಆೞ್ನದಾರ್ ಎನ್ರಲ್ಲಾಲ್ ಅನ್ರು ಮುದಲ್ ಇನ್ರರುದಿಯ
ವಾೞ್ನ್ದಾರ್ಗಳ್ ವಾೞ್ನದೇ ನಿರ್ಪರ್ ಎನ್ಬದಿಲ್ಲೈ ನಿರ್ಕುರಿಲ್
ಆೞ್ನದಾರ್ ಕಡರ್ ಪಳ್ಳಿ ಅಣ್ಣಲ್ ಅಡಿಯವರಾಮಿನೋ||

ನಾವು ಶಾಶ್ವತವಾಗಿ ಬಾಳುತ್ತೇವೆ ಎಂದು ಹೇಳುವವರೆಲ್ಲಾ ಭಾರಿಯಾಗಿ ಸುರಿಯುವ ಮಳೆಯಲ್ಲಿ ಜಜ್ಜಿ ನಾಶವಾಗುವ ನೀರಿನ ಬುಗ್ಗೆಗಳ ಹಾಗೆ ತಾತ್ಕಾಲಿಕ! ಶಾಶ್ವತವಾಗಿ ಬಾಳಿ ಬಂದಿರುವುದು ಎನ್ನುವ ತತ್ವ ಸೃಷ್ಟಿ ಶುರುವಾಗಿ ಈ ದಿನದ ವರೆಗೂ
ಅಸ್ತಿತ್ವದಲ್ಲಿಲ್ಲ. ಆದುದರಿಂದ, ಆಳವಾದ, ಹೇರಳವಾದ ಸಾಗರವನ್ನು ತನ್ನ ಸುಪ್ಪತ್ತಿಗೆಯಾಗಿ ಹೊಂದಿರುವ ನಾಯಕನಿಗೆ ಸೇವಕರಾಗಿರಿ !

೭.ಪಾಸುರಮ್:ಈ ಪಾಸುರದಲ್ಲಿ ಆೞ್ವಾರ್ ಆಹಾರ, ಪಾನೀಯಗಳು ಮುಂತಾದ ಭೋಗಗಳ ತಾತ್ಕಾಲಿಕ ಸ್ವಭಾವವನ್ನು ವಿವರಿಸುತ್ತಾರೆ.

ಆಮಿನ್ ಸುವೈ ಅವೈ ಆರೋಡು ಅಡಿಸಿಲ್ ಉಣ್ಡಾರ್ನದ ಪಿನ್
ತೂ ಮೆನ್ ಮೋೞಿ ಮಡವಾರ್ ಇರಕ್ಕಪ್ ಪಿನ್ನುಮ್ ತುಟ್ಟ್ರುವಾರ್
ಈಮಿನ್ ಎನಕ್ಕೊರು ತುಟ್ಟ್ರೆನ್ರು ಇಡರುವರ್ ಆದಲಿನ್
ಕೋಮಿನ್ ತುೞಾಯ್ ಮುಡಿ ಆದಿ ಅಮ್ ಸೋದಿ ಗುಣಙ್ಗಳೇ||

ಶ್ರೀಮಂತರು ತಮಗೆ ತಕ್ಕಂತಹ ವಿಶಿಷ್ಟವಾದ, ಇಷ್ಟವಾದ ಆಹಾರವನ್ನು ಹೊಟ್ಟೆ ತುಂಬಾ ತಿನ್ನುತ್ತಾರೆ. ಜಗತ್ತಿನಲ್ಲಿ ಹೆಸರುವಾಸಿಗಳಾಗಿರುತ್ತಾರೆ. ಆವರು ಆರು ತರಹ ರುಚಿ ಪಡೆದಿರುವವರಾಗಿರುತ್ತಾರೆ. ಆದರೂ, ಶುದ್ಧವಾದ, ಮೃದುವಾದ ಯುವತಿಯರ ಬಯಕೆಯನ್ನು ನಿರಾಕರಿಸದೆ ಪುನಃ ತಿನ್ನುತ್ತಾರೆ. ತಮ್ಮ ಐಶ್ವರ್ಯವನ್ನು ಕಳೆದುಕೊಂಡ ಮೇಲೆ, ಅದೇ ಯುವತಿಯರ ಬಾಗಿಲನ್ನು ತಟ್ಟಿ ಆಹಾರವನ್ನು ಬೇಡುತ್ತಾರೆ ಆದುದರಿಂದ, ತುಳಸಿಯಿಂದ ಅಲಂಕರಿಸಿರುವ ದೈವಿಕ ಕಿರೀಟವನ್ನು ಧರಿಸಿಕೊಂಡಿರುವುದರಿಂದ ಎಲ್ಲೆ ಇಲ್ಲದ ಆನಂದವನ್ನು ನಮಗೆ ಕೊಡುವಂತಹ, ಪ್ರಕಾಶವಾದ ದೈವಿಕ ರೂಪವನ್ನು ಹೊಂದಿರುವ, ಎಲ್ಲಾದಕ್ಕೂ ಕಾರಣವಾಗಿರುವ ಸರ್ವೇಶ್ವರನ ಸುಂದರವಾದ ದೈವಿಕ ಕಲ್ಯಾಣ ಗುಣಗಳನ್ನು ಸಂತೋಷದಿಂದ ಅನುಭವಿಸಿರಿ.

೮.ಪಾಸುರಮ್: “ನೀವು ಪಡೆದಿರುವ ಈ ರಾಜ್ಯವು ಭಗವಂತನ ಅನುಗ್ರಹವಿಲ್ಲದೆ ಶಾಶ್ವತವಾದದಲ್ಲ! ಅನಂತಸಾಯಿಯ ( ಆದಿಶೇಷನ ಮೇಲೆ ಶಯನಿಸುವ ಎಂಪೆರುಮಾನ್) ದೈವಿಕ ತಿರುನಾಮಗಳನ್ನು ಪಠಿಸಿರಿ” ಎಂದು ಈ ಪಾಸುರದಲ್ಲಿ ಆೞ್ವಾರ್ ಹೇಳುತ್ತಾರೆ.

ಗುಣಮ್ ಕೊಳ್ ನಿರೈ ಪುಗೞ್ ಮನ್ನರ್ ಕೊಡೈಕ್ ಕಡನ್ ಪೂಂಡಿರುನ್ದು
ಇಣಙ್ಗಿ ಉಲಗುಡನ್ ಆಕ್ಕಿಲುಮ್ ಆಙ್ಗವನೈ ಇಲ್ಲಾರ್
ಮಣಂ ಕೊಂಡ ಭೋಗತ್ತು ಮನ್ನಿಯುಮ್ ಮೀಳ್ವರ್ಗಳ್ ಮೀಳ್ವಿಲ್ಲೈ
ಪಣಂ ಕೊಳ್ ಅರವಣೈಯಾಯ್ ತಿರುನಾಮಮ್ ಪಡಿಮಿನೋ||

ಶೀಲಮ್(ಸರಳತೆ) ಇತ್ಯಾದಿ ಒಳ್ಳೆಯ ಗುಣಗಳನ್ನು ಹೊಂದಿರುವ, ಪ್ರಸಿದ್ಧರಾದ, ಸ್ಥಿರವಾಗಿ ಸ್ಥಾಪಿಸಿರುವ, ಹೃದಯ ವೈಶಾಲ್ಯ ಹೊಂದಿರುವ( ತಮ್ಮ ಐಶ್ವರ್ಯದಿಂದ ಎಲ್ಲರಿಗೂ ಲಾಭವನ್ನು ನೀಡುವ) ಜಗತ್ತಿಗೆ ಜನ್ನಾಗಿ ತಕ್ಕಂತಿರುವ, ಸಾಮರಸ್ಯದಿಂದ ತಮ್ಮ ಪ್ರಜೆಗಳನ್ನು ರಕ್ಷಿಸುವ, ಕಿರೀಟವನ್ನು ಧರಿಸಿರುವಂತಹ ರಾಜನಾದವನು, ಪ್ರತಿದಿನ ಸಂತೋಷದಿಂದ ತನ್ನ ಐಶ್ವರ್ಯವನ್ನು ಆಚರಿಸಿಕೊಂಡು, ತನಗೆ ಆ ಐಶ್ವರ್ಯ, ಕೀರ್ತಿ ಎಲ್ಲವನ್ನೂ ಕೊಟ್ಟ ಸರ್ವೇಶ್ವರನಿಗೆ ಸೇವಕನಾಗಿಲ್ಲದೆ,ಅಧೀನನಾಗಿಲ್ಲದೆ ಕೃತಜ್ಞತೆ ಸಲ್ಲಿಸದಿದ್ದರೆ, ಅವನು ದಿವಾಳಿತನ ಅನುಭವಿಸುತ್ತಾನೆ. ವಿಸ್ತಾರವಾದ ಹೆಡೆ ಹೊಂದಿರುವ ಆದಿಶೇಷನನ್ನು ಸುಪ್ಪತ್ತಿಗೆಯಾಗಿ ಹೊಂದಿರುವ, ತನ್ನ ಭಕ್ತರೊಂದಿಗೆ ಸದಾ ಕೂಡಿರುಲು ಆಶಿಸುವ ಎಂಪೆರುಮಾನಿನ ದೈವಿಕ ನಾಮಗಳನ್ನು ನೀವು ಪಠಿಸುತ್ತಿದ್ದರೆ, ಪುನಃ ಈ ಲೀಲಾ ವಿಭೂತಿಗೆ ಬರುವುದನ್ನು ತಪ್ಪಿಸುವ ಗುರಿಯನ್ನು ಪಡೆಯುತ್ತೀರಿ!

೯.ಪಾಸುರಮ್: ಲೌಕಿಕ ಮತ್ತು ಸ್ವರ್ಗ ಸುಖ ಭೋಗಗಳು ತಾತ್ಕಾಲಿಕವಾಗಿರುವುದರಿಂದ, ಶಾಶ್ವತವಾದ ಗುರಿಯನ್ನು ಸ್ಥಾಪಿಸಿ ಕೊಡುವ ಆ ಸರ್ವೇಶ್ವರನ ದೈವಿಕ ಪಾದಗಳಲ್ಲಿ ಆಶ್ರಯ ಪಡೆಯಿರಿ ಎಂದು ಆೞ್ವಾರ್ ಹೇಳುತ್ತಾರೆ.

ಪಡಿ ಮನ್ನು ಪಲ್ಕಲನ್ ಪಟ್ಟ್ರೋಡರುತ್ತು ಐಮ್ಪುಲನ್ ವೆನ್ರು
ಸೆಡಿ ಮನ್ನು ಕಾಯಮ್ ಸೆಟ್ಟ್ರಾರ್ಗಳುಮ್ ಆಂಗವನೈ ಇಲ್ಲಾರ್
ಕುಡಿ ಮನ್ನುಮ್ ಇನ್ ಸುವರ್ಗಮ್ ಏಯ್ದಿಯುಮ್ ಮೀಳ್ವರ್ಗಳ್ ಮೀಳ್ವಿಲ್ಲೈ
ಕೊಡಿ ಮನ್ನು ಪುಳ್ಳುಡೈ ಅಣ್ಣಲ್ ಕೞಲ್ಗಳ್ ಕುರುಗುಮಿನೋ ||

ಗಿಡಗಳ ಪೊದೆಗಳು ತಮ್ಮ ಸುತ್ತಲೂ ಬೆಳೆಯುವಂತೆ ಕುಳಿತು ದೇಹವನ್ನು ಶ್ರಮಪಡಿಸಿಕೊಂಡು, ಕಠಿಣವಾದ ತಪಸ್ಸನ್ನು ಮಾಡಿ ಐದು ಇಂದ್ರಿಯಗಳನ್ನು ಗೆದ್ದು, ಭೂಮಿ, ಸ್ವತ್ತು, ಸದಾ ಧರಿಸಿಕೊಂಡಿರುವ ಒಡವೆಗಳನ್ನು ದಾನ ಮಾಡಿ, ನಿರಂತರವಾಗಿ ಕಾಣಿಸುವ ( ಸ್ವರ್ಗದ ಜೀವನ ದೀರ್ಘ ಕಾಲ ಇರುವುದರಿಂದ ಶಾಶ್ವತ ಎಂದು ಅನ್ನಿಸುತ್ತದೆ)ಆನಂದಮಯವಾದ ಸ್ವರ್ಗವನ್ನು ಪಡೆದವರು ಭಗವಂತನ ದೈವಿಕ ಪಾದಗಳಲ್ಲಿ ಆಶ್ರಯ ಪಡೆಯದಿದ್ದರೆ, ಆ ಸ್ವರ್ಗಲೋಕದ ಜೀವನವನ್ನೂ ಕಳೆದುಕೊಳ್ಳುತ್ತಾರೆ.
ಶಾಶ್ವತವಾದ ಪರಿಣಾಮವನ್ನು ಪಡೆಯಲು,’ ಪೆರಿಯ ತಿರುವಡಿ’ಯನ್ನು(ಗರುಡನನ್ನು) ಸದಾ ತನ್ನ ಧ್ವಜದಲ್ಲಿ ಹೊಂದಿರುವ ಸರ್ವೇಶ್ವರನ ದೈವಿಕ ಪಾದಗಳಲ್ಲಿ ಶರಣರಾಗಿ. ‘ಪಡಿ ಮನ್ನು’ ಎನ್ನುವ ಪದಗಳು ದೇಹಕ್ಕೆ ಚನ್ನಾಗಿ ಹೊಂದುವ ಒಡವೆಗಳು ಎಂದು ಸೂಚಿಸುತ್ತದೆ.

೧೦.ಪಾಸುರಮ್: ಕೈವಲ್ಯ ಎನ್ನುವ ನೆಲೆ, ಲೌಕಿಕ ಸುಖಗಳಂತೆ ತಾತ್ಕಾಲಿಕವಾಗಿಲ್ಲದಿದ್ದರೂ ಕೂಡ, ಪರಮ ಪುರುಷಾರ್ಥದಂತೆ( ಅಂತಿಮ ಗುರಿಯಾದ ಭಗವಂತನ ನಿರಂತರ ಕೈಂಕರ್ಯ) ಸಮೃದ್ಧಿಗೊಳಿಸುವುದಿಲ್ಲ ಎಂದು ಆೞ್ವಾರ್ ಈ ಪಾಸುರದಲ್ಲಿ ಹೇಳುತ್ತಾರೆ.

ಕುರುಗ ಮಿಗ ಉಣರ್ವತ್ತೊಡು ನೋಕ್ಕಿ ಎಲ್ಲಾಮ್ ವಿಟ್ಟ
ಇರುಗಲ್ ಇರಪ್ಪೆನ್ನುಮ್ ಜ್ಞಾನಿಕ್ಕುಮ್ ಅಪ್ಪಯನ್ ಇಲ್ಲಯೇಲ್
ಸಿರುಗ ನಿನೈವದೋರ್ ಪಾಸಮ್ ಉಣ್ಡಾಮ್ ಪಿನ್ನುಮ್ ವೀಡಿಲ್ಲೈ
ಮರುಗಲಿಲ್ ಈಸನೈಪ್ ಪಟ್ಟ್ರಿ ವಿಡಾ ವಿಡಿಲ್ ವೀಡಃದೇ ||

ಎಲ್ಲವನ್ನೂ ಬಿಟ್ಟು ಕೇವಲ ತನ್ನ ಆತ್ಮವನ್ನೇ ತೀವ್ರವಾಗಿ ಧ್ಯಾನಿಸಿ, ಅತಿ ಸಾಮೀಪ್ಯದಲ್ಲಿ ಜ್ಞಾನದಿಂದ ತನ್ನ ಆತ್ಮವನ್ನು ಗುರುತಿಸಿ, ಆತ್ಮಾನುಭವವನ್ನೇ ಮೋಕ್ಷವೆಂದು ಪರಿಗಣಿಸಿ, ಭಗವಂತನನ್ನು ಉಪಾಯವಾಗಿ ಸ್ವೀಕರಿಸದೆ ಇರುವ ಜ್ಞಾನಿಗೆ ಅಲ್ಪ ಗುರಿಯೇ ಇರುತ್ತದೆ ಮತ್ತು ಕೈವಲ್ಯ ಕೂಡ ಪಡೆಯಲು ಸಾಧ್ಯವಾಗುವುದಿಲ್ಲ.
ಆದುದರಿಂದ, ಸಕಲ ಕಲ್ಯಾಣ ಗುಣಗಳನ್ನು ಸದಾ ಹೊಂದಿರುವ, ಎಲ್ಲಾ ದೇವತೆಗಳಿಗೂ ನಾಯಕನಾದ , ಎಲ್ಲವನ್ನೂ ನಿಯಂತ್ರಿಸುವನಾದ, ಎಲ್ಲಾ ದೋಷಗಳಿಗೂ ವಿರುದ್ಧನಾದ ಎಂಪೆರುಮಾನಿನ ಪಾದಕಮಲದಲ್ಲಿ ಶರಣರಾಗುವುದೇ ಪರಮ ಪುರುಷಾರ್ಥ(ಅಂತಿಮ ಗುರಿ)

೧೧.ಪಾಸುರಮ್: ದುಃಖವನ್ನು ನಿವಾರಿಸಿ, ಆತ್ಮಕ್ಕೆ ಉನ್ನತಿ ತರುವುದೇ ಈ ಪದಿಗದ ಪರಿಣಾಮ ಎಂದು ಈ ಪಾಸುರದಲ್ಲಿ ಆೞ್ವಾರ್ ಹೇಳುತ್ತಾರೆ.

ಅಃದೇ ಉಯ್ಯಪ್ ಪುಗುಮಾರೆನ್ರು ಕಣ್ಣನ್ ಕೞಲ್ಗಳ್ ಮೇಲ್
ಕೊಯ್ ಪೂಮ್ ಪೊೞಿಲ್ ಸೂೞ್ ಕುರುಗೂರ್ಚ ಚಟಕೊಪನ್ ಕುಟ್ಟ್ರೇವಲ್
ಸೈ ಕೋಲತ್ತು ಆಯಿರಮ್ ಸೀರ್ತ್ ತೊಡೈಪ್ ಪಾಡಲ್ ಇವೈ ಪತ್ತುಮ್
ಅಹ್ಕ್ಕಾಮಲ್ ಕರ್ಪವರ್ ಆೞ್ ತುಯರ್ ಪೋಯ್ ಉಯ್ಯರ್ಪಾಲರೇ||

ಸೀರ್ ಮತ್ತು ತೊಡೈಯೊಂದಿಗೆ ( ಪದ್ಯ ರಚಿಸಲು ಉಪಯೋಗಿಸುವ ವ್ಯಾಕರಣದ ಅಂಶ) ಶ್ರೀ ಕೃಷ್ಣನ ದೈವಿಕ ಪಾದಗಳಲ್ಲಿ ಗೌಪ್ಯ ಸೇವೆಯನ್ನು ಮಾಡಿದ, ಕಿತ್ತು ಹಾಕಬಹುದಾದಂತಹ ಅನೇಕ ಹೂವಿನ ವನಗಳನ್ನು ಹೊಂದಿರುವ ಆೞ್ವಾರ್ತಿರುನಗರಿಯ ನಾಯಕನಾದ ನಮ್ಮಾೞ್ವಾರ್ ಸಾವಿರ ಪಾಸುರಗಳನ್ನು ,ಆತ್ಮ ಉನ್ನತಿ ಪಡೆಯಲು ಒಂದೇ ಮಾರ್ಗವಾದ ಕೃಷ್ಣನ ಚರಣಗಳಲ್ಲಿ ಅರ್ಪಿಸಿದರು. ಸಾವಿರ ಪಾಸುರಗಳಲ್ಲಿ ಈ ಪದಿಗವನ್ನು ಪೂರ್ತಿಯಾಗಿ ಕಲಿತು ಪಠಿಸುವರು ಸಂಸಾರದ ಐಶ್ವರ್ಯ ಮತ್ತು ಸ್ವಯಂ ಸಂತೋಷದ ದುಃಖದಲ್ಲಿ ಮುಳುಗುವುದರಿಂದ ಬಿಡುಗಡೆಯಾಗಿ ಆತ್ಮವನ್ನು ಉನ್ನತಿಗೊಳಿಸುವುದರಲ್ಲಿ ಒಳಗಾಗಿ, ಎಂಪೆರುಮಾನಿನ ಬಳಿ ಭಕ್ತಿಯನ್ನು ಹೊಂದುತ್ತಾರೆ.

ಮೂಲ : http://divyaprabandham.koyil.org/index.php/2020/05/thiruvaimozhi-4-1-simple/

ಅಡಿಯೇನ್ ರಾಮಾನುಜ ದಾಸಿ ಕುಮುದವಲ್ಲಿ

ಆರ್ಕೈವ್ ಮಾಡಲಾಗಿದೆ : http://divyaprabandham.koyil.org

ಪ್ರಮೇಯಂ (ಲಕ್ಷ್ಯ) – http://koyil.org
ಪ್ರಮಾಣಂ (ಧರ್ಮಗ್ರಂಥಗಳು) – http://granthams.koyil.org
ಪ್ರಮಾತಾ (ಬೋಧಕರು) – http://acharyas.koyil.org
ಶ್ರೀವೈಷ್ಣವ ಶಿಕ್ಷಣ/ಮಕ್ಕಳ ಪೋರ್ಟಲ್ – http://pillai.koyil.org

రామానుశ నూత్తందాది – సరళ వ్యాఖ్యానము – పాశురములు 11 – 20

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శ్రీః  శ్రీమతే శఠకోపాయ నమః  శ్రీమతే రామానుజాయ నమః  శ్రీమత్ వరవరమునయే నమః

పూర్తి క్రమము

<< పాశురములు 1-10

పదకొండవ పాశురము: తిరుప్పాణాళ్వార్ యొక్క దివ్య చరణములను తమ శిరస్సుపై ఆభరణము వలే ధరించిన రామానుజులను ఆశ్రయించిన వారి గొప్పతనము గురించి తాను ఎక్కువగా మాట్లాడలేరని అముదనార్ తెలియజేస్తున్నారు.

శీరియ నాన్మఱై  చ్చెం పొరుళ్‌ । శెందమిళాల్‌ అళిత్త
పార్‌ ఇయలుం పుగళ్ ।‌ పాణ్‌ పెరుమాళ్  చరణాం పదుమ
త్తార్‌ ఇయల్‌ శెన్ని ఇరామానుశన్ తన్నై చార్‌ందవర్‌ తమ్।
కారియ వణ్మై । ఎన్నాల్‌ శొల్లొణాదు ఇక్కడల్‌ ఇడత్తే ॥ (11)

ఎంబెరుమాన్ యొక్క విషయములను తెలియజెప్పే  నాలుగు వేదముల విశిష్ట అర్థములను అందమైన తమిళ పూమాల తో మనకు కృప చేసినవారు తిరుప్పాణాళ్వార్.కమలాల వలె ఉన్న వారి యొక్క దివ్య  చరణములను తమ దివ్య శిరస్సున అలంకరించుకున్నవారు రామానుజులు. ఈ ప్రపంచములో  అటువంటి రామానుజులను ఆశ్రయించిన వారి గురించి నేను ఎక్కువ చెప్పలేను.

పన్నెండవ పాశురము: తిరుమళిశై ఆళ్వార్ యొక్క దివ్య పాదములు నివాసముగా ఉన్న రామానుజులను ఆరాధించు వారిపై కాక ఇంకెవరిపై నైనా అనురాగము తనకు ఉండగలదా అని అముదనార్ ప్రశ్నిస్తున్నారు.

ఇడం గొండ కీర్‌త్తి । మళిశైక్కిఱైవన్ । ఇణై అడిప్పోదు ‌
అడంగుం ఇదయత్తి రామానుశన్ * అం పొర్పాదం ఎన్ఱుం
కడం కొణ్డు ఇరైంజుం తిరు మునివర్ క్కు అన్ఱి క్కాదల్‌ శెయ్యా
త్తిడంగొండ ఞ్ఙానియర్‌క్కే । అడియేన్ అన్బు శెయ్వదువే॥ (12)

తన గుణాల కీర్తి ఈ భూమంతటా నలు మూలలు వ్యాపించి ఉన్న వారు తిరుమళిశై ఆళ్వార్. అప్పుడే వికసించిన పుష్పాల వలె లేతగ ఉన్న తిరుమళిశై ఆళ్వార్ యొక్క చరణాలు తన దివ్య తిరుమేనిలో ఉంచుకున్న వారు ఎంబెరుమానార్.  అటువంటి ఎంబెరుమానార్ యొక్క చరణారవిందములను నిరంతరము ధ్యానించే వారు ఉన్నారు, వారి స్వరూపానికి అనుగుణమైనదని భావించి వారి దివ్య చరణములను ఆరాధించే సంపద కలిగినవారూ ఉన్నారు. ఎంబెరుమానార్ యొక్క చరణారవిందముల పట్ల భక్తి లేని కఠోర హృదయము గల వారి పట్ల ప్రేమ చూపించగలనా?

పదమూడవ పాశురము: తొండరడిప్పొడి ఆళ్వారుల దివ్య చరణములు తప్పా ఇంకేదీ ఆశించని రామానుజుల దివ్య చరణములే మనకు లక్ష్యము.

శెయ్యుం పశుం తుళవ త్తొళిల్‌ మాలైయుం । శెందమిళిల్‌
పెయ్యుం । మఱైత్ తమిళ్‌ మాలైయు౦ * పేరాద శీర్‌ అరంగత్తు
ఐయన్ కళర్కు అణియుం పరన్ తాతమిళ్‌ అన్ఱి । ఆదరియా
మెయ్యన్ । ఇరామానుశన్ చరణే గది వేఱు ఎనక్కే॥ (13)

దాస్య భావానికి  పరాకాష్ట అయిన తొండరడిప్పొడి ఆళ్వార్, నిగూఢ వేదార్థముల గురించి తెలిపే తమిళ వేదపూమాలలతో, తుళసి మాలలతో శ్రీరంగములో శాశ్వతంగా శయనించి ఉన్న ఎంబెరుమాన్ యొక్క చరణాలను అలంకరించేవారు. తొండరడిప్పొడి ఆళ్వార్ యొక్క చరణాలు తప్పా ఇంకొకటి ఆశించని సత్యపూరితులైన రామానుజుల దివ్య చరణములే నాకు అంతిమ లక్ష్యము.

పద్నాలుగవ  పాశురము: కుళశేఖర ఆళ్వారుల పాసురములను పఠించు వారిని ప్రశంసించే రామానుజులను విడ నందుకు, ఇతరోపాయముల సహాయముతో  లాభాలను పొందే స్వభావమును విడిచానని అముదనార్ తెలియజేస్తున్నారు.

కదిక్కుప్పదఱి । వెమ్ కానముం కల్లుం కడలుం ఎల్లాం ।
కొదిక్క త్తవం శెయ్యుం । కళ్గైయత్తేన్ * కొల్లి కావలన్ శొల్
పదిక్కుం కలై క్కవి పాడుం పెరియవర్‌ పాదంగళే ।
తుదిక్కుం పరమన్ । ఇరామానుశన్ ఎన్నై చ్చోర్విలనే॥ (14)

శాస్త్రములను రత్నాలుగా అలంకరించిన కుళశేఖర ఆళ్వారుల పాసురములను నిష్థగా పఠించు వారిని ప్రశంసించే ప్రముఖులైన రామానుజుల నుండి నేను వేరు కాలేను. కావున కోరుకున్న లాభాలు పొందాలని  కొండలలో, అరణ్యాలలో తొందరపాటుతో కఠోర తపస్యలు చేయాలనే స్వభావాన్ని మానుకున్నాను.

పదిహేనవ పాశురము:  పెరియాళ్వార్ దివ్య చరణముల వద్ద తన మనస్సునుంచిన ఎంబెరుమానార్ యొక్క దివ్య గుణాలను ధ్యానించని వారితో తాను కలవనని, తనకు ఇంక ఏ లోపమూ లేదని అముదనార్ తెలియజేస్తున్నారు.

శోరాద కాదల్‌ పెరుంజుళిప్పాల్ ।‌  తొల్లై మాలై ఒన్ఱుం ।
పారాదవనై । ప్పల్లాండెన్ఱు కాప్పిడుం * పాన్మైయన్ తాళ్‌
పేరాద ఉళ్ళత్తు ఇరామానుశన్ తన్ పిఱంగియ శీర్।
శారా మనిశరై చ్చేరేన్ । ఎనక్కెన్న తాళ్వివినియే ॥ (15)

ఎంబెరుమాన్ నిత్యము స్థిరంగా ఉండి దృఢమైన విశ్వాసముగల వారిని, సుడికుండములో చిక్కుకున్న వారినీ అందరికీ రక్షణ ఇస్తారు. అటువంటి భగవాన్ కి పెరియాళ్వార్ మామూలు మనిషికి చేసినట్టుగా ఏ భేదము లేకుండా  మంగళాశాసనములు చేస్తారు. పెరియాళ్వార్ యొక్క దివ్య చరణములను వీడని దివ్య మనస్సు గల వారు ఎంబెరుమానార్. ఎంబెరుమానార్ అసీమితమైన గుణాలను ఆశ్రయముగా పరిగణించని వారితో  నేను కలవను. ఈ ఆలోచన కలిగిన పిమ్మట , నాలో ఏ లోపము ఉండును?(ఏ లోపము లేదు). 

పదహారవ పాశురము: తనకు అతి ప్రియమైన ఆండాళ్ కృపకు పాత్రులైన ఎంబెరుమానార్ ఈ ప్రపంచానికి చేసిన ఉపకారము గురించి అముదనార్ దయతో వ్రాస్తున్నారు.

తాళ్వొన్ఱల్లా । మఱై తాళ్ న్దు। తలముళుదుం కలియే
ఆళ్గిన్ఱ నాళ్ వన్దు। అళిత్తవన్ కాణ్మిన్* అరంగర్‌ మౌళి
శూళ్గిన్ఱ మాలైయై చ్చూడి క్కొడుత్తవళ్‌ తొల్‌ అరుళాల్
వాళ్గిన్ఱ వళ్ళల్ । ఇరామానుశన్ ఎన్నుం మా మునియే ॥ (16)

ఆండాళ్ పూష్ప మాలలను ముందు తాను అలంకరించుకొని చూసి ఆపై పెరియ పెరుమాళ్ యొక్క దివ్య కిరీటాలంకరణకి ఇచ్చేది. ఆండాళ్ కృప చేత  ఎంబెరుమానార్ ఎంతో గొప్పగా యతులకు రాజుగా  ఉద్ధరింపబడ్డాడు. సమస్థ భూమండలము చీకటిలో కలుముకొని ఉన్న కలి కాలములో, ఏ కల్మశములేని వేదములను ఇతర తత్వవేక్తలు దూషింస్తున్న సమయములో ఎవరూ అడగకుండానే ఎంబెరుమానార్ వేదోద్ధారణ గావించారని మనము గమనించాలి.

పదియేడవ పాశురము: తిరుమంగై ఆళ్వార్లకు అంకితులైన ఎంబెరుమానార్ ని చేరుకున్న వారు, ఎటువంటి కష్టము వచ్చినా ధైర్యముగా ఎదుర్కొనుదురు.

మునియార్‌ తుయరంగళ్।‌ ముందిలుం । ఇన్బంగళ్‌ మొయ్‌ త్తిడినుం
కనియార్‌ మనం । కణ్ణమంగై నిన్ఱానై * కలై పరవుం
తనియానై యై త్తణ్‌ తమిళ శెయ్ద నీల తనక్కు ఉలగిల్‌
ఇనియానై। ఎంగళ్‌ ఇరామానుశనై వందు ఎయ్దినరే॥ (17)

అన్ని శాస్త్రములు భగవాన్ ని గొప్పగా కీర్తించాయి, తిరుక్కణ్ణమంగైలో గర్వముగా నిలుచొని ఉన్న ఎంబెరుమాన్ ని ‘సర్వ స్వతంత్ర గజము’ అని  తిరుమంగై ఆళ్వార్ ప్రశంసించారు. మనందరి స్వామి అయిన రామానుజులు తిరుమంగై ఆళ్వార్ పట్ల అమితమైన భక్తి  గలవారు. అటువంటి రామానుజులను చేరుకున్నవారు ఎటువంటి దుఃఖము వచ్చినా ధైర్యముగా ఎదుర్కొనగలరు, సంతోషము వచ్చినా స్థిరముగా ఉండగలరు.

పద్దెనిమిదవ పాశురము: మధురకవి ఆళ్వార్ తమ హృదయములో నమ్మాళ్వార్ ని నివాస పరచుకున్నారు. సమస్థ ఆత్మలు ఉద్దరింపబడాలని ఎంతో కృపతో మధురకవి ఆళ్వార్ యొక్క గుణాలను ఎంబెరుమానార్ మనకు వివరిస్తున్నారు అని అముదనార్ తెలియజేస్తున్నారు.

ఎయ్దర్కు అరియ మఱైగళై। ఆయిరం ఇన్ తమిళాల్‌
శెయ్దర్కు ఉలగిల్‌ వరుం శడగోబనై * చ్చిందైయుళ్ళే
పెయ్దర్కు ఇశైయుమ్। పెరియవర్‌ శీరై ఉయిర్గళ్‌ ఎల్లాం
ఉయర్కుదవుం। ఇరామానుశన్ ఎం ఉఱుతుణైయే॥ (18)

వేదార్థాలను స్థ్రీలు పిల్లలు కూడా సులువుగా అర్థము చేసుకునేందుకు తిరువాయ్మొళి వేయి పాశురముల రూపములో నమ్మాళ్వార్ ఈ భూమిపైన అవతరించి మనకు కృపచేశారు. వేదములను ధిక్కరించి తప్పుగా అర్థము చేసుకునేవారికి శత్రువుగా వారిని ‘శఠకోపుడు’ అని కూడా పిలిచేవారు. మధురకవి ఆళ్వార్ తమ హృదయములో నమ్మాళ్వార్ ని నివాస పరచుకునేంత గొప్పతనము కలిగినవారు. అటువంటి మధురకవి ఆళ్వార్ యొక్క జ్ఞానము మొదలైన ఉన్నత గుణాలను అర్థమైయ్యేలా చేసి ఆత్మలన్నీ ఉద్దరింపబడేందుకు సహాయము చేసిన ఎంబెరుమానార్ తన సహచరుడు అని అముదనార్ తెలియజేస్తున్నారు.

పంతొమ్మిదవ పాశురము: “నమ్మాళ్వార్ తన సర్వస్వము” అని దయతో చెప్పిన ఎంబెరుమానార్ తనకు ప్రీతిపాత్రులు అని అముదనార్ తెలియజేస్తున్నారు.

ఉఱు పెరుం శెల్వముం। తందైయుం తాయుం। ఉయర్‌ గురువుం
వెఱి తరు పూమగళ్‌ నాదనుం * మాఱన్ విళంగియ శీర్ ‌
నెఱి తరుం శెందమిళ్‌ ఆరణమే । ఇన్ఱిన్నీర్ నిలత్తోర్।
అఱిదర నిన్ఱ। ఇరామానుశన్ ఎనక్కారముదే॥ (19)

మన అంతిమ లక్ష్యాలు, అంతులేని సంపద, తల్లి, తండ్రి, గురువు, పద్మములో నుండి ఉద్భవించిన పెరియ పిరాట్టి అన్నింటిలోకీ సర్వేశ్వరుడు (భగవాన్) గొప్పవాడు. ఈ వృత్తాంతమంతా భగవాన్ అనుగ్రహపూరితముగా నమ్మాళ్వార్ కి వ్యక్త పరచిన వేంటనే, ఆళ్వార్ ద్రావిడ వేదముగా (తమిళ వేదము) కీర్తించబడే తిరువాయ్మొళిని పాడారు. ఈ ప్రపంచములో అందరూ అర్థము చేసుకునేలా తిరువాయ్మొళిని వివరించిన ఎంబెరుమానార్ నాకు మధువు (తేనె) లాంటివారు.

ఇరవైయవ పాశురము:  నాథమునిని  కోరికతో ఆనందించిన ఎంబెరుమానార్ నాకు నిధి లాంటివారు అని అముదనార్ తెలియజేస్తున్నారు.

ఆర ప్పొళిల్‌ తెన్ కురురై ప్పిరాన్।  అముద త్తిరువాయ్‌
ఈర త్తమిళిన్ । ఇశై ఉణర్‌ందోర్గట్కు * ఇనియవర్‌ తం
శీరై ప్పయిన్ఱుయ్యుం। శీలం కొళ్‌ నాదమునియై నెఞ్ఙాల్ ‌
వారి ప్పరుగుం। ఇరామానుశన్ ఎందన్ మానిదియే॥ (20)

చందనపు తోటలతో చుట్టి ముట్టి ఉన్న అందమైన తిరునగరికి స్వామి అయిన నమ్మాళ్వార్, కృపతో వారి దివ్య అధరముల గుండా తిరువాయ్మొళి ని పాడారు. ఆ దివ్య పాశురములకు సంగీత శైలిని జోడించిన వారిని నాథమునులు పొగిడారు. అటువంటి నాథమునిని తన హృదయములో నివాసపరచుకున్న ఎంబెరుమానార్ నాకు మహా నిధి.

తదుపరి శీర్శికలో, ఈ  ప్రబంధము యొక్క పై పాశురములను  అనుభవిద్దాము. 

అడియేన్ శ్రీదేవి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2020/05/ramanusa-nurrandhadhi-pasurams-11-20-simple/

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periya thirumozhi – pravESam (Introduction)

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

periya thirumozhi

This AzhwAr had previously placed the AthmA (self) in sunshine and the body in shade. Placing AthmA in sunshine means “not engaging in bhagavath vishayam to start with”; placing the body in shade means “since time immemorial, being attached to worldly pleasures, and always being engaged in this”. bhagavath vishayam is the real shade as said in garuda purANa “vAsudhEva tharuchchAyA …” (The tree’s shade of vAsudhEva is neither too cool nor hot. It can eliminate the heat of hell. Still, many are not desiring it). [This SlOkam is explained here in detail]

  • vAsudhEva tharuchchAyA – It is shady everywhere. There is no shade other than bhagavAn who gives shade everywhere in the form of this tree.
  • nAthiSIthA nagarmadhA – It neither causes one to shiver due to cold nor makes one to sweat due to heat.
  • narakAngAra SamanI – [Beyond this world’s heat] It can also extinguish the great fire of naraka (hell) which is caused by self.
  • sA kim artham na sEvyathE – It can neither be said as inapt nor as being unable to eliminate the sorrows; just as those who say “I am not hungry; even if you scold me, I won’t come and eat”, one can only highlight the lack of interest and withdraw oneself. There is no doubt in the shade-giving capability; there is only lack of belief on the part of the AthmAs who refuse to accept it. In reality, everyone is already under his [emperumAn’s] shade and only refuse to accept saying “I am not taking shelter of him” and hence such persons cannot be changed.

emperumAn observes “AzhwAr is not convinced by anything which cannot be perceived by his own eyes and hence if I present myself in front of his eyes just as the worldly pleasures, he cannot reject me” and arrives at ugandharuLina nilangaL (dhivyadhESams [divine abodes] which are dear to bhagavAn), accepted AzhwAr, manifested all his forms/nature to AzhwAr, gave enjoyment to AzhwAr so that AzhwAr can no longer survive in his separation, made AzhwAr to be on a par with the residents of paramapadham while remaining in this world itself and finally facilitated his reaching of paramapadham too – all of these are explained in these prabandhams.

adiyen sarathy ramanuja dasan

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periya thirumozhi – thaniyan 5

Published by:

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

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thaniyan mercifully composed by sOmAsIyANdAn/maNavALa mAmunigaL

mAlaith thaniyE vazhi paRikka vENum enRu
kOlip padhivirundha koRRavanE – vElai
aNaiththaruLum kaiyAl adiyEn vinaiyaith
thuNiththaruLa vENum thuNindhu

Word-by-word meanings

mAlai – sarvESvaran
thani vazhiyE – in the secluded route
paRikka vENum enRu – to rob his belongings
kOli – tried

(under the divine pipal tree)
padhivu irundha – one who was hiding
koRRavanE – Oh king of thirumangai kingdom!
vElai – the weapon, spear
aNaiththu aruLum – embracing
kaiyAl – with your divine hand
adiyEn – this servitor’s [my]
vinaiyai – sins
thuNindhu – being bold
thuNiththu aruLa vENum – mercifully sever and eliminate.

Simple translation

Oh king of thirumangai kingdom, who was hiding to try and rob the belongings of sarvESvaran in the secluded route! With your divine hand which is embracing the spear, boldly and mercifully server and eliminate the sins of this servitor (myself).

Introduction to vyAkyAnam

In this thaniyan, it is said that the hurdles to engage in this prabandham should be eliminated by the author of the prabandham himself.

Highlights from piLLai lOkam jIyar’s vyAkyAnam

  • mAlaith thaniyE vazhi parRikka vENum enRu kOli – Setting out to rob the lord of all, in the secluded route. For that purpose, under the divine pipal tree, in the place named thirumaNangollai,
  • padhivu irundha – Having his servants monitor the situation sitting on the tree, and himself hiding under there.
  • koRRavanE – Oh king! One who is being robbed is “dheyvaththukku arasu” (the king of dhEvas), the one who robs is “AlinAttarasu” (the king of thiruvAli region) and the robbery happens under the king of trees. This is how he waited in hiding for the robbery.
  • vElai aNiaththu aruLum kaiyAl – By the spear which is embraced by you to help in your robbery.
  • adiyEn vinaiyai – The sins of this servitor of you who are emperumAn’s servitor as said in periya thirumozhi 11.8.7 “adiyEn nAn” (I, the servitor). What is the relationship between being your servitor and having sins? [No relationship – both these aspects cannot co-exist] As said in rAmAnusa nURRandhAdhi 93 “en peyvinaiyaik kittik kizhangodu than aruL ennum oL vAL uruvi vettikkaLaindha irAmAnusan” (emperumAnAr, who is the leader among those who have surrendered, came near me and uprooted my huge sins which could not be destroyed).
  • adiyEn vinaiyaithuNindhu – thuNiththu aruLa vENum – Just as you boldly engaged in robbing, you should also boldly set out to eliminate my sins. Only if you take efforts to eliminate my strong sins, will they be eliminated. You should do as said in kaNNinuN chiRuth thAmbu 7paNdai valvinai pARRi aruLinAn” (He drove away my eternal sins that have been following me since time immemorial).

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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SrIvaishNava education/kids portal – http://pillai.koyil.org

periya thirumozhi – thaniyan 4

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thaniyan mercifully composed by embAr

engaL gadhiyE irAmAnusa muniyE
sangai keduththANda thavarAsA – pongu pugazh
mangaiyarkOn Indha maRai Ayiaram anaiththum
thangumanam nI enakkuth thA

Word-by-word meanings

engaL – for us
gadhiyE – oh one who is refuge!
irAmAnusa muniyE – Oh one who is named rAmAnuja and is always meditating (upon the protection of AthmAs)
sangai – doubts in vEdha SAsthram
keduththu – eliminated
ANda – accepted the service (of all)
thavam – for yathis who are deeply engaged in penance
rAsA – oh one who is the king!
pongu – great
pugazh – having fame
mangaiyar – for the residents of thirumangai
kOn – AzhwAr, the king
Indha – mercifully spoken
maRai – in the form of vEdham
Ayiram – periya thirumozhi in the count of [approximately] thousand pAsurams
anaiththum – other prabandhams
thangum – to behold
manam – heart
enakku – for this servitor
nI – your highness
thA – should mercifully grant

Simple translation

Oh one who is our refuge! Oh one who is named rAmAnuja and is always meditating! Oh one who is the king of yathis who are deeply engaged in penance, who eliminated the doubts in vEdha SAsthram and who accepted the service of all! Your highness should mercifully grant me, this servitor, the heart to behold periya thirumozhi in the count of [approximately] thousand pAsurams and other prabandhams which were mercifully spoken in the form of vEdham by thirumangai AzhwAr, the king of the greatly famous residents of thirumangai.

Introduction to vyAkyAnam

Now, just as this AzhwAr, udaiyavar too won over the bAhya (those who reject vEdham) and kudhrushti (those who misinterpret vEdham) philsophers and conducted the vaidhika mArgam, rejuvenated the dhivyadhESams and nurtured the divine words of AzhwAr which speak about the aforementioned aspects; considering this, it is being prayed to emperumAnAr that he should bestow the favour to behold AzhwAr’s thousand pAsurams in the heart.

Highlights from piLLai lOkam jIyar’s vyAkyAnam

  • engaL gadhiyE – Oh refuge for us who are without refuge.
  • irAmAnusa muniyE – One who is having the divine name which is having four syllables as said in uththara dhinacharyA “chathurakshari” (four syllable name) and is the cause for liberation only, and is meditating upon protection of AthmAs.
  • sangai keduththANda – One who established vEdha SAsthram without any doubt as said in SrI bhagavath gIthA 6.39Ethan mE samSayam krishNa chEththum arhasyaSeshatha: | thvadhanya: samSayasyAsya chEththA na hyupapadhyathE ||” (Oh krishNa! Please clear this doubt of mine fully; none other than you is qualified to clear this doubt) and in rAmAnusa nURRandhAdhi 65 “thaththuva nUl kUzhaRRadhu“, eliminated the doubts in the mind and engaged everyone in service.
  • thavarAsA – yathirAja! Alternatively, thavam means SaraNAgathi dharmam, and saying “One who nurtures the path of SaraNAgathi”. periya thirumozhi 5.6.7 “thavaneRi” (path of SaraNAgathi).
  • pongu pugazh … – periya thirumozhi prabandham fully, which has the count of thousand pAsurams, of AzhwAr, the leader of the very famous thirumangai. Alternatively, “Ayiram anaiththum” implies periya thirumozhi and other prabandhams.
  • thangum manam nI enakkuth thA – You should mercifully grant me the heart to behold the divine words as said in periya thirumozhi 7.10.10 “kaNNa ninRanakkum kuRippAgil kaRkalAm” (Oh krishNa! If you have the desire you can learn the meanings of these pAsurams too). emperumAnAr is glorified as in rAmAnusa nURRandhAdhi 2 “kuRaiyal pirAn adikkIzh viLLAdha anban irAmAnusan” (rAmAnuja who has deep love at the divine feet of AzhwAr, who is the lord of thirukkuRaiyalUr), rAmAnusa nURRandhAdhi 17neelanthanakku ulagil iniyAn” (Our lord, rAmAnuja is very affectionate towards thirumangai AzhwAr.), rAmAnusa nURRandhAdhi 88kali mikka sennel kazhanik kuRaiyal kalaip perumAn oli mikka pAdalai uNdu than uLLam thadiththu” (thirumangai AzhwAr is the head of thirukkuRaiyalUr which has fields in which abundant reddish paddy is cultivated with the tumultuous noise of agricultural work and has the greatness of composing divine prabandhams (hymns) which reflect the meanings of SAsthras. emperumAnAr is the powerful lion who enjoyed that thirumangai AzhwAr’s thirumozhi (divine verses) with musical notes and had his divine mind puffed up [in pride]); hence emperumAnAr is being prayed here.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

periya thirumozhi – thaniyan 3

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thaniyan mercifully composed by kUraththAzhwAn

nenjukkiruL kadi dhIbam adangA nedum piRavi
nanjukku nalla amudham thamizha nannUl thuRaigaL
anjukkilakkiyam AraNa sAram parasamayap
panjuk kanalin poRi parakAlan panuvalgaLE

Word-by-word meanings

parakAlan – Mercifully spoken by AzhwAr who is death personified to enemies
panuvalgaL – pAsurams (verses)
nenjukku – present in the heart
iruL – ignorance
kadi – capable of eliminating
dhIbam – being a lamp
adangA – not being controlled by anything
nedu – going on for a long time
piRavi – birth
nanju – to cure the poison
nalla – best
amudham – being nectar
nal – distinguished
thamizha nal nUl thuRaigaL – the path of dhrAvida SAsthram (thamizh scripture)
anjukku – for the five identities (ezhuththu (letter), sol (word), poruL (meaning), yAppu (poetry) and aNi (decoration, figure of speech))
ilakkiyam – being the goal
AraNam – for vEdham
sAram – being the essence
para samayam – for other schools of thought
panjukku – cotton
analin poRi – will be the fiery sparks

Simple translation

pAsurams which are mercifully spoken by AzhwAr who is death personified to enemies; they are like a lamp which is capable of eliminating the ignorance present in the heart; they are like the best nectar to cure the poison of birth which is not controlled by anything and is going on for a long time; they are the goal for the five (poetic) identities of the distinguished path of dhrAvida SAsthram; they are the essence of vEdham; they are the fire for the other schools of thought which are like cotton.

Introduction to vyAkyAnam

In this thaniyan, the greatness of thirumangai AzhwAr’s dhivyaprabandhams is spoken of.

Highlights from piLLai lOkam jIyar’s vyAkyAnam

  • nenjukku iruL kadi dhIbam – nenjukku iruL means ignorance which is dirt in mind. thiruvAimozhi 1.1.2 “manan aga malam” (the dirt in mind). Since this is literature of knowledge, this will be as said in “gyAnach chudar viLakku” (radiant lamp of knowledge) which will eliminate that ignorance.
  • adangA nedum piRavi nanjukku nalla amudham – For the poison of birth which goes on forever, being uncontrollable by anything, nalla amudham – the antidote to that poison, the nectar which cures that poison. thirumAl thirunAmam (divine name of SrIman nArAyaNa) remains the nectar which cures the poison of samsAram. thirumangai AzhwAr’s dhivyaprabandham reveals the thirumanthram which eliminates samsAram (bondage).
  • thamizha nal nUl thuRaigaL anjukku ilakkiyam – dhrAvida SAsthram (thamizh scripture, i.e. AzhwArs’ dhivyaprabandhams) is with distinguished five identities such as ezhuththu, sol, poruL, yAppu and alankAram (aNi). Alternative explanation – there is an ancient literature named nannUl in thamizh language which determines the five identities; for the five identities which are shown in that literature, ilakkiyam – they (thamizh scholars) speak about “ilakkaNa ilakkiyam” (grammar and literature); for such identities, AzhwAr’s dhivyaprabandham will be the goal (example). By seeing AzhwAr’s dhivyaprabandham, they will build the identity in those literature.

AzhwAr’s dhivyaprabandham is not just the goal for thamizh, it is AraNa sAram – essence of vEdham.  This prabandham reveals the meaning of thirumanthram.

  • AraNa sAram – AzhwAr started in periya thirumozhi 1.1.1 “nArAyaNA ennum nAmam” (the divine name, nArAyaNa), and spoke in periya thirumozhi 1.8.9 “pEsumin thirunAmam ettezhuththum” (Recite the divine name which is part of ashtAksharam), periya thirumozhi 8.10.3 “nin thiruvettezhuththum kaRRu – nAn uRRadhum un adiyArkku adimai” (after learning SrI ashtAksharam, I realised that I am a servitor of your devotees), periya thirumozhi 6.10.9 “imaiyOr thalaivarudaiya thirunAmam nangaL vinaigaL thavira uraimin namO nArAyaNAmE” (Recite the divine name, nArAyaNa, of the lord of nithyasUris, to be freed from our sins), periya thirumozhi 10.6.1 “nara nArAyaNanAy ulagaththu aRa nUl singAmai viriththavan” (Being nara rishi and nArAyaNa rishi, emperumAn stopped the vEdham which is for the well-being of the world, from shrinking and explained the same in detail), periya thirumozhi 8.10.9 “nAttinAy ennai – kAttinAy” (You placed me as your servitor and showed me the meanings), thirunedundhANdagam “mandhiraththai mandhiraththAl maRavAdhu” (To remain without forgetting bhagavAn with the help of thirumanthram), periya thirumozhi 7.4.4 “pErALan pErOdhum” (the great personalities who recite the name of the great bhagavAn) and in siRiya thirumadal “nArAyaNA Oh maNivaNNA” (Oh nArAyaNa! Oh maNivaNNa!) and fully analysed the meanings of thirumanthram only. Hence, it is said to be “AraNa sAram”. thirumanthram is said to be the essence of all of vEdham.
  • para samayap panjuk kanalin poRi – For the followers of other philosophies which are considered as the bundle of cotton, AzhwAr’s pAsurams will be like the fire during deluge. AzhwAr eliminates the deceptive literature which are said in periya thirumozhi 9.7.9 “veLLiyAr piNdiyAr bOdhiyAr enRu ivar OdhuginRa kaLLa nUlgaLai” (the deceptive literature of pASupathas, jainas and baudhdhas), with his own prabandhams which are as said in periya thirumozhi 10.4.10 “semmaip panuval nUl” (the honestly spoken literature). He is known to have eliminated the mischief of other philosophies.

What is it that is spoken about so far?

  • parakAlan panuvalgaLE – These are done by the pAsurams of thirumangai AzhwAr as said in periya thirumozhi 3.9.10 “maruvalar tham udal thuNiya vAL vIsum parakAlan panuvalgaL” (the divine words of parakAlan who uses his sword to severe the body of the enemies). Even he is not required, his pAsurams are sufficient to accomplish these tasks. This is how his hand and mouth are engaged in the task he set out to accomplish.

adiyen sarathy ramanuja dasan

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ತಿರುವಾಯ್ಮೊೞಿ – ಸರಳ ವಿವರಣೆ – 3.3 ಒೞಿವಿಲ್

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ಕೋಯಿಲ್ ತಿರುವಾಯ್ಮೊೞಿ – ಸರಳ ವಿವರಣೆ

<< 2.10 ಕಿಳರೊಳಿ

srinivasan -ahzwar

ಆೞ್ವಾರರು ಎಂಪೆರುಮಾನರ ಹತ್ತಿರ ಪ್ರಾರ್ಥಿಸುತ್ತಾರೆ: ನಿನ್ನ ಪವಿತ್ರ ಕೈಂಕರ್‍ಯವನ್ನು ಮಾಡುವುದಕ್ಕೆ ತೊಂದರೆಯುನ್ನುಂಟು ಮಾಡುವ ಈ ದೇಹವನ್ನು ದಯವಿಟ್ಟು ತೆಗೆದು ಹಾಕು (ನಿರ್ಮೂಲನೆ ಮಾಡು) ಎಂದು.

ಅದಕ್ಕೆ ಎಂಪೆರುಮಾನರು : ನಾವು ಉತ್ತರದಿಕ್ಕಿನ ತಿರುಮಲೈಯಲ್ಲಿ ತಿರುವೇಂಗಡಮ್ ಬೆಟ್ಟದಲ್ಲಿ ಪ್ರತಿಷ್ಠಿತರಾಗಿದ್ದೇವೆ. ಅಲ್ಲಿ ನಿಮ್ಮ ಕೈಂಕರ್‍ಯವನ್ನು ಈಗಿರುವ ದೇಹದೊಂದಿಗೇ ಸ್ವೀಕರಿಸುತ್ತೇವೆ. ಆದ್ದರಿಂದ ನೀವು ಅಲ್ಲಿಗೆ ಬಂದು ಆನಂದದಿಂದ ಸೇವೆ ಸಲ್ಲಿಸಬಹುದು. ಎಂದು ಉತ್ತರಿಸುತ್ತಾರೆ.

ಪಾಸುರಮ್ ೧:
ಆೞ್ವಾರರು ಮತ್ತು ಅವರ ಸಂಗಡಿಗರಾದ ಅವರ ಪೂರ್ವಿಕರು, ಅತ್ಯಂತ ಶ್ರೇಷ್ಠನಾದ, ಸರ್ವೋತ್ತಮನಾದ ತಿರುವೇಂಗಡಮುಡೈಯಾನರಿಗೆ ಎಂಪೆರುಮಾನರಿಗೆ ಸೇವೆ ಸಲ್ಲಿಸಲು ತವಕಿಸುತ್ತಾರೆ.

ಒೞಿವಿಲ್ ಕಾಲಮೆಲ್ಲಾಮ್ ಉಡನಾಯ್ ಮನ್ನಿ
ವೞುವಿಲಾ ಅಡಿಮೈ ಸೈಯ್ಯ ವೇಣ್ಡುಮ್ ನಾಮ್
ತೆೞಿಕುರಲ್ ಅರುವಿ ತ್ತಿರುವೇಂಗಡತ್ತು
ಎೞಿಲ್‌ಕೊಳ್ ಸೋದಿ ಎನ್ದೈ ತನ್ದೈ ತನ್ದೈಕ್ಕೇ॥

ನಾವು ನಮ್ಮ ಪೂರ್ವಿಕರು, ನಮ್ಮ ಸತತ ಪೂರ್ವಜರ ಕುಲಕ್ಕೆ ನಾಯಕನಾದ ತಿರುವೇಂಗಡಮುಡೈಯಾನರಿಗಾಗಿ ಎಲ್ಲಾ ರೀತಿಯ ಸೇವೆಗಳನ್ನು, ಒಂದನ್ನೂ ಬಿಡದೇ, ಎಲ್ಲಾ ಕಾಲಗಳಲ್ಲಿಯೂ, ಒಂದು ನಿಮಿಷವನ್ನೂ ಬಿಡದೇ, ವ್ಯರ್ಥಮಾಡದೇ, ಎಲ್ಲಾ ಸ್ಥಳಗಳಲ್ಲಿಯೂ ಅವರ ಜೊತೆಯಲ್ಲಿಯೇ ಇದ್ದುಕೊಂಡು , ಅವರಿಂದ ಎಲ್ಲಿಯೂ ಬೇರ್ಪಡೆಯಾಗದೇ, ಪೂರ್ತಿಯಾಗಿ ಹೊಳೆಯುವ ಪ್ರಕಾಶವಾದ ತಿರುಮೇನಿಯನ್ನು ಹೊಂದಿರುವ , ಅತ್ಯಂತ ಸದ್ದು ಮಾಡುವ ಶ್ರೇಷ್ಠವಾದ ಜಲಪಾತಗಳನ್ನು ಹೊಂದಿರುವ ತಿರುಮಲದಲ್ಲಿ ತಿರುವೇಂಗಡ ಬೆಟ್ಟದಲ್ಲಿರುವುದರಿಂದ ಅತ್ಯಂತ ಸೌಂದರ್‍ಯವನ್ನು ಹೊಂದಿರುವ ತಿರುವೇಂಗಡಮುಡೈಯಾನರಿಗೆ ಹೀಗೆ ಸೇವೆಯನ್ನು ಮಾಡಬೇಕೆಂದು ಆೞ್ವಾರರು ಆಶಿಸುತ್ತಾರೆ.

ಪಪಾಸುರಮ್ ೨:
ಆೞ್ವಾರರು ಅತಿ ಕರುಣೆಯಿಂದ ಎಲ್ಲರಿಗೂ ನಾಯಕನಾದ ಶ್ರೀನಿವಾಸರ ವಿಶಿಷ್ಟವಾದ ಗುಣಗಳನ್ನೂ, ವಿವಿಧ ರೂಪಗಳನ್ನೂ ತಿಳಿಸಿಕೊಡುತ್ತಾರೆ.

ಎನ್ದೈ ತನ್ದೈ ತನ್ದೈ ತನ್ದೈ ತನ್ದೈಕ್ಕುಮ್
ಮುನ್ದೈ , ವಾನವರ್ ವಾನವರ್ ಕೋನೊಡುಮ್
ಸಿನ್ದು ಪೂ ಮಗಿೞುಮ್ ತಿರುವೇಂಗಡತ್ತು
ಅನ್ದಮಿಲ್ ಪುಗೞ್ ಕಾರ್ ಎೞಿಲ್ ಅಣ್ಣಲೇ॥

ಎಂಪೆರುಮಾನರು ನಮ್ಮ ಪೂರ್ವಜರ ಸರಪಳಿಯಲ್ಲಿ ಮೊದಲನೆಯ ಪೂರ್ವಜ. ಅವರು ನಿತ್ಯಸೂರಿಗಳೊಂದಿಗೆ ಅವರ ನಾಯಕನಾದ ಸೇನೈ ಮುದಲಿಯಾರ್ – ವಿಷ್ವಕ್ಸೇನರಿಂದ ಪೂಜಿಸಲ್ಪಡುತ್ತಾರೆ. ಅವರಿಗಾಗಿ ಬೆಟ್ಟದಲ್ಲಿ ಹೂಗಳು ಅರಳಿ, ಹರಡುತ್ತವೆ. ಅವರು ತಿರುಮಲದಲ್ಲಿ ‘ಸರ್ವಾಧಿಕ’ವಾಗಿದ್ದಾರೆ. (ಎಲ್ಲರಿಗಿಂತ ಹೆಚ್ಚು) . ಅವರು ಕೊನೆಯಿಲ್ಲದ ಶುಭ ಗುಣಗಳು ಮತ್ತು ಮಂಗಳಕರವಾದ ಸುಂದರ ಕಪ್ಪು ತಿರುಮೇನಿಯನ್ನು ಹೊಂದಿದ್ದಾರೆ.

ಪಾಸುರಮ್ ೩:
ಅಂತಹ ವಿಶಿಷ್ಟವಾದ ರೂಪ, ಗುಣಗಳುಳ್ಳ ಎಂಪೆರುಮಾನರಿಗೆ ನಿತ್ಯಸೂರಿಗಳು ಸೇವೆ ಸಲ್ಲಿಸುತ್ತಾರೆ. ಎಂದು ಆೞ್ವಾರರು ಹೇಳುತ್ತಾರೆ.

ಅಣ್ಣಲ್ ಮಾಯನ್ ಅಣಿಕೊಳ್ ಸೆನ್ದಾಮರೈಕ್ಕಣ್ಣನ್
ಶೆಙ್ಗನಿವಾಯ್ಶೆಙ್ಗನಿವಾಯ್ಕ್ ಕರುಮಾಣಿಕ್ಕಮ್
ತೆಣ್ಣಿಱೈ ಚ್ಚುನೈನೀರ್ ತ್ತಿರುವೇಂಗಡತ್ತು
ಎಣ್ಣಿಲ್ ತೊಲ್ ಪುಗೞ್ ವಾನವರ್ ಈಶನೇ॥

ಎಂಪೆರುಮಾನರ ಆಧಿಪತ್ಯವನ್ನು ಸ್ಥಾಪಿಸಿದ ಅವರ ದಿವ್ಯವಾದ ರೂಪ, ಆಶ್ಚರ್‍ಯ ಪಡುವಂತಹ ಅವರ ಶ್ರೇಷ್ಠವಾದ ಗುಣಗಳು, (ಅವರ ಆಧಿಪತ್ಯಕ್ಕೆ ಸಮನಾದ ಗುಣಗಳು) ಮತ್ತು ಅವರ ಸೌಂದರ್‍ಯ (ಅವರ ಐಶ್ವರ್‍ಯವನ್ನೂ ಅವರ ಅಧಿಕಾರವನ್ನೂ ಬಹಿರಂಗಪಡಿಸುವ ಸೌಂದರ್‍ಯ) , ಕೆಂಪು ಹಣ್ಣಿನಂತಹ (ಸೇಬಿನಂತಹ) ತುಟಿಗಳನ್ನು ಹೊಂದಿರುವ ಪುಣ್ಡರೀಕಾಕ್ಷರು, ಇಂತಹ ಅವರ ಸೌಂದರ್‍ಯವನ್ನು ನೋಡಿ , ಅದರಿಂದ ಹೃದಯವನ್ನೇ ಸೋತವರಿಗೆ ಸಮಾಧಾನಪಡಿಸುವಂತಹ , ಪ್ರಕಾಶವಾಗಿ ಹೊಳೆಯುವ ರೂಪವನ್ನು ಹೊಂದಿರುವ ಮತ್ತು ನೀಲ ಮಿಶ್ರಿತವಾದ ಕಪ್ಪು ಮಾಣಿಕ್ಯದಂತಿರುವ ತಿರುಮೇನಿಯನ್ನು ಹೊಂದಿರುವ ಎಂಪೆರುಮಾನರು, ಅವರ ದಿವ್ಯವಾದ ಅವಯವಗಳನ್ನು ನೋಡಿ , ಅದರಿಂದ ಹೊರಬರಲಾರದೆ ಇರುವವರಿಗೆ ಅವರು ತಮ್ಮ ಅಪೂರ್ವವಾದ ರೂಪದ ಆಶೀರ್ವಾದವನ್ನೇ ಸುರಿಸುತ್ತಾರೆ.
ಅವರದೇ ಮೈಬಣ್ಣದಲ್ಲಿ ಹೊಳೆಯುವ ಪುಷ್ಕರಣಿಯ ನೀರನ್ನು ಹೊಂದಿರುವ , ತಿರುಮಲೈ ಪರ್ವತದಲ್ಲಿ, ನಿಂತಿರುವ ಭಂಗಿಯಲ್ಲಿರುವ ತಿರುವೇಂಗಡಮುಡೈಯಾನರು ಅಸಂಖ್ಯೇಯ ಕಲ್ಯಾಣ ಗುಣಗಳನ್ನು ಹೊಂದಿದ್ದು, ಅಂತಹ ಎಂಪೆರುಮಾನರು ನಿತ್ಯಸೂರಿಗಳಿಂದ ದಿನವೂ ಆರಾಧಿಸಲ್ಪಡುವವರಾಗಿ , ನಿತ್ಯಸೂರಿಗಳಿಗೇ ಒಡೆಯನಾದ ತಿರುವೇಂಗಡಮುಡೈಯಾನರು, ನಿತ್ಯಸೂರಿಗಳಿಗೆಲ್ಲಾ ಸೇವೆ ಸಲ್ಲಿಸುವ ಆನಂದವನ್ನೂ, ಭಾಗ್ಯವನ್ನೂ ನೀಡುವ ಎಂಪೆರುಮಾನರು ಇಲ್ಲಿ ಸ್ಥಾಪನಗೊಂಡಿದ್ದಾರೆ.

ಪಾಸುರಮ್ ೪:
ನನ್ನಂತಹ ದೀನನಾದ, ಯಾವುದೇ ಅರ್ಹತೆಯಿಲ್ಲದವನ ಜೊತೆ ಎಂಪೆರುಮಾನರು ಕೂಡಿಯಿರುವಾಗ ಅವರು ಪ್ರಾಚೀನ , ನಿಷ್ಕಳಂಕ ಜ್ಞಾನವನ್ನು ಹೊಂದಿರುವ ನಿತ್ಯಸೂರಿಗಳಿಗೆ ತಮ್ಮನ್ನು ತಾವು ಕೊಟ್ಟಿರುವುದರ ಬಗ್ಗೆ ಹೆಚ್ಚಳಿಕೆ ಏನು? ಎಂದು ಆೞ್ವಾರರು ತಿರುವೇಂಗಡಮುಡೈಯಾನರ ಶ್ರೇಷ್ಠತೆಯ ಬಗ್ಗೆ ಹೇಳುತ್ತಾರೆ.

ಈಸನ್ ವಾನವರ್ಕ್ಕು ಎನ್ಬನ್ ಎನ್ರಾಲ್, ಅದು
ತೇಸಮೋ ತಿರುವೇಂಗಡತ್ತಾನುಕ್ಕು
ನೀಸನೇನ್ ನಿಱೈ ಒನ್ರುಮ್ ಇಲೇನ್, ಎನ್ ಕಣ್
ಪಾಸಮ್ ವೈತ್ತ ಪರಞ್ಜುಡರ್ ಸೋದಿಕ್ಕೇ॥

ಎಂಪೆರುಮಾನರು ನಿತ್ಯಸೂರಿಗಳಿಗೆಲ್ಲಾ ನಾಯಕರು ಎಂದು ಹೇಳಿದರೆ ಇದರಲ್ಲಿ ಹೆಚ್ಚಳಿಕೆ ಏನೂ ಇಲ್ಲ. ಅವರು ನನ್ನಂತಹವನ ಮೇಲೆಯೇ ಮಿತಿಯಿಲ್ಲದ ಪ್ರೀತಿಯನ್ನು ಇಟ್ಟಿದ್ದಾರೆ. ನಾನು ಅವರ ಗುಣಗಳಿಗೆ ತದ್ವಿರುದ್ಧವಾದ ಗುಣವುಳ್ಳವನು. ನನ್ನಲ್ಲಿ ಯಾವ ಹೆಚ್ಚಿನ ದಿವ್ಯ ಗುಣಗಳೂ ಇಲ್ಲ. ಆದರೆ ಅವನು ನಿಷ್ಕಳಂಕವಾದ ದಿವ್ಯ ಕಲ್ಯಾಣ ಗುಣಗಳ ವಾಸಸ್ಥಾನವಾಗಿರುವವನು. ನಾನು ದೀನನಾದವನು. ದಿವ್ಯಗುಣಗಳ ಅಭಾವದಿಂದ ಅಪೂರ್ಣನಾದವನು.
ತಿರುಮಲೈಯಲ್ಲಿರುವ ತಿರುವೇಂಗಡಮುಡೈಯಾನರ ಸರಳ ಸ್ವಭಾವದಿಂದ, ದಿವ್ಯಗುಣಗಳಿಂದ , ಯಾರು ತಿರುಮಲೈಯಲ್ಲಿ ವಾಸವಾಗಿರುವರೋ ಅವರಿಗೂ ಪೆರುಮಾಳಿನ ದಿವ್ಯರೂಪವು ಪ್ರಾಪ್ತವಾಗಿ, ಅವರೂ ಪ್ರಕಾಶಿಸುವರು ಎಂದು ನಮ್ಮಾೞ್ವಾರರು ಹೇಳುತ್ತಾರೆ.

ಪಾಸುರಮ್ ೫:
ಎಂಪೆರುಮಾನರು ಶೀಲವಾನ್ ಮಾತ್ರವೇ? (ಸರಳ ಸ್ವಭಾವ ಮತ್ತು ದಿವ್ಯ ಗುಣವುಳ್ಳವನು). ಅಲ್ಲದೇ, ಎಂಪೆರುಮಾನರು ಸರಳ ಸ್ವಭಾವದೊಂದಿಗೆ, ಸರ್ವೇಶ್ವರನಾಗಿ ಆನಂದಿಸಲ್ಪಡುವವನು ಎಂದರೆ ಅದು ಅವನ ಮಹಿಮೆಯ ಜೊತೆಗೆ ಇನ್ನೂ ಹೆಚ್ಚುವುದೇ?

ಸೋದಿಯಾಗಿ ಎಲ್ಲಾ ವುಲಗುಮ್ ತೊೞುಮ್
ಆದಿಮೂರ್ತ್ತಿ ಎನ್ರಾಲ್ ಅಳವಾಗುಮೋ
ವೇದಿಯರ್ ಮುೞು ವೇದತ್ತು ಅಮುದತ್ತೈ
ತೀದಿಲ್ ಸೀರ್ ತ್ತಿರುವೇಂಗಡತ್ತಾನೈಯೇ॥

ತೈತ್ತಿರಿಯ ಉಪನಿಶತ್ತಿನಲ್ಲಿ ವರ್ಣಿಸಿರುವ ಹಾಗೆ ಆನಂದೋಬ್ರಹ್ಮ (ಸರ್ವೋಚ್ಚ ಬ್ರಹ್ಮನೆಂದರೆ ಅದು ಪರಮಾನಂದ-bliss) ರಸೋ ವೈ ಸಃ (ಎಲ್ಲಾ ರುಚಿಗಳಿಂದ ಭರಿತನಾದವನು), ಅವನು ಎಲ್ಲಾ ವೇದಗಳಿಂದಲೂ , ವೈದಿಕರಿಂದಲೂ ಪ್ರಮುಖವಾಗಿ, ಶ್ರೇಷ್ಠನಾಗಿ ಆನಂದಿಸಲ್ಪಡುವವನು. ಯಾವ ರೀತಿಯ ದೋಷವೂ ಇಲ್ಲದವನು. ಸಂತೋಷ ಪಡುವವನ ರುಚಿಗೆ, ಅರ್ಹತೆಗೆ ಅನುಸಾರವಾಗಿ ಸಿಹಿಯನ್ನು (ತನ್ನ ಗುಣವನ್ನು) ದಯಪಾಲಿಸುವವನು. ಅವನು ಅನೇಕ ಕಲ್ಯಾಣ ಗುಣಗಳನ್ನು ಹೊಂದಿರುವವನು. ಅಡವಿಗೆ, ಕೋತಿಗಳಿಗೆ, ಬೇಡರಿಗೆ ಅವರಿಗೆ ತಕ್ಕ ಹಾಗೆ ಆನಂದವನ್ನು ನೀಡುವವನು. ಅವನು ಸರ್ವೇಶ್ವರನೆಂಬ ಪ್ರಕಾಶ ರೂಪದಿಂದ ಪ್ರಸಿದ್ಧಿಯಾದವನು. ಎಲ್ಲದಕ್ಕೂ ಕಾರಣೀಭೂತನಾಗಿರುವವನು. ಎಲ್ಲರಿಗೂ ಪೂಜಿಸಲು ತನ್ನನ್ನು ತಾನೇ ಕೊಡುವವನು. ಯಾರಿಗೂ ತಾರತಮ್ಯ, ಪಕ್ಷಪಾತ ಮಾಡದೇ, ಎಲ್ಲರಿಂದ ಸೇವೆ ಸ್ವೀಕರಿಸುವವನು. ಅವನ ಆಧಿಪತ್ಯ ಮತ್ತು ಸರ್ವಾಧಿಕಾರವು , ಎಲ್ಲರಿಗೂ ಆಶ್ರಯವಾದ ಅವನ ಗುಣವು -ಮತ್ತು – ಅವನ ಸರಳತೆ , ಸಲುಗೆಯು ಒಂದಕ್ಕೊಂದು ತಾಳೆಯಾಗುವುದಂತಹುದು ಅಲ್ಲ. ಆದರೂ ಅವನು ತನ್ನ ಸರಳತೆಯಲ್ಲಿ ಮೆರೆದಿದ್ದಾನೆ ಎಂದು ಆೞ್ವಾರರು ಹೇಳಿದ್ದಾರೆ.

ಪಾಸುರಮ್ ೬:
ನಮ್ಮ ಪ್ರತಿಕೂಲ (ತೊಂದರೆ) ಗಳನ್ನೆಲ್ಲಾ ನಿವಾರಿಸಿಕೊಂಡ ಮೇಲೆ ಭಗವಂತನಲ್ಲಿ ಶರಣಾಗತಿ ಹೊಂದುವುದರಿಂದ ಪರಮಾನಂದವಾದ ಅನುಭವವನ್ನು ಪಡೆಯಬಹುದು ಎಂದು ಆೞ್ವಾರರು ಕರುಣೆಯಿಂದ ನಮಗೆ ವಿವರಿಸಿದ್ದಾರೆ.

ವೇಂಗಡಙ್ಗಳ್ ಮೆಯ್ಮ್ ಮ್ಮೇಲ್ ವಿನೈ ಮುಟ್ಟ್ರವುಮ್
ತಾಙ್ಗಳ್ ತಙ್ಗಟ್ಕು ನಲ್ಲನವೇ ಸೈವಾರ್
ವೇಂಗಡತ್ತುಱೈವಾರ್ಕ್ಕು ನಮವೆನ್ನಲ್
ಆಮ್ ಕಡಮೈ ಅದು ಸುಮನ್ದಾರ್ಗಟ್ಕೇ॥

ತಿರುಮಲೈಯಲ್ಲಿ ನಿರಂತರವಾಗಿರುವ ದೇವನಲ್ಲಿ, ಯಾರು ಯಾರು ‘ನಮಃ’ ಎಂಬ ಕ್ರಿಯೆಯನ್ನು ಸರಿಯಾಗಿ ಅವರವರ ಮನಸ್ಸಿನಲ್ಲಿ ಪಾಲಿಸುತ್ತಾರೋ, ಅವರ ಪೂರ್ವದ ಕರ್ಮದ ಫಲಗಳು, ಸಾಲದ ರೂಪದಲ್ಲಿರುವ ಪಾಪಗಳು ಉರಿದು ಬೂದಿಯಾಗುತ್ತವೆ. ಇದು ಬಹಳ ಸತ್ಯವಾದುದು. ಪ್ರತಿಕೂಲವಾಗಿರುವ ಪಾಪಗಳೆಲ್ಲಾ ನಿರ್ಮೂಲನೆಯಾದ ಮೇಲೆ , ಅವರು ಭಗವಂತನ ಅನುಭವದಲ್ಲಿ ಸದಾ ಮುಳುಗಿದ್ದುಕೊಂಡು , ಇದರಿಂದ ಅವರಿಗೆ ಸಹಜವಾಗಿ ಬರೀ ಆನಂದದ ಪರಮಾನಂದದ ಅನುಭವವುಂಟಾಗುವುದು.

ಪಾಸುರಮ್ ୭:
ಹಿಂದಿನ ಪಾಸುರದಲ್ಲಿದ್ದಂತೆ ಶರಣಾಗತಿ ಮಾಡಿದ ಮೇಲೆ ಸ್ವಾಮಿಯು ವಾಸವಾಗಿರುವ ತಿರುಮಲೈಯು ತಾನೇ ಅವರ ಮೇಲೆ ಸಾಮ್ಯಾಪ್ತಿಯ ಗುಣವನ್ನು ದಯಪಾಲಿಸುತ್ತದೆ. (ಸಾಮ್ಯಾಪ್ತಿ – ಭಗವಂತನಿಗೆ ಎಂಟು ಗುಣಗಳಲ್ಲಿ ಸಮನಾಗುವುದು).

ಸುಮನ್ದು ಮಾಮಲರ್ ನೀರ್ ಸುಡರ್ ಧೂಪಮ್ ಕೊಣ್ಡು
ಅಮರ್ನ್ದು ವಾನವರ್ ವಾನವರ್ ಕೋನೊಡುಮ್
ನಮನ್ರೆೞುಮ್ ತಿರುವೇಂಗಡ ನಙ್ಗಟ್ಕು
ಶಮನ್ ಕೊಳ್ ವೀಡು ತರುಮ್ ತಡಮ್ ಕುನ್ಡ್ರಮೇ॥

ನಿತ್ಯಸೂರಿಗಳು, ಸೇನೈ ಮುದಲಿಯಾರರೊಂದಿಗೆ ಭಕ್ತಿಯಿಂದ , ಜಗತ್ತಿನ ಅತ್ಯಂತ ಸುಂದರ ಹೂಗಳನ್ನು, ಪವಿತ್ರವಾದ ನೀರನ್ನು ತಂದು, ವಿಶಿಷ್ಟವಾದ ದೀಪಗಳನ್ನೂ, ಗಂಧದ ಕಡ್ಡಿಗಳನ್ನೂ ಹಚ್ಚಿಸಿ, ಅನನ್ಯಪ್ರಯೋಜನಕ್ಕಾಗಿ (ಭಗವಂತನ ಸೇವೆಗಾಗಿ ತಮ್ಮ ಧ್ಯಾನವನ್ನು ಮೀಸಲಿಟ್ಟು) , ಬಗ್ಗಿ ವಂದಿಸಿ (ಅವರ ಭಗವಂತನ ಮೇಲಿನ ಸಂಪೂರ್ಣ ಅವಲಂಬನೆಯನ್ನು ತಿಳಿಸುತ್ತದೆ) ಬಹಳ ವಿಶಾಲವಾದ (ಸರ್ವೇಶ್ವರನು ಶ್ರೀ ಮಹಾಲಕ್ಷ್ಮಿಯೊಂದಿಗೆ ಇರುವುದರಿಂದ ಅವರ ಪರಿವರ್ತಿತ ಭಾವನೆಯೊಂದಿಗೆ ) , ತಿರುವೇಂಗಡಮ್ ಎಂದೇ ಪ್ರಸಿದ್ಧವಾಗಿರುವ ಪವಿತ್ರವಾದ ತಿರುಮಲೈ ಬೆಟ್ಟವು ಅವರಿಗೆ ಗುರಿಮುಟ್ಟಿದ ಸಾಧಿಸಿದ ತೃಪ್ತಿಯನ್ನು (ಅವರ ನಿಜ ಸ್ವರೂಪದಂತೆ) ತಂದು ಕೊಟ್ಟಿದೆ.
ಅಂತಹ ತಿರುಮಲೈ ಬೆಟ್ಟವು , ನಮ್ಮ ಗುರಿಯನ್ನು ಮುಟ್ಟುವ ಮತ್ತು ಸ್ವತಂತ್ರದ (ಮುಕ್ತಿಯ) ಆನಂದವನ್ನು ಹೊಂದುವ ಮತ್ತು ಅದರಿಂದ ಪರಮ ಸಾಮ್ಯಾಪ್ತಿಯನ್ನು (ಭಗವಂತನಿಗೆ ಎಂಟು ಗುಣಗಳಲ್ಲಿ ಸಮನಾಗುವುದು) ಹೊಂದಲು ನಮಗೆ ಆಶೀರ್ವದಿಸಲಿ ಎಂದು ಆೞ್ವಾರರು ಕೇಳಿಕೊಳ್ಳುತ್ತಾರೆ.

ಪಾಸುರಮ್ ೮: ಅಂತಹ ತಿರುಮಲೈಯನ್ನು ಅನುಭವ ಪಡೆದುಕೊಂಡ ಮೇಲೆ ಗುರಿ ಮುಟ್ಟಲು ಒದಗುವ ತೊಂದರೆಗಳು ತಾನೇ ಸಹಜವಾಗಿ ದೂರವಾಗುತ್ತವೆ ಎಂದು ಆೞ್ವಾರ್ ಹೇಳುತ್ತಾರೆ.

ಕುನ್ಡ್ರಮ್ ಏನ್ದಿಕ್ ಕುಳಿರ್ ಮೞೈಕ್ ಕಾತ್ತವನ್
ಅನ್ಡ್ರು ಜ್ಞಾಲಮ್ ಅಳಂದ ಪಿರಾನ್
ಸೆನ್ಡ್ರು ಸೇರ್ ತಿರುವೇಂಗಡ ಮಾ ಮಲೈ
ಒನ್ಡ್ರುಮೇ ತೊೞ ನಮ್ ವಿನೈ ಓಯುಮೇ||

ಎಂಪೆರುಮಾನರು ಬೆಟ್ಟವನ್ನೇ ಎತ್ತಿ ಬಿರುಗಾಳಿ, ಮಳೆಯಿಂದ ಹಸು, ಕರು ಮತ್ತು ಹಸುಮೇಯಿಸುವ ( ಗೊಲ್ಲರ) ಸಂತತಿಯನ್ನು ಕಾಪಾಡಿದರು. ಅವರು ಇಡೀ ಭೂಮಿಯನ್ನು ಮಹಾಬಲಿಯ ಕುಚೇಷ್ಟೆಗಳಿಂದ ರಕ್ಷಿಸಿದರು(ಅವರು ತ್ರಿವಿಕ್ರಮನಾಗಿ ಭೂಮಿಯನ್ನು ಅಳೆಯುವಾಗ) ಅವರು ತಾವೇ ಸ್ವತಃ ತಿರುವೇಂಗಕ್ಕೆ ( ಎತ್ತರವಾದ, ದೊಡ್ಡ, ಪವಿತ್ರವಾದ ಬೆಟ್ಟ) ಬಂದರು.
ಅಂತಹ ತಿರುಮಲೈಯನ್ನು ಅನುಭವಿಸಿದ ಮೇಲೆ, ಯಾವ ರೀತಿಯ ಷರತ್ತು ( ನಿರ್ಬಂಧಗಳೂ ಇಲ್ಲದೇ) ಆ ಪವಿತ್ರ ಬೆಟ್ಟವು ತಾನೇ
ನಮ್ಮ ಲೋಕದ ತೊಂದರೆಗಳನ್ನು ಪಾಪಗಳನ್ನು ಯಾವುವು ನಮ್ಮ ನಾಯಕನಾದ ತಿರುವೇಂಗಡಮುಡೈಯಾನರನ್ನು ಅನುಭವ ಪಡೆಯಲು ತಡೆಹಿಡಿದಿವೆಯೋ ಅಂತಹ ಪಾಪಗಳನ್ನು ನಿವಾರಿಸಬಲ್ಲದು.

ಪಾಸುರಮ್ ೯. ತಡೆಗಳನ್ನು ನಿವಾರಿಸುವ ದೇಶಿಕನಾದ( ನಾಯಕನಾದ) ತಿರುವೇಂಗಡಮುಡೆಯಾನಿನ ಸಾಮರ್ಥ್ಯಕ್ಕೆ ಅವರಿಗೆ ದೈವಿಕ ತಿರುಮಲೈ ದೇಶದೊಂದಿರುವ ಸಂಬಂಧವೇ ಕಾರಣ ಎಂದು ಈ ಪಾಸುರದಲ್ಲಿ ಆೞ್ವಾರ್ ಹೇಳುತ್ತಾರೆ.
ಓಯುಮ್ ಮೂಪ್ಪುಪ್ ಪಿರಪ್ಪಿರಪ್ಪುಪ್ ಪಿಣಿ
ವೀಯುಮಾರು ಸೈವಾನ್ ತಿರುವೇಂಗಡತ್ತು
ಆಯನ್ ನಾಳ್ಮಲರಾಮ್ ಅಡಿತ್ ತಾಮರೈ
ವಾಯುಳ್ಳುಮ್ ಮನತ್ತುಳ್ಳುಮ್ ವೈಪ್ಪಾರ್ಗಟ್ಕೇ||

ವಾರ್ತೆಯಲ್ಲೂ ಮನದಲ್ಲೂ ಅವನ ( ಎಂಪೆರುಮಾನಿನ)ಮೃದುವಾದ, ( ಹೊಸದಾಗಿ ಅರಳಿದ) ಕಮಲದಂತಹ ದೈವಿಕ ಪಾದಗಳನ್ನು ಇಟ್ಟುಕೊಳ್ಳುವವರ ಇಳಿವಯಸ್ಸನ್ನು (ಮುಪ್ಪು) ( ಪರಿಣಾಮವನ್ನು ಪಡೆಯಲು ತಡೆಯಾಗಿರುವ ಜನನ, (ಶರೀರಕ್ಕೆ ಆಧಾರ, ) ಮುಪ್ಪಿನೊಂದಿಗೆ ಬರುವ ವ್ಯಾಧಿಗಳನ್ನು ಮತ್ತು ದೇಹವನ್ನೇ ತಿರುಮಲೈಯಲ್ಲಿ ವಾಸಿಸುತ್ತಿರುವ ಕೃಷ್ಣನು ನಾಶಮಾಡುತ್ತಾನೆ!

ಪಾಸುರಮ್ ೧೦: “ಸಂಪೂರ್ಣವಾಗಿ ಆನಂದಿಸಲು ಸಾಧ್ಯವಾಗುವ ತಿರುಮಲೈಯನ್ನು ನಿಮ್ಮ ಅಂತಿಮ ಗುರಿಯಾಗಿ ಸ್ವೀಕರಿಸಿರಿ” ಎಂದು ಈ ಪಾಸುರದಲ್ಲಿ ಆೞ್ವಾರ್ ತಮ್ಮ ಜನರಿಗೆ ಹೇಳುತ್ತಾರೆ.

ವೈತ್ತ ನಾಳ್ ವರೈ ಎಲ್ಲೈ ಕುರುಗಿಚ್ ಚೆನ್ರು
ಎಯ್ತಿಳೈಪ್ಪದನ್ ಮುನ್ನಮ್ ಅಡೈಮಿನೋ
ಪೈತ್ತ ಪಾಂಬಣೈಯಾನ್ ತಿರುವೇಂಗಡಮ್
ಮೊಯ್ತ್ತಸೋಲೈ ಮೊಯ್ ಪೂಮ್ ತಡಮ್ ತಾೞ್ವರೇೇ||

ಅನಂತನಿಗೂ(ಆದಿಶೇಷ) ತಿರುಮಲೈಗೂ ಇರುವ ಹೋಲಿಕೆಯು ತಿರುಮಲೈಯ ವೈಭವಕ್ಕೆ ಕಾರಣವಾಗಿದೆ. ವಿಸ್ತಾರವಾದ ಹೆಡೆ ಹೊಂದಿರುವ ಆದಿಶೇಷನು ಸರ್ವೇಶ್ವರನಿಗೆ ಸುಪ್ಪತ್ತಿಗೆಯಾಗಿದ್ದಾನೆ. ತಿರುಮಲೈಯ ವಿಸ್ತಾರವಾದ ದಿಣ್ಣೆಗಳು( ಬೆಟ್ಟದ ಬುಡದ ಗುಡ್ಡಗಳು) ಸುಂದರವಾದ ಹೂವುಗಳಿರುವ ವನಗಳಿಂದ ಪುಷ್ಟೀಕರವಾಗಿದೆ. ನಿಮ್ಮ ಇಂದ್ರಿಯಗಳು ತಗ್ಗಿ ( ಕ್ಷೀಣಿಸುವ) ನಿಮ್ಮ ಹೃದಯ ಸಾಯುವ ಮುನ್ನ,(ಕಾರಣವಾಗಿ) ನಿಮ್ಮ ಅಯಸ್ಸಿನ ಅಂತ್ಯದ ಪ್ರಾರಂಭ ನಿಮ್ಮನ್ನು ಸಮೀಪಿಸುವಾಗ , ಹೋಗಿ ಅಂತಹ ತಿರುಮಲೈಯ ಗುಡ್ಡಗಳನ್ನು ತಲುಪಿರಿ!

ಪಾಸುರಮ್ ೧೧: ಈ ಪಾಸುರದಲ್ಲಿ ಆೞ್ವಾರ್ ಕೈಂಕರ್ಯವನ್ನೇ ಐಶ್ವರ್ಯವಾಗಿ ಪಡೆಯಬೇಕು ಎಂದು ಹೇಳುತ್ತಾರೆ.

ತಾಳ್ ಪರಪ್ಪೀ ಮಣ್ ತಾವಿಯ ಈಸನೈ
ನೀಳ್ ಪೊೞಿಲ್ ಕುರುಗೂರ್ಚ ಚಟಕೊಪನ್ ಸೊಲ್
ಕೇೞಿಲ್ ಆಯಿರತ್ತು ಇಪ್ಪತ್ತುಮ್ ವಲ್ಲವರ್
ವಾೞ್ವರ್ ವಾೞ್ವೇಯ್ದೀ ಜ್ಞಾಲಮ್ ಪುಗೞವೇ||

ಪುಷ್ಟಿಯಾಗಿ ಬೆಳೆದ ವನಗಳನ್ನು ಹೊಂದಿರುವ ಆೞ್ವಾರ್ತಿರುನಗರಿಯ ನಾಯಕನಾದ ನಮ್ಮಾೞ್ವಾರ್ ಕರುಣೆಯಿಂದ ನಮಗೆ ಸರ್ವೇಶ್ವರನ ಬಗ್ಗೆ ಹೇಳಿದ್ದಾರೆ. ತಿರುವಾಯ್ಮೊೞಿಯ ಸಾವಿರ ಪಾಸುರಗಳಲ್ಲಿ ( ಶ್ಲೋಕ) ಈ ಪದಿಗವನ್ನು ಕೂಡ ( decad) ಪಠಿಸುವರು ( ಆೞ್ವಾರ್ ಬೇಡಿಕೊಂಡಂತೆ)ಮಹತ್ವ ಕೈಂಕರ್ಯದ ಐಶ್ವರ್ಯವನ್ನು ಪ್ರಾಪ್ತಿಗೊಂಡು ಅದ್ಭುತವಾಗಿ ( ಇಂತಹ ಸೇವಕತನದಿಂದ) ಇಡೀ ಜಗತ್ತಿನ ಪ್ರಶಂಸೆಯನ್ನು ಪಡೆದು ಬಾಳುತ್ತಾರೆ.

ಮೂಲ: http://divyaprabandham.koyil.org/index.php/2020/05/thiruvaimozhi-3-3-simple/

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periya thirumozhi – thaniyan 2

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thaniyan mercifully composed by emperumAnAr

vAzhi parakAlan vAzhi kalikanRi
vAzhi kuRaiyalUr vAzh vEndhan – vAzhiyarO
mAyOnai vALvaliyAl mandhirangoL mangaiyarkOn
thUyOn sudar mAna vEl

Word-by-word meanings

parakAlan – One who is death personified for enemies
vAzhi – should mercifully live long;
kali – defects which arise due to kali
kanRi – one who removes
vAzhi – should mercifully live long;
kuRaiyalUr – in thirukkuRaiyalUr
vAzhi – eternally residing
vEndhan – king
vAzhi – should mercifully live long;
mAyOnai – towards sarvESvaran who has amazing qualities and activities
vAL valiyAl – showing the strength of his sword
mandhiram – thirumanthram
koL – got instructed
mangaiyar – for the residents of thirumangai
kOn – being the leader
thUyOn – AzhwAr who is having (both internal and external) purity, his
sudar – radiant
mAnam – large
vEl – spear
vAzhi – long live.

Simple translation

Long live the one who is death personified for enemies; long live the one who removes the defects which arise due to kali; long live the king who is eternally residing in thirukkuRaiyalUr; long live the radiant, large spear of AzhwAr who is having purity and is the leader for the residents of thirumangai, who got instructed with thirumanthram by showing the strength of his sword to sarvESvaran who has amazing qualities and activities.

Introduction to vyAkyAnam

In this thaniyan, various divine names of AzhwAr who mercifully composed six prabandhams which are like divine fort for emperumAn, are recited and such are glorified. As said in “prathyakshE guravas sthuthyA:” (The spiritual teacher should be praised in his presence). AzhwArs are always present in the form of archAvathAram (deity forms) to be seen by everyone.

Highlights from piLLai lOkam jIyar’s vyAkyAnam

  • vAzhi parakAlan – Long live the one who is death personified for the unfavourable ones who hate bhagavAn.
  • vAzhi kali kanRi – Long live the eliminator of the defects of kali.
  • kuRaiyalUr vAzh vEndhan – vAzhi – Having thirukkuRaiyalUr as his birth place, the one who protects that region for its prosperity; alternatively – the one who lives there.
  • mAyOnai vAL valiyAl mandhiram koL mangaiyarkOn, thUyOn sudar mAna vEl – vAzhiyarO – Desiring for AzhwAr and the spear in his divine hand, at the same time.
  • mAyOnai – He forced SrIranganAtha who is hailed in perumAL thirumozhi 1.2 “arangaththaravaNaiyil paLLi koLLum mAyOn” (the amazing personality who is reclining on the serpent mattress in SrIrangam), with the sword to bestow the manthram. It is said in iyal sARRu “thennarangan thannai vazhi paRiththa vALan” (one with the sword, who robbed SrIranganAtha). AzhwAr got the meaning of the manthram from the one who is said in nAchchiyAr thirumozhi 11.6 “kaipporuLgaL munnamE kaikkoNdAr” (He robbed all my belongings). He accepted the manthram (confidential hymn) from manthram (bhagavAn who is the protector).
  • mangaiyar kOn – He is popularly known as thirumangai mannan (king of thirumangai region).
  • thUyOn – One who is external and internal purity. He himself recited his names in periya thirumozhi 2.4.10 “angamalath thada vayal sUzh AlinAdan, aruL mAri, arattamukki, adaiyAr sIyam, kongu malark kuzhaliyar vEL, mangai vEndhan, koRRa vEl parakAlan, kaliyan”.
  • sudar mAna vEl – Radiant, large spear. The spear which is carried by thirumangai mannan.
  • vAzhiyarO – With this, it is highlighted that just as AzhwAr, his weapon is also desirable. It is said in thiruppAvai 24 “nin kaiyil vEl pORRi” (Long live the spear in your hand). Since this is “koRRa vEl” (spear which grants victory), it will also be “veRRi vEl” (Victorious spear); by saying this – the victory of the spear is desired.

adiyen sarathy ramanuja dasan

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periya thirumozhi – thaniyan 1

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thaniyan mercifully composed by thirukkOLUr/thirukkOshtiyUr nambi

kalayAmi kali dhvamsam kavim lOka dhivAkaram
yasyagObhi: prakASAbhir Avidhyam nihatham thama:

Word-by-word meanings

yasya – whose
prakASAbhi: – shining
gObhi: – with the rays (words)
Avidhyam – ignorance leading to
thama: – darkness
nihatham – eliminated
(tham – such)
kalidhdhvamsam – one who destroys the faults of kali (yuga)
lOka dhivAkaram – sun for the world (which shows things)
kavim – the poet, parakAla
kalayAmi – I am meditating

Simple translation

I am meditating upon the poet, parakAla, who is a sun for the world, who destroys the faults of kali, whose shining rays eliminated the ignorance leading to darkness.

Introduction to vyAkyAnam

Worshipping the divine feet of thirumangai AzhwAr for favouring us with dhivyaprabandhams starting with periya thirumozhi etc.

Highlights from piLLai lOkam jIyar’s vyAkyAnam

  • kalayAmi kali dhvamsam – Worshipping AzhwAr who is popularly known as “kali kanRi” (one who destroys kali). kalayAmi implies praNamAmi (I worship).
  • lOka dhivAkaram – Sun eliminates the external darkness. AzhwAr will eliminate the internal and external darkness for worldly people.
  • yasya gObhi: – As said in, parAngusAshtakam “yadhgOsahasram” (as nammAzhwAr’s words, thousand pAsurams of thiruvAimozhi, are eliminating the ignorance of worldly people), the thousand pAsurams which are known as dhrAvida vEdham of AzhwAr; these will ,
  • prakASAbhi: – Being as said in perumAL thirumozhi 1.11 “nadai viLangu thamizh mAlai” (the shining thamizh garland), and in subsequent thaniyan “nenjukku iruL kadi dhIpam” (the lamp which dispels the darkness in the heart); with these shining, divine words, the darkness of ignorance was removed. Hence,
  • kalayAmi – I meditate.

adiyen sarathy ramanuja dasan

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ఉపదేశ రత్తినమాలై – సరళ వ్యాఖ్యానము – పాశురము 51 – 52

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పాశురము 51

యాబై ఒకటవ పాశురము. ఈ పాశురములో నంబిళ్ళైకు లోకాచార్యులనే విలక్షణమైన తిరునామము వచ్చిన ఐతిహ్యమును మామునులు కృపచేయుచున్నారు.

తన్నుపుగళ్ క్కన్దాడైత్తోళప్పర్ తమ్ముగప్పాల్|
ఎన్న ఉలగారియనో ఎన్ఱు ఉరైక్క ప్పిన్నై
ఉలగారియనెన్నుమ్ పేర్ నమ్బిళ్ళెక్కు ఓజ్ఞ్గి|
విలగామల్ నిన్ఱదు ఎన్ఱుమ్ మేల్||

కులము మఱియు జ్ఞానము వలన కలిగిన గొప్ప వైభవమును పొందిన కందాడై తోళప్పార్ మొదలియాణ్డాన్ (భగవద్రామానుజుల మేనల్లుడు మఱియు ప్రియ శిష్యులు) యొక్క పౌత్రులు (మనుమలు). వీరు నమ్బిళ్ళె యొక్క జ్ఞానమునందు ఈర్ష్య కలిగి ఉండి, ఒకపర్యాయము నంబెరుమాళ్ సన్నిధిలోనే భక్తుల సమక్షములో నమ్బిళ్ళను అవమాన పరచి తమ తిరుమాళిగై (గృహమున) కు వెళ్ళగా అక్కడ వీరి ధర్మపత్ని వీరి దుశ్చర్యను తెలుసుకొని ఖండించి ఆ కళంకమును రూపుమాపుకోమని కోరగా వీరును తమ తప్పిదమును తెలుసుకొని నమ్బిళ్ళె వద్దకు పోయి క్షమా ప్రార్థన చేయుటకై వెళ్ళగా అక్కడ నమ్బిళ్ళె ద్వారము తెరచి ఉన్నప్పటికీ వారి తిరుమాళిగై లోనికి వెళ్ళకుండా ద్వారము వద్దనే వీరి కొఱకై ఎదురు చూస్తున్నారు. వీరు వారి వద్ద క్షమా ప్రార్థన చేయుటకు ముందే నమ్బిళ్ళె వీరిని ఉద్ధేశించి “మొదలియాణ్డాన్ తిరువంశస్తులైన మీరు కోపించు విధముగా నేను నడుచుకొంటినని కనుక నన్ను క్షమించి దయ చూపండని” అని కోరగా  తోళప్పన్ నమ్బిళ్ళె యందు పరమ ప్రీతితో “ఈ విధముగా నేను ఇప్పటి వరకు ఎవరినీ చూడలేదు. మీరు ఏ కొద్ది మందికో ఆచార్యులు కారు. యావత్ లోకానికే ఆచార్యులుగా ఉండ తగిన అర్హత కలిగినవారు. మీరే లోకాచార్యులని” ప్రకటించినారు. అప్పటి నుంచి నమ్బిళ్ళై లోకాచార్యులనే పేరుతో ప్రఖ్యాతులైరి.

పాశురము 52

యాబై రెండవ పాశురము. ఈ పాశురములో లోకాచార్యులనే తిరునామము లోక ప్రసిద్దము ఎలా పొందిందో కృప చేయుచున్నారు.

పిన్నై వడక్కుతిరువీధి ప్పిళ్ళై  అన్బాల్
అన్న తిరునామత్తై,  ఆదరిత్తు  మన్నుపుగళ్
మైన్దఱ్కు చ్చాత్తుగైయాల్ వన్దు పరన్దదు ఎజ్ఞ్గుమ్
ఇన్ద తిరునామమ్ ఇజ్ఞ్గు||

క్రిందటి పాశురములో తెలిపిన ఐతిహ్యము తర్వాత నంబిళ్ళై ప్రియ శిష్యులైన వడక్కుతిరువీధి పిళ్ళై తమ ఆచార్యుల తిరునామము “లోకాచార్యులు” మీదగల అభిమానముతో తమ ఆచార్యుల కృపతో తనకు జన్మించిన పుత్రునికి, తగిన గొప్ప కీర్తి ఉన్న వారికి “పిళ్ళ లోకాచార్యులు” అనే తిరునామము పెట్టుటచే ఈ తిరునామము లోక ప్రసిద్దిని పొందినది. మామునులు తామూ “వాళి ఉలగాచార్యన్” అని అమితమైన ప్రేమతో  పిళ్ళై లోకాచార్యులను కీర్తించినారు. పిళ్ళై లోకాచార్యులు తమ అమితమైన జ్ఞానముతో రహస్య గ్రంథములను లోకులందరూ తెలుసుకొని ఉజ్జీవింపబడే విధముగా రచించినారు. దీని వలననే వీరి తిరునామము లోకములో గొప్పగా కీర్తింపబడుతున్నది.

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

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