Monthly Archives: January 2021

thiruviruththam – 28 – thaNNandhuzhAy

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avathArikai (Introduction)

Due to the greatness of the entity which is lying at thiruvehkA (sarvESvaran) and due to knowing about that entity in the mind, the desire for that entity grew a lot. As a result of that desire, there was a need to unite with that entity. Since that union did not fructify, that led to separation from the entity. All those which were helping the nAyaki (leading lady) so far turned into her foes and started distressing her. When the King gets angry with a person, wouldn’t the other citizens too show their anger on that person? Northerly wind, which was cool until it carried the fragrance of thuLasi, now started blowing fire on her. Just as food which had been cooked could not be eaten due to a lack of opportunity, despite getting thuLasi etc from thiruvehkA, the nAyaki could not get the opportunity to embrace sarvESvaran who is lying inside thiruvehkA, and that led to separation.

Let us go through the pAsuram and its meanings:

thaNNandhuzhAy vaLai koLvadhu yAm izhappOm naduvE
vaNNandhuzhAvi Or vAdai ulAvum valvAy alagAl
puNNandhuzhAmE porunIrth thiruvarangA aruLAy
eNNandhuzhAvum idaththu uLavO paNdum innannavE

Word-by-Word Meanings

thaN – being cool
am – being beautiful
thuzhAy – the divine thuLasi
vaLai – bangles
koLvadhu – stealing (is apt)
yAm – we
izhappOm – losing is also apt
naduvE – in between
Or – unique
vAdai – northerly wind
vaNNam – the body
thuzhAvi – stealing it
ulAvum – will wander
puL – bird
val – curved
vAy alagAl – with its beak
nandhu – conch [here, this term refers to snail which carries the protective shell, conch, on its back]
uzhAmE – without troubling
poru – fighting
nIr – having water
thiruvarangA – oh one who is the lord of SrIrangam!
aruLAy – you should show mercy
eNNam – mind
thuzhAvumidaththu – during the time of being troubled
innanna – the nature of not showing mercy
paNdum – earlier too
uLavO – was it there?

Simple Translation

With the help of their bent beaks, birds are trying to peck and take away the snails which are inside the river kAviri. However, kAviri is pushing away the birds with its waves and protecting the snails. Oh thiruvarangA who is reclining on that kAviri river! The thuLasi garland which is donning your broad shoulders is making my bangles to slip out [since I am thinning]. This is apt only, since we are willing to lose them for your sake. However, a northerly wind, with which we have no connection, is coming in between and making my complexion become pale, due to which my mind is saddened. You are not coming to my rescue in these circumstances. Please tell me whether in the past too, there have been instances like this when you had not shown your mercy

vyAkyAnam

thaNNandhuzhAy . . . . – there is no embargo on thuLasi. thuLasi can cause me pain any number of times. There is nothing wrong in it. The nAyaki says these since there is a connection of ‘harming’ and ‘being harmed’ between them (thuLasi is harming her and she is being harmed). thuLasi is a very distinguished and superior entity for sarvESvaran. She [nAyaki] has a connection with his divine feet always. Thus, even if thuLasi were to harm her indirectly, considering the circumstances, she is willing to accept it since this is the reason for her having a connection with thuLasi. If the King becomes angry with someone, the King’s army too will become angry with that person and look at him as an enemy. Hence, since sarvESvaran is causing her distress, thuLasi, which is his great entity, is also causing her distress.

naduvE – It is alright if thuLasi, which is connected to her, causes her harm. Why does the northerly wind, which has no connection with her, cause her harm? We can say that it is harming her because it is in this world. But we [nAyaki and her friends/clan] are not any ordinary citizens. Aren’t we in his andhappuram (private quarters)? Reference to wind is equivalent to referring to the other four elements too.

vaNNam thuzhAvi – on its way [the wind is] troubling everyone like this and destroying their complexion.

Or vAdai – there in no second entity to destroy like this. It is like a unique soldier.

ulAvum – the wind is like an elephant which has pushed aside its controller and which roams around since there is none to control it. It [wind] desires to snatch the body too, not only the complexion and splendour. Looking at the pitiable condition of her daughter, the mother lays her at the divine feet of periya perumAL (the presiding deity at SrIrangam) and asks him whether there is any connection between his taking residence in SrIrangam and her distressed condition.

vaLvAy . . . .  – Two instances are narrated in the commentary: (1) once a few persons brought a lady to parASara bhattar (son of kUraththAzhwAn) and told him “She has committed a crime; you should mete out punishment to her” He mercifully responded saying “She has given up everything related to worldly matters and taken refuge in SrIrangam. How do we punish her?” (2) There was some misunderstanding between embAr (rAmAnujar’s cousin) and one vIrasundharan. A person who was vIrasundharan’s enemy and living in his village, took refuge under embAr out of fear for vIrasundharan. embAr’s disciples told embAr “There is already a misunderstanding with vIrasundharan; at this juncture, is it apt to accept this person?” embAr mercifully told them “If we accept a person who takes refuge under us saying ‘I am surrendering to you’ the SaraNAgathi dharmam (the principles of surrendering) would protect everyone”. kAviri is protecting the snails which are lying in her water so that they are not troubled by birds which have curved beaks. Oh thiruvarangA (Lord of SrIrangam) who is reclining on that kAviri which is protecting the snails by fighting with the birds through its waves which are like its hands!

porunIr – bird with curved beak is waiting expectantly for snatching its prey from kAviri. Snail, unaware of the presence of the bird, is not asking kAviri to protect it from the bird. Yet, since the snail has taken residence inside it, kAviri is engaging in warfare with the bird through its waves and at the same time it is pushing the snail deep inside it so that it will not be snatched by the bird. If an insentient entity such as river could help those who are with it, oh thiruvarangA, what should you not do to protect her? Are you not reclining here in order to protect the Sudhdhasathva (purely good) entity of AthmA so that it is not harmed by the insentient samsAram (materialistic realm)?

thiruvarangA aruLAy – since she is requesting him to shower his mercy, it is evident that he is not showering it until that moment. Why is he not showering his mercy? emperumAn says “I have given you physical form, all the senses to know about me, the path of devotion to attain me and SAsthras which tell you that these are the means for attaining me” AzhwAr says “You are the omniscient and omnipotent entity who has created all these. But how will I, with ignorance and with no strength, attain you? You have not created svarUpagyAnam (true knowledge about self) in me” Why is AzhwAr, who is immersed in bhagavath vishayam (matters relating to emperumAn) afraid like this? Since he has attained knowledge with emperumAn’s mercy, he has given up all which needed to be given up and the knowledge has shown him the goal too. He has developed the required desire too, to attain sarvESvaran. Yet he has not attained him. The reason for this is the inimical samsAram and he is afraid of that only. One should be fearful of samsAram and that fear should disappear on seeing sarvESvaran. If one has not lost fear of samsAram even after seeing emperumAn, it reflects that one has not understood the greatness of emperumAn. If one is not afraid of samsAram (to start with) it means that one has not understood the nature of samsAram. Only those who preach lowly narratives such as “samsAram is an illusion; jIvan will attain liberation on realising this” will not be afraid of samsAram. sarvESvaran can tell a jIvAthmA as in bhagavath gIthA 18-6 “mA Sucha:” (do not grieve) only if the jIvAthmA knows the greatness of sarvESvaran and is afraid of samsAram. Only then could the jIvAthmA say as in bhagavath gIthA 18-73 “sthithOsmi” (I will stand firmly).

thiruvarangA – what for are you reclining here? Is it to experience the result of your karma (deeds from past)? Is it in search of an enjoyable abode? Is it because there is none with any shortcomings? Is it because there is none with taste in liberation? Why are you not showering your mercy?

aruLAy – if emperumAn has mercifully granted “mayarvaRa madhinalam” as in thiruvAimozhi 1-1-1 (knowledge and devotion without any shortcoming), should not the result be “sudaradi thozhudhezhu” (worship his splendorous divine feet and rise)? Has it been your practice not to shower grace on those who are in turmoil and bewilderment? Or is it being done only now?

uLavO paNdum innannavE – is it not famously known that “emperumAn has showered his mercy on those who had cried to him in distress”? Has this not been seen in the cases of dhraupadhi, SrI gajEndhrAzhwAn, SrI prahlAdhan, SrI vibhIshaNan, kAkAsuran et al?

adiyEn krishNa rAmAnuja dhAsan

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thiruviruththam – 27 – sEmam sengOn

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avathArikai (Introduction)

The mercy of emperumAn, who is our lord and who helps us as his nature, without any reason, is the apt protector for AthmAs (all living creatures). When he looks at us with mercy, all the hindrances change themselves so that they become our helpful entities. This is similar to those who had ostracised a prince when he was imprisoned, falling head over heels in welcoming him when he ascends the throne. When sIthAppirAtti was in aSOka vanam, having been imprisoned by rAvaNa, she was tortured by demons some of whom had single eye or single ear. When they came to know that SrI rAma was very much present in lankA [to fight with rAvaNa] they became favourable to her.

Let us go through the pAsuram and its meanings:

sEmam sengOn aruLE seruvArum natpAguvar enRu
Emam peRa vaiyam sollum meyyE paNdellAm aRai kUy
yAmangaL dhORu eri vIsum nam kaNNan thaNNam thuzhAyth
thAmam punaiya avvAdai IdhO vandhu thaN enRadhE

Word-by-Word Meanings

paNdu ellAm – before (this)
aRai kUy – making war cry (like a soldier)
yAmangaL dhORu – during every jAmam (a time-period of three hours)
eri – fire
vIsum­ – throwing up
avvAdai – that northerly wind
nam – our
kaNNan – mercifully donned by krishNa
thaN – cool
thuzhAy – strung with divine thuLasi
thAmam – garland
punaiya – since he donned
IdhO – here
vandhu – coming
thaN enRadhu – is very cool
sem – beautiful (and ordained)
kOn – SrIya: pathi (consort of SrI mahAlakshmi), who is the lord, his
aruLE – mercy alone
sEmam – protection
seruvArum – even enemies
natpAguvar – will become friends
enRu – saying
Emam peRa – such that protection occurs
vaiyam – people of the world
sollum – words
meyyE – are true

Simple Translation

Oh the mercy of the beautiful emperumAn who is the lord for all! During the time that I was separated from sarvESvaran, my lord, the northerly wind was blowing fire on me every hour, just like a soldier would make a war-cry against his enemies in the battlefield. However, that northerly wind is now blowing the fragrant smell from thuLasi garland, worn by krishNa who is dear to us, and it appears cool. Thus, the words of the people of the world that even enemies would become friendly at some point of time, ring true.

vyAkyAnam

sEmam sengOn aruLE – only the mercy of emperumAn, who is the lord and who is apt for the AthmA, is the apt protector for AthmA. Even though sarvESvaran is the protector, the jIvAthmA acts in ways which make him undeserving of sarvESvaran’s mercy. sarvESvaran creates the worlds, gives body and senses to the jIvAthmAs, creates paths for them such as bhakthiyOgam (path of devotion) etc to attain him and takes residence in divine abodes such as thirumalai etc so that they could approach him easily. However, the jIvAthmas discard all these and act as if dhEham (physical body) is AthmA. The horrendous knowledge of AthmA is such that he would destroy himself while sarvESvaran’s wisdom will be just like as it is mentioned in mudhal thiruvandhAdhi 69 “uLan kaNdAy nannenjE” (Oh heart! emperumAn exists only to protect us) – willing to take the jIvAthmA into himself.

sengOn – beautiful and capable administrator. Just as it is mentioned in thaiththirIya upanishath nArAyaNavalli pathim viSvasya, he is the lord of the entire universe.

aruLE – there is nothing apart from his divine mercy, just as it has been mentioned in thiruvAimozhi 9-9-6 “avvaruL allana aruLum alla” (anything other than his mercy is not mercy at all). There is no need for any intervening devotion etc.

seruvArum natpAguvarenRu – even enemies will become friends; here, the body itself is referred to as enemy, as per the explanatory notes given in the commentary. In other words, enemies will act in a way which is appropriate for us. This physical form, which is fit to be given up, will, with the mercy of sarvESvaran, assist us in attaining him. At the apt time, it would leave us too.

Emam peRa – to get protection

vaiyam sollum meyyE – whatever has been said by the people of the world from time immemorial, is true only. Just as it is mentioned in SrI rAmAyaNam sundhara kANdam 34-6 “kalyANI batha gAthEyam laukikI prathibhAthi mA | Ethi jIvanthamAnandhO naram barshaSathAdhapi ||” (the adage that joy comes to a living being even though it may be at the end of a hundred years is true – sIthAppirAtti tells hanumAn that she wanted to put an end to her suffering by perishing; however she wanted to see SrI rAma just once before dying and hence delayed her decision; that turned out to be a happy one since it was at that time that hanumAn appeared there, singing SrI rAma’s praise), it is true that the fiery wind too would be cool one day, justifying the adage “If one who is in distress does not end his life, he would become happy one day”.

paNdellAm – just as one had been born and brought up only in prison, separation has become the norm. In this situation, being distressed by the northerly wind too has become the norm.

aRai kUy – just as sugrIva had let out a war-cry when challenging vAli for a fight, with SrI rAma as his support, the northerly wind was letting out a war cry, all on its own, as a single soldier.

yAmangaL dhORu eri vIsum – due to its engagement in causing harm, the wind is coming hard at her, like a tiger which has disguised itself like a cow.

vIsum – the fire of separation is blowing from all sides. The fire of hell is more cruel than the fire of samsAram (materialistic realm). But this fire of separation makes the fire of hell look like cool water.

nam kaNNan thaNNandhuzhAy . . . . – just as it has been mentioned in thirunendundhANdagam 13 “vehkAvil thuyilamarndha . . ” (one who is mercifully reclining in the divine abode thiruvehkA), the northerly wind embraced the divine thuLasi garland which is decorating sarvESvaran there and which is capable of invigorating anyone. It is enough if that wind gently contacts the thuLasi garland; there is no need to embrace it completely.

avvAdai – she [the nAyaki who is saying all these] changes her countenance – in other words, it is the same northerly wind which caused her harm.

IdhO vandhu thaN enRadhE – now it is blowing with a comforting coolness. Thus it proves the words of the people of the world “Those who carry out harmful deeds towards us will do us beneficial acts once we get sarvESvaran’s mercy”

adiyEn krishNa rAmAnuja dhAsan

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thiruviruththam – 26 – nAnilam vAykkoNdu

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avathArikai (Introduction)

This pAsuram comes under the classification of puNarndhudan pOkku or nagarkkAttal (the nAyakan (leading man) guides the nAyaki (leading lady) to his dwelling place by foot. The distance is fairly long and the nAyaki could get tired. In order to keep her spirits up, the nAyakan encouragingly tells her ‘my house is very near’ so that she gets consoled). As they cross an arid land (desert) he tells her “Once we cross the arid land, we will reach the cool place which is green”

Let us go through the pAsuram and its meanings:

nAnilam vAykkoNdu nannIraRa menRu kOdhu koNda
vEnilanjelvan suvaiththumizh pAlai kadandha ponnE
kAnilandhOyndhu viNNOr thozhum kaNNan vehkA udhu am pUm
thEnalanjOlai appAl adhu eppAlaikkum sEmaththadhE

Word-by-Word Meanings

ponnE – oh one who looks like lustrous gold!
vEnil – having hot rays
am – beautiful
selvan – sUriyan (sUrya)
nAl nilam – earth, which is classified into four types [of lands]
vAykkoNdu – taking in his mouth well
nal – the essence
nIr – water
aRa – to be removed
menRu – chewing
kOdhu – residual matter
koNda – taking it (again), in the mouth
suvaiththu – sucking on it fully
umizh – spitting it out
pAlai – desert land
kadandha – has been crossed
viNNOr – celestial entities
nilam – on the earth
kAl thOyndhu – standing on their feet firmly
thozhum – worshipping
kaNNan – the noble place where kaNNan has mercifully taken residence
vehkA – thiruvehkA (a noble place in present day kAnchIpuram)
udhu – is nearby
appAladhu – what is seen after that
am – beautiful
pU – having flowers
thEn – with honey dripping
nalam – beautiful
sOlai – orchard
eppAlaikkum – in all states
sEmaththadhu – will be good

Simple Translation

Oh one with the complexion of gold! sUriyan, who is beautiful and who has fiery rays, started chewing this earth with the help of his hot rays, in his mouth, drank up all the water on earth and spat out the residue which is called as desert land. We have crossed that desert land. The divine land of thiruvehkA, in which kaNNan has taken residence mercifully and which is worshipped by celestial entities with their feet placed firmly on earth, is nearby. After that is the beautiful orchard which is full of beautiful flowers and honey, which will remove all sorrows and give happiness.

vyAkyAnam

nAnilam vAykkoNdu – sUriyan takes earth which is classified into four types, through his fiery rays which are like his mouth. The four types are – kuRinji (mountainous region), mullai (forest region), marudham (agricultural region) and neydhal (oceans with their shores). thamizhars (people living in the land where thamizh is spoken) will add a fifth region, pAlai (desert region) and AzhwAr recognises this.

nannIr . . . . – sUriyan chews these four types of lands and removes water, which is the sustaining force in these lands, from them, thus rendering them as useless residue. This residue became desert land, devoid of any water. The heat of this desert land was so high that even sUriyan could not keep that residue in his mouth and spat it out.

kadandha – crossing samsAram (materialistic realm). In other words, crossing desert is similar to crossing samsAram.

ponnE – the nAyakan tells the nAyaki that he cannot feel the desert when she is with him. He addresses her as ponnE to remove her fear and to emphasise his presence to support her. She became fearful looking at the desert land since she thought that it will seize her life.

kAl nilam . . . .  – when residents of earth perform yagyams (ritual conducted where food is offered to celestial entities in the form of havis), the celestial entities will come to earth to accept the havis. However, being scared of earth, they will not come inside earth fully. Instead, they will stand at some distance away and accept the havis. However, thiruvehkA is such a noble land that even such celestial entities will come full inside, stand with their feet firmly on the ground. It is the place where nithyasUris will circum-ambulate and salute their most desired entity, sarvESvaran.

kaNNan – sarvESvaran. Where there is affection, shortcomings will not be evident. Shortcomings of earth will not be minded by nithyasUris since their most desired entity has taken residence here, mercifully.

vehkAvudhu – this is thiruvehkA. The term udhu refers to a place which is neither too far nor too close.  It is nearby. Is there an instance when a similar incident had occurred? SrI rAma shows ayOdhya to sIthAppirAtti when they were returning from lankA saying as in SrI rAmAyaNam yudhdha kANdam 123-55 “EshA sAdhruSyathE ayOdhyA rAjadhAnI pithurmama | ayOdhyAn kuru vaidhEhi praNAmAm punarAgathA ||” (Oh sIthA! Here is seen the capital city ayOdhyA, of my father. Oh the princess of vidhEha territory! Having duly returned, offer your salutation to ayOdhyA).

appUndhEnalanjOlai appAladhu – it is a place which has orchards having beautiful flowers and honey. It is composed of several divine lands.

eppAlaikkum sEmaththadhE – it will remove all the sorrows created by the desert land and offer the protection that we need.

svApadhESam (distinguished meaning) – nammAzhwAr knows that samsAram is to be given up and bhagavath vishayam (matters relating to emperumAn) is to be attained. Since the attainment [of SrIvaikuNtam] is getting delayed, he feels distressed. SrIvaishNavas, who look at him, comfort him saying “It shouldn’t matter that samsAram has still not left; since divine lands are nearby, you are standing in SrivaikuNtam only”

adiyEn krishNa rAmAnuja dhAsan

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periya thirumozhi – 1.2.3 – thudikoL

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periya thirumozhi >> First centum >> Second decad

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Highlights from avathArikai (Introduction)

In the previous pAsuram, AzhwAr explained how emperumAn destroyed lankA for [sIthAp] pirAtti and in this pAsuram, he is speaking about how he destroyed the bulls for the sake of nappinnaip pirAtti.

pAsuram

thudikoL nuNNidaich churiguzhal
thuLangeyiRRu  iLangodi thiRaththu Ayar
idikoL vengural inavidai adarththavan
irundhanal imayaththu
kadikoL vEngaiyin naRumalar amaLiyin
maNiyaRai misai vEzham
pidiyinOdu vaNdisai solath thuyilkoLum
piridhi senRadai nenjE !

Word-by-Word meanings

thudikoL – like udukkai (a percussion instrument which is slim in the middle)
nuN – very slender
idai – waist
suri – curly
kuzhal – hair
thuLangu – shining
eyiRu – having teeth
iLam kodi thiRaththu – for nappinnaip pirAtti who resembles a young creeper
Ayar – herdspeople’s
idi koL – like a thunder
vem – cruel
kural – having sound
inam vidai – the seven bulls which appeared in a herd
adarththavan – sarvESvaran who destroyed
irundha – eternally residing
nal – good
imayaththu – in himavAn
vaNdu – beetles
isai sola – as they are humming
kadi koL – having fragrance
vEngaiyin – malabar kino tree’s
naRum – beautiful
malar – flower-filled
amaLiyil – on the bed
maNi – filled with blue gem stones
aRai misai – on the rocks
vEzham – exultant elephant
pidiyinOdu – along with its female counterpart
thuyilkoLum – sleeping
piridhi – thiruppiridhi
senRu – go
nenjE – Oh mind!
adai – try to reach.

Simple translation

Oh mind! sarvESvaran destroyed the herdspeople’s herd of seven bulls which were having thunder like cruel sound, for the sake of nappinnaip pirAtti who resembles a young creeper, who is having a very slender waist resembling a udukkai (a percussion instrument which is slim in the middle), very slender waist and shining teeth; such sarvESvaran is eternally residing in thiruppiridhi in the good himavAn; here the beetles are humming; on the fragrant flower-filled malabar kino tree’s bed (floor beneath), on the rocks which are filled with blue gem stones, exultant elephant is sleeping along with its female counterpart. Go to such thiruppiridhi and reach there.

Highlights from vyAkyAnam (Commentary)

  • thudi … – AzhwAr is speaking about nappinnaip pirAtti’s physical beauty and youth which will not make one withdraw even after seeing the cruel nature of the bulls. If this is the objective, would one not engage even in “karumAri pAyvadhu” (Act of jumping into a tank in kAmAkshi amman temple in kAnchIpuram (or other similar places), where spears will be placed. A man who is desirous of a particular woman will jump in there and if he avoids the spears, he will get to marry and if he does not, he will die); since the result is to get married to nappinnaip pirAtti, one could not see the cruel nature of the bulls. One who has very slender waist like a thudi (udukkai). He engaged with the horns of the bulls as said in thiuviruththam 21kOttidai Adinai“. Desiring to attain one kombu (a slender woman), he fell between two kombu (horns of the bulls). She has beautiful curly hair. Her teeth line resembles a shining moon in the dark.
  • iLam kodi thiRaththu – As said in SrI rAmAyaNam ayOdhyA kANdam 118.34 “pathi samyOga sulabham vaya:” (Seeing my age which is apt to get married to a man), she is at the age where she is seeking a husband as a creeper would seek a supporting pole. For such nappinnaip pirAtti.
  • Ayar … – Bulls which are owned by the herdspeople and which have the sound of thunder. Not just one or two, he destroyed all seven. This battle cannot be conducted as it was done in lankA for several days. Since they are the hurdles to embrace her, he destroyed them together by embracing them tightly.
  • irundha nal imayaththu – After killing the bulls and attaining nappinnaip pirAtti, this is the abode, where both of them started dwelling. This is the abode where the most loving lord is residing. He arrived here to help all his followers just as he helped nappinnaip pirAtti.
  • kadi … – The flower-bed which formed under the malabar kino tree, by the fresh, fragrant flowers which fell from the tree. In there, maNi aRai misai – inside the caves, on the rocks which resemble blue gemstones, which are dark and convenient for union. The male elephant with its female counterpart, remained there. maNi aRai – carbuncle rocks. aRai – rock. Also, said as very distinguished rocks.
  • vaNdu … – The elephants are resting here just as some princes will rest while having their feet massaged by servants. Since this is the abode of bhagavAn who killed the enemies and united with nappinnaip pirAtti and who is a great enjoyer, even the animals here would remain romantic. The male and female elephants would reside here enjoying the songs of the beetles.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruviruththam – 25 – engOlvaLai mudhalA

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avathArikai (Introduction)

The nAyaki’s (leading lady’s) mother wonders whether among those who had been engaged with bhagavath vishayam (matters relating to emperumAn) and who had taken refuge only under him, anyone else had suffered this much. The commentator refers to the 27th pAsuram in mUnRAm thiruvandhAdhi “ArE thuyaruzhandhAr . . .” (who has suffered even for one day after attaining emperumAn? Who has experienced sorrow like that?”

Let us go through the pAsuram and its meanings:

engOlvaLai mudhalAk kaNNan maNNum viNNum aLikkum
sengOl vaLaivu viLaivikkum mAl thiRal sEr amarar
thangOnudaiya thangOn umbar ellAyavarkkum thangOn
nangOn ugakkum thuzhAy enseyyAdhu ini nAnilaththE

Word-by-Word Meanings

thiRralsEr – being strong
amarar thangOnudaiya – brahmA who is the lord of dhEvas (indhra et al), his
thangOn – being the distinguished lord
umbar – being great
ellAyavarkkum – other nithyasUris (permanent dwellers of SrIvaikuNtam)
thangOn – being the distinguished lord
nam kOn – being our lord, sarvESvaran
ugakkum – pleased with
thuzhAy – divine thuLasi
kaNNan – kaNNan’s
maNNum – bhUmi (earth)
viNNum – upper worlds
aLikkum – protecting
sengOl – for the order
em – our girl
kOl – being beautiful
vaLai mudhalA – for her bangles
vaLaivu – salutations
viLaivikkum – did not offer
ini – hereafter
nAnilaththu – on the earth, which is of four types [of lands]
enseyyAdhu – what will it not do?
Al – how amazing!

Simple Translation

He is the lord of brahmA who is the lord of all the dhEvas who are more powerful than human beings; he is the lord of nithyasUris who dwell in paramapadham (SrIvaikuNtam); he is the lord of people like us. What is the divine garland of thuLasi, which is worn with pleasure by such sarvESvaran, doing? It is not offering salutations to my daughter who is wearing beautiful bangles, and who is under the protection of sarvESvaran’s orders, which rule both this world (earth) and upper worlds. What else will this divine thuLasi not do on this earth which is of four types?

vyAkyAnam

engOl vaLai mudhala – it is said that this pAsuram has been sung by the nAyaki. Some others will say that it is the nAyaki’s friend who had sung while yet others will say that it is the nAyaki’s mother who had sung it. Since the pAsuram starts with the words engOlvaLai (my bangles) nayaki becomes the subject. Elsewhere in the vyAkyAnam the words “If one attains such a helpless woman in samsAram” are seen, indicating that the nAyaki’s friend who has sung the pAsuram. The previous pAsuram has been sung by the nAyaki’s mother and hence it could be taken that she has sung this pAsuram too. If the pAsuram is taken as the words of the nAyaki, the meaning for this term will be “Should the nAyakan manifest his independent nature by destroying my soul?” If it is taken as the words of the mother, the meaning will be “To kill my daughter”

kaNNan – The sceptre of emperumAn is conducting both this world and the upper worlds properly, protecting them. However, the divine thuLasi is causing harm to such righteous conduct of the sceptre. What is causing the harm? . . . .

nam kOn ugakkum thuzhAy – the divine thuLasi, which is much liked by sarvESvaran, is doing this. If one gets this helpless girl in samsAram . . . .

en seyyAdhu – sarvESvaran is there to protect both this world and the upper worlds. But instead of protecting, if he himself issues orders contrary to that, who is there to protect my girl?

thiRal sEr . . . . – he is the lord of brahmA who in turn is the lord of dhEvas such as the mighty indhra.

umbar . . .  – the distinguished dhEvas who are spoken of as ayarvaRum amarargaL – nithyasUris who do not have any bewilderment at all. Through these two terms, that emperumAn is the lord of both vibhUthis (leelA and nithya) is established.

nangOn – he is the lord of not only the two vibhUthis; he is my lord too.

ugakkum thuzhAy – thuLasi is such that it is desired by even such a lord, as mentioned in thiruvAimozhi pAsuram 1-9-7 thOLiNai mElum nanmArbin mElum (the garland of divine thuLasi is in contact with his divine shoulders and divine and distinguished chest).

adiyEn krishNa rAmAnuja dhAsan

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periya thirumozhi – 1.2.2 – kalanga mAkkadal

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periya thirumozhi >> First centum >> Second decad

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Highlights from avathArikai (Introduction)

In speaking about how emperumAn removed AzhwAr’s loss [in previous decad 4th pAsuram], AzhwAr spoke about emperumAn removing sugrIva mahArajar’s loss in the first pAsuram; perumAL (SrI rAma) removed his own loss only after taking care of mahArAjar’s loss; in that sequence, AzhwAr is now speaking about rAvaNa vadham (killing of rAvaNa).

pAsuram

kalanga mAkkadal arikulam paNi seyya
aruvarai aNaikatti
ilangai mAnagar podiseydha adigaLdhAm
irundha nal imayaththu
vilangal pOlvana viRalirum sinaththana
vEzhangaL thuyarkoora
pilangoL vALeyiRRu ariyavai thiridharu
piridhi senRadai nenjE !

Word-by-Word meanings

nenjE – Oh mind!
mAk kadal – the vast ocean
kalanga – to agitate
ari kulam – the groups of monkeys
paNi – service
seyya – as they perform (due to that)
aru – unshakeable
varai – with the mountains
aNai katti – building the bridge
mA – great
ilangai nagar – lankApuri
podi seydha – turned to dust
adigaL thAm – sarva svAmi (lord of all)
irundha – eternally residing
nal imayaththu – in the distinguished himavAn (Himalayas)
vilangal pOlvana – like a mountain
viRal – having strength
irum – great
sinaththana – having anger
vEzhangaL – elephants
thuyar kURa – to greatly fear
pilam – caves
koL – having as residence
vAL – like a sword
eyiRu – having teeth
ari avai – lions
thiri tharu – roaming around
piridhi – thiruppiridhi
senRu adai – try to go and reach.

Simple translation

Oh mind! sarvasvAmi (lord of all) turned the great lankApuri to dust after building the bridge with unshakable mountains on the vast ocean which was agitated by the groups of monkeys who served; such emperumAn is eternally residing in the distinguished himavAn where elephants which are having strength of mountains and great anger, become very frightened for the lions which have the caves as their residence, having sword like teeth and are roaming around; try to go and reach such thiruppiridhi.

Highlights from vyAkyAnam (Commentary)

  • kalanga … – Just as when ISvaran relaxed his vow (of protecting all of them etc), the nature of [the dependent] entities  will struggle, when chakravarthith thirumagan (SrI rAma, divine son of emperor dhaSarathi) becomes angry, the result will be unexpected. He caused
    • the ocean which cannot be agitated by anyone, to become agitated
    • the monkeys which cannot differentiate between left and right hands to perform the service which can be done by nithyasUris
    • the mountains which will usually submerge in ocean to remain afloat.
  • mAk kadal kalanga – To have the ocean become agitated and to have the sand in the bottom rise up as said in SrI rAmAyaNam yudhdha kANdam 19.31 “apramEyO mahOdhadhi:” (ocean cannot be estimated by anybody).
  • ari kulam paNi seyya – To have the service rendered by those who are untouched by samsAra such as thiruvadi (garudAzhwAr), thiruvananthAzhwAn (AdhiSEshan), SrI sEnApathi AzhwAn (vishvaksEnar) et al, rendered by monkeys which are counted after samsAris (mortal humans) [with respect to intelligence] and which don’t know the difference between left and right hands. To have the service which was rendered after giving up the material body and reaching paramapadham, to be done with the present body even in the lowly birth (of monkeys).
  • aru varai aNai katti – Building the bridge with mountains whose boundaries cannot be seen by anyone.
  • ilangai – The lord who made lankA which creates fear in brahmA et al, to become dust particles even while remaining in his human form. After rAvaNa was killed, his wife said “See! The sun’s rays are freely entering and moving around in lankA now”. She said that thinking that he will wake up from death, being unable to bear the shame of losing control. SrI rAmAyaNam yudhdha kANdam 114.82 “prApthE paribhavE navE adhyavai nirbhayA lankAm” (Why are you still sleeping even after acquiring this new shame? Sun’s rays are entering without any fear in lankA) Something new which never existed previously, has occurred now. Previously the sun will traverse only for the purpose of drying paddy, due to fear for rAvaNa; now the rays are reaching everywhere without any fear.
  • ilangai mA nagar – SrI rAmAyaNam sundhara kANdam 1.37 “lankAm rAvaNa pAlithAm” (lankA protected by rAvaNa). The city is so well fortified that even unskilled women can rule it. It is protected by rAvaNa who can even stop anyone from entering even if there is no fortress. Since emperumAn who is of the nature of eliminating the enemies has arrived, his being sarvasvAmi is well manifested.
  • irundha – This (remaining here) implies that instead of emperumAn remaining elsewhere and visiting here occasionally, he is dwelling here only permanently. In this manner, emperumAn made this his permanent abode by showing his seated presence to win over rAvaNa et al who rules over everyone with cruelty as if a creeper covering its support pole. [Alternative view] The abode where he arrived to eliminate the enemies and relax thereafter, has become the cause for helping us.
  • vilangal … – This is how huge the elephants are over there. They cause fear due to their form which resembles walking mountains. This is because, they did not have any fear there. The elephants which have the strength and anger to be not controlled by anyone.
  • thuyar kUra – To cause fear in such elephants to make them remain in eternal sorrow. [Alternative meaning for kUra] kUra – abundance, to increase greatly. Just as they had no match when they were fearless, now when they acquire fear as well, they become greatly fearful.

When asked “What was the action of the enemies which caused fear in them?” AzhwAr says,

  • pilam koL … – Lions which are dwelling in the caves, having sword like teeth, would roam around. These elephants remained strong like demons which are known as yagya Sathru (enemies for yAgams), indhra Sathru (enemies for indhra) and brahma Sathru (enemies for brAhmaNas) became fearful on seeing the free movement of lions [like the demons become fearful on seeing bhagavAn]. After perumAL built the bridge on the ocean, with bow in his hand, he marched from south to north – seeing this, the whole lankA became like a dead city. Similarly as the lions roam around, the elephants became frightened to feel as if they are dead. There is no benefit with knowledge or ignorance here, all of the entities which reside there have great valour.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruviruththam – 24 – iyalvAyina vanjanOy

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avathArikai (Introduction)

Looking at the uncontrolled engagement and unflinching love which the nAyaki (leading lady) had for the nAyakan (leading man), her mother gets worried as to what will happen to the nAyaki.

Let us go through the pAsuram and its meanings:

iyalvAyina vanjanOy koNdu ulAvum OrO kudangai
kayalpAyvana perunIrkkaNgaL thammodum kunRam onRAl
puyalvAyina niraikAththa puLLUrdhi kaLLUrum thuzhAyk
koyalvAy malar mEl manaththodu ennAngol em kOl vaLaikkE

Word-by-Word Meanings

iyalvAyina – being of one’s nature
vanjam – caused by (emperumAn’s) deception
nOy – disease
koNdu – having
ulAvum – moving about
perunIr – in huge water body
pAyvana – those which dart
kayal – being like fish
OrO kudangai – size of one’s palm
kaNgaL thammodum – being with such eyes
oru kunRAl – with a (gOvardhana) hill
puyalvAy – in rains
inanirai – clan of herds
kAththa – one who protected
puL – garuda
Urdhi – the rider, that is, SrIya:pathi, consort of SrI mahAlakshmi
kaL – honey
Urum – generating abundantly
koyalvAy – round in shape
thuzhAy malar mEl – on the garland strung with thuLasi
manaththodu – with (desirous) mind
em – as our daughter
kOl – one who is beautiful
vaLaikku – for her who is having bangles
ennAngol – what will happen?

Simple Translation

Her eyes are darting here and there due to the disease of love which occurs naturally and which is difficult to be seen by others. Each of her eyes is the size of a palm and is like a fish darting in water. The eyes seem to hold plenty of water. What will happen to my daughter who has such eyes and who desires the thuLasi garland, dripping with honey, and which belongs to krishNa who had protected from rain, the herd and herd-people in an earlier time with gOvardhana hill and who conducts garuda?

vyAkyAnam

iyalvAyina – something that is natural, and not assumed. Just as it has been mentioned in thiruvAimozhi 2-3-3 “aRiyAkkAlaththuLLE adimaikkaN anbu seyviththu” (you engaged me in servitude towards you at an age when I did not know anything) and in SrI rAmAyaNam bAlakANdam SlOkam “bAlyath prabhruthi susnigdha:” (lakshmaNa was affectionate towards SrI rAma from very young age itself), this too has been there from the beginning and did not come up in between.

vanja nOy – by manifesting his beautiful divine form to her, sarvESvaran deceitfully removed her engagement with worldly pursuits and created the disease called as bhakthi (devotion). Just as it has been mentioned in thiruvAimozhi 6-7-2 “Urum nAdum ulagamum thannippOl” (making everyone in the town, country and world, like herself) and in thiruvAimozhi 6-5-9 “marangaLum irangum vagai” (even the trees grieved for her), he deceitfully made everyone who saw him to be like himself.

nOy koNdu ulAvum – she behaved the way the disease made her to. SrI rAmAyam AraNya kANdam SlOkam 16-29 says “vrutha: prakruthibhir nithyam prayAthi sarayUm nadhIm” – lakshmaNa tells SrI rAma that bharatha would go every day to the river sarayu, surrounded by the ministers, to take a bath. Unable to tolerate the separation from SrI rAma, bharatha was going to the river to take bath in the cold water. Would he go with others when separated from SrI rAma? The opinion here is that he did not walk on his own, but due to the disease of separation, they carried him to the river. Being deceived by sarvESvaran would mean being united with him initially and then being separated from him. In the next SlOkam 16-30, lakshmaNa tells SrI rAma “athyantha sukham samvrudhdha sukumArO himArdhitha: | katham thu apara rAthrEshu sarayUm avagAhathE ||” (how bharatha, who grew up in comfort and who had a delicate form, became very distressed towards the last part of the night  to take a bath in the cold waters of the river sarayu?) The commentator explains here the meaning of this SlOkam: athyantha sukham – After dhaSaratha had completed sixty thousand years, you, rAma, were born to him so that he could rid himself of the stigma of being without a progeny. Thus, you were brought up in total comfort by the emperor. bharatha derived the same comfort with which you were brought up. sukumAra: – how delicate was his form? Even if you were to look at his form intently, his form would wither; it was that delicate. sukhOchitha: – he was apt to live, being united with you and not in separation from you. kathannu – lakshmaNa thinks that bharatha too would feel the water to be cold, just as he had felt. Since lakshmaNa was always with SrI rAma, he had not suffered due to separation from him. He thought that the water, which was very cold for him while having a bath in the early hours of the morning, would have been cold for bharatha too. However, since bharatha was suffering in separation from SrI rAma, the water felt hot for him [separation brings about excessive heat in the body] and lakshmaNa was not aware of this. apararAthrEshu – early hours of the morning. Why did bharatha go to the river in the early hours? Just as a newly widowed lady would go for her bath very early in the morning so that other people in the place would not see her, bharatha felt that if he went for his bath in daylight, others would scoff at him saying “He is the son of kaikEyi; did not SrI rAma have to go the forest, only because of him?”; hence he went for his bath while it was still very dark. sarayUm avagAhathE – if he were drowned in the river sarayU, people would have to feel for him in the water to bring him out [since it was very dark].

OrO kudangai – this does not imply that the eyes were small, just sufficient to fill out one’s palm. The eyes were large enough to be enjoyed fully by the nAyakan.

kayal pAyvana – they were beautiful and motionless.

pAyvana perunIr – her eyes were such that it appeared as if the water of entire ocean had entered them.

kayal pAyvana perunIr – just like fish would dart from one place to another in the ocean, foraging for food.

kangaL thammodum – along with the eyes, the mind and other senses too went

kunRamonRAl – he [sarvESvaran as krishNa] wanted to protect the herd and herd-folk. He lifted what was near his hand so that they could take shelter under it. It so happened that what was near his hand was a hill and hence he lifted it.

puyalvAy – in the hurricane. It was not any ordinary rain. Just as it is mentioned in thiruvAimozhi 7-4-10 “thImazhai”(rain which caused disaster), it was torrential rain.

inanirai kAththa – while protecting, one should have the determination to protect, come what may. One should not distinguish between the sentient and insentient entities at that time. Everyone and everything has to be protected. This word only talks about protecting the cows. Were the cowherds not protected? Since the herd-folk are identified only through their cows, the term cow would include the cowherd too. Hence the herd-people were protected too.

puLLUrdhi – one who controls everything.

kaLLUrum thuzhAy – thuLasi from which honey is dripping. The thuLasi garland is reaching down from sarvESvaran’s shoulders to garuda. She [nAyaki] wants to embrace him with that garland. It is the garland desired by sarvESvaran too! Is there any precedence for him to offer the garland to someone who desires it? The commentator quotes from SrI rAmAyaNam ayOdhyA kANdam 16-21 “pathi sammAnithA sIthA” (sIthA, who has black eyes and who was given a happy message by her husband). Emperor dhaSaratha’s minister sumanthran had come to fetch SrI rAma as he was called by his father. Before leaving, SrI rAma adorned sIthA with the garland which he was wearing Our preceptors would say that Sri rAma was telling her “until I return keep remembering about our beauty”; SrI parAsara bhattar would say that SrI rAma felt ashamed that he was giving her the garland which he was wearing and caught hold of her legs while getting up, to indicate that he felt sorry. asithEkshaNa – while SrI rAma offered her his thuLasi garland, SithA garlanded him with her eyes.

koyal vAy malar mEl – the mind went after the beautiful, circular garland.

engOlvaLaikkE – I do not know as to what will happen to her [nAyaki], who is wearing beautiful bangles.

malar mEl manaththodu – along with her eyes, her mind to went to him, obediently.

svApadhESam (distinguished meaning): SrIvaishNavas took comfort with the presence of nammAzhwAr in samsAram; however, on seeing his excessive involvement with matters related to emperumAn, they were worried as to what will happen to him.

adiyEn krishNa rAmAnuja dhAsan

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ಚದಿರಾಗ ವಾಳ್ನ್ದಿಡುವರ್ ತಾಂ

ನಮ್ಮ ಪೂರ್ವಾಚಾರ್ಯರ ಸೂಚನೆಗಳ ಸಾರವನ್ನು ಬಹಿರಂಗಪಡಿಸುವ ಉಪದೇಶ ರತ್ನಮಾಲೈ ಎಂದು ಕರೆಯಲ್ಪಡುವ ಈ ಪ್ರಬಂಧಮ್ ತಮ್ಮ ಆಲೋಚನೆಗಳಲ್ಲಿ ಯಾವಾಗಲೂ ನೆನಸಿಕೊಳ್ಳುವವರು, ನನ್ನ ಸ್ವಾಮಿ ಯತಿರಾಜಾ ಅವರ ಮಧುರ ಸಹಾನುಭೂತಿ ಸ್ವೀಕರಿಸುವವರಾಗಿ, ವಿಶಿಷ್ಟ ರೀತಿಯಲ್ಲಿ ಬದುಕುತ್ತಾರೆ.ಈ ಪ್ರಬಂಧಮ್ ಆಳ್ವಾರ್ಗಳ ಅವತಾರವನ್ನು, ಅವರು ಅವತರಿಸಿದ ಸ್ಥಳಗಳು, ಆಚಾರ್ಯರು ತಮ್ಮ ಅರುಲಿಚೆಯಲ್‌ಗಳಿಗೆ (ದೈವಿಕ ಸಂಯೋಜನೆಗಳಿಗಾಗಿ) ಬರೆದ ವ್ಯಾಖ್ಯಾನಗಳು, ಶ್ರೀವಚನ ಭೂಷಣಂ ಅದರ ವೈಭವಗಳು ಮತ್ತು ಅರುಲಿಚೆಯಲ್‌ಗಳ ಸಾರಾಂಶ ಮತ್ತು ಅವರ ವ್ಯಾಖ್ಯಾನಗಳು “ಆಚಾರ್ಯರ ವಾತ್ಸಲ್ಯವೇ ಶ್ರೇಷ್ಠ” ಎಂಬ ತತ್ವವನ್ನು ಸ್ಪಷ್ಟವಾಗಿ ತಿಳಿಸುತ್ತದೆ.

ಈ ಪ್ರಬಂಧದ  ವೈಶಿಷ್ಟ್ಯಗಳ ಬಗ್ಗೆ ನಿರಂತರವಾಗಿ ಧ್ಯಾನಿಸುವವರು, ಅತ್ಯಂತ ಸಹಾನುಭೂತಿಯುಳ್ಳ ಶ್ರೀ ರಾಮಾನುಜರ ಕರುಣೆಯಿಂದ, ಈ ಜಗತ್ತಿನಲ್ಲಿ ಕೈಂಕರ್ಯ ಸಂಪತ್ತಿನೊಂದಿಗೆ ಬದುಕುತ್ತಾರೆ ಮತ್ತು ಶ್ರೀ ವೈಕುಂಠದಲ್ಲಿ ಶಾಶ್ವತ ವಾಸಸ್ಥಾನದಲ್ಲಿ ಸೇವೆ‌ಸಲ್ಲಿಸುಂತೆ ಮತ್ತಷ್ಟು ಸಮೃದ್ಧಿಯಾಗುತ್ತಾರೆ.

ಪಾಸುರ ೭೪

ಮನವಾಳ ಮಾಮುನಿಗಳ್ ಅವರ ಶಿಷ್ಯ, ಎರುಂಬಿಯಪ್ಪ ಅವರ ತನಿಯನ್ (ಏಕ ಪದ್ಯ) ವನ್ನು ಕೊನೆಯಲ್ಲಿ ವಾಚಿಸುವುದು ವಾಡಿಕೆ.

ಮನ್ನುಯಿರ್ಗಾಳ್ ಇಂಗೇ ಮಣವಾಳ ಮಾಮುನಿವನ್

ಪೊನ್ನಡಿಯಾನ್ ಸೆಂಗಮಲಪ್ ಪೋದುಗಳೈ-ಉನ್ನಿಚ್

ಚಿರತ್ತಾಲೇ ತೀಂಡಿಲ್ ಅಮಾನವನುಂ ನಮ್ಮೈ

ಕರತ್ತಾಲೇ ತೀಂಡಲ್ ಕಡನ್

ಓ ಈ ದೃಢವಾಗಿ ಸ್ಥಾಪಿತವಾದ ಜಗತ್ತಿನಲ್ಲಿ ವಾಸಿಸುವವರು! ನಿಮ್ಮ ಚಿಂತನೆಯಲ್ಲಿ ಸದಾ ಚಿನ್ನದ, ಕೆಂಪು ಬಣ್ಣದ ಹೂವುಗಳಂತೆ ಇರುವ ಮಣವಾಳ ಮಾಮುನಿಯ ದೈವಿಕ ಪಾದಗಳನ್ನು ಅಪೇಕ್ಷೆಯಿಂದ ಧ್ಯಾನಿಸಿದ ನಂತರ, ಈ ಜೀವನದ ಕೊನೆಯಲ್ಲಿ, ನೀವು ಅರ್ಚಿಸ್ ಹಾದಿಯಲ್ಲಿ (ಹೊರಸೂಸುವ ಮಾರ್ಗ) ಹೋಗಿ ವಿರಜಾ ನದಿಯನ್ನು ದಾಟಿ ಹೋಗುತ್ತೀರಿ (ಭೌತಿಕ ಮತ್ತು ಆಧ್ಯಾತ್ಮಿಕ ಕ್ಷೇತ್ರಗಳ ನಡುವಿನ ಗಡಿ).

ಒಮ್ಮೆ ಅಮಾನವನ್ (ಮಾರ್ಗದರ್ಶನ ನೀಡುವ ಆಕಾಶ ಘಟಕ) ನಿಮ್ಮನ್ನು ಸ್ಪರ್ಶಿಸುವ ಪ್ರಮುಖ ಕಾರ್ಯವನ್ನು ಮಾಡಿದರೆ, ನೀವು ದೈವಿಕ ರೂಪವನ್ನು ಪಡೆಯುತ್ತೀರಿ, ಶ್ರೀವೈಕುಂಠದವಲ್ಲಿರುವ ತಿರುಮಾಮಣಿ ಮಂಟಪಮ್ (ರತ್ನದ ಕಲ್ಲುಗಳಿಂದ ಮಾಡಿದ ದೈವಿಕ ಬೃಹತ್ ಪ್ರಾಂಗಣ) ಅನ್ನು ನಮೂದಿಸಿ,  ಸಂತೋಷದ ಮಿತಿಯಿಲ್ಲದ ಸ್ಥಳವನ್ನು ಸ್ವೀಕರಿಸಿ ಎಂಪೆರುಮಾನ್ ಮೂಲಕ ಮತ್ತು ಭಕ್ತರ ಸತ್ಸಂಗದಲ್ಲಿ ನಿರಂತರವಾಗಿ ಎಂಪೆರುಮಾನ್ಗೆ ಸದಾ ಸೇವೆಸಲ್ಲಿಸುವಿರಿ.

ಆಳ್ವಾರ್ ಎಂಪೆರುಮಾನಾರ್ ಜೀಯರ್ ತಿರುವಡಿಗಳೇ ಶರಣಂ.

ಅಡಿಯೇನ್ ರಂಗನಾಯಕಿ ರಾಮಾನುಜ ದಾಸಿ

ಮೂಲ : http://divyaprabandham.koyil.org/index.php/2020/07/upadhesa-raththina-malai-73-conclusion-simple/

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thiruviruththam – 23 – punamO punaththayalE

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

Full Series

Previous

avathArikai (Introduction)

In the previous pAsuram, the nAyaki (leading lady) and her friends had posed a few questions to the nAyakan (leading man). In this pAsuram, the nAyakan poses a few questions to them.

Let us go through the pAsuram and its meanings:

punamO punaththayalE vazhi pOgum aruvinaiyEn
manamO magaLir num kAval solleer puNdarIgaththangEzh
vanamOranaiya kaNNan kaNNan vAnAdamurum dheyvaththu
inamOranaiyIrgaLAy ivaiyO num iyalvugaLE

Word-by-Word Meanings

am – beautiful
kEzh – having complexion
puNadarIkam – lotus flower’s
Or – being distinguished
vanam – with forest
anaiya – being similar
kaNNAn – having eyes
kaNNan – krishNa’s
vAn – being enjoyable
nAdu – in paramapadham
amarum – dwelling
dheyvaththu – nithyasUris’
inam – with their clan
Or anayIrgaLAy – being similar in a way
magaLir – Oh girls!
num kAval – to be kept under your protection
punamO – are they, the fields?
punaththu – fields’
ayal – near
vazhi – in the path
pOgum – one who is going
aruvinaiyEn – one who has cruel sins, my
manamO – is it the mind?
solleer – please tell me
num iyalvu – your nature
ivaiyO – is it this?

Simple Translation

Oh girls who are in a way similar to nithyasUris who live in the enjoyable paramapadham of krishNa, who has eyes similar to the colour of a forest of lotus flowers! Should the fields be kept under your protection or should it be the mind belonging to me, who has cruel sins and who is going in the path near the fields? Please tell me.

vyAkhyAnam

punamO – why is the nAyakan calling himself as a sinner [this comes later in the pAsuram]? He feels that had he been that field itself, he would have had the fortune of being looked at by the girls continuously (since they are standing guard over the fields). Instead of that, he is a human being, a sentient entity. A doubt arises here: it was only in the previous pAsuram that the nAyaki had fully seen him holding foliage in his hand. Why then is he wailing that he would have been looked at by the nAyaki had he been the field? The reason perhaps is that the nAyakan is longing for her side-glance instead of a straight forward look at him.

punaththayalE vazhipOgum – Did I come inside your field? Is there no fence for your field? I had merely passed by the path near your field. It seems that whichever place he has to go to, he has to pass through the path near the fields which they are guarding.

vazhi pOgum – are we not going in our path? Should people go through forests and thorns? It appears that for him, places other than the place where they are present, are forests, full of thorns.

aruvinaiyEn manamO – I have sinned so much that wherever I go, the path has to be through the fields. piLLai thirunaRaiyUr araiyar, one of our preceptors, had once said “While all the dhivyadhESams are there, why should one incur a sin of having to go through thirunagari?” The meaning of this is that if people engage with matters relating to bhAgavathas and that is deemed as a sin, then the remedy is to engage with an act of virtue, which is engaging with matters relating to bhagavAn. Instead of that, if they were to engage fully with bhAgavathas, they will immerse in it and find it difficult to extricate themselves and this will be like a sin to them.

num kAval – are you guarding the fields or are you guarding my mind?

magaLir – the reason for addressing them in the plural is that they are all similar in making him [nAyakan] feel distressed. Their thoughts gel together.

solleer – even when they are not responding, he is imploring them to respond to his questions. If one were imprisoned, woudn’t those who had imprisoned him serve food to sustain that person?

puNdarIgaththangEzh . . . . – just as it is mentioned in chAndhOgya upanishath “thasyayathA kapyAsam puNdarIkam Evam akshiNI” (emperumAn’s eyes are like lotus flowers which blossom under sunlight).

angEzh – eyes are like a forest of beautifully complexioned lotus flowers. Or refers to the fact that the eyes are unique, distinguished. Even the forest of lotus will to an extent only equal the eyes and not fully. Or would also refer to a limb.

kaNNan – this term refers to simplicity. Through terms such as puNdarIkam, the beauty of emperumAn’s divine form was narrated.

vAnAdu amarum arum dheyvaththu inam Or anaiyIrgaLAy – rig vEdham says “sadhA paSyanthi sUraya:” (nithyasUris keep having dharSan [vision] of emperumAn constantly in SrIvaikuNtam). Even if all the nithyasUris get together, they will equal these girls only to an extent. In other words, if all the happiness of the nithyasUris, who enjoy emperumAn constantly in SrIvaikuNtam, gets added, it would not equal the happiness of these girls. The reason for this is that if one were to enjoy samsAram, it cannot offer sufficiently for that one person to become fulfilled while if all the nithyasUris were to enjoy the happiness in paramapadham, the entity which they enjoy is such great that more people will be needed to partake of that happiness.

anayIrgaLAy ivaiyO . . . . – is this your true nature? You enslave me somehow but do not offer anything for my sustenance. Is this your nature? Even after laying siege on my mind, you are not uttering a word. Is this your nature?

svApadhESam (distinguished meaning): Looking at the affection of nammAzhwAr towards nithyavibhUthi, these are the words spoken by SrIvaishNavas.

adiyEn krishNa rAmAnuja dhAsan

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ಉಪದೇಶ ರತ್ನಮಾಲೈ – ಸರಳ ವಿವರಣೆ – ೭೦ ರಿಂದ ೭೨ ನೇ ಪಾಸುರಗಳು

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ಶ್ರೀಃ ಶ್ರೀಮತೇ ಶಠಕೋಪಾಯ ನಮಃ ಶ್ರೀಮತೇ ರಾಮಾನುಜಾಯ ನಮಃ ಶ್ರೀಮತ್ ವರವರಮುನಯೇ ನಮಃ

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ಪಾಸುರ ೭೦

ನಾವು ಬಿಟ್ಟುಕೊಡಬೇಕಾದ ಪ್ರತಿಕೂಲ ಜನರೊಂದಿಗೆ ಇರುವಾಗ ನಮಗೆ ಆಗುವ ಕೆಟ್ಟದ್ದನ್ನು ಅವರು ವಿವರಿಸುತ್ತಾರೆ.

ತೀಯ ಗಂಧಂ ಉಳ್ಳದೊನ್ರೈಚ್ ಚೇರ್ನ್ದಿರುಪ್ಪದೊನ್ಱುಕ್ಕು

ತೀಯ ಗಂಧಂ ಏಱುಂ ತೀರಂ ಅದು ಪೋಲ್ -ತೀಯ

ಗುಣಂ ಉಡೈಯೋರ್ ತಂಗಳುಡನ್ ಕೂಡಿಯಿರುಪ್ಪಾರ್ಕ್ಕುಕ್

ಕುಣಂ ಅದುವೇಯಾಂ ಶೇರಿವು ಕೊಂಡು

ಒಂದು ವಸ್ತುವು ದುರ್ವಾಸನೆಯನ್ನು ಹೊರಸೂಸುವ ಇತರ ವಸ್ತುಗಳೊಂದಿಗೆ ಇರಿಸಿದಾಗ, ಒಬ್ಬರು ರಜೋ ಗುಣಮ್ (ಉತ್ಸಾಹ, ಕಾಮ ಇತ್ಯಾದಿ) ಮತ್ತು ತಮೊ ಗುಣಮ್ (ಸೋಮಾರಿತನ, ಅಜಾಗರೂಕತೆ ಇತ್ಯಾದಿ) ಹೊಂದಿರುವ ಜನರೊಂದಿಗೆ ಇದ್ದರೆ ಒಬ್ಬರು ಕೆಟ್ಟ ಗುಣಗಳನ್ನು ಪಡೆಯುತ್ತಾರೆ.ನಾವು ಎಂಪೆರುಮಮಾನ್, ಇತರ ಭಕ್ತರು ಮತ್ತು ಆಚಾರ್ಯನ್ ಬಗ್ಗೆ ಭಕ್ತಿ ಇಲ್ಲದ ಜನರೊಂದಿಗೆ ಇದ್ದರೆ, ನಾವು [ಆರಂಭದಲ್ಲಿ, ಈ ಜನರೊಂದಿಗೆ ಇರುವ ಮೊದಲು] ಹೊಂದಿದ್ದ ಭಕ್ತಿ ಕಡಿಮೆಯಾಗುತ್ತದೆ.ನಾವು ಎಂಪೆರುಮಾನ್, ಇತರ ಅನುಯಾಯಿಗಳು ಮತ್ತು ಆಚಾರ್ಯರ ವಿರುದ್ಧ ಅಪರಾಧ ಮಾಡುವ ಜನರೊಂದಿಗೆ ಇದ್ದರೆ, ನಾವು ಸಹ ಅಂತಹ ಅಪರಾಧಗಳನ್ನು ಮಾಡಲು ಪ್ರಾರಂಭಿಸುತ್ತೇವೆ. ಇದು ಸಹಜ. ಇದನ್ನು ಅರ್ಥಮಾಡಿಕೊಂಡರೆ, ಅಂತಹ ಜನರಿಂದ ದೂರವಿರುವುದು ಉತ್ತಮ. ಇದು ನಮ್ಮ ಪೂರ್ವಾಚಾರ್ಯರು ನಮಗೆ ತೋರಿಸಿದ ಮಾರ್ಗವಾಗಿದೆ.

ಪಾಸುರ ೭೧

ಮುಂಚಿನ ಪಾಸುರಗಳಲ್ಲಿ ಕಂಡುಬರುವ ಅನುಕೂಲಕರ ಮತ್ತು ಪ್ರತಿಕೂಲವಾದವರ ಸೂಚನೆಗಳು ಹೇಗೆ ಎಂದು ಅವರು ಕರುಣೆಯಿಂದ ವಿವರಿಸುತ್ತಾರೆ.

ಮುನ್ನೋರ್ ಮೊಳಿಂದ ಮುರೈ ತಪ್ಪಾಮಲ್ ಕೇಟ್ಟು

ಪಿನ್ನೋರ್ನ್ದು ತಾಂ ಅದನೈಪ್ ಪೇಸಾದೇ ತಾನ್ ನೆಂಜಿಲ್

ತೋಱ್ಱಿನದೇ ಸೊಲ್ಲಿ ಇದು ಶುದ್ಧ ಉಪದೇಶ ವರ 

ವಾರ್ತ್ತದೆನ್ಬರ್ ಮೂರ್ಕರಾವಾರ್

ಶ್ರೀಮನ್ ನಾಥಮುನಿಗಳ್ ಮತ್ತು ಇತರರು ನಮ್ಮ ಪುರ್ವಾಚಾರ್ಯರು ನೀಡಿದ ಸೂಚನೆಗಳನ್ನು ಅನುಸರಿಸುವ ಬದಲು, ಅವುಗಳನ್ನು ವಿಶ್ಲೇಷಿಸಿ, ಮತ್ತು ಇತರರಿಗೆ ಅದೇ ರೀತಿ ಸೂಚನೆ ನೀಡುವ ಬದಲು, ಇತರರಿಗೆ ತಮ್ಮ ಮನಸ್ಸಿಗೆ ಬಂದದ್ದನ್ನು ಸೂಚಿಸುವವರು ಮತ್ತು ಅವರು ಸೂಚಿಸಿದ ಎಲ್ಲ ಅರ್ಥಗಳು ಸಾಂಪ್ರದಾಯಿಕ ಪಠ್ಯಗಳಿಂದ ಮಾತ್ರ ತೆಗೆದುಕೊಳ್ಳಲಾಗಿದೆ ಎಂದು ಹೇಳುವವರು, ಮೂರ್ಖರು.ನಮ್ಮ ಪೂರ್ವಾಚಾರ್ಯರು ಸಾಂಪ್ರದಾಯಿಕ ಪಠ್ಯಗಳಲ್ಲಿ ಕಂಡುಬರುವ ಎಲ್ಲಾ ಅರ್ಥಗಳನ್ನು ಒಂದೇ ಧ್ವನಿಯಲ್ಲಿ ಮಾತನಾಡುತ್ತಾರೆ. ಅಂತಹ ಅರ್ಥಗಳನ್ನು ಅಳವಡಿಸಿಕೊಳ್ಳುವ ಬದಲು, ಹೊಸ ಅರ್ಥಗಳನ್ನು [ಅವರಿಗೆ ಮಾತ್ರ ಸಂಭವಿಸುತ್ತದೆ] ಇತರರಿಗೆ ಕಲಿಸುವ ಜನರಿದ್ದಾರೆ. ಅವರು ತಮ್ಮ ಆಚಾರ್ಯರ ಬಗ್ಗೆ ಭಕ್ತಿ ಇಲ್ಲದ ಜನರು, ಪವಿತ್ರ ಗ್ರಂಥಗಳಲ್ಲಿ ಜ್ಞಾನ. ಇಲ್ಲದ ಮತ್ತು ಸುಸ್ಥಾಪಿತ, ಸಾಂಪ್ರದಾಯಿಕ ಆಚರಣೆಗಳ ಬಗ್ಗೆ ಆಸಕ್ತಿ ಇಲ್ಲದವರು.

ಪಾಸುರ ೭೨

ಆತ್ಮದ ಮೂಲ ಸ್ವರೂಪಕ್ಕೆ ಅನುಗುಣವಾದ, ಅಚಾರ್ಯರನ್ನು ಸಂಪರ್ಕಿಸಲು ಮತ್ತು ಸೇವೆಯನ್ನು ನಿರ್ವಹಿಸುವ, ಪ್ರಯೋಜನವನ್ನು ಪಡೆದುಕೊಳ್ಳಲು ಮಾಮುನಿಗಳು ನಮಗೆ ಸೂಚಿಸುತ್ತಾರೆ . 

ಪೂರ್ವಾಚಾರ್ಯಗಳ್ ಬೋದಂ ಅನುಟ್ಟಾನಂಳ್

ಕೂರುವಾರ್ ವಾರ್ತೈಗಳೈಕ್ ಕೊಂಡು ನೀರ್ ತೇರಿ

ಇರುಳ್ ತರುಮಾ ಜ್ಞಾಲತ್ತೈ ಇನ್ಬಮುಱ್ಱು ವಾಳುಂ

ತೇರುಳ್ ತರುಮಾ ದೇಶಿಗನೈಚ್ ಚೇರ್ನ್ದು

ಸಾಂಪ್ರದಾಯಿಕ ನಂಬಿಕೆಗಳು ಮತ್ತು ಆಚರಣೆಗಳಲ್ಲಿ ಚೆನ್ನಾಗಿ ಲಂಗರು ಹಾಕಿರುವ ಆಚಾರ್ಯರಿಗೆ ಶರಣಾಗು. ಅಂತಹ ಆಚಾರ್ಯರಿಂದ ಕಲಿಯಿರಿ, ಅವರು ಶ್ರೀಮಾನ್ ನಾಥಮುನಿಗಳ್‍ನಿಂದ ಪ್ರಾರಂಭವಾಗುವ ನಮ್ಮ ಪುರ್ವಾಚಾರ್ಯರ ಜ್ಞಾನ ಮತ್ತು ಅಭ್ಯಾಸಗಳನ್ನು ಸೂಚಿಸುತ್ತಾರೆ, ಅವುಗಳಲ್ಲಿ ಲಂಗರು ಹಾಕುತ್ತಾರೆ, ಎಂಪೆರುಮಾನ್, ಇತರ ಭಕ್ತರಿಗೆ ಮತ್ತು ಈ ಜಗತ್ತಿನಲ್ಲಿ ಆಚಾರ್ಯರಿಗೆ ಸೇವೆ ಸಲ್ಲಿಸುತ್ತಾ ಮತ್ತು ಸಂತೋಷದಿಂದ ಬದುಕು.

ಈ ಸಂಸಾರಂ (ಭೌತಿಕ ಜಗತ್ತು) ಅಜ್ಞಾನವನ್ನು ವೃದ್ಧಿಸುತ್ತದೆ ಮತ್ತು ಅದನ್ನು ಪೋಷಿಸುತ್ತದೆ. ನಾವು ಉತ್ತಮ ಆಚಾರ್ಯರನ್ನು ಪಡೆದು, ಅವರಿಂದ ಉತ್ತಮ ಸೂಚನೆಗಳನ್ನು ಪಡೆಯಬಹುದು, ಆಚಾರ್ಯರಿಗೆ ಅನುಕೂಲಕರವಾಗಿರಬಹುದು ಮತ್ತು ನಾವು ಇಲ್ಲಿರುವ ಸಮಯದಲ್ಲಿ, ನಾವು ಎಂಪೆರುಮಾನನ ಇತರ ಅನುಯಾಯಿಗಳನ್ನು ಪೂಜಿಸಬಹುದು ಮತ್ತು ಇಲ್ಲಿಯೇ ಸಮೃದ್ಧಿಯಾಗಬಹುದು.

ಅಡಿಯೇನ್ ರಂಗನಾಯಕಿ ರಾಮಾನುಜ ದಾಸಿ

ಮೂಲ : http://divyaprabandham.koyil.org/index.php/2020/07/upadhesa-raththina-malai-70-72-simple/

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