Monthly Archives: January 2021

ಉಪದೇಶ ರತ್ನಮಾಲೈ – ಸರಳ ವಿವರಣೆ – ೬೦ ರಿಂದ ೬೧ ನೇ ಪಾಸುರಗಳು

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ಶ್ರೀಃ ಶ್ರೀಮತೇ ಶಠಕೋಪಾಯ ನಮಃ ಶ್ರೀಮತೇ ರಾಮಾನುಜಾಯ ನಮಃ ಶ್ರೀಮತ್ ವರವರಮುನಯೇ ನಮಃ

ಉಪದೇಶ ರತ್ನಮಾಲೈ

<< ಹಿಂದಿನ ಶೀರ್ಷಿಕೆ

ಪಾಸುರ ೬೦

ಈ ಪಾಸುರಂನಿಂದ ಪ್ರಾರಂಭಿಸಿ, ಅಚಾರ್ಯರ ಮೇಲಿನ ಭಕ್ತಿಯನ್ನು ಅವರು ಕರುಣೆಯಿಂದ ವಿವರಿಸುತ್ತಾರೆ, ಇದನ್ನು ಶ್ರೀವಚನ ಭೂಷಣಂನಲ್ಲಿ  ಶ್ರೇಷ್ಠ ಅರ್ಥವೆಂದು ಎತ್ತಿ ತೋರಿಸಲಾಗಿದೆ.ಈ ಪಾಸುರಂ ನಲ್ಲಿ, ಅವರು ತಮ್ಮ ಆಚಾರ್ಯರ ಬಗ್ಗೆ ಭಕ್ತಿ ಇಲ್ಲದವರನ್ನು ಎಂಪೆರುಮಾನ್ ಪ್ರೀತಿಸುವುದಿಲ್ಲ ಎಂದು ಕರುಣೆಯಿಂದ ಹೇಳುತ್ತಾರೆ.

ತನ್ ಗುರುವಿನ್ ತಾಳಿಣೈಗಳ್ ತನ್ನಿಲ್ ಅನ್ಬು ಒನ್ರು ಇಲ್ಲದಾರ್

ಅನ್ಬು ತನ್ ಪಾಲ್ ಸೈದಾಲುಂ ಅಂಬುಯೈಕೋನ್ -ಇನ್ಬ ಮಿಗು

ವಿಣ್ಣಾಡು ತಾನ್ ಅಳಿಕ್ಕ ವೇಣ್ಡಿಯಿರಾನ್ ಆದಲಾಲ್

ನಣ್ಣಾರ್ ಅವರ್ಗಳ್ ತಿರುನಾಡು

ಒಬ್ಬ ವ್ಯಕ್ತಿಯು ತನ್ನ ಆಚಾರ್ಯನ ದೈವಿಕ ಪಾದಗಳ ಬಗ್ಗೆ ಭಕ್ತಿ ಹೊಂದಿಲ್ಲದಿದ್ದರೆ, ಶ್ರೀಯಃ ಪತಿಯಾದ ಎಂಪೆರುಮಾನ್ ಕಡೆಗೆ ಆ ವ್ಯಕ್ತಿಯು ಎಷ್ಟು ಭಕ್ತಿಯನ್ನು ಹೊಂದಿದ್ದರೂ, ಅಪರಿಮಿತ ಆನಂದವನ್ನು ಹೊಂದಿರುವ ಪರಮಪದದಲ್ಲಿ ಅವನಿಗೆ ಸ್ಥಾನ ನೀಡಲು ಎಂಪೆರುಮಾನ್ ಬಯಸುವುದಿಲ್ಲ.

ಹೀಗಾಗಿ, ತನ್ನ ಆಚಾರ್ಯರ ಬಗ್ಗೆ ಭಕ್ತಿ ಇಲ್ಲದವನು ಪರಮಪದಂನ ದೈವಿಕ ವಾಸಸ್ಥಾನವನ್ನು ಪಡೆಯುವುದಿಲ್ಲ.

ಅಂಬುಯೈಕೋನ್ ಎಂಬ ಪದದ ಬಳಕೆಯೊಂದಿಗೆ ಪಿರಾಟ್ಟಿ [ಶ್ರೀ ಮಹಾಲಕ್ಷ್ಮಿ] ಅವರೊಂದಿಗಿನ ಸಂಪರ್ಕದ ಮೂಲಕ ಎಂಪೆರುಮಾನ್ ಅನ್ನು ಉಲ್ಲೇಖಿಸಲಾಗಿರುವುದರಿಂದ,  ದೋಷಗಳನ್ನು ಮರೆಮಾಚುವ ಮೂಲಕ ಚೇತನವನ್ನು ಎಂಪೆರುಮಾನನ ಹತ್ತರ  ಶಿಫಾರಸು ಮಾಡುವ ಪಿರಾಟ್ಟಿ ಎಂಪೆರುಮಾನನೊಂದಿಗೆ ಇರುವುದು ಕಂಡುಬರುವುದು, ತಮ್ಮ ಆಚಾರ್ಯರಿಗೆ ಮೀಸಲಾಗಿಲ್ಲದವರನ್ನು ಎಂಪೆರುಮಾನ್ ಸ್ವೀಕರಿಸುವುದಿಲ್ಲ.

ಪಾಸುರ ೬೧

ಶ್ರೀ ಮಹಾಲಕ್ಷ್ಮಿಯ ಪತಿ, ಎಂಪೆರುಮಾನ್, ಯಾರೊಬ್ಬರು ತಮ್ಮ ಅಚಾರ್ಯರೊಂದಿಗೆ ಸಂಪರ್ಕ ಹೊಂದಿರುವವರಿಗೆ ಪರಮಪದಂ ನೀಡುತ್ತಾರೆ ಎಂದು ಮಾಮುನಿಗಳು ಕರುಣೆಯಿಂದ ಹೇಳುತ್ತಾರೆ.

ಜ್ಞಾನಂ ಅನುಟ್ಟಾನಂ ಇವೈ ನನ್ಱಾಗವೇ ಉಡೈಯನ್

ಆನ ಗುರುವೈ ಅಡಂದಕ್ಕಾಲ್-ಮಾನಿಲತ್ತೀರ್

ತೇನಾರ್ ಕಮಲತ್ ತಿರುಮಾಮಗಳ್ ಕೊಳೞುನನ್

ತಾನೇ ವೈಗುಂದಂ ತರುಂ

ಓ ಈ ವಿಸ್ತಾರವಾದ ಭೂಮಿಯ ಮೇಲೆ ಇರುವವರು! ಅರ್ಥ ಪಂಚಕಂ ಮತ್ತು ಆ ಜ್ಞಾನಕ್ಕೆ ಹೊಂದಿಕೆಯಾದ ಚಟುವಟಿಕೆಗಳಿಗೆ ಸಂಬಂಧಿಸಿದ ವಿಷಯಗಳ ಬಗ್ಗೆ ನಿಜವಾದ ಜ್ಞಾನ ಹೊಂದಿರುವ ಒಬ್ಬರ ಆಚಾರ್ಯನಿಗೆ ಶರಣಾದರೆ, ಜೇನುತುಪ್ಪದಿಂದ ತುಂಬಿದ ಕಮಲದ ಮೇಲೆ ವಾಸಿಸುವ ಶ್ರೀ ಮಹಾಲಕ್ಷ್ಮಿಯ ಅಧಿಪತಿ ಶ್ರೀಮನ್ನಾರಾಯಣರು ,ಸ್ವತಃ ತಾವೇ, ಅಂತಹ ಶಿಷ್ಯರಿಗೆ ಶ್ರೀ ವೈಕುಂಠವನ್ನು ನೀಡುತ್ತಾರೆ.ಈ ಪಾಸುರದಲ್ಲಿ, ಮಾಮುನಿಗಳು ಉತ್ತಮ ಅಚಾರ್ಯರು ಹೇಗೆ ಆಗುತ್ತಾರೆ ಎಂಬುದರ ಬಗ್ಗೆ ಕರುಣೆಯಿಂದ ಮತ್ತು ಸ್ಪಷ್ಟವಾಗಿ ಹೇಳಿದ್ದಾರೆ. ಅಚಾರ್ಯರಿಗೆ ಅರ್ಥ ಪಂಚಕಂ ಬಗ್ಗೆ ಜ್ಞಾನವಿರಬೇಕು – ಐದು ಅರ್ಥಗಳು – ಸ್ವಯಂ ಬಗ್ಗೆ ಜ್ಞಾನ, ಎಂಪೆರುಮಾನ್ ಬಗ್ಗೆ ಜ್ಞಾನ, ಎಂಪೆರುಮಾನ್ ಸಾಧಿಸುವ ವಿಧಾನಗಳ ಬಗ್ಗೆ ಜ್ಞಾನ,  ಅಂತಹ ಜ್ಞಾನದಿಂದ [ಎಂಪೆರುಮಾನ್ ತಲುಪಿದ ನಂತರ] ಆಗುವ ಹಿತ ಮತ್ತು ಸಾಧಿಸುವಲ್ಲಿನ ಅಡೆತಡೆಗಳ ಬಗ್ಗೆ ಜ್ಞಾನ. ಇದಲ್ಲದೆ, ಈ ಜ್ಞಾನಕ್ಕೆ ಅನುಗುಣವಾಗಿ, ಒಬ್ಬ ವ್ಯಕ್ತಿಯು ಎಂಪೆರುಮಾನ್ ಅನ್ನು ಸಾಧನವಾಗಿ ಭಾವಿಸಬೇಕು ಮತ್ತು ಅಚಾರ್ಯರ ಮೂಲಕ ಎಂಪೆರುಮಾನರಿಗೆ ಶರಣಾಗಬೇಕು ಮತ್ತು ಎಂಪೆರುಮಾನ್ ಮತ್ತು ಆಚಾರ್ಯರಿಗೆ ಕೈಂಕರ್ಯದಲ್ಲಿ ತೊಡಗಿಸಿಕೊಳ್ಳಬೇಕು.ಒಬ್ಬರು ಅಚಾರ್ಯನಿಗೆ ಶರಣಾಗಬೇಕು ಮತ್ತು ಅವರನ್ನು ಆಶ್ರಯವಾಗಿ ನೋಡಬೇಕು ಎಂದು ಮಾಮುನಿಗಳು ಈ ಪಾಸುರದಲ್ಲಿ  ಕರುಣೆಯಿಂದ ಹೇಳುತ್ತಾರೆ. ಈ ರೀತಿ ಅವರು ಪರಮಪದಂ ತಲುಪಲು ಸ್ವಂತವಾಗಿ ಯಾವುದೇ ಪ್ರಯತ್ನಗಳನ್ನು ತೆಗೆದುಕೊಳ್ಳುವ ಅಗತ್ಯವಿಲ್ಲ; ಎಂಪೆರುಮಾನ್ ಸ್ವತಃ ಅದನ್ನು ನೀಡುತ್ತಾರೆ. ಈ ಪಾಸುರ ಇಡೀ ಪ್ರಬಂಧದ ಮೂಲತತ್ವವಾಗಿದೆ.

ಅಡಿಯೇನ್ ರಂಗನಾಯಕಿ ರಾಮಾನುಜ ದಾಸಿ

ಮೂಲ : http://divyaprabandham.koyil.org/index.php/2020/07/upadhesa-raththina-malai-60-61-simple/

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

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

ಉಪದೇಶ ರತ್ನಮಾಲೈ – ಸರಳ ವಿವರಣೆ – ೫೭ ರಿಂದ ೫೯ ನೇ ಪಾಸುರಗಳು

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ಶ್ರೀಃ ಶ್ರೀಮತೇ ಶಠಕೋಪಾಯ ನಮಃ ಶ್ರೀಮತೇ ರಾಮಾನುಜಾಯ ನಮಃ ಶ್ರೀಮತ್ ವರವರಮುನಯೇ ನಮಃ

ಉಪದೇಶ ರತ್ನಮಾಲೈ

<< ಹಿಂದಿನ ಶೀರ್ಷಿಕೆ

ಪಾಸುರ ೫೭

ಈ ಗ್ರಂಥದ ಹಿರಿಮೆಯನ್ನು ತಿಳಿದಿರುವ ಆದರೆ ಅದರಲ್ಲಿ ಭಾಗಿಯಾಗದವರ ದುಃಖಕರ ಸ್ಥಿತಿಯ ಬಗ್ಗೆ ಅವರು ದುಃಖಿಸುತ್ತಾರೆ.

ದೇಶಿಗರ್ಪಾಲ್ ಕೇಟ್ಟ ಸೆೞುಂ ಪೊರುಳೈಚ್ ಚಿಂದೈ ತನ್ನಿಲ್

ಮಾಸಱವೇ ಊನ್ರ ಮನನಂ ಸೈದು ಆಸರಿಕ್ಕ

ವಲ್ಲರ್ಗಳ್ ತಾಂ ವಚನ ಭೂಡಣತ್ತಿನ್ ವಾನ್ ಪೊರೀಳೈ

ಕಲ್ಲಾದದು ಎನ್ನೋ ಕವರ್ನ್ದು

ಕಾಮ ಮತ್ತು ಕೋಪದ ತಮ್ಮ ದೋಷಗಳನ್ನು ತೊಡೆದುಹಾಕಲು, ತಮ್ಮ ಅಚಾರ್ಯರಿಂದ ಕಲಿತ ಅತ್ಯುತ್ತಮ ಅರ್ಥಗಳನ್ನು ಚೆನ್ನಾಗಿ ಧ್ಯಾನಿಸಬಲ್ಲ ಮತ್ತು ಆ ಅರ್ಥಗಳನ್ನು [ತಮ್ಮ ಜೀವನದಲ್ಲಿ] ಅನುಸರಿಸಲು ಸಮರ್ಥರಾಗಿರುವವರಿಗೆ, ಶ್ರೀವಚನ ಭೂಷನದ ಗೌರವಾನ್ವಿತ ಅರ್ಥಗಳನ್ನು ಕಲಿಯದಿರಲು ಕಾರಣವೇನು? ಶಾಸ್ತ್ರಗಳನ್ನು ಕಲಿಯಲು ಮತ್ತು ಅವುಗಳನ್ನು ಅನುಸರಿಸಲು ಸಮರ್ಥವಾಗಿರುವ ಮಾನವರ ಜಾತಿಯಲ್ಲಿ ಜನಿಸಿದ ಈ ಜನರು ಈ ಗ್ರಂಥವನ್ನು ಕಳೆದುಕೊಳ್ಳದಿರುವುದು ಎಷ್ಟು ವಿಚಿತ್ರ!

ಪಾಸುರ ೫೮

ಶ್ರೀವಚನಭೂಷಣದ  ಗೌರವಾನ್ವಿತ ಅರ್ಥಗಳನ್ನು ಅವರು ಹೇಗೆ ಕಲಿಯಬೇಕು ಎಂದು ಪ್ರಶ್ನಿಸುವವರಿಗೆ ಅವರು ಪ್ರತಿಕ್ರಿಯಿಸುತ್ತಾರೆ.

ಸಚ್ಚಂಬ್ರದಾಯಂ ತಾಂ ಉಡೈಯೋರ್ ಕೇಟ್ಟಕ್ಕಾಲ್

ಮೆಚ್ಚುಂ ವ್ಯಾಕ್ಕಿಯೈಗಳ್ ಉಂಡಾಗಿಲ್ ನಚ್ಚಿ

ಅಧಿಗಾರಿಯುಂ ನೀರ್ ವಚನಭೂಡಣತ್ತುಕ್ಕಱ್ಱ

ಮದಿಯುಡೈಯೀರ್ ಮದ್ದಿಯತ್ತಾರಾಯ್

ಓಹ್ ಶ್ರೀವಚನ ಭೂಷನಕ್ಕೆ ಮನಸ್ಸನ್ನು ಅರ್ಪಿಸಿದವರೆ ! ಎಲ್ಲರ ಮೆಚ್ಚುಗೆಗೆ ಪಾತ್ರವಾದ ಈ ಗ್ರಂಥಕ್ಕೆ ಯಾರಾದರೂ ವ್ಯಾಖ್ಯಾನ ಬರೆದಿದ್ದರೆ, ಮತ್ತು ಸತ್ಸಂಪ್ರದಾಯದಲ್ಲಿ (ಸತ್ಯಸಂಧತೆಯಲ್ಲಿ ಸಾಂಪ್ರದಾಯಿಕ ನಂಬಿಕೆಗಳು) ಲಂಗರು ಹಾಕಿದವರು ಅದನ್ನು ಕೇಳಿದ ನಂತರ ಸಂತೋಷವನ್ನು ಅನುಭವಿಸಿದರೆ, ನೀವೂ ಅದನ್ನು ಕಲಿಯಿರಿ, ತಟಸ್ಥ ಹಾದಿಯಲ್ಲಿ ಉಳಿಯುರುವಿರಿ.

ಮಾಮುನಿಗಳ್ ಅದಕ್ಕೆ ಒಂದು ಪ್ರಖ್ಯಾತ ವ್ಯಾಖ್ಯಾನವನ್ನು ಬರೆಯುವ ಮೊದಲು, ತಿರುನಾರಾಯಣಪುರಂನ ಆಯಿ ಜನನ್ಯಾಚಾರಿಯಾರ್ ಅವರಂತಹ ಆಚಾರ್ಯರು ಅದಕ್ಕೆ ವ್ಯಾಖ್ಯಾನಗಳನ್ನು ಬರೆದಿದ್ದಾರೆ.

ಪಾಸುರ ೫೯

ಶ್ರೀವಚನ ಭೂಷಣಂ ಮೇಲಿನ ವಾತ್ಸಲ್ಯವನ್ನು ಅವರಂತೆಯೇ ಇತರ ಅಚಾರ್ಯರೊಂದಿಗೆ ಹಂಚಿಕೊಳ್ಳುವ ಮೂಲಕ ಅವರು ಸಂತೋಷವನ್ನು ಅನುಭವಿಸುತ್ತಾರೆ.

ಸೀರ್ ವಚನ ಭೂಡಣತ್ತಿನ್ ಸೆಂ ಪೊರುಳೈಚ್ ಚಿಂದೈ ತನ್ನಾಲ್

ತೇರಿಲುಮಾಮ್ ವಾಯ್ಕ್ಕೊಂಡು ಸೆಪ್ಪಿಲುಮಾಮ್ ಆರಿಯರ್ಗಳ್

ಎಂದನಕ್ಕು ನಾಳುಂ ಇನಿದಾಗ ನಿನ್ಱದೈಯೋ

ಉಂದಮಕ್ಕು ಎವ್ವಿನ್ಬಂ ಉಳದಾಂ

ಓ ಆಚಾರ್ಯರೇ! ಶ್ರೀವಚನಭೂಷನದ  ಶ್ರೇಷ್ಠ ಅರ್ಥಗಳನ್ನು ನಾನು ನನ್ನ ಹೃದಯದಿಂದ ಆನಂದಿಸಿದರೂ ಅಥವಾ ನನ್ನ ಬಾಯಿಯ ಮೂಲಕ ಪಠಿಸಿದರೂ ಅದು ನನಗೆ ಅಪರಿಮಿತ ಸಂತೋಷವನ್ನು ನೀಡುತ್ತದೆ.ನೀವು  ಯಾವ ರೀತಿಯ ಸಂತೋಷವನ್ನು ಪಡೆಯುತ್ತೀರಿ? ಆೞ್ವಾರ್ಗಳು ಎಂಪೆರುಮಾನನ್ನು ತಣಿಸಲಾಗದ ಮಕರಂದವಾಗಿ ಆನಂದಿಸಿದರು.

ಆಚಾರ್ಯರು ಆಳ್ವಾರ್ಗಳು ಮತ್ತು ಅವರ ಅರುಲಿಚೇಯಲ್ಗಳನ್ನು (ದಿವ್ಯ ಪ್ರಬಂಧಂಗಳು)  ತೃಪ್ತಿಯಾಗದ ಮಕರಂದವಾಗಿ ಆನಂದಿಸಿದರು. ಆದಾಗ್ಯೂ, ಮಾಮುನಿಗಳು ಶ್ರೀವಚನಭೂಷಣವನ್ನು ತೃಪ್ತಿಯಾಗದ ಮಕರಂದವಾಗಿ ಆನಂದಿಸುತ್ತಾರೆ.

ಅಡಿಯೇನ್ ರಂಗನಾಯಕಿ ರಾಮಾನುಜ ದಾಸಿ

ಮೂಲ : http://divyaprabandham.koyil.org/index.php/2020/07/upadhesa-raththina-malai-57-59-simple/

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thiruviruththam – 17 – iruL virindhAlanna

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

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avathArikai (Introduction)

After being united with the leading lady for some time, the leading man thought that the people of the town may talk ill of them and hence decided to leave her and go, for some time. If she saw him going, she would not bear it; hence he leaves on his chariot in the night, unknown to her as well as to the people of the town. SrI rAma left ayOdhyA in the night [for spending fourteen years in exile] since he knew that the people would not be able to tolerate his separation if they saw him going. Lest they find out the route by which he had gone, he ensured that there were no marks of his chariot in the pathway. Unlike that, the leading man here did not remove the chariot marks. Looking at those marks, the leading lady consoled herself. At that time, ocean, with its waves, set out to destroy the marks. Immediately, she surrenders to the ocean. Is it proper to surrender to an insentient entity such as the ocean? Just as SrI rAma had done, as mentioned in SrI rAmAyaNam yudhdha kANdam “prathiSiSyE mahOdhadhE” (SrI rAma prostrated in front of that huge ocean), AzhwAr too [in the pathos of the leading lady] surrendered to the ocean.

Let us go through the pAsuram and its meanings:

iruL virindhAlanna mAnIrth thiraikoNdu vAzhiyarO
iruL pirindhAr anbar thEr vazhi thUral aravaNai mEl
iruL viri neelak karu nAyiRu sudar kAlvadhu pOl
iruL viri sOdhip perumAn uRaiyum eRi kadalE

Word-by-Word Meanings

iruL – darkness
viri – spread out
neelam – dark
sudar – radiance
kAlvadhu – setting out
karu – black
nAyiRu pOl – like the sun
iruL viri – spread out like darkness
sOdhi – one who has radiance
perumAn – sarvESvaran
aravaNai mEl – on thiruvananthAzhwAn (AdhiSEshan)
uRaiyum – dwelling for ever
eRi – throwing out (waves)
kadalE – Oh ocean!
anbar – the  beloved leading man
iruL – in the darkness
pirindhAr – separated (from me)
thEr vazhi – marks of (his) chariot
iruL – darkness
virindhalanna – spread out
mA – dark
nIr – having water
thirai koNdu – with waves
thUral – do not destroy
vAzhiyarO – may you be happy

Simple Translation

Oh ocean on whom sarvESvaran, who is like a bluish gem emitting darkness, who is dark like sUriyan (sUrya) emitting radiance and who has a dark complexion, is lying on the mattress of AdhiSEshan! My beloved has left me, separating from me. Please do not destroy the marks left behind by his chariot. May you live long!

vyAkhyAnam

iruL virindhAlanna – looking at the ocean which has spread out expansively, like darkness. While water is associated with the colour white, why is AzhwAr comparing it with black coloured darkness? This is because of the abundance of water present in the ocean. However, if one scoops water in one’s palm, it would appear white. Both black and red denote anger. Thus, the opinion is that ocean looks dark because of anger in its mind.

mA nIrththirai koNdu – with its waves which are in abundance, ocean is obliterating the marks of chariot. The term mA nIr could be taken either as abundant quantity of water or as dark water.

vAzhiyarO – She is praising the ocean to live long, similar to praising a person who is coming to cause sorrow. She is surrendering to the ocean.

vAzhiyarO – She surrendered to the ocean since it was destroying the chariot marks, being unable to hear her and since it had abundant waves. Seeing her surrender to it, the ocean asked her “What are you doing?” She responded saying “You should go the horrible way. Did you not listen to my sorrows?” The ocean asked her “What are you suffering from?” She then started narrating how her beloved separated from her in the night. Had he left during daytime, I would have seen how he would have suffered due to the separation, thinking “Alas! He is suffering so much because of me” and would have consoled myself. Or else, I would have looked at the beauty in his face and his quality of being the Lord and would have had some consolation. However, he had left in the night since he probably thought “If I leave during daytime, she would see me. Looking at her suffering, my legs would not be able to move from here”. Let him go wherever he wished. However, didn’t he leave during the night that we united? Hearing her narration, the ocean asked her “What should I do?” She responds . . . . .

thErvazhi thUral – Just as people give up all their possessions in alms and then eke out a living through taking food from others, I have given him up and am looking at the marks left behind by his chariot. Please do not destroy these marks.

aravaNai mEl – He is sleeping on the mattress of thiruvananthAzhwAn, just as it has been mentioned in periyAzhwAr thirumozhi 5-1-7 “veLLai veLLaththin mEl” so that the oceanic water on which he is lying will not cause any discomfort to his soft divine form.

iruL viri neela  . . .  – just like sUriyan who is emitting bluish rays similar to darkness encompassing. Would sUriyan emit bluish rays? Since there is no object in the world which can be compared to the effulgence of sarvESvaran, he is mentioning as a simile, an entity which is not seen anywhere.

iruL viri sOdhi . . . – the permanent abode of emperumAn, who has a dark form similar to darkness which has spread everywhere and, who is resplendent

eRi kadalE – it is natural for ocean to rejoice and rise up on seeing moon which is like butter. However, here, it is rejoicing on seeing emperumAn who has a dark form. Refer to mudhal thiruvandhAdhi pAsuram 19 “mAlum karum kadalE” (Oh the black ocean, who is rejoicing!)

eRi kadalE – since you are always with him, you know only of union. Since you do not know of separation, please know that separation is not something which is new to this world. Don’t those who attain him have qualities similar to his? [here she is referring to ocean] Why are you seeking a fault by destroying these marks left behind by his chariot? Should you not learn from him? periya thirumozhi 11-3-5 “thammaiyE okka aruL seyvarE” (he mercifully grants equality [in eight qualities] to those who seek him) is cited here as reference.

svApadhESam (distinguished meaning): It appears to AzhwAr that everything which causes separation for him from SrIvaishNavas is harmful for him.

adiyEn krishNa rAmAnuja dhAsan

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ಉಪದೇಶ ರತ್ನಮಾಲೈ – ಸರಳ ವಿವರಣೆ – ೫೫ ಮತ್ತು ೫೬ ನೇ ಪಾಸುರಂ

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ಶ್ರೀಃ ಶ್ರೀಮತೇ ಶಠಕೋಪಾಯ ನಮಃ ಶ್ರೀಮತೇ ರಾಮಾನುಜಾಯ ನಮಃ ಶ್ರೀಮತ್ ವರವರಮುನಯೇ ನಮಃ

ಉಪದೇಶ ರತ್ನಮಾಲೈ

<< ಹಿಂದಿನ ಶೀರ್ಷಿಕೆ

ಪಾಸುರ ೫೫

ಶ್ರೀ ವಚನಭೂಷಣಂ ನ ಅರ್ಥಗಳನ್ನು ಸಂಪೂರ್ಣವಾಗಿ ಅರಿತವರು ಅಪೂರ್ವ, ಹಾಗು ಅದರಂತೆ ಬಾಳುವ ವ್ಯಕ್ತಿಯನ್ನು ಕಾಣಲು  ಅದಕ್ಕಿಂತಲೂ ವಿರಳ ಎಂದು ಅವರ ಮನಸ್ಸಿಗೆ ಹೇಳುತ್ತಾರೆ.

ಆರ್ ವಚನಭೂಡಣತ್ತಿನ್ ಆೞ್ ಪೊರುಳೆಲ್ಲಾಂ ಅಱಿವಾರ್

ಆರ್ ಅದು ಸೊಲ್ ನೇರಿಲ್ ಅನುಟ್ಟಿಪ್ಪಾರ್- ಓರ್ ಒರುವರ್

ಉನ್ಡಾಗಿಲ್ ಅತ್ತನೈ ಕಾಣ್ ಉಳ್ಳಮೇ ಎಲ್ಲಾರ್ಕ್ಕುಂ

ಅಂಡಾದದನ್ಱೋ ಅದು

ಓ ಮನಸೇ! ಶ್ರೀವಚನಭೂಷಣಂ ಎಂಬ ಈ ದಿವ್ಯ ಗ್ರಂಥದ ಆಂತರಿಕ ಅರ್ಥಗಳನ್ನು ಅರಿತವರು ಯಾರಾದರು ಇರುವರೇ?ಈ ದಿವ್ಯ ಗ್ರಂಥದ ಸಿದ್ಧಾಂತಗಳಂತೆ ಬಾಳುವರು ಯಾರಾದರೂ ಇರುವರೆ?ಅದರ ಅರ್ಥಗಳನ್ನು ಅರಿತು ಅದಕ್ಕೆ ಅನುಗುಣವಾಗಿ ಬಾಳುವರು ಒಂದೆರಡು ಮಂದಿ ಇರಬಹುದು ಎಂದು ಅರ್ಥ ಮಾಡಿಕೊ.ಈ ಹಂತವನ್ನು ತಲುಪುವುದು ಎಲ್ಲರಿಗೂ ತುಂಬಾ ಕಷ್ಟವಲ್ಲವೇ? ಸಾಗರದಲ್ಲಿ ಮುತ್ತುರತ್ನಗಳು ಇದ್ದರೂ ಸಹ, ಅದರ ಅಡಿಗೆ ಧುಮುಕಿ ಅವುಗಳನ್ನು ತರಬಲ್ಲವರುಬಹಳ ವಿರಳ.ಸಮುದ್ರದ ತೀರದಲ್ಲಿ ನಿಂತು ಅದನ್ನು ನೋಡುವವರು ಅನೇಕರು ಇರುವರು.ಹಾಗೆಯೆ ಈ ಗ್ರಂಥದ ಅರ್ಥಗಳನ್ನು ಮೇಲ್ನೋಟಕ್ಕೆ ತಿಳಿದವರು ಅನೇಕರು ಇರಬಹುದು, ಆದರೆ ಆಂತರಿಕ ಅರ್ಥಗಳನ್ನು ಸಂಪೂರ್ಣವಾಗಿ ಅರಿತವರು ಬಹಳ ಕಡಿಮೆ.ಅವರು ಅರ್ಥಮಾಡಿಕೊಂಡಿದ್ದರೂ ಸಹ, ಶಾಸ್ತ್ರಗಳು ನಿಷೇಧಿಸಿರುವ ವೃತ್ತಿಗಳನ್ನು ಅಗಲಿ ಬದುಕುವವರು, ಅಪರಾಧಿಗಳಿಗೆ ಸಹಾನುಭೂತಿ ತೋರಿಸಿ ಮತ್ತು ಆಚಾರ್ಯರ ದಿವ್ಯ ಪಾದಗಳೆ ಸಮಸ್ತವೆಂದು ಪರಿಗಣಿಸಿ ಬದುಕುವವರು ಬಹಳ ವಿರಳ.

ಪಾಸುರ ೫೬

ಈ ಪಾಸುರದಲ್ಲಿ, ಸತ್ವ ಗುಣ ( ಸಂಪೂರ್ಣವಾಗಿ ಒಳ್ಳೈಯ ಗುಣಗಳು) ಹೊಂದಿರುವವರಿಗೆ ಶ್ರೀ ವಚನಭೂಷಣದ ಅರ್ಥಗಳನ್ನು ಅನುಸರಿಸಲು ಸೂಚಿಸುತ್ತಾರೆ.

ಉಯ್ಯ ನಿನೈವುಡೈಯೀರ್ ಉಂಗಳುಕ್ಕುಚ್ ಚೊಲ್ಲುಗಿನ್ಱೇನ್

ವೈಯ್ಯ ಗುರು ಮುನ್ನಂ ವಾಯ್ ಮೊೞಿಂದ -ಸೆಯ್ಯ ಕಲೈ

ಯಾಂ ವಚನ ಭೂಡಣತ್ತಿನ್ ಆೞ್ ಪೊರುಳೈ ಕಱ್ಱು ಅದನುಕ್

ಕಾಂ ನಿಲೈಯಿಲ್ ನಿಲ್ಲುಂ ಅಱಿಂದು

ಓ ಉನ್ನತಿ ಹೊಂದಲು ಹಂಬಲಿಸುವರೇ! ನಿಮ್ಮ ಇಚ್ಛೆಯನ್ನು ಪೂರೈಸುವಂತಹದನ್ನು ನಾನು ನಿಮಗೆ ಹೇಳುತ್ತೇನೆ. ಆಚಾರ್ಯರ ವಾತ್ಸಲ್ಯವನ್ನು ಪಡೆಯುತ್ತಿರುವ ಶ್ರೀ ವಚನ ಭೂಷಣದ ಅರ್ಥವನ್ನು ತಿಳಿದುಕೊಳ್ಳಿ ಮತ್ತು ಇದರಲ್ಲಿ ದೃಢವಾಗಿರಿ. 

ಇದನ್ನು,ಸತ್ಯದ ನಿಜವಾದ ಅರ್ಥವನ್ನು ತಿಳಿಯಲು ಬಯಸುವರಿಗೆ ತೋರಿಸುತ್ತದೆ ಎಂದು ಪಿಳ್ಳೈ ಲೋಕಾಚಾರ್ಯರು ತಮ್ಮ ಗ್ರಂಥದಲ್ಲಿ ಕರುಣೆಯಿಂದ ಹೇಳಿದ್ದಾರೆ.

ಅಡಿಯೇನ್ ರಂಗನಾಯಕಿ ರಾಮಾನುಜ ದಾಸಿ

ಮೂಲ : http://divyaprabandham.koyil.org/index.php/2020/07/upadhesa-raththina-malai-55-56-simple/

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thiruviruththam – 16 – papapala UzhigaLAyidum

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

Full Series

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avathArikai (Introduction)

The leading man separated from his lady after being united with her for a long time. As a result of this, the sorrow due to separation became severe. This pAsuram could be considered as the leading lady telling her friend or as the friend telling the leading lady.

Let us go through the pAsuram and its meanings.

palapala UzhigaLAyidum anRiyOr nAzhigaiyaip
palapala kURitta kURAyidum kaNNan viNNaNaiyAy
palapala nALanbar kUdilum nIngilum yAm melidhum
pala pala sUzhal udaiththu amma vAzhi ippAyirulE

Word-by-Word Meanings

kaNNan – krishNa’s
viNNaNaiyAy – one who is enjoyable like paramapadham
anbar – the leading man who is affectionate
palapala nAL – many kalpams (kalpam is one day of brahmA, running to millions of years)
kUdilum – whether united
(during that time)
Or nAzhigaiyai – one nAzhigai (24 minutes)
palapala kURitta – broken down many times over
kURAyidum – will become infinitesimal
(time will fly like a fleeting moment)
anRi – otherwise
nIngilum – even (if the leading man) separates (for a moment)
Or nAzhigaiyai – one nAzhigai
palapala kURitta kURu – an infinitesimal moment by breaking down the nAzhigai
palapala UzhigaLAyidum – will become many kalpams
(it will grow like that over a very long period)
yAm – we
palapala – long time
melidhum – are suffering
amma – Oh mother!
pAy – expansive
i iruL – this darkness
palapala – many types
sUzhal – deceitful acts
udaiththu – has
vAzhi – let it live long
(this is termed as nindhAsthuthi – abusing, as if being praising)

Simple Translation

Oh one who is enjoyable like krishNa’s paramapadham! Even if one were united with an affectionate beloved person for a long time, that time would appear as fleeting as breaking down a nAzhigai (24 minutes) into infinitesimal parts. It would end that fast. However, if the same man leaves even for a brief time, even an infinitesimal portion of a broken down nAzhigai would appear to be as long lasting as many kalpams. I have been in such a sorrowful state, for a long time. This night, which brought my situation to this level, is full of deceitful acts. Let this darkness live forever.

vyAkhyAnam

palapala UzhigaLAyidum – After being together for a long time, if one were to separate for a short time, even that short span of time appears like eons.

anRi – instead of that

Or nAzhigaiyaip palapala kURitta kURAyidum – the time that they [the leading man and his lady] were together appears like an infinitesimal portion such as breaking down one nAzhigai (twenty four minutes) into a million parts and considering one such part. Even during such an infinitesimal length of time, instead of being united, they had spent it in knowing about each other. The time that they were together did not appear to be for enjoying but to create separation later.

kaNNan viNNaNaiyAy – this term could be considered as having been said either by the leading lady or by her friend. If it is considered as having been said by the leading lady, the meaning would be – “Oh my friend who is sweet and very dear, like paramapadham! I am existing only because you are near me like krishNa’s paramapadham. Just as the sorrows of samsAram will not go anywhere near those who are in paramapadham, despite all my sorrows in separation due to the cruelty of this time, if I exist it is only because of you”. If it is considered to have been uttered by the lady’s friend, the meaning would be – “Is it not true that those who are in paramapadham will never return from there? They will never separate from there, will they? Oh one who is dear like paramapadham! Is it possible for one who has attained you, to leave you? Could they exist, after separating from you?”

palapala nAL . . . . – If this is considered as having been said by the leading lady, the meaning would be – “Whether I am with him forever or separate from him for a very short span of time, it is not possible for me to be like him [the leading man], without any change. When I was with him, since I did not think of anything else, I felt like floating in the air and became emaciated; when I separated from him, due to the anguish of separation, I became emaciated; how strange is this!” If this is considered as having been spoken of by the friend, the meaning will be – “My friend, this leading lady, is totally weakened whether she is with her man or separated from him, without any distinction”. The term sUzhal refers to plotting. In other words, night time is plotting to hasten the time when the leading man and lady are together and to delay the time further when they are separated. Both the lady and her friend are feeling sad that they do not have the quality of plotting which the night has. The reason for both of them to feel sad is the separation from the man [leading lady is genuinely affected while for the friend it is because of seeing the lady feeling sad].

palapala sUzhal udaiththu – it is helpful when they are together and inimical when they are separated. Commentator cites a couple of examples to illustrate this – nAchchiyAr thirumozhi 12-3 “nandhagOpan kadaiththalaikkE naLLirutkaN” (reach me at the doorstep of nandhagOpan’s house before it dawns) implying that darkness is helping them to unite; thiruviruththam 72 “surungA iruLin karundhiNimbai” (breaking the hold of darkness) implying that night gets scared when they are separated.

amma – calling out to her mother

vAzhi – if this is considered as having been spoken of by the leading lady, this implies that she is paying backhanded compliment just like telling her brothers who had taken her possessions “Oh my brothers! May you live up to the age of hundred”; if it is considered as having been told by the lady’s friend, this would imply that the friend genuinely wishes her to get out of her troubles.

svApadhESam (distinguished meaning): this pAsuram conveys the unwillingness of AzhwAr to stay in samsAram (materialistic world)

adiyEn krishNa rAmAnuja dhAsan

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thiruviruththam – 15 – kayalO numa kaNgaL

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avathArikai (Introduction)

When the leading man had separated from the leading lady earlier, he had hinted that he would come again, after sometime, and meet her. Once that time has arrived, he comes to the field to meet his beloved. On seeing that she is with her friends and not alone, he is perplexed. He tells them “I have come looking for an elephant” in order not to reveal his intention in coming there. The lady’s friends tell him “You had said that you were leaving in order to earn wealth. You are now saying that you have come to find an elephant. You are also hinting that you are suffering due to separation from our friend. However, we do not see any connection among these three”. There are two interpretations for talking about elephant, as given by the commentator, periyavAchchAn piLLai – to imply the first meaning, he said that the leading man is a warrior. In other words, he said that he goes for hunting elephants. Secondly he said that he had come looking for an elephant. To imply the second meaning, the commentator says that he has come looking for an elephant which has lost its female elephant. He implies that just as a male elephant wanders here and there, in exultation, after losing its mate, the leading man too is wandering in order to overcome the anxiety of separating from his leading lady.

Let us go through the pAsuram and its meanings:

kayalO numa kangaLenRu kaLiRu vinavi niRRIr
ayalOr aRiyilum Idhenna vArththai kadal kavarndha
puyalOdu ulAngoNdalvaNNan punavEngadaththemmodum
payalOvileer kollai kAkkinRa nALum palapalavE

Word-by-Word Meanings

numa – your
kaNgaL – eyes
kayalO – are they fish?
enRu – asking this way
(later)
kaLiRu – elephant
vinavi – querying
niRRIr – you stood
ayalOr – outsiders
aRiyilum – if they know of this
Idhu – this
enna vArththai – what sort of words
kadal – ocean
kavarndha – cleaning it up completely
puyalodu – along with the water
ulAm – roaming
koNdal – like a cloud
vaNNan – thiruvEngadamudaiyAn who has the complexion, his
punam – having fields
vEngadam – at thiruvEngadam
kollai – fields
palapala nALum – for a long time
kAkkinRa – those who are protecting
emmodum – with us
payalO ileer – you have not become familiar

Simple Translation

The leading man complimented the leading lady about her eyes. Seeing this, the leading lady and her friends queried him “You came looking for an elephant, but you are talking about our eyes. If others hear these words, what will they think of this? We are residing in the hills of thiruvEngadamudaiyAn who has the complexion of cloud which has imbibed all the water from the ocean and is roaming. We are protecting the fields which are in this place, for a long time. We do not know as to who you are”

vyAkhyAnam

kayalO numa kangaL – the leading man had come to the field in order to talk to his leading lady about an elephant which had come there. However, he had not expected her to be with her friends there. Becoming perplexed on seeing them, he asks the leading lady “Are your eyes fish?” like a person closing his mouth while eating. The commentator cites an example to show how the leading man will forget about the elephant on seeing  the eyes. chAndhOgya upanishath 8-12-9 says nOpajanam smaran idham SarIram – mukthAthmAs (those who are liberated from samsAram and are leaving for SrIvaikuNtam) will not think of samsAram. He [the leading man] stood as if he had forgotten about himself and the matter which he wanted to talk about (since he asked whether her eyes are fish, the opinion here is that he forgot about himself; matter related to emperumAn is such that it will not allow anything else to be thought of; matter related to followers of emperumAn will also act in a similar way). chAndhOgya upanishath 7-23-1 says “yathra nAnyath paSyathi nAnyath SruNOthi nAnyath vijAnAthi sa bhUmA” (that, which when seen will not require others to be seen, which when heard will not require other things to be heard, which when known will not require other things to be known, is supreme). This is because of the fact that matter related to brahmam (supreme entity) is superior to everything else. Is it apt to equate eyes with fish? Why can’t the eyes be compared to the eyes of a deer? This is because the eyes [of the leading lady] keep darting, like fish. Why should they [the eyes] be referred to in plural? Just as emperumAn has thousands of friends, the leading lady too has thousands of friends. They may be with her, but will their eyes too be similar to hers? The commentator quotes from muNdaka upanishath 2-1-9 “niranjana: paramam sAmyam upaithi” (they too attain the same state of being without any fault). Just as he forgot about himself, he forgot about those he saw. He did not seem to know beyond what he saw.

kaLiRu vinavi niRRIr – wondering as to who this person who is talking in a contradictory way, they looked at him quizzically. If they are not able to see him clearly, his existence itself may be in doubt. Hence he asked them whether they had seen an elephant. Would they see him as soon as he uttered these words? Even if they do not see those who get destroyed, since they look after the fields which get destroyed, they saw him. Since they saw him, he was able to recall what he wanted to ask them earlier. He asked them the same question which he had been asking others too [have you seen an elephant?]. Those who are deceitful and those who are lustful, will say something initially; when queried about it, they will look like a statue as if they do not know anything at all. In the same way, the leading man initially spoke about eyes and now, he was speaking about elephant. Wondering about this, they looked at him. Since they looked at him with wonder, he stood without saying anything further, like a statue. She started speaking further.

ayalOr aRiyilum – why refer to “others”? Just as he was infatuated with her, she too was infatuated with him. All the others who were not infatuated with him like she was, are referred to by this term. She affirmed the distinction that she had over the others.

aRiyilum – even after uniting with him, she does not know much about him. In such a situation, will it be apt for the others to know more about him than she does? Just as it has been said in periya thirumozhi 10.10.9 “innArenRu aRiyEn” (I do not know about his nature) when he had come in person, since she had not asked him anything, it has come to this pass. When no one could know about him, why does she have a doubt as to whether others would have known about him? Should not the fault of doubt be removed?

Idhu enna vArththai – how are you saying unconnected words such as “Are your eyes fish? Have you seen the elephant?” If you talk like this, what will others think of you? How are you saying words which we have not heard of, to someone whom you have not seen before at all? When we are protecting the fields, why are you saying that we are driving away birds with the word “AyO”? Why are you speaking words with inner meanings, as if they are mixed with gentle breeze and rain drops? She is wondering as to what all secrets are contained in his words. She is asking whether he is adept with words in his speech. She says that it appears that his activity is to engage with others with word-play. Our activities [she refers to herself and her friends] may not be centred around carrying out apt work at apt time. Do you have activities without this fault?

kadal kavarndha puyalOdu ulAm koNdal vaNNan – aren’t we living in our houses, on this hill, with the hope that you would come? thiruvEngadamudaiyAn has the divine complexion of cloud which has drunk all the water from the ocean and has become immobile since it is pregnant with all the water. SrI rAmAyaNam kinshkindhA kANdam 28-22 conveys the same meaning  ”samuthvahanthas salilAdhibAram”.

koNdal vaNNan – water mentioned in the simile does not sustain the people on the hill. It is the physical beauty of the entity who is compared with water [thiruvEngadamudaiyAn], which sustains the people here.

vEngadaththup punaththu emmodum payalO ileer – the lady tells the leading man “You are calling yourself the Master, and as said in jithanthE SlOkam, ‘pUrvajar’ – one who had been there from the beginning” If that were the case, shouldn’t you have come here ahead of us? We have attained the most pious thiruvEngadamalai, which is apt to be attained. Hearing this, the leading man asks “Are you implying that we have not taken hold of you? What is the necessity for us to do that?” The lady responds saying “Should you not give refuge to us who are without a refuge? If we step out of our house, it is a fault. If you do not step out, it is your fault. Since you are the master and the protector, it is a fault on your part if you do not come to protect us without waiting for us to call you. Since we are your servitors and are protected by you, if we attempt to protect ourselves, it is our fault” Just as it has been said in perumAL thirumozhi 2-6 “thIdhil nanneRi kAtti” (manifesting the correct paths which are without faults) she implies that they should not do anything to protect themselves but could carry activities which would please emperumAn.

kollai kAkkinRa nALum palapalavE – Are we looking at the fields? Are we not looking at you? She says that they had been looking for such a long time that the crop has become mature, ready for harvesting; she is fearful that they may not be allowed to come to the field anymore by their parents. We had been waiting for you, all along. Did you come now, to manifest your sorrow in separation? She implies that though they had been waiting for him, only now it has dawned on him. Just as you came here with the excuse of going for hunting elephant, we had come here with the excuse of looking after the fields. We are now returning home, since we had done enough of looking after the fields. Just as we had been protecting the fields all along, you may now protect the field, after we leave. Since we are leaving now, did you come as a protector for us, on our way back home? Or else, did you think that we are on our own and hence you failed to show up all along, in order not to accept us?

svApadhESam (distinguished meaning): AzhwAr had told the SrIvaishNavas “We would like to instruct you about matters related to emperumAn; hence please come soon” However, the SrivaishNavas arrived, after a delay. AzhwAr tells them “What is the purpose in coming now? He [emperumAn] has granted us SrIvaikuNtam. You have come this late!”

adiyEn krishNa rAmAnuja dhAsan

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ಉಪದೇಶ ರತ್ನಮಾಲೈ – ಸರಳ ವಿವರಣೆ – ೫೩ ಮತ್ತು ೫೪ ನೇ ಪಾಸುರಂ

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ಉಪದೇಶ ರತ್ನಮಾಲೈ

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ಪಾಸುರ ೫೩

ಈ ಪಾಸುರದಿಂದ ತೊಡಗಿ, ಅವರು ಆೞ್ವಾರ್ಗಳ ಅರುಳಿಚೆಯಲ್ ಸಾರಾಂಶವಾದ, ಲೋಕಾಚಾರ್ಯರು ಕೃಪೆ ತೋರಿ ಬರೆದ ಶ್ರೀವಚನ ಭೂಷಣದ ವೈಭವವನ್ನು ತಿಳಿಸುತ್ತಾರೆ.  ಈ ಪಾಸುರದಲ್ಲಿ ಮಾಮುನಿಗಳು ಲೋಕಾಚಾರ್ಯರ ತೋರಿದ ಕರುಣೆಯನ್ನು ವಿವರಿಸುತ್ತಾರೆ.

ಅನ್ನ ಪುಗೞ್ ಮುಡುಂಬೈ ಅನ್ನಲ್ ಉಲಗಾಸಿರಿಯನ್

ಇನ್ನರುಳಾಲ್ ಸೈದ ಕಲೈ ಯಾವೈಯಿಲುಂ -ಉನ್ನಿಲ್

ತಿಗೞ್ ವಚನ ಭೂಡಣತ್ತಿನ್ ಸೀರ್ಮೈ ಒನ್ಱುಕ್ಕಿಲ್ಲೈ

ಪುಗೞಲ ಇವ್ವಾರ್ತ್ತೈ ಮೈ ಇಪ್ಪೋದು

ಹಿಂದಿನ ಪಾಸುರದಲ್ಲಿ ವಿವರಿಸದಂತೆ, ಅಂತಹ ಶ್ರೇಷ್ಠತೆಯನ್ನು ಹೊಂದಿದ್ದ ನಮ್ಮೆಲ್ಲರಿಗೂ ಭಗವಂತನಾದ ಮುಡುಂಬೈ ಕುಲದ ಮುಖ್ಯಸ್ಥನಾಗಿದ್ದ ಪಿಳ್ಳೈ ಲೋಕಾಚಾರ್ಯರ್, ತಮ್ಮ ಅತ್ಯಂತ ಸಹಾನುಭೂತಿಯಿಂದ , ಮುಂದೆ ಬಂದ ಆಚಾರ್ಯರಿಂದ ಆಚಾರ್ಯ- ಶಿಷ್ಯ(ಶಿಕ್ಷಕ-ವಿದ್ಯಾರ್ಥಿ)ವಂಶಾವಳಿಯ ಮೂಲಕ ತಲುಪಿದ  ಅಂತರಂಗದ ಅರ್ಥಗಳನ್ನು  ರಹಸ್ಯ ಗ್ರಂಥಗಳಾಗಿ(ಗುಪ್ತ ಶಾಸ್ತ್ರಗಳು)ರಚಿಸಿ, ಜನರು ತಮ್ಮನ್ನು ಉನ್ನತಿಗೇರಿಸುವಂತೆ ಮಾರ್ಗ ತೋರಿದರು. ಅವರು ಕರುಣೆಯಿಂದ ರಚಿಸಿದ ಎಲ್ಲಾ ಗ್ರಂಥಗಳನ್ನು ವಿಶ್ಲೇಸಿದರೆ, ಶ್ರೀ ವಚನಭೂಷಣದ ಹಿರಿಮೆಗೆ ಸಮನಾದದ್ದು ಯಾವುದು ಇಲ್ಲ. ಇದು ಅವರ ಕೃತಿಗಳನ್ನು ಮೇಲ್ನೋಟಕ್ಕೆ ಹೊಗಳಲು ಹೇಳುವುದಿಲ್ಲ.ಈ ಗ್ರಂಥವು ಸತ್ಯವನ್ನು ಬಹಿರಂಗಪಡಿಸುವ ವೈಶಿಷ್ಟ್ಯತೆಯನ್ನು ಹೊಂದಿದೆ,ವೇದಾಂತಗಳು ( ಉಪನಿಷತ್ತುಗಳು ಅಥವಾ ವೇದಗಳ ಅಂತಿಮ ಭಾಗಗಳು ಸರ್ವೋಚ್ಚ ಜೀವಿಗಳ ಗುರುತನ್ನು ಹುಡುಕುವ ಮತ್ತು ಸ್ಥಾಪಿಸುವ) ಮತ್ತು ಆೞ್ವಾರ್ಗಳ ಅರುಳಿಚೆಯಲ್ಗಳ ಸಾರಾಂಶವಾದ ಆಚಾರ್ಯರ ಕರುಣೆಯ ವೈಶಿಷ್ಟ್ಯತೆಯನ್ನು ಹೇಳುತ್ತದೆ.

ಪಾಸುರ ೫೪

ಅಂತಹ ಶ್ರೇಷ್ಠವಾದ ಗ್ರಂಥವನ್ನು ಬರೆದ ಪಿಳ್ಳೈ ಲೋಕಾಚಾರ್ಯರೇ ಅದಕ್ಕೆ ಸೂಕ್ತವಾದ ಶೀರ್ಷಿಕೆಯನ್ನು ನೀಡಿದರು ಎಂದು ಮಾಮುನಿಗಳು ಹೇಳುತ್ತಾರೆ.

ಮುನ್ನಂ ಕುರವೋರ್ ಮೊೞಿಂದ ವಚನಂಗಳ್

ತನ್ನೈ ಮಿಗಕ್ ಕೊಂಡು ಕಱ್ಱೋರ್ ತಂ ಉಯಿರ್ಕು -ಮಿನ್ನಣಿಯಾಚ್

ಚೇರಚ್ ಚಮೈತ್ತವರೇ ಶೀರ್ ವಚನಬೂಡಣಂ ಎನ್ನುಂ

ಪೇರ್ ಇಕ್ಕಲೈಕ್ಕು ಇಟ್ಟಾರ್ ಪಿನ್

ಪೂರ್ವಾಚಾರ್ಯರು ನುಡಿದ ಸಂಪತ್ತಿನ ಸಹಾಯದಿಂದ, ಹಿರಿಯರಿಂದ ಶಾಸ್ತ್ರ ಸಂಪ್ರದಾಯಗಳ ಅರ್ಥಗಳನ್ನು ( ಸಾಂಪ್ರದಾಯಿಕ ಗ್ರಂಥಗಳು ಮತ್ತು ನಂಬಿಕೆಗಳು ) ಕಲಿತವರು ಸಂತೋಷದಿಂದ ಆಭರಣವಾಗಿ ಅಲಂಕರಿಸುವ, ಈ ಗ್ರಂಥವನ್ನು ರಚಿಸಿದರು.ಹೀಗೆ ಸಂಕಲಿಸಿ ಅವರು ಅದಕ್ಕೆ ಶ್ರೀ ವಚನ ಭೂಷಣಂ ಎಂಬ ದಿವ್ಯ ನಾಮ ಕೊಟ್ಟರು.ಹೇಗೆ ರತ್ನಗಳಿಂದ ( ಮಣಿಗಳು) ಮಾಡಿದ ಆಭರಣವನ್ನು ರತ್ನಭೂಷಣಂ ಎಂದು ಕರೆಯುವರೊ,ಹಾಗೆ ಈ ಗ್ರಂಥವು ಪೂರ್ವಾಚಾರ್ಯರ ದಿವ್ಯ ನುಡಿಗಳಿಂದ ರಚಿಸಿದರಿಂದ ಇದನ್ನು ಶ್ರೀವಚನಭೂಷಣಂ ಎಂದು ಕರೆಯಲಾಗಿದೆ. ಈ ದೇಹಕ್ಕೆ ಆಭರಣದಂತೆ ಅಲ್ಲದೆ ,ಇದು ಆತ್ಮಕ್ಕೆ ಆಭರಣವಾಗಿರುವುದು ಇದರ ವೈಶಿಷ್ಟ್ಯತೆ ಆಗಿರುವುದು.

ಅಡಿಯೇನ್ ರಂಗನಾಯಕಿ ರಾಮಾನುಜ ದಾಸಿ

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thiruviruththam – 14 – IrvanavElum anjElum

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avathArikai (Introduction)

This pAsuram comes under the classification of nalam pArAttu. In other words, the leading man praises the qualities of the leading lady. Here, the leading man, bewildered by the beauty of the leading lady’s eyes, describes their beauty in several ways.

Let us go through the pAsuram and its meanings:

IrvanavElum anjElum uyirmEl miLirndhu ivaiyO
pErvanavO alla dheyva nal vEL kaNai pEroLiyE
sOrvana neelach chudar vidumEniyammAn visumbUr
thErvana dheyvam annIrakaNNO ichchezhum kayalE

Word-by-Word Meanings

Irvana – splitting
vElum – as the weapon spear
am – beautiful
sElum – as the fish
ivai – these
uyir mEl – on the life
miLirndhu – attacking
pErvanavO alla – they will not go away
dheyvam – as the lord
nal – being distinguished
vEL – manmatha’s (cupid‘s)
kaNai – arrow of red lotus
pEr – huge
oLi – lustre
sOrvana – letting out
neelam – dark
sudar – splendorous
vidum – emitting
mEni – divine form
ammAn – sarvESvaran, the Lord’s
visumbu – SrIvaikuNtam
Ur – nithyasUris who are present in that place
thErvana – are searching
dheyvam – different from prAkrutham (primordial)
annIra – distinguished like that
i – this
sezhum – well rounded
kayal – fish
kaNNO – eyes?

Simple Translation

Her eyes are like the sharp spear as well as like beautiful fish. They are pouncing on my life as if they wish to take it under their control. These eyes emit an effulgence similar to the one emitted by the arrows of the beautiful manmatha who looks divine. Moreover, these eyes are searching for nithyasUris who are in SrIvaikuNtam which is the abode of sarvESvaran who has a dark bluish form, emitting splendour. Are these, which appear like well grown-up fish, your eyes?

vyAkhyAnam

IrvanevElum anjElum – there are two interpretations to this term – one is taken as IrvanavElum anjElum and the other is taken splitting the two words as Irvana vElum and am sElum. In the first interpretation, the meaning is – manmatha’s arrows will break all the creatures in this world. They enter the creatures through the five senses. Her two eyes create the same impact which the arrows of manmatha create through the five senses. In the second interpretation, the meaning is – just as the spear will pierce enemies, her beautiful eyes which are like fish, will pierce the lives of people. Thus, two interpretations namely vaidhakdhyam and maukdhyam were described here. maukdhyam refers to saundharyam (overall beauty). This beauty was explained through the term am sEl (beautiful fish). Just as a spear will destroy an enemy without changing its form, her eyes will pounce on the person standing opposite them, without undergoing any change in themselves. Through the term IrvanavElum the commentator described in a distinguished manner, the entity which created an effect and he also described the effect.

uyirmEl miLirndhuhere, he describes the entity which is affected [by the eyes]. Even though her eyes pounced on the leading man like a spear, they did not create any injury on the body, unlike the spear. Thus her eyes, instead of hurting the body, which has being destroyed as its nature, desires to pierce the life, which has been termed in SrI bhagavath gIthA 2-24 as achchEdhyOyam (incapable of being split); in other words, it attempts to destroy life which is indestructible.

miLirndhu – just as the spear thrown at an enemy pierces him and stays there, her eyes also pierce the life and stay there.

ivaiyO – these (the eyes) are cruel

pErvanavO alla – once it pierces, the spear will not move. The person who flings the spear [to attack his enemy] will not throw it in such a manner that it could be removed [by the enemy] for treating the injured place. Her eyes too were similar; they stayed put on his life, without moving.

dheyvam nal vEL kaNaip pEr oLiyE sOrvana – her eyes, apart from being like spear or fish, have taken the form of the arrows of kAman (manmatha). Why are they taking different forms, like the sage saubhari? [sage saubhari, in order to marry the fifty daughters of King mAndhAtha, took fifty forms so that each daughter thought that he was spending time only with her). These eyes also emit the splendour of the arrows of kAman who is capable of acting well and who is beautiful.

neelach chuddar vidum mEni ammAn visumbUr thErvana – the word thErvana has two interpretations – to search out for those who are in SrIvaikuNtam. Also, to be sought by those who are in SrIvaikuNtam. Her eyes searched for the SrIvaikuNtam which belongs to sarvESvaran who has a divine form emitting bluish effulgence. The divine form of sarvESvaran is dhArakam and pOshakam (sustenance and nourishment, respectively) for nithyasUris.

ammAn – even if one loses out to his [sarvESvaran’s] divine form, one will still say that they had been won over by him. He is such a lord. katOpanishath 1-2-23 says thasyaisha AthmA vivruNuthE thanUm svAm (he manifests his divine form to one who he chooses to be apt to see his form)

visumbUr – this term refers to those who are in SrIvaikuNtam, viz. similar to the term manjA: krOSanthi (literally this means that the cot is making noise; however the noise is made by those who are lying on the cot and not by the cot itself). nithyasUris constantly envision emperumAn’s divine form and enjoy it.

thErvana – those who reside in SrIvaikuNtam will not leave that place. However, her eyes are such that even these people will come in search of her eyes, leaving the distinguished SrIvaikuNtam. After winning over leelA vibhUthi [materialistic realm], her eyes have set out to win over nithya vibhUthi [spiritual realm].

dheyvam annIra – these eyes are unlike what we see in this samsAram; they are aprAkrutham (beyond primordial matter). The word annIra refers to such distinction in her eyes. They are like that, being aprAkrutham.

kaNNO ichchezhum kayalE – makes one wonder initially whether they are eyes, but subsequently ascertain that they are fish only.

adiyEn krishNa rAmAnuja dhAsan

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ಉಪದೇಶ ರತ್ನಮಾಲೈ – ಸರಳ ವಿವರಣೆ – ೫೧ ಮತ್ತು ೫೨ ನೇ ಪಾಸುರಂ

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ಉಪದೇಶ ರತ್ನಮಾಲೈ

<< ಹಿಂದಿನ ಶೀರ್ಷಿಕೆ

ಪಾಸುರ ೫೧ 

ನಂಪಿಳ್ಳೈಯವರಿಗೆ ಲೋಕಾಚಾರ್ಯರ್ ಎಂಬ ವೈಶಿಷ್ಟ್ಯವಾದ ದಿವ್ಯ ಹೆಸರು ಬಂದ ರೀತಿಯನ್ನು ಮಾಮುನಿಗಳು ದಯೆತೋರಿ ವಿವರಿಸುತ್ತಾರೆ.

ತುನ್ನು ಪುಗೞ್ ಕಂದಾಡೈ ತೋೞಪ್ಪರ್ ತಂ ಉಗಪ್ಪಾಲ್ 

ಎನ್ನ ಉಲಗಾರಿಯನೋ ಎನ್ಱು ಉರೈಕ್ಕಪ್ -ಪಿನ್ನೈ

ಉಲಗಾರಿಯನ್ ಎನ್ನುಂ ಪೇರ್ ನಂಪಿಳ್ಳೈಕ್ಕು ಓಂಗಿ

ವಿಲಗಾಮಲ್ ನಿನ್ಱದು ಎನ್ಱುಂ ಮೇಲ್

ಕಂದಾಡೈ ತೋೞಪ್ಪರ್ ಅವರು ತಮ್ಮ ಜನನಕುಲ ಮತ್ತು ಜ್ಞಾನದ  ವಿಷಯದಲ್ಲಿ ಶ್ರೇಷ್ಠತೆಯನ್ನು ಹೊಂದಿದ್ದರು, ಅವರು ಮುಧಲಿಯಾಂಡಾನ್ ಅವರ ಮೊಮ್ಮಗ [ಭಗವದ್ ರಾಮಾನುಜರ್ ಅವರ ಸೋದರಳಿಯ ಮತ್ತು ಅವರ ಆತ್ಮೀಯ ಶಿಷ್ಯರಲ್ಲಿ ಒಬ್ಬರು].ನಂಪಿಳ್ಳೈ ಅವರ ಜ್ಞಾನ ಮತ್ತು ಅವರು ಹೊಂದಿದ್ದ ಶಿಷ್ಯರ ಸಂಖ್ಯೆಯಿಂದಾಗಿ ಅವರು ನಂಪಿಳ್ಳೈ ಬಗ್ಗೆ ಅಸೂಯೆ ಹೊಂದಿದ್ದರು.ಒಂದು ದಿನ, ಅವರು ಇತರ ಭಕ್ತರ ಸಮ್ಮುಖದಲ್ಲಿ, ನಂಪೆರುಮಾಳರ ಸನ್ನಿಧಿಯಲ್ಲಿ ನಂಪಿಳ್ಳೈಯನ್ನು ಅವಮಾನಿಸಿ ತಮ್ಮ ಮನೆಗೆ ಮರಳಿದರು. ಏನಾಯಿತು ಎಂಬುದರ ಬಗ್ಗೆ ಕೇಳಿದ ಅವರ ಹೆಂಡತಿ, ಅವರ ಕಾರ್ಯಕ್ಕಾಗಿ ಅವರನ್ನು ದಂಡಿಸಿದರು, ಇದರ ಪರಿಣಾಮವಾಗಿ ಅವರ ಮನಸ್ಸಿನಲ್ಲಿ ಸ್ಪಷ್ಟತೆಯನ್ನು ಪಡೆದರು.ಅವರು ತಮ್ಮ ಮನೆಯ ಬಾಗಿಲು ತೆರೆದು ನಂಪಿಳ್ಳೈಗೆ ಕ್ಷಮೆಯಾಚಿಸಿಲು ಹೊರಟರು. ನಂಪಿಳ್ಳೈ ಅವರ ಬಾಗಿಲಿನ ಹೊರಗೆ ಕಾಯುತ್ತಿದ್ದರು. ಅವರು ಮಾತನಾಡುವ ಮೊದಲು, ನಂಪಿಳ್ಳೈ ಅವರಿಗೆ “ನಾನು ಅನುಚಿತವಾಗಿ ವರ್ತಿಸಿದ್ದೇನೆ, ಮುದಲಿಯಾಂಡಾನ್ ಕುಲದ ವಂಶಸ್ಥರಾದ ನೀವು ಕೋಪಗೊಂಡಿದ್ದೀರಿ. ನನ್ನ ವರ್ತನೆಗೆ ನೀವು ನನ್ನನ್ನು ಕ್ಷಮಿಸಬೇಕು ” ಎಂದರು.

ಇದನ್ನು ಕೇಳಿದ ಕಂದಾಡೈ ತೋೞಪ್ಪರ್  “ನಾನು ನಿಮ್ಮಂತಹ ಯಾರನ್ನೂ ಇಲ್ಲಿಯವರೆಗೆ ನೋಡಿಲ್ಲ. ನೀವು ಕೆಲವೇ ಜನರಿಗೆ ಅಚಾರ್ಯರು ಮಾತ್ರವಲ್ಲ ಇಡೀ ಜಗತ್ತಿಗೆ ನೀವು ಆಚಾರ್ಯರಾಗಲು ಅರ್ಹರಾಗಿದ್ದೀರಿ. ನೀವು ಲೋಕಾಚಾರ್ಯರ್ (ಇಡೀ ಜಗತ್ತಿಗೆ ಶಿಕ್ಷಕರು) ”. ಈ ಘಟನೆಯ ನಂತರ, ಲೋಕಾಚಾರ್ಯರ್ ಎಂಬ ಹೆಸರು ನಂಪಿಳ್ಳೈಗಾಗಿ ಎಲ್ಲೆಡೆ ಹರಡಿತು ಮತ್ತು ದೃಡವಾಗಿ ಸ್ಥಾಪನೆಯಾಯಿತು.

ಪಾಸುರ ೫೨

ಲೋಕಾಚಾರ್ಯರ್ ಎಂಬ ದಿವ್ಯ ನಾಮವು ಪ್ರಪಂಚದಾದ್ಯಂತ ಪ್ರಸಿದ್ಧವಾಗುವ ಕಾರಣವನ್ನು ವಿವರಿಸುತ್ತಾರೆ.

ಪಿನ್ನೈ ವಡಕ್ಕು ತಿರುವೀದಿಪಿಳ್ಳೈ ಅನ್ಬಾಲ್

ಆನ್ನ ತಿರುನಾಮತ್ತೈ ಆದರಿತ್ತು -ಮನ್ನುಪುಗೞ್

ಮೈಂದರ್ಕ್ಕುಚ್ ಚಾಱ್ಱುಗೈಯಾಲ್ ವಂದು ಪರಂದದು ಎಂಗುಂ

ಇಂದ ತಿರುನಾಮಮ್ ಇಂಗು

ಹಿಂದಿನ ಪಾಸುರಂನಲ್ಲಿ ಕಂಡುಬರುವ ನಿರೂಪಣೆಯ ನಂತರ, ನಂಪಿಳ್ಳೈನ ಶಿಷ್ಯರಾದ ವಡಕ್ಕುತಿರುವೀದಿಪಿಳ್ಳೈ,  ಲೋಕಾಚಾರಿಯಾರ್ ಎಂಬ ದಿವ್ಯ ನಾಮದ ಮೇಲಿನ ವಾತ್ಸಲ್ಯದಿಂದಾಗಿ, ಅಚಾರ್ಯನ ಕರುಣೆಯಿಂದ ಹುಟ್ಟಿದ ತನ್ನ ಮಗನಿಗೆ, ಶ್ರೇಷ್ಠತೆಯನ್ನು ಹೊಂದಿದ್ದವರಿಗೆ ಆ ದೈವಿಕ ಹೆಸರನ್ನು ಕೊಟ್ಟರು.ಹೀಗಾಗಿ, ಈ ದೈವಿಕ ಹೆಸರು ಇನ್ನಷ್ಟು ಪ್ರಸಿದ್ಧವಾಯಿತು.

ಮಾಮುನಿಗಳು ಕೂಡ ಪಿಳ್ಳೈ ಲೋಕಾಚಾರ್ಯರನ್ನು ವಾತ್ಸಲ್ಯದಿಂದ “ವಾೞಿ ಉಲಗಾರಿಯನ್” (ಪಿಳ್ಳೈ ಲೋಕಾಚಾರ್ಯರು ಧೀರ್ಘಕಾಲ ಬಾಳಲಿ) ಎಂದು ಪ್ರಶಂಸಿದ್ದಾರೆ.ಪ್ರಪಂಚದ ಎಲ್ಲ ಜನರ ಉನ್ನತಿಗಾಗಿ ಪಿಳ್ಳೈ ಲೋಕಾಚಾರ್ಯರು ದಯೆತೋರಿ ಅನೇಕ ರಹಸ್ಯ ಗ್ರಂಥಗಳನ್ನು (ಗುಪ್ತ ಶಾಸ್ತ್ರಗಳನ್ನು) ರಚಿಸುವುದರೊಂದಿಗೆ, ಅವರ ಮಹಾನ್ ಸಹಾನುಭೂತಿಯಿಂದ, ಅವರ ದಿವ್ಯ ನಾಮವು ಪ್ರಪಂಚದಾದ್ಯಂತ ಆಚರಿಸಲಾಯಿತು.

ಅಡಿಯೇನ್ ರಂಗನಾಯಕಿ ರಾಮಾನುಜ ದಾಸಿ

ಮೂಲ : http://divyaprabandham.koyil.org/index.php/2020/07/upadhesa-raththina-malai-51-52-simple/

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thiruviruththam – 13 – thani vaLar

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

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avathArikai (Introduction)

Daylight, which gives some comfort, has gone and night time, which creates sorrow, has arrived. Entities such as cool wind have joined hands with night time to increase the sorrow. The person, who could save her from these entities, has not arrived yet. Hence the leading lady says that she will perish. During daytime, since the sensory organs can engage with various entities, it was possible to forget the separation from her beloved and survive. In the night time, however, since all entities subside, the sensory organs impel the mind to engage with the entity which has got separated (the leading man) and since it is the time for uniting, it becomes all the more difficult to survive.

Let us go through the pAsuram and its meanings.

thani vaLar sengOl nadAvu thazhal vAyarasaviyap
panivaLar sengOl iruL vIRRirundhadhu pAr muzhudhum
thunivaLar kAdhal thuzhAyaith thuzhAvu thaN vAdai thadindhu
ini vaLai kAppavar Ar enai UzhigaL IrvanavE

Word-by-Word Meanings

thani – unique
vaLar – growing
sengOl – having order
nadAvu – conducting
thazhal – for the heat
vAy – being the origin
arasu – sUriyan, the king
aviya – to disappear (to set)
pani – cold
vaLar – growing
sengoL – having order
iruL – darkness
pAr muzhudhum – throughout the world
vIRRirundhadhu – had pervaded
thuni – sorrow
vaLar – one which enables to grow
kAdhal – being the matter for love
thuzhAyai – divine thuLasi
thuzhAvu – mingling
thaN – cool
vAdai – northerly breeze
thadindhu – splitting
ini – hereafter
vaLai – bangles
kAppavar – one who protects
Ar – who
enai – me
UzhigaL – (these nights) like eons
IrvanavE – are splitting

Simple Translation

sUriyan (sUrya), who is the lord of heat and who is unique, is ruling the world with his effulgence which is forever growing. Darkness, which has increasing levels of chillness, spread throughout this world in such a way that sun’s rule ended. Who can stop the northerly breeze which comes with the fragrance of thuLasi from my lord, which is the reason for exasperating my sorrow to a great extent? Who can protect and stop the bangles from slipping from my hands? These nights, which seem to extend to eons, are splitting me.

vyAkhyAnam

thanivaLar sengOl nadAvu – sUriyan, on his own, without the help of any secondary entity, emits an effulgence during day which is far greater than the combined light emitted by moon and thousands of stars in the night. Unlike darkness which makes sUriyan to set before letting out its dominance, sUriyan is splendorous without making anything else to disappear, through his radiance. Even when the moon and stars are there during daytime, sUriyan puts their brightness to shade through his radiance. Is there an event when something had shone even when his enemies were around? krishNa did that when dhuryOdhana et al were present, as brought out by the term kurUnprachchAdhayanaSriyA.

sengOl nadAvu – sUriyan had a sceptre which will not falter, just like manu and mandhAthA, who came in the clan of sUriyan.

thazhal vAy arasu aviya – he is the personification of heat. arasu – unique warrior. aviya – sUriyan was like a lamp which had got put out. Is there annihilation for sUriyan? The leading lady thought this way since it had not dawned yet. Just as thiruvAimozhi says oNsudarOn vArAdhoLiththAn (effulgent sUriyan hid himself without showing up), she too says this way.

pani vaLar sengOl iruL vIRRirundhadhu – night, which has chillness or dew as a manifestation of its rule, had spread throughout the world and made it as its kingdom. His is like another king taking over a land when a king, who rules it, disappears [sun has gone and night takes over]. The word pani can mean both dew and shivering. In line with this, it can be said that night was ruling the roost since everyone shivers when a new king takes over. It appeared that the space over which sUriyan was ruling was sufficient for darkness alone to reside.

vIRRirundhadhu – darkness sat on the kingdom as if there were no one to oppose it.

pani vaLar sengOl iruL vIRRirundhadhu – it was similar to one, who was residing in a small area, grew up to pervade everywhere.

thuni vaLar kAdhal thuzhAyaith thuzhAvu thaNvAdai thadindhu inivaLai kAppavar Ar – who is there who is capable of snapping the breeze, which embraces the fragrance from thuLasi, thus multiplying my sorrow, into two?

thaN vAdai – how is it possible to split wind, which is invisible, into two? Her sorrow was in such abundance that even entities which are invisible became visible to her.

inivaLai kAppavar Ar – is it possible for her to unite with her beloved, so that her bangles could be  protected from the chill wind by destroying the wind?

enai UzhigaL IrvanavE – the nights which are like this, appear to be stretching to several eons. This implies that the world is not congruent with AzhwAr.

adiyEn krishNa rAmAnuja dhAsan

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