Monthly Archives: February 2021

thiruviruththam – 55 – vandugaLO vammin

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avathArikai (Introduction)

The nAyakan comes and unites with the nAyaki after she sends him her errand. Subsequently the time to separate from her came. In order to make her sustain herself even in separation, he praises her so that she thinks “Oh, such a person will not delay in returning”. This comes under the classification of nalam pArAttudhal (similar to pAsuram 14). SrI rAma too praised sIthAppirAtti as mentioned in SrI rAmAyaNam ayOdhyA kANdam 26-20 “kulE mahathi sambhUthE” (Oh one who was born in a great clan!)

Let us go through the pAsuram and its meanings:

vaNdugaLO vammin nIrppU nilappU maraththiloNpU
uNdu kaLiththu uzhalvIrkku onRu uraikkiyam EnamonRAy
maNdugaLAdi vaigundham annAL kuzhalvAy virai pOl
viNdugaL vArum malar uLavO num viyalidaththE

Word-by-Word Meanings

vaNdugaLO – Oh beetles!
nIrppU – among the flowers in water
nilappU – among the flowers on land
maraththil – on trees
oN – beautiful
pU­ – flowers
uNdu – drinking (honey)
kaLiththu – becoming happy
uzhalvIrkku – you, who are roaming
onRu – a word
uraikkiyam – I will say
vammin – please come
oru – unique
EnamAy – as a varAham (wild boar)
maN – earth’s
thugaL – dust
Adi – one who took it throughout his divine form
vaigundhamannAL – on this nAyaki who is like paramapadham (being very much enjoyable), her
kuzhal vAy – on her locks
virai pOl – being very fragrant
viNdu – spread well
kaL – honey
vArum – flowing copiously
malar – flower
num – your
viyal – amazing
idaththu – places
uLadhO – is it there?

Simple Translation

(This has been told by the nAyakan to the beetles)

Oh beetles! I am going to tell you all, who are drinking honey from flowers which are present on water, on land and on trees and are roaming happily. Please come and listen to me. Among the places where you keep roaming, have you seen the sweet fragrance on flowers, which you are seeing on the locks of this nAyaki who is as enjoyable as the paramapadham of sarvESvaran who incarnated as a unique wild boar and took on all the dust which is present on this earth?

vyAkyAnam

vandugaLO vammin – Oh beetles! Please come here.

nIrppU . . . – some people would say that three types of flowers are referred to here while some others would say that there are four types of flowers. In the term nilappU (flowers on land), people would say that two types of flowers are included – those on plants and those on creepers. Added to the flowers on water and flowers on trees, there are four types of flowes, according to these people. There is an old saying nalla malarppozhil nAlum nuzhaivIrgAL (may you enter all the four types of good orchards). I will say something to you, who are going around to wherever flowers are seen, being happy by drinking honey from them and having that as your main work. Please come.

Enam . . . – he incarnated as the unique, great boar, trampling the earth. When that earth attained him, due to his pride, he took its dust all over his divine form.

vaigundham annAL – this nAyaki is very much concordant with his permanent abode of vaigundham, unlike this vibhUthi (samsAram) where he comes occasionally to protect. She will not let any other enjoyment to come to her heart. She is saying just as ALavandhAr had mercifully said in his sthOthra rathnam SlOkam 5 “sarvam yadhEva niyamEna” (by whomsoever everything is controlled…)

kuzhal vAy virai pOl – just like the sweet fragrance on her locks.

vindugaL . . . – Have you seen among the flowers on the wonderful earth where you roam around fully, any fragrance like this, such that you will not bother about passage of time?

svApadhESam (distinguished meaning): SrIvaishNavas enjoy the auspicious qualities of sarvESvaran in his para, vyUha, vibhava etc forms (sarvESvaran in paramapadham, in thiruppARkadal, in incarnations etc). They are asked “Among all the qualities which you enjoy there, have you seen any quality similar to the one that AzhwAr has?” In other words, the greatness of bhAgavatha (follower of sarvESvaran) is higher than that of bhagavAn (sarvESvaran). vyAkyAthA quotes from thaiththirIya upanishath nArAyaNavalli “ambasyapArE bhuvanasya madhyE nAkasya prushtE” wherein ambasya is taken as being equivalent to vyUham, bhuvanasya is taken as being equivalent to vibhavam and archchai, and nAkasya is taken as being equivalent to param. These are the three different types of flowers mentioned in the first line.

adiyEn krishNa rAmAnuja dhAsan

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thiruviruththam – 54 – vIsum siRagAl

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avathArikai (Introduction)

In the previous pAsuram, a lady who was going that side said “fan her with any material [related to emperumAn] even if it is the soil [from which his divine thuLasi had sprouted]” However, there was no need to do anything like that. It appeared that from her words and activities, one would know that she is conscious. When a person is afflicted with deep hunger, he would be able to tolerate it if he were asleep. However, it is not possible to bear that hunger if he were awake. In the same way, since she was unconscious in the previous pAsuram, it appeared to be normal. She had forgotten him for sometime. Since she is awake now, she can sustain herself only if someone comes from there [from the nAyakan] or someone goes from her side as a messenger to him and to await his arrival. It did not appear that anyone would come from there. From her side, there was none who could walk to his place. She is sending beetles which are near her, to go as her messenger to him.

Let us go through the pAsuram and its meanings:

vIsum siRagAl paRaththIr viNNAdu nungatkeLidhu
pEsumbadiyanna pEsiyum pOvadhu ney thodu uNdu
Esumbadiyanna seyyum emmIsar viNNOr piRAnAr
mAsinmalaradikkIzh emmaichchErvikkum vaNdugaLE

Word-by-Word Meanings

viNNOr – for nithyasUris
pirAnAr – being their lord
ney – ghee
thodu – stealing
uNdu – eating it
Esumbadi – such that (enemies) ridicule
anna – activities like that
seyyum – one who carries out
em Isar – being  our swAmy, his
mAsu il – without any fault
malar – like a soft flower
adikkIzh – under [his] divine feet
emmai – us
sErvikkum – having the ability to take us [there]
vaNdugaLE – Oh beetles!
vIsum –  spread out
siRagAl – with wings
paRaththIr – you are flying
nungatku – for you
viNNAdu – paramapadham which is in paramAkASam
eLidhu – will be easy (and natural)
pEsumbadi – whatever is to be spoken (there)
anna – those words
pEsiyum pOvadhu – should speak (in our presence)

Simple Translation

Oh beetles! You have the capability to take us under the faultless, flower-like soft divine feet of sarvESvaran who was spoken of derisively after he stole and ate butter from the houses of those who were in thiruvAyppAdi (SrI gOkulam) and who is the lord of nithyasUris. You are flying with widespread wings. It will be easy for you to reach paramapadham where he dwells. Please tell us the words which you are going to tell there.

vyAkyAnam

vIsum siRagAl – The term vIsugai refers to swaying, speed and being widespread.

siRagAl paRaththIr – she says that she has to walk since she does not have wings. That is why she swooned, thinking of him, as in thiruvAimozhi 7-2-4 “itta kAl itta kaiyaLAy” (legs and hands are immovable)

viNNAdu nungatku eLidhu – The moment they take to the skies she thinks that they can fly all the way to paramapadham. She is firm that paramapdham is above only, just as it has been mentioned in nAchchiyAr thirumozhi 10-2 “mElulagangaLin mIdhu pOy” (going beyond the worlds above).

nungatku eLidhu – paramapadham is easy for you to reach. It is difficult only for us! She feels that all those who could fly would be able to reach paramapadham.

pEsumbadi anna pEsiyum pOvadhu – please tell us what you are going to tell him and others who are there.

ney thodu . . . – despite being the lord of the inexhaustible nithyasUris, he incarnated on this earth. He felt that he could not sustain himself without materials such as milk, curd, butter etc which have had the touch of herd-girls who were very affectionate towards him. He had to steal them since they were not easily accessible to him and ate them; he was derided by people like SiSupAlan et al who were inimical to him, because of such acts.

emmIsar – he has the eminence of being the controller of nithyasUris; at the same time, he has the simplicity to consider that he could not sustain himself without materials connected with his followers; with these qualities, he made me to exist exclusively for him.

mAsin malaradi – his divine, soft feet which are without any fault. It is not that he goes to someone only after that person sends him a messenger since he had not gone to that person, saying “Oh, I forgot completely”. Even if someone were to send him a message, he would put the words in the messenger’s mouth.

The vyAkyAthA explains the SlOkam 40-3 in SrI rAmAyaNam sundhara kANdam “yathA tham purusha vyAgram gAthrai: SOka abhikarSithai: | samspriSEyam sakAmA aham thathA kuru dhayAm mayi ||” (due to grief, my form has become very enervated. I wish to embrace that tiger among men, SrI rAma. Show mercy on me and fulfil my desire) [this SlOkam tells how sIthAppirAtti informs hanuman about her condition and her desire, so that he could take that message to SrI rAma]

yathA tham purusha vyAgram – I don’t have to think that time has passed and that I have to tell him something to make him do it. He is like a male tiger who is capable of carrying out whatever he thinks of, the moment he thinks about it.

gAthrai: – You could see that my physical form is becoming emaciated. It is not that I wish to get rid of this form, attain a new form and then go to him. I want to embrace him with this emaciated form itself.

sa kAmAham – I will not remain like him uttering words such as “If you come to the forest, I will not go; if you are lost, I will not search for you”

thathA kuru dhayAm mayi – even when there is no reduction in his power, I have not seen it coming up to me. With your mercy, you should make it happen for me

emmaich chErvikkum vaNdugaLE – Aren’t you the beetles who feel that you would realise your svarUpam (true nature) only if you unite me with him?

svApadhESam (distinguished meaning): AzhwAr is conveying his distress in separation to sarvESvaran’s divine heart through the mode of sending messengers.

adiyEn krishNa rAmAnuja dhAsan

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thiruviruththam – 53 – vArAyina mulaiyAL

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avathArikai (Introduction)

Though the friend had said that it is not the rainy season, in the previous pAsuram, it was raining steadily like a true rainy season. Since the nAyakan who had promised to return before the rains had not returned, the nAyaki fell down unconsciously. Her relatives who had seen this were bewildered, not knowing the reason for her behaviour. They thought that this must be the act of a lowly deity and started engaging in activities to remedy the situation. An old, knowledgeable woman, who was passing that way and who knew her real condition, told them “The remedies which you are trying to carry out will not revive her. Carry out the remedy which I am going to tell you”

Let us go through the pAsuram and its meanings:

vArAyina mulaiyALivaL vAnOr thalaimaganAm
sIrAyina dheyva nal nOy idhu dheyvaththaNNandhuzhAyth
thArAyinum thazhaiyAyinum thaNkombadhAyinum kIzh
vErAyinum ninRa maNNAyinum koNdu vIsuminE

Word-by-Word Meanings

ivaL – this nAyaki
vAr Ayina – apt bodice with which to tie
mulayAL – having bosom
idhu – this disease
vAnOr – for nithyasUris
thalaimaganAm – being the lord
sIr Ayina – having auspicious qualities
dheyvam – caused due to the deity
nal – distinguished
nOy – resulted as disease
(Hence)
dheyvam – being related to that deity, SrIman nArAyaNan
thaN – being cool
am – being beautiful
thuzhAy – divine thuLasi’s
thAr Ayinum – whether it is a bunch of flowers
thazhaiyAyinum – whether it is the petals
thaN – cool
kombadhAyinum – whether it is the stem
kIzh – seen below it
vEr Ayinum – whether it is the root
ninRa –  from which that divine thuLasi plant sprouted
maNNAyium – whether it is the soil
koNdu – bringing that
vIsumin – blow it such that the wind from that [object] falls on her

Simple Translation

The nAyaki’s bosoms are apt to be tied with a bodice. The disease that she has is a distinguished one, caused by SrIman nArAyaNan, the lord of nithyasUris and the one who has auspicious qualities. Obtain the cool, beautiful flower of thuLasi plant or its petals or its stem or its root or the soil from which the plant sprouted and blow it on her such that the wind from that falls on her.

vyAkyAnam

vArAyina mulayAL ivaL – she is not in a position to accept the harsh remedies which you are carrying out towards a lowly deity. Isn’t her position such that without wasting time, you have to carry out a remedy immediately?

vArAyina mulayAL ivaL – bosom tied by a bodice; bosom sustained by a bodice. Her bosom could be sustained either by a bodice or by the nAyakan; it cannot be sustained by her. The vyAkyAthA explains a few verses from thirumangai AzhWar’s periya thirumadal “ennivai thAn vALA enakkE poRaiyAgi” (what is the use of these bosoms? They have become an unwanted load for me) starting with the verse

kal navilum kAttagaththu – in the forest which is full of stones

Or vallik kadi malarin – in a fragrant flower on a creeper

nal naRu vAsam – with great fragrance

maRRArAnum eydhAmE – without anyone enjoying that fragrance

mannum vaRu nilaththu vALAnguguththadhu pOl – withering on the ground from which it blossomed, without being of use to anyone; similar to that

ennudaiya peNmaiyum ennalanum enmulaiyum – my femininity, my qualities and my bosoms are [wasted] like those creeper, flowers and fragrance respectively.

mannu malar mangai maindhan – sarvESvaran who has been attained by periya pirAtti, who resides on a flower

kaNapuraththup ponmalai pOl ninRavan than – sarvESvaran should come to thirukkaNNapuram, instead of being in SrIvaikuNtam, along with periya pirAtti

ponnagalam thOyAvEl – if I am not embraced by his valorous chest and if my distress is not removed

ennivaidhAn vALA – should there not be a purpose for their [bosoms’] creation?

enakkE poRaiyAgi – when two people are required to sustain them, what is the purpose in my sustaining them alone? They become unbearable for me. Had they been on my back, I would not have to see them losing their beauty.

mUvAmaik kAppadhOr marundhu aRivIr illaiyE – there is none who can give a remedy to prevent them from aging and losing their beauty.

parASara bhattar, on hearing this, said “He is asking whether there is no AndharALikar in this land” (AndharALikar is one who is an intermediary, helping the nAyakan and the nAyaki in sorting out their love-quarrel. nanjIyar would say that piLLai thirunaRaiyUr araiyar and others who were listening to this explanation by bhattar would praise bhattar’s sharpness for four to five nAzhigais (about two hours), without speaking about any other subject. piLLai thirunaRaiyUr araiyar thought that when he is much older than bhattar and has more knowledge too, others may wonder whether it is apt to praise parASara bhattar like this. Hence he said “Oh child, earlier too AchAryars (teachers) have praised their Sishyars (disciples). In the thirunedundhANdagam pAsuram 14 vaLarththadhanAl payan peRREn for which you gave certain explanations, the nAyaki had nurtured a parrot, taught it the divine names  of emperumAn; when the parrot recited those divine names, did she not fall at its feet?” bhattar told him “Oh swAmy! You could praise me by keeping me in whatever position that you desire; but please do not deny us the opportunity of having you in our midst and enjoying your presence”.

The vyAkyAthA narrates another incident to show how sarvESvaran becomes elated when someone who is totally devoted to him is praised. Once emperumAnAr (rAmAnujar) was sitting near a punnai tree close to chandhira pushkaraNi inside SrIrangam temple. thirvarangan [SrI ranganAthan] had mercifully reached that place as a part of temple festivity. A few people who came there fell at the divine feet of emperumAnAr and worshipped him. An officer of the kingdom, udaiyAr subrahmaNya  bhattar, saw this incident. Given below is the conversation between this officer and emperumAnAr:

He asked emperumAnAr “I want to ask you a question. Can I?”

“What is it?”

“In the presence of SrI ranganAthar, a few persons fell at your feet. They were ignorant. But I did not hear you telling them not to do that. Why is it?”

“Others may ask this question. But your asking this question is not apt”

“What is the difference between others and me?”

“Are you not one who is carrying out service to the King? When someone comes to the court of the King to ask for some help, you would have seen him taking the sandals of the King and keeping them on his head. Would the sandals tell that man ‘Do not keep us on your head’? Is that man truly celebrating the sandals? No. Even if he praises the sandals, are they capable of helping that man? However, doesn’t the King, who is seeing this, feel happy and help the man?” [In the same way, SrI ranganAthan feels happy and helps the people who had fallen at emperumAnAr’s feet].

vArAyina mulayAL ivaL – her bosoms are such that the bodice, through its connection with them, realises its true nature. Even the nAyakan realises his nature through embracing them. The nAyaki too cannot sustain herself without him, just as it has been mentioned in thiruvAimozhi 6-10-10 “agalagillEn iRaiyum” (I cannot leave even for a moment) and in Sri rAmAyaNam ayOdhyA kANdam 53-31 “na cha sIthA thvayA hinA” ((lakshmaNa tells SrI rAma) sithAppirAtti will not survive without you).

It is due to the connection between the cause of her disease [sarvESvaran] and her disease that AzhwAr says vAnOr thalaimaganAm sIrAyina.

sIr Ayina – widespread disease. It is such a rare disease that no one could say that (s)he will be able to cure her from the disease.

dheyva nOy – it is a disease which has not been caused by any entity in this world.

nal nOy – a disease which one has to accept by even making lot of efforts. Alternatively, a disease caused by the supreme entity who is the lord of nithyasUris, due to his greatness and auspicious qualities.

dheyvaththaNNandhuzhAy . . . – make sure that you find a remedy such that it is aligned with your nature as well as the nature of the disease which is afflicting her. Just as it is said “dhEvathAnthara katAksha kauleenA:” (grace from other dhEvathAs (deities) will create major fault for the clan), do not approach other deities.

dheyvam . . . – try to save her by bringing a material which, through its contact with the supreme entity, has his true nature, such as the leaves of thuLasi, or its stem or its root or the soil from which the thuLasi plant sprouted. With other medicines (obtained through the grace of other deities), only harm will result while medicines which are connected with sarvESvaran, even if they are far removed from sarvESvaran, will be the apt remedy. Just as it has been mentioned in thiruvAimozhi 3-7-9 “endhai pirAn thanakku adiyAr adiyAr tham adiyAr adiyAr….” it is enough if someone has direct contact with sarvESvaran or contact through several of his followers in a lineage. That alone will do.

svApadhESam (distinguished meaning): This pAsuram brings out AzhwAr’s belief that contact with other deities will be the cause of destruction of one’s existence and contact with any material which has even a remote connection with sarvESvaran will be the cause for one’s existence

adiyEn krishNa rAmAnuja dhAsan

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periya thirumozhi – 1.3 – muRRa mUththu

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periya thirumozhi >> First Centum

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thirumangai AzhwAr instructed his divine heart saying “Approach thiruppiridhi”; it did not have the same urge as AzhwAr [fearing the distance and the difficult terrain]; AzhwAr then said “Oh fool! Can’t you see the sorrow in this samsAram? Quickly try to reach badharikASramam since it is a little bit closer”; previously AzhwAr spoke about thirumanthram; subsequently he spoke about the meaning of the manthram; now he is saying “Let us reach the abode where the manthra dhrashtA (the one who sees the manthram) is residing”. For those who recite thirumanthram, just as the principle which is revealed in the manthram, rishi (sage who reveals the manthram), chandhas (meter) and dhEvathA (the deity of the manthram), bIja (seed letters), Sakthi (strength) etc, SOshaNa (how it nurtures), dhAhanam (how it destroys) etc – also need to be meditated upon. Why all of those are required? As said in thiruppallANdu 12 “namO nArAyaNAya enRu – paramAthmanaich chUzhndhirundhEththuvar” (reciting ashtAksharam, nithyasUris will surround and glorify bhagavAn), since nithyasUris are the ones who meditate upon this manthram, their pastime is this only; such manthram is being attempted to be meditated upon by jIvAthmA who is bound by matter which has three qualities (sathvam, rajas and thamas); hence, he has to consider himself to be having a form similar to them, and hence SOshaNa and dhAhana are required. Now, the rishi, chandhas and dhEvathA are meditated upon due to overwhelming attachment towards the manthram; bIja and Sakthi are meditated upon for his faith in the manthram to develop, as it is the manthram which grants mOksham.

Previously, AzhwAr said “piridhi senRadai nenjE” (Go and reach thiruppiridhi); his heart thought “let me do it later”; AzhwAr said “Oh fool! For someone who is suffering in samsAra, can he say ‘I will do it later’? Only for those who have divine body, such attitude of ‘let me do it later’ can be present”; AzhwAr then instructed “You cannot remain lethargic that it can be done later” and highlighted the impermanent nature of prakruthi (matter), lowliness of worldly pleasures, the greatness of bhagavAn who is to be pursued, and mercifully tells his divine heart “Since this is the situation, even if you were to break your hand or feet while going to badharikASramam, considering that it is a little bit closer than thiruppiridhi, try to reach it”.

adiyen sarathy ramanuja dasan

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thiruviruththam – 52 – azhaikkum karum

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This is in the classification of kAla mayakkuth thuRai (similar to pAsurams 7 and 18) which occurs due to bewilderment regarding time. nAyakan who had promised to return by monsoon time, is delaying his return. With the monsoon having arrived, nAyaki is in distress since he has not returned yet. Her friend tells her “This is not rainy season.  What you are seeing now is not rain, but the tears of bhUmippirAtti (bhUdhEvi)”, thus bewildering the nAyaki into thinking that it is not rainy season.

Let us go through the pAsuram and its meanings:

azhaikkum karum kadal veN thiraikkE koNdu pOy alarvAy
mazhaikkaN madandhai aravaNai ERa maN mAdhar viN vAy
azhaiththup pulambi mulai malai mEl ninRum ARugaLAy
mazhaik kaNNa nIr thirumAl kodiyAn enRu vArginRadhE

Word-by-Word Meanings

alarvAy – having been born in a lotus flower
mazhaikkaN – having a cool glance, just like rain [in terms of coolness]
madandhai – periya pirAtti [SrI mahAlakshmi]
azahikkum – calling out loudly
karu – bluish coloured
kadal – in the ocean
veN – whitish
thiraikkE – through the waves
koNdu pOy – inviting (the nAyakan)
aravaNai – on the mattress of thiruvananthAzhwAn (AdhiSEshan)
ERa – on climbing
maNmAdhar – bhUmippirAtti
thirumAl – Sriya: pathi (consort of SrI mahAlakshmi)
kodiyAn – cruel entity
enRu – saying so
viN vAy – through the mouth of sky
azhaiththu – loudly calling
pulambi – wailing
malai – mountains
mulai mEl ninRum – standing atop the bosoms
mazhaik kaNNIr – tears like rainfall
ARugaLAy – like rivers
vArginRadhu –  created copiously

Simple Translation

The bluish ocean invited periya pirAtti who was born in a lotus flower and who has a glance, as cool as the rain. Taking hold of the whitish waves of that ocean, periya pirAtti, along with her lord, sarvESvaran, started mercifully to ascend the mattress of AdhiSEshan. At that time, bhUmippirAtti, standing atop the mountains which are like her bosoms, calling out loudly from the sky, started wailing saying “The consort of SrI mahAlakshmi is a cruel entity” and started letting down her tears of rainfall copiously, like rivers.

vyAkyAnam

azhaikkum karum kadal – in line with the saying “apAm api Suklam” – the colour of water is white. However, when it is in abundance, it would appear to be dark. With the bottom portion of the ocean appearing dark and the top portion appearing white (because of the white coloured waves), it appeared like a place made with bluish gems having whitish steps. When SrI rAma was on the mAlyavAn mountain along with lakshmaNa, he told lakshmaNa looking at the clouds, as in SrI rAmAyaNam kishkindhA kANdam 28-4 “Sakyam ambaram Aruhya mEgha sOpAna pankthibhi: | kutaja arjuna mAlAbhir alankarthum dhivAkara: ||” (it appears that it is possible to decorate the supreme entity, who is at the centre of sUryamaNdala, through the steps of clouds, with wild jasmine and other flowers). He said that there is a deficiency in this. While garlanding the supreme entity, it is necessary to go with one’s wife, just as it is mentioned in Sri rAmAyaNam ayOdhyA kANdam 6-1 “saha pathnyA viSAlAkshyA nArAyaNamupAgatham” (SrI rAma meditated on SrIman nArAyaNa along with sIthAppirAtti, who has wide eyes). While sIthA was with us then, she is not here now to help us. This is the deficiency.

veN thiraikkE koNdu pOy –  with the help of those waves which were like hands, taking sarvESvaran along

alarvAyalar – lotus; periya pirAtti has divine lips similar to lotus flower. She was born in the lotus flower.

mazhaikkaN madandhai – after looking at the place of sleeping (AdhiSEshan mattress) and periya pirAtti, he has to follow her. When she looks, it is with cool eyes, just like rain falling on a dry place makes it cool. If he considers her divine mind, he has to follow her.

aravaNai Era – getting atop AdhiSEshan, along with periya pirAtti.

maN mAdhar – bhUmippirAtti (SrI bhUdhEvi)

viN vAy azhaiththu – calling through sky, which is lke the mouth; alternatively, calling, standing in the sky. When the waves came up to the sky in agitation, it appeared that the earth was calling out.

pulambi – wailing, as if reciting several pAsurams

mulai mEl ninRum – standing on top of mountains, which were like bosoms. Since earth is bhUmippirAtti’s wealth, the mountains can be considered to be her bosoms, just as it has been said in siRiya thirumadal “kArAr varaikkongai” (completely dark mountains which were like bosoms).

ARugaLAy – when it rained, the water coming down from the mountains appeared like rivers which were full.

mazhaik kaNNa nIr – tears which were like rain water. In normal times, it would appear like rain water; now it appeared like her tears.

thirumAL kodiyAn enRu – we thought that if we see sarvESvaran and periya pirAtti united, it would be a great fortune; however, it is now distressing us. When he manifests his simplicity, it appears like cruelness to us.

enRu vArginRadhE – as she wails mentioning his cruelty, her tears appear like abundant flow of water.

While it is the normal rainy season, the nAyaki’s friend tells her “While sarvESvaran and periya pirAtti united, SrI bhUmippirAtti, unable to bear that, is shedding copious amount of tears which appear like rainfall”, making her bewildered into thinking that it is  not the rainy season but tears shed by bhUmippirAtti.

When sarvESvaran is united with periya pirAtti, both bhUdhEvii and neeLAdhEvi would think that he has united with their soul and when he is united with bhUdhEvi and neeLAdhEvi, periya pirAtti would think that he has united with her bosoms and shoulders. Thinking like this is their true nature. Since he is without any limit, everyone has to enjoy him together. When such is their true nature, how is it said that bhUdhEvi is wailing on seeing sarvESvaran being united with periya pirAtti? Our pUrvAchAryars prior to ALavandhAr would explain this saying “bhUdhEvi is in tears because when sarvESvaran and periya pirAtti are together, we are unable to help them by bringing them flowers, sandalwood paste etc” ALavandhAr explained it by quoting thiruvAimozhi 9-2-10 “vadiviNai illA malarmagaL”- I have made such periya pirAtti who is unparalleled in her beauty and soft nature to shiver in the cool water and being carried away by the ocean even as I remained as a mattress for her – and wept because of that. parASara bhattar on hearing this would say “There is no need for all these explanations. The nAyaki on hearing such inapt explanation from her friend would have thought ‘How is this possible?’ By the time she analyses this and decides on it, the nAyakan would have returned. AzhwAr would have mercifully said this, for this position”

svApadhESam (distinguished meaning): Since AzhwAr cannot sustain himself without attaining sarvESvaran, he has to be consoled by pointing to events which take place nearby, which may not be true.

adiyEn krishNa rAmAnuja dhAsan

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periya thirumozhi – 1.2.10 – kariya mAmugil

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periya thirumozhi >> First centum >> Second decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

kariya mAmugil padalangaL
kidandhu avai muzhangidak kaLiRenRu
periya mAsuNam varai enap peyartharu
piridhi emperumAnai
varikoL vaNdaRai paimpozhil
mangaiyar  kaliyanadholimAlai
ariya innisai pAdu nalladiyavarkku
aruvinai adaiyAvE

Word-by-Word meanings

kariya – dark
mAmugil – huge clouds
padalangaL avai – the groups
kidandhu – remaining in one place
muzhangida – as they make noise (hearing that noise)
periya – big
mAsuNam – pythons
kaLiRu enRu – confusing those clouds to be elephants (arriving to be their prey)
varai ena – like mountain
peyar tharu – will come swaying
piridhi – eternally residing in thiruppiridhi
emperumAnai – on sarvESvaran
vari koL – having stripes
vaNdu – beetles
aRai – humming
pai – vast
pozhil – having garden
mangaiyar – the ruler of the residents of thirumangai region
kaliyandhu – AzhwAr’s
oli – merciful pAsurams which have sound
mAlai – being garland
ariya – difficult for anyone to know
in – sweet
isai – pAsurams which have tune
pAdum – those who recite
nal – distinguished
adiyavarkku – the bhAgavathas
aruvinai – great sins
adaiyA – will not reach

Simple translation

As the groups of dark clouds remain in one place and make noise, big pythons confuse those clouds to be elephants, will come swaying like mountains in thiruppiridhi where sarvESvaran is eternally residing; on such sarvESvaran, thirumangai AzhwAr, who is the ruler of the residents of thirumangai region which is having vast garden where beetles which are having stripes are humming, composed pAsurams which have sound, in the form of a garland, which are difficult for anyone to know; great sins will not reach those distinguished bhAgavathas who recite these sweet pAsurams which have tune.

Highlights from vyAkyAnam (Commentary)

  • kariya … – The groups of huge clouds which are very dark due to having absorbed a lot of water, due to their weight, being unable to move, made noise remaining wherever they were. Instead of raining the water and becoming pale, being dark, and that too not being pieces of clouds, but being huge clouds, that too not being just one or two, but in many groups, due to the weight of the water absorbed, being unable to move on their own and being unable to be pulled by wind, remaining in the same place, making noise just like a pregnant lady will cry out due to pain.
  • kaLiRu enRu – Considering those clouds to be elephants due to their similarity in colour and the sound which they made.
  • periya mAsuNam – The pythons which have a huge form. They are so big that they can swallow elephants.
  • varai enap peyar tharu – Those pythons would fear those elephants, and move as if a mountain moves, and will enter their pits. nanjIyar would mercifully explain that they will enter their pits and hide there in this manner as said in mudhal thiruvandhAdhi 38 “kArudaiya minnenRu puRRadaiyum” (the snakes will reach their pits thinking that it is the lightning amidst clouds) and as it is commonly said that big hooded snakes will hide in their pits on seeing an elephant. nampiLLai mercifully asked “Should we have the meaning in this manner only?” nanjIyar responded “When you ask like this, you must be thinking about a different meaning, you can tell that”; nampiLLai said “moving is common for both going [to the pit] and coming [from the pit]; while glorifying a mountain, people will say ‘pythons will swallow elephants in this mountain’; hence these pythons would consider the groups of huge clouds to be elephants and would move towards those clouds thinking that they have got their prey, like a mountain moving”; nanjIyar greatly celebrated that explanation saying “this is the apt meaning”. That is why the python was said as “periya mAsuNam” – the greatness being the ability to swallow elephants.
  • vari koL … – Garland of pAsurams with tune which were composed by AzhwAr who is the leader of thirumangai which has vast garden where beautiful beetles with stripes drink honey, become joyful and will be humming.
  • ariya innisai – nampiLLai will say “[How amazing that] thirumangai AzhwAr is saying ariya innisai (beautifully sounding pAsurams which are difficult to understand)! AzhwAr thiruvarangap perumAL araiyar was once having an argument with some SrIvaishNavas; he would start playing the cymbals aggressively  and say “I challenge you to compete with me in reciting vAli mA valam pAsuram/decad with music”. It is well known that, this pAsuram/decad is used in competition. One can engage in the prose and the meaning! But it is to engage in the tune/music of this decad. arumai (ariya) implies greatness; inimai (innisai) implies enjoyability of the pAsuram.
  • ariya – The decad which has greatness and sweetness.
  • nal adiyavarkku – Only those who sing this decad, will become confidential servitors of sarvESvaran.
  • aru vinai … – Sins will not reach them. Just as the snakes will consider the clouds as prey and pursue them, sarvESvaran will consider those who recite this decad to be enjoyable and will accept them after eliminating their hurdles, and hence they will become accepted by him. As those who recite these pAsurams are considered by sarvESvaran as all types of enjoyable aspects and reach them, the sins will have no place to stay and hence will run away.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruviruththam – 51 – malai koNdu

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avathArikai (Introduction)

Before the nAyakan could reach her, the nAyaki heard the noise from ocean and reveals how it distressed her. SrI rAma wanted to cover the distance, which he had travelled over fourteen years by foot, within an afternoon. Knowing that bharthAzhwAn would not be able to tolerate even that, he sent hanuman as his messenger to tell bharathan that he was on his way. Until someone is sent as a messenger to her, all the things which she sees appear to cause her harm. SrI rAma tells hanuman as in SrIrAmAyaNam yudhdha kANdam SlOkam 125-17 “sangathyA bharatha: SrImAn rAjyEnArthi svayam bhavEth l praSAsthum vasudhAm sarvAmakhilAm raghunandhana: ll” (bharathAan who is full of the wealth of servitude and devotion, could continue to rule over ayOdhyA should he wish to do so, since he has been ruling it for many years). There are two interpretations for this SlOkam – some learned people, looking at it superficially, would say that since bharathan has been ruling for a long time, he would have developed a desire and a hold on the kingdom. Thus, if bharathan wishes to continue to rule over the kingdom, SrI rAma would not wish to go to ayOdhyA and would rather stay at sage bharathwAja’s ASram (hermitage) itself. Since he thought this way, he sent hanuman ahead of him on an errand. Our pUrvAchAryars (preceptors) considered that this opinion did not gel with SrI rAma’s greatness. The correct meaning of this SlOkam, in our pUrvAchAryas’ opinion, is this [given as the reasoning of SrI rAma]: as per dhaSarathan’s order and due to the boon which kaikEyi had obtained, we had given the kingdom to bharathan. bharathan followed us to the forest and said “Oh rAma! If you delay returning to ayOdhyA even by a day, I will not be able to sustain my life”. We are now returning after fourteen years. When he is in a state of bliss upon seeing us, we will tell him “You get ready for the coronation”. In the supreme happiness of seeing us, due to bewilderment, he would accept it instead of saying “I will not”. dhaSarathan wanted to see us being coronated. But he could not live to see that. To reverse that, we will be ecstatic to see our child bharathan being coronated. Hence you go ahead, he told hanuman and sent him.

What is the reason for some learned people interpreting in one way and our pUrvAchAryars interpreting in the other? This is explained through SrI rAmAyaNam ayOdhyA kANdam SlOkam 19-31 “shanair jagAma sApEksha:” (SrI rAma, before leaving for the forest, circumambulated all the materials which had been kept for his coronation, saw them respectfully …) In this SlOkam, those learned people saw the word sApEksha: as sAvEksha: which means glancing from the corner of the eye. The meaning for this would then be that SrI rAma had a desire in being the King and made it known in his eyes. On hearing this, parASara bhattar said “It is not to be considered that way. It should be considered as SrI rAma looking at them with despondence since he would not be present to see bharatha’s coronation”,

Before such sarvESvaran could reach the place where the nAyaki was present, the ocean troubled her.

Let us go thorugh the pAsuram and its meanings:

malai koNdu maththA aravAl suzhaRRiya mAyappirAn
alai kaNdu koNda amudham koLLAdhu kadal baradhar
vilai koNdu thandha sangam ivai vEriththuzhAyth thuNaiyAth
thulai koNdu thAyam kiLarndhu koLvAn oththu azhaikkinRadhE

Word-by-Word Meanings

kadal – ocean
malai – manthara hill
maththA – as the churning shaft
koNdu – making it
aravAl –  through vAsuki, the snake
suzhaRRiya – one who churned
mAyam – one with amazing activity
pirAn – sarvESvaran, the benefactor
alai kaNdu – making the waves to rise up
koNda – taken (from the ocean)
amudham – nectar
koLLadhu – without accepting
baradhar – pearl traders
vilai koNdu – taking money
thandha – offered
ivai sangam – these bangles
vEri – fragrant
thuzhAy – divine thuLasi
thuNaiyA – as support
thulai koNdu – searching a way for destroying
thAyam – share of relatives
koLvAn oththu – as if taking
kiLarndhu – agitatingly
azhaikkinRadhu – makes a noise

Simple Translation

sarvESvaran had done great benefits such as keeping the manthara mountain as the churning shaft, the snake vAsuki as the churning rope and churned the ocean to obtain nectar. The ocean did not accept that nectar which was taken from it in such a way that its waves rose up. Traders in pearl had taken payment from me (nAyaki) and given me bangles. The ocean, with the support of divine thuLasi garland, with the thought of destroying me, is making huge noise in order to take these bangles from me, just like relatives would partake of their share in a property.

vyAkyAnam

malai koNdu maththA – sarvESvaran made the immovable mountain to move.

aravAl – he took the snake vAsuki, who has a gentle form, as the churning rope.

suzhaRRiya – the cleverness with which he used these. These entities (mountain and snake) kept churning on their own until nectar came out. This is similar to a potter rotating his wheel once, after which it keeps rotating on its own with that momentum. Since it is sarvESvaran himself who rotated the mountain once, it kept rotating until the work was completed. Thus all the active and inactive states of all entities are under his control.

mAyappirAn – he has amazing activities. periya thirumozhi 5-7-4 “mAyirungunRam ….” – keeping  the manthara mountain which was broad and tall, as the churning staff, keeping the snake vAsuki as the churning rope, he churned the ocean such that it made a noise like the trumpeting of an elephant and its waves rose to hide the sky.He churned in such a way that the garlands and the dress which he wore kept swinging from one side to the other.

pirAn – he benefited me by manifesting the beauty of his divine form to me. He is AzhwAr’s nectar.

alai kaNdu . . . – he churned he ocean in such a way that the sand at the bottom rose to the top and the sand at the top sank to the bottom, by planting the mountain manthara at the centre of the ocean’s heart like a mammoth pestle. He took away the nectar from the ocean. The ocean did not have the courage to go to him to retrieve its nectar from him. Just as it has been mentioned in nAchchiyAr thirumozhi 10-9  “kadalE kadalE unnaik kadaindhu kalakkuRuththu..” the ocean did not go to him to trouble him; instead it is creating distress for me. In this world, it has become natural for strong people to show their strength towards the weak ones.

baradhar – the ocean is attempting to take the bangles which I had bought from the pearl traders after payment of money. Did we go near the ocean on our own?

vErith thuzhAy thuNaiyA – it is torturing me by keeping the fragrant divine thuLasi, which it received from sarvESvaran, as a support. Just as sugrIva took SrI rAma’s support and challenged vAli, the ocean took divine thuLasi’s support to torture me. SrI rAmAyaNam kishkindhA kANdam SlOkam “thath garjath harivara: sugrIvO hEmapingala: thEna nAthEna mahathA nirjagAma haRiSvara: anumAnya thathA dhArAm sugrIvEna samAgatha:” (sugrIva, who was with a reddish yellow hue, similar to gold, stood near the entrance to vAli’s cave and roared. When his wife thArA tried to prevent him from going, vAli comforted her and came out). mahathA – sugrIva displayed his valour; nirjagAma – he came out of his cave; anumAnya – vali told thAra who tried to dissuade him from going out to fight with sugrIva “Will you not unite with a person like me only if I win over him?” As an example of this, the vyAkyAthA cites SrI rAmAyaNam 30-39 “tham dhrushtvA Sathru hanthAram maharshINAm sukhAvaham | babhUva hrushtA vaidhEhi bharthAram parishasvajE ||” (becoming happy after seeing SrI rAma annihilating the enemies of the rishis, sIthAppirAtti embraced him well).

thulai koNdu – to destroy her, ocean took the support of divine thuLasi.

thAyam . . . – even after a land had got changed hands four or five times, the relatives of the original owner of the property would stake their claim on that land. In the same way, the ocean, on seeing the bangles on nAyaki’s hands, claimed that these bangles came from it (from conches which are in the ocean), and is trying to take them away.

azhaikkinRadhE – it is calling like a waylaying robber. When the omnipotent entity immersed a huge pestle inside it, churned it with the power of his shoulders and took away nectar from it, this ocean did not have the capability to challenge him and retrieve that nectar. Since I am a helpless lady, it is trying to harm me. The vyAkyAtha cites an example of how the sounds made by the ocean troubled the nAyaki, from a SlOkam in SrI rAmAyaNam kishkindhA kANdam “nisvanam chakravAkAnAm niSamya sahachArinAm puNdarIka visAlAkshI kathamEshA bhavishyathi” (on merely hearing the noise made by chakravAka birds when they fly, sIthAppirAtti will be joyous; what sort of difficulty is she in, who has eyes like lotus flower?) Just as the noise made by the birds brought memories of sIthAppirAtti to SrI rAma and troubled him, the sound made by the ocean troubled the nAyaki.

adiyEn krishNa rAmAnuja dhAsan

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thiruviruththam – 50 – oNNudhal mAmai

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avathArikai (Introduction)

In the previous pAsuram, he had mentioned about how he had not seen a long night and suffered distress like this. Just as it is said in bhagavath gIthA 10-9 “bodhayantha: parasparam” (enlightening one another), the nAyakan comes to console her. The distance which SrI rAma had covered only by walking for fourteen years, was covered by him in one afternoon time when he realised the agitation that bharathAzhwAn had. In the same way, the nAyakan is coming with a great urge. He tells the charioteer certain words then.

Let us go through the pAsuram and its meanings:

oNNudhal mAmai oLi payavAmai viraindhu nam thEr
naNNudhal vENdum valava kadAginRu thEn navinRa
viNmudhal nAyagan nINmudi veN muththa vAsigaiththAy
maNmudhal sErvuRRu aruvi seyyA niRkum mAmalaikkE

Word-by-Word Meanings

valava – Oh charioteer, who is strong!
oN – beautiful
nudhalnAyaki who has a forehead, her
mAmai – complexion’s
oLi – radiance
payavAmai – before it gets discoloured
thEn – like honey
navinRa – referred to as
viN mudhal – for vibhUthis such as paramapadham
nAyakan – one who is the lord, his
nIL – long
mudi – on top of the crown
veN – white
muththam – pearls’
vAsigaiththAy – arrangement
maN mudhal – earth which is primary (for him)
sErvuRRu – to reach
aruvi – having rivers
seyyA niRkum – flowing in abundance
mA – huge
malaikku – for the thirumalai hill
viraindhu – quickly
nam thEr – our chariot
kadAginRu – conducting
naNNudhal vENdum – we should reach

Simple Translation

The nAyakan tells his charioteer “Oh charioteer who is strong! Before the complexion of nAyaki, who has a beautiful forhead, changes colour, drive the chariot fast [to her place]. We should go fast towards thirumalai hills which have the character of the whitish pearls which are present on the long crown of the lord of paramapadham and which have rivers which start from the peak and flow abundantly towards earth”

vyAkyAnam

oNNudhal mAmai oLi payavAmai – the beautiful complexion of nAyaki who has a beautifully radiant forehead. Radiance is the brightness in the complexion. Before that radiance becomes dull …

oNNudhal mAmai – the nAyakan and the nAyaki are like SrI rAma and sIthAppirAtti who had separated from each other for ten months. During the period of separation, the nAyakan was thinking about nAyaki’s beauty and sustained himself. As an example of such behaviour, the vyAkyAthA cites the words of SrI rAma in SrI rAmAyaNam chandhrakAnthAnanAm subrUma – ability to attract like the moon. The nAyakan thought that he cannot be patient should he lose that beauty and that he could not retrieve the radiance of that beauty should it become dim.

viraindhu nandhEr naNNudhal vENdum – our chariot should reach her fast. Help me in reaching her fast so that she doesn’t blame me in case she loses her complexion.

valava – the activity of the charioteer is similar to that of the charioteer in mahAbhAratha war.

kadAkinRu naNNudhal vENdum – our chariot should reach her with your ability to conduct the chariot.

thEn navinRa . . . –  the nAyakan tells the charioteer that the place where they are going to would be beneficial for the charioteer too; that place, thirumalai, will be like that. The verse could be read as either thEn navinRa mAmalaikkE or thEn navinRa viNmudhal nAyakan. In the former case, the word thEn would refer to beetles and navinRa would refer to the humming sound made by them. In other words, the beetles are singing in thirumalai after drinking honey from the flowers there. In the latter case, just as it has been mentioned in SrI vishNu sUktham vishNOr padhE paramE madhva uthsa: (honey is flowing from the divine feet of sarvESvaran), it is the viNmudhal nAyakan who has been referred to as shedding honey.

viNmudhal nAyakan – he is the lord of paramapadham which is referred to as viN. Alternatively, he is the lord of all vibhUthis including viN (paramapadham).

nINmudi . . . – you would see that the place (thirumalai) is such that it would remove all the difficulties suffered during the time of separation. SrIvaikuNtanAthan has a long crown; the crown has white pearls; thirumalai has the quality of those pearls. SrIvaikuNtam could be considered as a simile for the greatness of thirumalai. Compared to this place (thirumalai) which could be seen by the eyes, SrIvaikuNtam is a step lower. Since the greatness of thirumalai could be experienced through the eyes, its true nature will be clear to the eyes. Even though authentic texts confirm that such greatness is there in SrIvaikuNtam too, one could only hold a strong belief that the feature exists; only this [thirumalai] could be experienced through the eyes.

maNmudhal sErvuRRu – approaching down to the earth

aruvi seyyA niRkum malaikkE – all our difficulties will be removed once we reach there. nAchchiyAr thirumozohi 8-3 says kuLir aruvi vEngadam – thiruvEngadam (thirumalai) which is with cool streams.

svApadhESam (distinguished meaning): looking at the anguish of AzhwAr in separation, the followers of sarvESvaran come quickly to console him. Just as pirAtti (SrI mahAlakshmi) forgot all about mithilA after attaining SrInivAsan who is standing amidst cool streams, AzhwAr also forgot about [AzhwAr]thirunagari and the followers are rushing to see him in this state.

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ತಿರುವಾಯ್ಮೊೞಿ – ಸರಳ ವಿವರಣೆ – 5.7 – ನೋಟ್ರ

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ಶ್ರೀಃ ಶ್ರೀಮತೇ ಶಠಕೋಪಾಯ ನಮಃ ಶ್ರೀಮತೇ ರಾಮಾನುಜಾಯ ನಮಃ ಶ್ರೀಮದ್ ವರವರಮುನಯೇ ನಮಃ

ಕೋಯಿಲ್ ತಿರುವಾಯ್ಮೊೞಿ – ಸರಳ ವಿವರಣೆ

<< 5.5 ಎಂಗನೇಯೋ


ಎಂಪೆರುಮಾನರು ಅವರನ್ನು ಕೆಲ ಕಾಲ ಮಾತ್ರವೇ ಸ್ಮರಿಸುವವರನ್ನೂ ಸಹ ರಕ್ಷಿಸುತ್ತಾರೆ. ಆೞ್ವಾರರು ಏತಕ್ಕಾಗಿ ತನ್ನನ್ನು ರಕ್ಷಿಸುತ್ತಿಲ್ಲವೆಂದು ಆಶ್ಚರ್‍ಯ ಪಡುತ್ತಾರೆ. ಆೞ್ವಾರರು ತಾವು ಯಾವುದೋ ಮಾಧ್ಯಮದಿಂದ ತನ್ನನ್ನು ತಾನು ರಕ್ಷಿಸಿಕೊಳ್ಳುತ್ತಿರುವುದಾಗಿ ಎಂಪೆರುಮಾನರು ಯೋಚಿಸಿದ್ದಾರೆಂದು ತಿಳಿದುಕೊಂಡು , ತಾನು ಎಂತಹ ಅಲ್ಪ ಜೀವಿಯೆಂದೂ , ತನಗೆ ಬೇರೆ ಯಾವುದೂ ಮಾರ್ಗವೂ ತಿಳಿದಿಲ್ಲವೆಂದೂ , ವಾನಮಾಮಲೈ ಎಂಪೆರುಮಾನರಿಗೆ ಶರಣಾಗತಿಯಾಗಿರುವುದಾಗಿಯೂ , ಈ ಪದಿಗೆಯಲ್ಲಿ ತಿಳಿಸುತ್ತಾರೆ.

ಪಾಸುರಮ್ – 1
ಆೞ್ವಾರರು ಎಂಪೆರುಮಾನರಿಗೆ ಹೇಳುತ್ತಾರೆ ನಿನ್ನನ್ನು ಹೊಂದಲು ನಾನು ಶಾಸ್ತ್ರದಲ್ಲಿ ಹೇಳಿರುವ ಎಲ್ಲಾ ರೀತಿಯ ಉಪಾಯಗಳಿಂದ ರಹಿತವಾಗಿ ಇದ್ದೇನೆಂದೂ , ನಿನ್ನ ವಿನಃ ನಾನು ಬದುಕಲಾರೆನೆಂದೂ . ನಾನು ನಿನ್ನ ನೋಟಕ್ಕೆ ಹೊರಗಾಗಿದ್ದೇನೆಯೇ? ನೀನು ನಿನ್ನ ಭಕ್ತರಿಗೆ ಅತ್ಯಂತ ಸನಿಹದಲ್ಲಿರುವೆ ಎಂದೂ ನೀನು ಅವರೆಲ್ಲರಿಗೂ ಸಹಾಯ ಮಾಡಲು ಕಾದಿರುವೆ ಎಂದೂ ಹೇಳುತ್ತಾರೆ.

ನೋಱ್ಱ ನೋಂಬಿಲೇನ್ ನುಣ್ ಅಱಿವಿಲೇನ್ ಆಗಿಲುಮ್ ಇನಿ ಉನ್ನೈವಿಟ್ಟು ಒನ್‍ಱುಮ್,
ಆಱ್ಱಕಿಱ್ಕಿನ್‍ಱಿಲೇನ್ ಅರವಿನಣೈ ಅಮ್ಮಾನೇ,
ಶೇಱ್ಱು ತ್ತಾಮರೈ ಶೆನ್ನೆಲೂಡು ಮಲರ್ ಶಿರೀವರಮಙ್ಗಲನಗರ್,
ವೀಱ್ಱಿರುನ್ದ ಎನ್ದಾಯ್ ಉನಕ್ಕು ಮಿಗೈಯಲ್ಲೇನ್ ಅಙ್ಗೇ ॥

ನಾನು ಕರ್ಮಯೋಗವನ್ನು ನಿನ್ನನ್ನು ಪಡೆಯಲು ಮಾಡಲಿಲ್ಲ . ನಾನು ಪ್ರಶಾಂತತೆಯುಳ್ಳ ತನ್ನ ಬಗ್ಗೆ ಮತ್ತು ಎಂಪೆರುಮಾನರ ಬಗ್ಗೆ ಇರುವ ಜ್ಞಾನವನ್ನೇ ಕೇಂದ್ರೀಕರಿಸುವ ಜ್ಞಾನಯೋಗವನ್ನೂ ಮಾಡಲಿಲ್ಲ. ಈ ಎರಡನ್ನು ಮಾಡಿದರೆ ದೊರಕುವ ಭಕ್ತಿಯೋಗಕ್ಕೂ ನಾನು ಅರ್ಹನಲ್ಲ. ನಿನ್ನ ಗುಣಗಳನ್ನು ಧ್ಯಾನಿಸಿದ ಮೇಲೆ ನಿನ್ನ ಬಿಟ್ಟು ಒಂದು ಕ್ಷಣವೂ ಬದುಕಲಾರೆ. ಅತ್ಯಂತ ಸುಂದರವಾದ ಕಮಲ ಹೂಗಳನ್ನು ಹೊಂದಿರುವ , ಕೆಸರಿನ ಜೊತೆಗೆ ಕಲೆಸಿಕೊಂಡಿರುವ ಭತ್ತದ ಗದ್ದೆಗಳನ್ನು ಹೊಂದಿರುವ , ಶ್ರೀ ವರಮಂಗಲ ನಗರದಲ್ಲಿ (ವಾನಮಾಮಲೈ/ ತೋಟಾದ್ರಿ ಮತ್ತು ನಾಂಗುನೇರಿ ಎಂದೂ ಹೆಸರಾಗಿರುವ ಪ್ರದೇಶದಲ್ಲಿ) ವಿಶಿಷ್ಟವಾಗಿ ಪ್ರತಿಷ್ಠಾನಗೊಂಡಿರುವ , ಭಕ್ತರನ್ನು ಪೊರೆಯಲು ಕಾತುರದಿಂದ ನಿಂತಿರುವ ಎಂಪೆರುಮಾನರೇ! ನಾನು ನಿನ್ನ ನೋಟಕ್ಕೆ ಹೊರತಾಗಿರುವೆನೇ? ಎಲ್ಲಾ ಜೀವಿಗಳ ರಕ್ಷಕನಾಗಿರುವ ನೀನು ನನ್ನನ್ನೂ ರಕ್ಷಿಸು ಎಂದು ಆೞ್ವಾರರು ಮೊರೆಯಿಡುತ್ತಾರೆ.

ಪಾಸುರಮ್ – 2
ಆೞ್ವಾರರು ಹೇಳುತ್ತಾರೆ. “ ನಿನ್ನ ದಿವ್ಯ ಪಾದಕಮಲವನ್ನು ಪಡೆಯಲು ತೊಂದರೆಗಳು ಉಂಟಾದರೆ , ನೀನೇ ಆ ತೊಂದರೆಗಳನ್ನು ನಿವಾರಿಸಿ, ನಿನ್ನ ತನ್ನದೇ ಆದ ಕರುಣೆಯಿಂದ ನನ್ನನ್ನು ರಕ್ಷಿಸು”.

ಅಙ್ಗುತ್ತೇನಲ್ಲೇನ್ ಇಙ್ಗುತ್ತೇನಲ್ಲೇನ್ ಉನ್ನೈ ಕ್ಕಾಣುಮ್ ಅವಾವಿಲ್ ವೀೞ್‍ನ್ದು , ನಾನ್
ಎಙ್ಗುತ್ತೇನುಮಲ್ಲೇನ್ ಇಲಙ್ಗೈ ಶೆತ್ತ ಅಮ್ಮಾನೇ
ತಿಙ್ಗಳ್ ಶೇರ್ ಮಣಿಮಾಡ ನೀಡು ಶಿರೀವರಮಙ್ಗಲನಹರ್ ಉಱೈ,
ಶಙ್ಗುಶಕ್ಕರತ್ತಾಯ್ ತಮಿಯೇನುಕ್ಕರುಳಾಯೇ॥

ನಾನು ನಿನ್ನ ಲೋಕವನ್ನು ಇನ್ನೂ ಪ್ರವೇಶಿಸಿಲ್ಲ , ನೀನೇ ನನಗೆ ಸಿದ್ಧವಾಗಿರುವ ಉಪಾಯ. ಈಗ ನಾನು ತಾಳ್ಮೆಯಿಂದ ನಾನಿರುವಲ್ಲಿಯೇ ಉಳಿದಿಲ್ಲ. ನಿನ್ನ ಪ್ರೇಮದಿಂದ ಬಂಧಿತನಾಗಿ ನಿನ್ನನ್ನು ಆನಂದಿಸಲು ನಾನು ಈ ಜಗತ್ತಿನ ಜನಗಳ ನಡುವೆಯೂ ಇಲ್ಲ. ನನ್ನ ಅತಿ ವಿಶಿಷ್ಟವಾದ ದೈವವೇ, ನಿನ್ನ ಭಕ್ತಳಾದ ಸೀತಾ ಪಿರಾಟ್ಟಿಯನ್ನು ಹೊಂದಲು ತೊಂದರೆಯಾಗಿರುವ ಲಂಕೆಯನ್ನು ನಾಶಪಡಿಸಿದೆ. ತನ್ನ ಭಕ್ತರಿಗೆ ಕಷ್ಟಗಳನ್ನು ಕೊಡುವ ವೈರಿಗಳನ್ನು ನಾಶಪಡಿಸಲೆಂದೇ ಇರುವ ಶಸ್ತ್ರಗಳು – ಅವು ನಿನ್ನ ಭಕ್ತರಿಗೆ ಆನಂದವನ್ನು ನೀಡುವವು. ಎತ್ತರವಾದ ಕಟ್ಟಡಗಳಿಂದ ಕೂಡಿದ , ಪಚ್ಚೆಯ ಬಣ್ಣದ ಮರಕತ ಮಣಿಗಳನ್ನು ಹೇರಳವಾಗಿ ಹೊಂದಿರುವ , ಚಂದ್ರನವರೆಗೂ ಹರಡಿಕೊಂಡಿರುವ ಶ್ರೀ ವರಮಂಗಲ ನಗರದಲ್ಲಿ ಅನಂತಾನಂತದವರೆಗೂ ನೆಲೆಸಿರುವ ನನ್ನ ಸ್ವಾಮಿಯೇ ! ನಿನ್ನನ್ನು ಬಿಟ್ಟು ಬೇರೆ ಯಾವ ಜೊತೆಗಾರನೂ ಇಲ್ಲದಿರುವ ನನ್ನನ್ನು ಕರುಣೆಯಿಂದ ಹರಸು. ಎಂದು ಆೞ್ವಾರರು ಬೇಡಿಕೊಳ್ಳುತ್ತಾರೆ.

ಪಾಸುರಮ್ – 3
ಆೞ್ವಾರರು ಹೇಳುತ್ತಾರೆ , “ ನಾನು ನಿನಗಾಗಿ ಏನನ್ನೂ ಮಾಡಲಿಲ್ಲ. ನೀನು ನನಗೆ ಮಾಡಿದ ಒಳಿತಿಗಾಗಿ ಮತ್ತು ನನ್ನನ್ನು ನಿನ್ನ ಸೇವಕನಾಗಿ ಒಪ್ಪಿಕೊಂಡಿರುವುದಕ್ಕೆ ಬದಲಾಗಿ ನಾನು ಏನೂ ಮಾಡಲು ಸಾಧ್ಯವಿಲ್ಲ .

ಕರುಳ ಪ್ಪುಟ್ಕೊಡಿ ಶಕ್ಕರಪ್ಪಡೈ ವಾನನಾಡ ಎನ್ ಕಾರ್ಮುಗಿಲ್‍ವಣ್ಣಾ
ಪೊರುಳಲ್ಲಾದ ಎನ್ನೈ ಪ್ಪೊರುಳಾಕ್ಕಿ ಅಡಿಮೈಕೊಣ್ಡಾಯ್
ತೆರುಳ್‍ಕೊಳ್ ನಾನ್ಮಱೈ ವಲ್ಲವರ್ ಪಲರ್ ವಾೞ್ ಶಿರೀವರಮಙ್ಗಲನಗರ್ಕು
ಅರುಳ್‍ಶೆಯ್ದಙ್ಗು ಇರುನ್ದಾಯ್ ಅಱಿಯೇನ್ ಒರುಕ್ಕೈಮ್ಮಾಱೇ॥

ಎಂಪೆರುಮಾನರು ಗರುಡಪಕ್ಷಿಯನ್ನು ಧ್ವಜವಾಗಿಯೂ , ದಿವ್ಯಚಕ್ರವನ್ನು ಅವರ ಆಯುಧವಾಗಿಯೂ ಮತ್ತು ಪರಮಪದವನ್ನು ತನ್ನ ರಾಜ್ಯವಾಗಿಯೂ ಹೊಂದಿದ್ದಾರೆ. ಅವರು ತನ್ನ ಕಪ್ಪುಬಣ್ಣದ ತಿರುಮೇನಿಯಿಂದ ನನಗೆ ಆಶೀರ್ವದಿಸುತ್ತಾರೆ. ಆ ರೂಪದಲ್ಲಿಯೇ ನನ್ನನ್ನು ಒಂದು ಅಸನ್ನೇವ (ಅಚಿತ್) ವಸ್ತುವಿನಿಂದ ನನ್ನ ನಿಜ ಸ್ವರೂಪವನ್ನು ಅರಿಯಲು ಪರಿವರ್ತನೆ ಮಾಡುತ್ತಾರೆ. ಅವರು ನನ್ನ ವಾಚಿಕ ಕೈಂಕರ್‍ಯವನ್ನು ಒಪ್ಪಿಕೊಂಡು ಸ್ವೀಕರಿಸುತ್ತಾರೆ. ಶ್ರೀವರಮಂಗಲ ನಗರದಲ್ಲಿ ವಾಸವಾಗಿರುವ ನಾಲ್ಕು ವೇದಗಳಲ್ಲಿ ಪಂಡಿತರಾಗಿರುವ ಶ್ರೇಷ್ಠವಾದ ಜ್ಞಾನವನ್ನು ಪಡೆದಿರುವ ಜನಗಳೇ! ನೀವು ಅಲ್ಲಿಂದ ನನಗೆ ಅಪಾರವಾದ ಕರುಣೆಯನ್ನು ತೋರಿಸಿದ್ದೀರಿ . ನನಗೆ ನೀವು ಮಾಡಿದ ಉಪಕಾರಕ್ಕೆ ಹೇಗೆ ಕೃತಙ್ಞತೆ ತೋರಿಸುವುದೆಂದು ನನಗೆ ತಿಳಿದಿಲ್ಲ ಎಂದು ಆೞ್ವಾರರು ಹೇಳುತ್ತಾರೆ.


ಪಾಸುರಮ್ – 4
ಆೞ್ವಾರರು ಹೇಳುತ್ತಾರೆ , “ನಿನ್ನನ್ನು ನಾನು ನನ್ನ ಆಸೆಯನ್ನೇ ಮಾರ್ಗವನ್ನಾಗಿ ಮಾಡಿಕೊಂಡು ಹೇಗೆ ಪಡೆಯಲಿ ?”

ಮಾಱುಶೇರ್ ಪಡೈ ನೂತ್ತುವರ್ ಮಙ್ಗ ಓರ್ ಐವರ್ಕು ಆಯ್ ಅನ್‍ಱು ಮಾಯ ಪ್ಪೋರ್‌ಪಣ್ಣಿ
ನೀಱುಶೆಯ್‍ದವೆನ್ದಾಯ್ ನಿಲಮ್ ಕೀಣ್ಡ ಅಮ್ಮಾನೇ
ತೇಱು ಞಾನತ್ತರ್ ವೇದವೇಳ್ವಿ ಅಱಾ ಚ್ಚಿರೀವರಮಙ್ಗಲನಗರ್
ಏಱಿ ವೀಱ್ಱಿರುನ್ದಾಯ್ ಉನ್ನೈ ಎಙ್ಗೆಯ್‍ದ ಕ್ಕೂವುವನೇ॥


ಶ್ರೇಷ್ಠನಾದ ಪೋಷಕನಾಗಿದ್ದುಕೊಂಡು ಮಹಾಭಾರತದ ಕಾಲದಲ್ಲಿ , ದುರ್‍ಯೋಧನ ಮುಂತಾದವರು ಪಾಂಡವರಿಗೆ ಅನೀತಿಯನ್ನು (ಅನ್ಯಾಯವನ್ನು) ಹಗೆತನದಿಂದ ಮಾಡಿದಾಗ , ನೀನು ಒಂದು ಯುದ್ಧವನ್ನೇ ಮಾಡಿಸಿ , ದೃಢ ನಿರ್ಧಾರದಿಂದ ಅಸಹಾಯಕ ಪಾಂಡವರಿಗೆ ಸಹಾಯ ಒದಗಿಸಿ, ದುರ್‍ಯೋಧನ ಮುಂತಾದವರನ್ನು ಧೂಳೀಪಟ ಮಾಡಿದೆ. ನೀನು ಜಗತ್ತಿಗೇ ಸ್ವಾಮಿಯಾಗಿ ಪ್ರಳಯದ ಕಾಲದಲ್ಲಿ ಭೂಮಿಯನ್ನು ಎತ್ತಿಹಿಡಿದು , ಅಪಾಯದಿಂದ ರಕ್ಷಿಸಿದೆ. ಶ್ರೀವರಮಂಗಲ ನಗರದಲ್ಲಿ ಪ್ರವೇಶಿಸಿ, ಕಲುಷಿತವಿಲ್ಲದ ಶ್ರೇಷ್ಠ ಜ್ಞಾನವನ್ನು ಹೊಂದಿರುವ ವೇದಗಳ ರೀತಿಯಲ್ಲಿ ಭಗವಂತನನ್ನೇ ಪೂಜಿಸುವ ಜ್ಞಾನಿಗಳಿಂದ ಪೂಜಿಸಲ್ಪಟ್ಟು ವಿಶಿಷ್ಟ ರೀತಿಯಲ್ಲಿ ಅಸ್ತಿತ್ವದಲ್ಲಿರುವ ಎಂಪೆರುಮಾನರೇ! (ನಿನ್ನ ಸಹಾಯವಿಲ್ಲದೇ) ನಾನು ನಿನ್ನನ್ನು ಕೂಗಿ ಕರೆದು ನಿನ್ನನ್ನು ಹೇಗೆ ಪಡೆಯಲಿ? ಎಂದು ಆೞ್ವಾರರು ಪ್ರಲಾಪಿಸುತ್ತಾರೆ.

ಪಾಸುರಮ್ – 5
ನಾನು ನಿನ್ನನ್ನು ನಿನ್ನ ಭಕ್ತರಿಗೆ ತೊಂದರೆಯುಂಟುಮಾಡುವ ವೈರಿಗಳನ್ನು ನಾಶಮಾಡುವ ಮತ್ತು ನಿನ್ನ ಭಕ್ತರಿಗೆ ಅಲ್ಲಿಂದ ಇಳಿದು ಬಂದು ಆನಂದವನ್ನು ಕೊಡುವ ಸ್ವರೂಪವಾಗಿ ನೋಡಿದ್ದೇನೆ. ಇಂತಹ ಗುಣಗಳುಳ್ಳ ನಿನ್ನನ್ನು ನನ್ನ ಸ್ವಪ್ರಯತ್ನದಿಂದ ಪಡೆದುಕೊಳ್ಳುವುದು ಸರಿಯೇ? ಸಾಧ್ಯವೇ? ಎಂದು ಆೞ್ವಾರರು ಎಂಪೆರುಮಾನರನ್ನು ಕೇಳುತ್ತಾರೆ.

ಎಯ್‍ದ ಕೂವುದಲ್ ಆವದೇ ಎನಕ್ಕು ? ಎವ್ವ ದೇವತ್ತುಳ್ ಆಯುಮಾಯ್ ನಿನ್‍ಱು
ಕೈದವಙ್ಗಳ್ ಶೆಯ್ಯುಮ್ ಕರುಮೇನಿ ಅಮ್ಮಾನೇ
ಶೆಯ್‍ದ ವೇಳ್ವಿಯರ್ ವೈಯತ್ತೇವರ್ ಅಱಾ ಚ್ಚಿರೀವರಮಙ್ಗಲನಗರ್
ಕೈತೊೞ ಇರುನ್ದಾಯ್ ಅದು ನಾನುಮ್ ಕಣ್ಡೇನೇ॥

ನಾನು ನನ್ನ ಆಸೆಯನ್ನೇ ಮಾರ್ಗವಾಗಿಟ್ಟುಕೊಂಡು ನಿನ್ನನ್ನು ಪಡೆಯಲು ಸರಿಯೇ? ಓಹ್! ನನ್ನ ಸ್ವಾಮಿಯೇ! ನೀನು ಬುದ್ಧನಂತೆ ರೂಪ ಧರಿಸಿ ಯಾವ ರೀತಿಯ ದೈತ್ಯರ ಗುಂಪಿನಲ್ಲೂ ನಿಲ್ಲಲು ಮತ್ತು ಅವರ ಜೊತೆ ಕಲೆಸಿಕೊಳ್ಳಲು ಸಾಧ್ಯವಿರುವ ಕಪ್ಪು ಬಣ್ಣದ ತಿರುಮೇನಿಯನ್ನು ಹೊಂದಿರುವವನೇ! ನೀನು ಕೃತಕೃತ್ಯಗಳಿಗೆಲ್ಲಾ (ವೇದದ ಪ್ರಕಾರ ನಡೆದುಕೊಳ್ಳುವವರು) ಮತ್ತು ನಿತ್ಯ ಸೂರಿಗಳಿಗೆಲ್ಲಾ ಒಡೆಯನಾದವನು . ನೀನು ಭೂಮಿಯಲ್ಲಿ ನಿರಂತರವಾಗಿ ಶ್ರೀವರಮಂಗಲ ದಿವ್ಯದೇಶದಲ್ಲಿ ನೆಲೆಸಿರುವವನು. ಎಲ್ಲರಿಂದಲೂ ಸೇವೆ ಸ್ವೀಕರಿಸುವವನು. ನಾನೂ ನಿನ್ನ ದಿವ್ಯರೂಪವನ್ನು ನೋಡಿದ್ದೇನೆ. ಆದ್ದರಿಂದ ನನ್ನ ತೊಂದರೆಗಳನ್ನು ನಿವಾರಿಸಿ, ನಾನು ನಿನ್ನನ್ನು ಆನಂದಿಸುವುದಕ್ಕೆ ನಿನ್ನದೇ ಹೊಣೆ ಎಂದು ಆೞ್ವಾರರು ಹೇಳುತ್ತಾರೆ.

ಪಾಸುರಮ್ – 6
ನಿನ್ನ ಭಕ್ತರಿಗೆ ನೀನು ಸಹಾಯ ಮಾಡುವುದರಿಂದ ನೀನು ಅತ್ಯಂತ ಪ್ರಜ್ವಲವಾಗಿ ಹೊಳೆಯುತ್ತಿರುವೆ. ನೀನು ನನ್ನಲ್ಲಿಗೆ ಕರುಣೆಯಿಂದ ಬರಬೇಕು, ನಾನು ನಿನ್ನನ್ನು ಆನಂದಿಸಲು ಮತ್ತು ಸೇವೆ ಮಾಡಲು ಎಂದು ಆೞ್ವಾರರು ಹೇಳುತ್ತಾರೆ.

ಏನಮಾಯ್ ನಿಲ ಕೀಣ್ಡ ಎನ್ನಪ್ಪನೇ ಕಣ್ಣಾ ಎನ್ಱುಮ್ ಎನ್ನೈ ಆಳುಡೈ
ವಾನನಾಯಕನೇ ಮಾಣಿಮಾಣಿಕ್ಕಚ್ಚುಡರೇ
ತೇನ ಮಾಮ್ಬೊೞಿಲ್ ತಣ್ ಶಿರೀವರಮಙ್ಗಲತ್ತವರ್ ಕೈತೊೞ ಉಱೈ
ವಾನಮಾಮಲೈಯೇ ಅಡಿಯೇನ್ ತೊೞ ವನ್ದರುಳೇ॥

ಎಂಪೆರುಮಾನರು ನನ್ನ ಪೋಷಕರು. ಅವರು ವರಾಹದ ರೂಪದಲ್ಲಿ ಭೂಮಿಯನ್ನು ಕೆಸರಿನಿಂದ ಅಗೆದು ತೆಗೆದರು. ಅವರು ಕೃಷ್ಣನಾಗಿ , ನನ್ನ ಸ್ವಾಮಿಯಾಗಿ , ನನ್ನ ಸೇವೆಯನ್ನು ಸ್ವೀಕರಿಸಿದರು. ನನ್ನನ್ನು ನಾನು ಉಳಿಸಿಕೊಳ್ಳಲು ಮಧುರವಾದ ತಮ್ಮ ಮಾತಿನಿಂದ ಪರಮಪದದಂತೆಯೇ ಆನಂದವನ್ನು ನೀಡಿದರು. ಅತ್ಯಂತ ಹೊಳೆಯುವ ಕೆಂಪು ರತ್ನದಂತೆ ತಿರುಮೇನಿಯನ್ನು ಹೊಂದಿದ್ದು , ಉತ್ತೇಜಕವಾದ , ಜೇನಿನಿಂದ ತುಂಬಿದ ಮಾವಿನ ತೋಪುಗಳಿಂದ ಕೂಡಿದ, ದಿವ್ಯದೇಶದ ಪ್ರಜೆಗಳಿಂದ ಸೇವಿಸಲ್ಪಟ್ಟ ಶ್ರೀವರಮಂಗಲ ನಗರದಲ್ಲಿ ಪ್ರತಿಷ್ಠಾಪನಗೊಂಡ , ದೃಢವಾದ ರೂಪವನ್ನು ಹೊಂದಿರುವ , ಅಮಿತವಾದ , ಅನಂತ ಎತ್ತರವಾದ ಪರ್ವತದಂತೆ ತಿರುಮೇನಿಯನ್ನು ಹೊಂದಿರುವ ಪರಮವ್ಯೋಮದಿಂದ ಆನಂದಿಸಲ್ಪಡುವ (ಶ್ರೀ ವೈಕುಂಠದಿಂದ) , ಎಂಪೆರುಮಾನರೇ! ಆ ನಿಮ್ಮ ಭಂಗಿಯಿಂದ ಎದ್ದು ನನ್ನ ಬಳಿಗೆ ಬಂದು ನನ್ನ ಸೇವೆಯನ್ನು ಸ್ವೀಕರಿಸಿ ಎಂದು ಆೞ್ವಾರರು ಬೇಡಿಕೊಳ್ಳುತ್ತಾರೆ.

ಪಾಸುರಮ್ – 7
ನನ್ನ ಉಳಿವಿಗೆ ಕಾರಣವಾಗಿರುವ ನೀನು ನನ್ನಿಂದ ದೂರವಾಗಬಾರದು ಮತ್ತು ನನ್ನ ಅಳಿವಿಗೆ ಕಾರಣವಾಗಬಾರದು ಎಂದು ಹೇಳುತ್ತಾರೆ.

ವಂದರುಳಿ ಎನ್ನೆಞ್ಜಿಡಮ್ ಕೊಣ್ಡ ವಾನವರ್ ಕೊೞುನ್ದೇ, ಉಲಗುಕ್ಕೋರ್
ಮುನ್ದೈತ್ತಾಯ್‍ತನ್ದೈಯೇ ಮುೞು ಏೞುಲಗುಮ್ ಉಣ್ಡಾಯ್
ಶೆನ್ದೊೞಿಲವರ್ ವೇದವೇಳ್ವಿ ಆಱಾ ಚ್ಚಿರೀವರಮಙ್ಗಲನಗರ್
ಅನ್ದಮಿಲ್ ಪುಗೞಾಯ್ ಅಡಿಯೇನೈ ಅಗತ್ತೇಲೇ॥

ಎಂಪೆರುಮಾನರು ಬಂದು ನನ್ನ ಹೃದಯದಲ್ಲಿ ನೆಲೆಗೊಂಡು ನನ್ನ ಉಳಿವಿಗೆ ಕಾಳಜಿ ವಹಿಸಿಕೊಂಡು, ಪರಮಪದದಲ್ಲಿ ವಾಸವಾಗಿರುವವರ ಉಳಿವಿಗೂ ಕಾರಣವಾಗಿದ್ದಾರೆ ಅವರು ಈ ಜಗತ್ತಿಗೆ ವಿಶಿಷ್ಟ ರೀತಿಯ ಮೂಲಸ್ವರೂಪದ ತಾಯಿಯೂ, ತಂದೆಯೂ ಆಗಿದ್ದಾರೆ. ಅವರು ಪ್ರಳಯ ಕಾಲದಲ್ಲಿ ಎಲ್ಲಾ ಲೋಕಗಳನ್ನೂ ಕುಡಿದು ತನ್ನ ಹೊಟ್ಟೆಯಲ್ಲಿಟ್ಟುಕೊಂಡು ಕಾಪಾಡಿದ್ದಾರೆ. ಅನಂತವಾದ ಕಲ್ಯಾಣ ಗುಣಗಳನ್ನು ಹೊಂದಿರುವ ವೇದಗಳ ಪ್ರಕಾರ ಪೂಜಿಸುವ ಎಂಪೆರುಮಾನರಿಗಾಗಿಯೇ ಅಸ್ತಿತ್ವದಲ್ಲಿರುವ , ಅವನಿಗಾಗಿಯೇ ಕೈಂಕರ್‍ಯಗಳನ್ನು ಸಲ್ಲಿಸುವ ಜ್ಞಾನಿಗಳಿಂದ ಪೂಜಿಸಲ್ಪಡುವ ಶ್ರೀವರಮಂಗಲದಲ್ಲಿ ನೆಲೆಸಿರುವ ಎಂಪೆರುಮಾನರೇ , ನನ್ನ ಸಂಗವನ್ನು ತೊರೆಯದಿರಿ ಎಂದು ಆೞ್ವಾರರು ಬೇಡಿಕೊಳ್ಳುತ್ತಾರೆ.

ಪಾಸುರಮ್ – 8
ಆೞ್ವಾರರನ್ನು ಎಂಪೆರುಮಾನರು ಕೇಳುತ್ತಾರೆ “ನಾನು ನಿನ್ನನ್ನು ಬಹಿಷ್ಕರಿಸಿದ್ದೇನೆಯೇ?” ಎಂದು , ಅದಕ್ಕೆ ಆೞ್ವಾರರು ಹೇಳುತ್ತಾರೆ “ಶಬ್ದ ಮುಂತಾದ ಲೌಕಿಕ ಆನಂದಗಳುಳ್ಳ ಈ ಸಂಸಾರದಲ್ಲಿ ನನ್ನನ್ನು ಇಟ್ಟಿದ್ದೀಯ. ಇದು ನನ್ನನ್ನು ಬಹಿಷ್ಕರಿಸಿದಂತಲ್ಲವೇ? “ಎಂದು.

ಅಗತ್ತ ನೀ ವೈತ್ತ ಮಾಯ ವಲ್ ಐಮ್ಬುಲನ್‍ಗಳಾಮವೈ ನನ್ಗು ಅಱಿನ್ದನ್ದನ್
ಅಗತ್ತಿ ಎನ್ನೈಯುಮ್ ನೀ ಅರುಮ್ ಶೇತ್ತಿಲ್ ವೀೞ್‍ತ್ತಿಕಣ್ಡಾಯ್,
ಪಗಲ್ ಕದಿರ್ ಮಣಿಮಾಡ ನೀಡು ಶಿರೀವರಮಙ್ಗೈ ವಾಣನೇ , ಎನ್‍ಱುಮ್
ಪುಗಱ್ಕು ಅರಿಯ ಎನ್ದಾಯ್ ಪುಳ್ಳಿನ್ ವಾಯ್ ಪಿಳನ್ದಾನೇ॥

ನಿನ್ನಿಂದ ಸೃಷ್ಟಿಸಲ್ಪಟ್ಟ ಮತ್ತು ಆಶ್ಚರ್‍ಯಕರ ಪ್ರವೃತ್ತಿಯನ್ನು ಹೊಂದಿರುವ ಸೋಲಿಸಲು ಸಾಧ್ಯವಾಗದ , ಒಂದಕ್ಕೊಂದು ಮಿಲನವಾಗದ ನಿನ್ನಿಂದ ದೂರವಾಗಲು ಪ್ರಯತ್ನಿಸಿದವರನ್ನು ಬಹಿಷ್ಕರಿಸುವ ಈ ಇಂದ್ರಿಯಗಳನ್ನು ನಾನು ನಿಜವಾಗಿ ಬಹು ಚೆನ್ನಾಗಿ ಅರ್ಥೈಸಿಕೊಂಡಿದ್ದೇನೆ. ನನ್ನನ್ನು ಏಳಲಾರದ ಕೆಸರಿನಲ್ಲಿ ತಳ್ಳಬೇಡ. ಓ! ಕೆಂಪುರತ್ನಗಳಿಂದ ಕೂಡಿದ ಮಿನುಗುವ ದೊಡ್ಡ ದೊಡ್ಡ ಬಂಗಲೆಗಳನ್ನು ಹೊಂದಿರುವ ಶ್ರೀವರಮಂಗಲ ದಿವ್ಯದೇಶದಲ್ಲಿ ವಾಸವಾಗಿರುವ ನನ್ನ ಸ್ವಾಮಿಯೇ! ಬಕಾಸುರನ ಕೊಕ್ಕನ್ನು ಮುರಿದು ಕೊಂದ ಪ್ರವೇಶಿಸಲು ಕಷ್ಟವಾಗಿರುವ ಎಂಪೆರುಮಾನರೇ! ನೀವು ಎಲ್ಲೆಲ್ಲಿಯೂ ಇದ್ದೀರಿ! ಆದರೆ ನನಗೆ ಸಹಾಯ ಮಾಡದೇ ನನ್ನನ್ನು ದೂರ ತಳ್ಳುತ್ತಿರುವಿರಿ! ಎಂದು ಆೞ್ವಾರರು ಮೊರೆಯಿಡುತ್ತಾರೆ.

ಪಾಸುರಮ್ – 9
ಆೞ್ವಾರರು ಹೇಳುತ್ತಾರೆ “ನೀನು ಬಹಳವಾಗಿ ಹೊಳೆಯುತ್ತಿದ್ದೀಯ! ನಿನ್ನ ವೈರಿಗಳನ್ನು ಕೊಂದು, ಕರುಣೆಯಿಂದ ನನ್ನನ್ನು ಮೇಲಕ್ಕೆತ್ತು “ ಎಂದು ಹೇಳುತ್ತಾರೆ.

ಪುಳ್ಳಿನ್ ವಾಯ್ ಪಿಳನ್ದಾಯ್! ಮರುದಿಡೈ ಪೋಯಿನಾಯ್! ಎರುದೇೞ್ ಅಡರ್ತ್ತ , ಎನ್
ಕಳ್ಳ ಮಾಯವನೇ! ಕರುಮಾಣಿಕ್ಕ ಚ್ಚುಡರೇ!
ತೆಳ್ಳಿಯಾರ್ ತಿರು ನಾನ್ಮರೈಗಳ್ ವಲ್ಲಾರ್ ಮಲಿ ತಣ್ ಶಿರೀವರ ಮಙ್ಗೈ
ಉಳ್, ಇರುನ್ದ ಎನ್ದಾಯ್! ಅರುಳಾಯ್ ಉಯ್ಯುಮಾಱು ಎನಕ್ಕೇ॥

ಎಂಪೆರುಮಾನರೇ! ನೀವು ಆಶ್ಚರ್‍ಯಕರವಾದ ಸ್ವರೂಪ. ಅತ್ಯಂತ ರಹಸ್ಯವಾದ ಸಂಗತಿಗಳನ್ನು ನೀವು ಬಕಾಸುರ ಮತ್ತು ಯಮಳನನ್ನು ಮತ್ತು ಏಳು ಎತ್ತುಗಳನ್ನು ಕೊಲ್ಲುವುದರ ಮೂಲಕ ಬಹಿರಂಗಪಡಿಸಿದ್ದೀರಿ. ಕಪ್ಪಾದ ರತ್ನದಂತಹ ಬಣ್ಣದಲ್ಲಿ ಝಗಮಗಿಸುವ ರೂಪವುಳ್ಳವರೇ! ಕರುಣೆಯಿಂದ ಪೋಷಕರಾದಂತಹ ಎಂಪೆರುಮಾನರ ರೂಪದಲ್ಲಿ ನಿಂತಿರುವವರೇ! ನಾನು ಆನಂದ ಹೊಂದಲು ಉತ್ತೇಜಕವಾದ ಶ್ರೀವರಮಂಗಲ ದಿವ್ಯದೇಶದಲ್ಲಿ ನಿಂತಿರುವವರೇ! ಅದು ನಾಲ್ಕು ವೇದಗಳ ಸಾರವನ್ನು ಅರ್ಥೈಸಿಕೊಂಡು ಪಂಡಿತರಾದಂತಹ ಜನಗಳಿಂದ ಕೂಡಿದೆ. ಅನೇಕ ಸಿರಿಗಳಿಂದ ಸಮೃದ್ಧಗೊಂಡು ಭಗವಂತನ ನಿಜ ಸ್ವರೂಪವನ್ನು ಪಡೆಯಲು ಸಮರ್ಥವಾಗಿದೆ. ನನಗೆ ಬೇರೆ ಯಾವುದೇ ಆಶ್ರಯವಿಲ್ಲ ಕರುಣೆಯಿಂದ ನನಗೆ ನಿನ್ನ ದಿವ್ಯ ಪಾದಕಮಲಗಳನ್ನು ತಲುಪುವ ಮಾರ್ಗವನ್ನು ದಯಪಾಲಿಸಿ, ನನ್ನನ್ನು ಮೇಲಕ್ಕೆತ್ತು ಎಂದು ಕಳಕಳಿಯಿಂದ ಪ್ರಾರ್ಥಿಸುತ್ತಾರೆ.

ಪಾಸುರಮ್ – 10
ಎಂಪೆರುಮಾನರು ಹೇಳುತ್ತಾರೆ “ನನ್ನ ದಿವ್ಯ ಪಾದವೇ ನನ್ನನ್ನು ತಲುಪುವ ಮಾರ್ಗ”, ಎಂದು. ಅದಕ್ಕೆ ಆೞ್ವಾರರು ಹೇಳುತ್ತಾರೆ, “ನಾನು ಈ ಉಪಕಾರಕ್ಕೆ ಪ್ರತ್ಯುಪಕಾರವನ್ನು ಮಾಡಲು ಶಕ್ತನಲ್ಲ” ಎಂದು.

ಆಱೆನಕ್ಕು ನಿನ್ ಪಾದಮೇ ಶರಣಾಗ ತ್ತನ್ದೊಳಿನ್ದಾಯ್, ಉನಕ್ಕೋರ್ ಕೈ
ಮ್ಮಾಱು ನಾನ್ ಒನ್‍ಱು ಇಲೇನ್ ಎನದಾವಿಯುಮ್ ಉನದೇ
ಶೇಱು ಕೊಳ್ ಕರುಮ್ಬುಮ್ ಪೆರುಮ್ ಶೆನ್ನೆಲುಮ್ ಮಲಿ ತಣ್ ಶಿರೀವರ ಮಙ್ಗೈ
ನಾಱು ಪೂನ್ದಣ್‍ತುೞಾಯ್ ಮುಡಿಯಾಯ್! ದೆಯ್‍ವನಾಯಕನೇ॥

ನಿತ್ಯಸೂರಿಗಳಿಗೆಲ್ಲಾ ನಾಯಕನಾದ ಕಬ್ಬುಗಳಿಂದ ಮತ್ತು ಎತ್ತರದ ಭತ್ತದ ಕೆಸರು ತುಂಬಿದ ಗದ್ದೆಗಳಿಂದ ಭರಿತವಾದ ದಿವ್ಯದೇಶದಲ್ಲಿ ನೆಲೆಸಿರುವ ಸುಗಂಧಭರಿತವಾದ ತುಳಸಿಗಳಿಂದ ಅಲಂಕರಿಸಲ್ಪಟ್ಟ ದಿವ್ಯ ಕಿರೀಟವನ್ನು ಧರಿಸಿರುವ ಎಂಪೆರುಮಾನರೇ! ನೀವು ನನಗೆ ತಮ್ಮ ದಿವ್ಯಪಾದಗಳನ್ನು ದಯಪಾಲಿಸಿದ್ದೀರಿ. ಅವುಗಳು ಮಾತ್ರ ನನ್ನನ್ನು ನಿನ್ನಲ್ಲಿಗೆ ಕರೆದೊಯ್ಯಬಲ್ಲುದು. ಅವುಗಳೇ ಉಪಾಯಮ್ ಮತ್ತು ಆಶ್ರಯ. ನನ್ನ ಹತ್ತಿರ ನಿನಗೆ ಕೊಡಲು ಏನೂ ಇಲ್ಲ. ನನ್ನ ಆತ್ಮವು ನಿನ್ನದೇ! ಎಂದು ತಮ್ಮನ್ನು ತಾವು ಭಗವಂತನಿಗೆ ಅರ್ಪಿಸುತ್ತಾರೆ.

ಪಾಸುರಮ್ – 11
ಆೞ್ವಾರರು ಹೇಳುತ್ತಾರೆ “ ಯಾರು ಈ ಹತ್ತು ಪಾಸುರಗಳನ್ನು ಈ ಉದ್ದೇಶದಿಂದ ಆನಂದಗೊಂಡು ಪಠಿಸುತ್ತಾರೋ, ಅವರನ್ನು ಯಾವಾಗಲೂ ನಿತ್ಯಸೂರಿಗಳು ಆನಂದಿಸುತ್ತಾರೆ.

ದೆಯ್‍ವನಾಯಕನ್ ನಾರಣನ್ ತಿರಿವಿಕ್ಕಿರಮನ್ ಅಡಿಯಿಣೈಮಿಶೈ
ಕೊಯ್‍ಕೊಳ್ ಪೂಮ್ಬೊೞಿಲ್ ಶೂೞ್ ಕುರುಗೂರ್ ಚ್ಚಡಗೋಪನ್
ಶೆಯ್‌ದ ಆಯರತ್ತುಳ್ಳಿವೈ ತಣ್ ಶಿರೀವರಮಙ್ಗೈ ಮೇಯ ಪತ್ತುಡನ್
ವೈಗಲ್ ಪಾಡವಲ್ಲಾರ್ ವಾನೋರ್ಕ್ಕಾರಾವಮುದೇ॥

ಸರ್ವೇಶ್ವರನು ಎಲ್ಲಾ ನಿತ್ಯಸೂರಿಗಳಿಗೂ ನಾಯಕನಾದವನು. ಅಪರಿಮಿತವಾದ ಸಂಬಂಧದಿಂದ ತಾಯಿಯಂತೆ ಎಲ್ಲರನ್ನೂ ತಾಳಿಕೊಂಡವನು. ಅವನ ಕೆಳಗಿನ ವರ್ಗದವರನ್ನು ಅಳತೆ ಮಾಡಿ ಸ್ವೀಕರಿಸುತ್ತಾನೆ. ಅವರು ಒಡೆಯತನವನ್ನು (ನಾಯಕತ್ವವನ್ನು) ತೆಗೆದುಕೊಳ್ಳದಂತೆ ನೋಡಿಕೊಳ್ಳುತ್ತಾನೆ. ಸುತ್ತಲೂ ಸುಮಧುರ ಹೂಗಳಿಂದ ಆವರಿಸಲ್ಪಟ್ಟ ಆೞ್ವಾರ್ ತಿರುನಗರಿಯ ನಾಯಕರಾದ ನಮ್ಮಾೞ್ವಾರರು , ಕರುಣೆಯಿಂದ ಎಂಪೆರುಮಾನರ ದಿವ್ಯಪಾದಗಳಲ್ಲಿ ಈ ಹತ್ತು ಪಾಸುರಗಳನ್ನು ಒಟ್ಟು ಮೊತ್ತದ ಸಾವಿರ ಪಾಸುರದೊಳಗೆ ಹಾಡಿರುತ್ತಾರೆ. ಈ ಪಾಸುರಗಳು ಉತ್ತೇಜಕವಾದ ಶ್ರೀವರಮಂಗೈ ದಿವ್ಯದೇಶದ ಮೇಲೆ ಹಾಡಿರುವ ಪಾಸುರಗಳಾಗಿರುತ್ತವೆ. ಯಾರು ಈ ಹತ್ತು ಪಾಸುರಗಳನ್ನು, ಅದರ ಅರ್ಥಗಳನ್ನು ಒಪ್ಪಿಕೊಂಡು ಹಾಡುತ್ತಾರೋ, ಅವರು ಯಾವಾಗಲೂ ಎಂದಿಗೂ ಕಡಿಮೆಯಾಗದ ಅಮೃತದಂತೆ, ಪರಮಪದದಲ್ಲಿ ವಾಸಿಸುವವರಿಗೆ ಸತತ ಆನಂದವನ್ನು ಕೊಡುತ್ತಾರೆ.

ಮೂಲ : http://divyaprabandham.koyil.org/index.php/2020/05/thiruvaimozhi-5-7-simple/

ಅಡಿಯೇನ್ ಕುಮುದವಲ್ಲಿ ರಾಮಾನುಜ ದಾಸಿ

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periya thirumozhi – 1.2.9 – Odhi Ayira

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

periya thirumozhi >> First centum >> Second decad

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Highlights from avathArikai (Introduction)

No specific introduction available.

pAsuram

Odhi Ayira nAmangaL uNarndhavarkku
uRu thuyar adaiyAmal
EdhaminRi ninRaruLum namperundhagai
irundhanal imayaththu
thAdhu malgiya piNdi viNdalarginRa
thazhalpurai ezhil nOkki
pEdhai vaNdugaL eriyena veruvaru
piridhi senRadai nenjE !

Word-by-Word meanings

Ayira nAmangaL – (his) thousand divine names
Odhi – recite (with that)
uNarndhavarkku – for those who acquired the knowledge (that he is the protector)
uRu – occur
thuyar – sins
adaiyAmal – to not reach (them)
Edham inRi – to not have any sorrows (for his devotees)
ninRu aruLum – mercifully present
nam – our lord
perum thagai – greatly famous
irundha – coming and residing
nal – distinguished
imayaththu – in himavAn
thAdhu – buds
malgiya – being abundant
piNdi – aSOka flowers
viNdu – opened
alarginRa – blossoming
thazhal purai – like fire
ezhil – beauty
pEdhai – ignorant
vaNdugaL – beetles
nOkki – saw (that)
eri ena – considering that to be fire
veruvaru – fearing
piridhi – in thiruppiridhi
senRu – going
nenjE – manassE (Oh mind!)
adai – try to reach.

Simple translation

Our greatly famous lord has come and is residing in the distinguished himavAn to ensure that the sins which are to occur, will not reach those who recite his thousand divine names acquire the knowledge (that he is the protector) and to not have any sorrows; seeing the beauty of the opened and blossomed aSOka flowers with abundant buds, which resemble fire, the beetles consider that to be fire and fear, in thiruppiridhi. Oh mind! Going to such thiruppiridhi, try to reach there.

Highlights from vyAkyAnam (Commentary)

  • Odhi Ayira nAmangaL uNarndhavarkku – For those who recite the thousand divine names and meditate upon their meanings. After reciting one divine name, not stopping with that, reciting thousand divine names in order, and meditating upon bhagavAn through those names.
  • uRu thuyar adaiyAmal – The [results of the] sins which need to be experienced by such person, to not chase him to experience the result. As said in brahma vaivairtham prakruthi kANdam 26.70 “avaSyam anubhOkthavyam” (must be experienced) and “nA bhuktham kshIyathE” (these cannot be got rid of unless experienced), the sins which cannot be exhausted without experiencing the result, to not reach the individual for experiencing the result. An apparition (gaNtAkarNan), while eating dead bodies, while there is gap in between his meals, said as in harivamSam bhavishya parvam 81.5 “narakArE jagannAtha nArAyaNa parAyaNa” (Oh enemy of hell! Oh lord of universe! Oh nArAyaNa! Oh resting place of all!) and enjoyed bhagavAn and remained fully focussed on him as said in SrIvishNu purANam 6.4.6 “AthmAnam vAsudhEvAkyam chinthayan” (bhagavAn is reclining and meditating upon himself); emperumAn, upon hearing this, said “Who recited our name and won over me?” as in harivamSam bhavishya parvam 82.39 “kasya mukthi: karE sthi thA” (One who was seen by hari has mOksham in his hands). Edham implies sorrow. As one recites the divine names of bhagavAn, the owner of the name will come close to the reciter and that will lead to the removal of sorrows. These individuals will become free from sorrows.
  • uRu thuyar … – [Another explanation – not having to feel sad about our disqualification] Meditating upon the connection with achith, thinking “How can we consider ourselves to be qualified to interact with bhagavAn?” as said in periyAzhwAr thirumozhi 5.1.1 “vAkkuth thUymai ilAmaiyinAlE mAdhavA unnai vAykkoLLa mAttEn” (since there is no purity in my speech, oh mAdhavA! I will not speak about you). Not having to think about one’s disqualification in such manner, as bhagavAn who remains close to those who surrender to him, they will not have any sorrows – in himavAn where such greatly famous emperumAn resides.
  • thAdhu … – the beauty of the opened and blossomed aSOka flowers with abundant buds, which resemble fire
  • pEdhai vaNdugaL – The beetles which have ignorance to confuse aSOka flowers everyday to be fire, even though they enjoy those flowers regularly. While they are residing eternally in this abode, and the flowers blossom everyday, they become bewildered seeing those flowers and cry out “fire! fire!” Even after doubting it to be fire previously and determining that it is not fire, on the subsequent day, without considering that not to be fire, they will fear for the same thinking that to be fire; the reason for that is both bhaya nivruththi (elimination of fear) and bhayam (fear) are eternal [as in samsAra].

An example for this situation is mercifully explained from periya thirumozhi pAsuram 5.3.9 for thiruveLLaRai dhivyadhESam.

Angu mAvali vELviyil irandhu senRu agalidam muzhudhinaiyum
pAnginAl koNda parama! nin paNindhu ezhuvEn enakku aruL puriyE
Ongu piNdiyin semmalar ERi vaNduzhithara – mAvERith
thInguyil mizhaRRum padappaith thiruveLLaRai ninRAnE!

  • Angu mAvali vELviyil – senRu – irandhu – emperumAn made himself a seeker and went to the sacrificial altar of mahAbali.
  • agal … – While accepting the whole earth, instead of accepting it through a battle, he accepted it through the magnanimity of mahAbali; since mahAbali had a little bit of magnanimity, mahAbali need not have his head severed as it happened for rAvaNa et al; emperumAn thought “he is willing to give it” and made himself a seeker, and accepted from mahAbali with his intention to do so. emperumAn accepted earth which is his own property, as if he got it from mahAbali. Hence, this is similar to our Athma samarpaNam (surrender of self) towards him. This surrender will make one say subsequently as in sthOthra rathnam 53 “athavA kinnu samarpayAmi” (How can I submit anything to you after knowing that everything is owned by you?) In reality, there is no difference between Athma samarpaNam (submitting oneself) and AthmApahAram (claiming the AthmA to be independent – stealing the ownership); this is why, upAya nairapEkshyam (even prapaththi is not upAyam – bhagavAn does not expect anything as upAyam from AthmA) is emphasised.
  • parama nin paNindhezhuvEn enakku aruL puriyE – Oh greater than all! You should shower your mercy upon me who worships you and seeks uplifting. Will surrender not lead to the result naturally?
  • Ongu … – In the reddish flowers of the aSOka trees, which are grown to suppress the sky, the beetles were seeking to drink the honey. The beautiful cuckoos determined that they are entering fire, and quickly climbed on the mango tree, to escape from that, and call out from there. Seeking the mango tree which does not have reddish flowers.
  • mizhaRRum – They will call out incoherently where the letters, words and the meaning are not understandable. Being unable to clearly explain the pitiful state of the beetles, staying far, they will call out incoherently as if saying “They are getting destroyed! Please help!”
  • padappai – This is the situation of the gardens in thiruveLLaRai.

With this, it is explained that:

  • brahmA et al will think about their bound state in this material world where they are trying to enjoy him and his greatness, and remain fearfully;
  • these beetles will try to enjoy the honey just seeing the presence of the flowers and will withdraw from that confusing the flowers to be fire.

Alternatively, for those who surrender to him, they will have both fearlessness as said in thaiththirIya upanishath “athasO bhayam gathO bhavathi” (jIvAthmA will reach the fearless state) and will also have fear thinking about the enjoyability of bhagavAn which makes him think “what disaster will befall such emperumAn?”

Since bhagavAn who is the refuge, is easily approachable, one need not fear on meditating upon the sins which are to be experienced to be exhausted; the fear of beetles which consider aSOka flowers to be fire will also remain eternally [mangaLASAsanam will also go on forever].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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