Monthly Archives: July 2021

periya thirumozhi – 2.1.4 – pAviyAdhu seydhAy

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

periya thirumozhi >> Second centum >> First decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pAviyAdhu seydhAy en nenjamE! paNdu thoNdu seydhArai maNmisai
mEvi AtkoNdu pOy visumbERa vaikkum endhai
kOvi nAyagan koNdalundhuyar vEngada malaiyANdu vAnavarkku
AviyAy iruppARku adimaith thozhil pUNdAyE

Word-by-Word meanings

en nenjamE – Oh my mind!
pAviyAdhu – without fumbling
seydhAy – you did;
paNdu – previously
thoNdu seydhArai – (to uplift) those who served
maNmisai – on earth
mEvi – mercifully incarnated
AL koNdu – engaging (them) in service
pOy – carrying them (in archirAdhi mArgam (the path leading to paramapadham) from here)
visumbu ERa vaikkum – one who places in paramapadham
kOvi nAyagan – being dear to SrI gOpikAs
endhai – being my lord
koNdal – clouds
undhu – pushing
uyar – tall
vEngada malaiyilE – on thirumalA
ANdu – ruling over both nithya and leelA vibhUthis
vAnavarkku – for nithyasUris
AviyAy iruppARku – for the one who is the life
adimaith thozhil pUNdAyE – you are engaged in serving him!

Simple translation

Oh my mind! emperumAn mercifully incarnated on this earth to uplift those who previously served, by accepting their service, carrying them in archirAdhi mArgam and placing them in paramapadham; being dear to SrI gOpikAs, being my lord, he is the life of nithyasUris; he is remaining on the tall thirumalA which is pushing clouds, and is ruling over both nithya and leelA vibhUthis. You are engaged in serving him! You have done this without fumbling.

Highlights from vyAkyAnam (Commentary)

pAviyAdhu … – Instead of wavering between “Should I do that? Or Should I do this?”, you are firmly believing in this [service to him]! What a great fortune! Alternative explanation. [bhAviyAdhadhu seydhAy] It is natural to be engaged in samsAram! Instead of analysing “Should we engage in Sabdham etc [worldly pleasures]? Or should we do bhagavath kainkaryam?” you are firmly engaging in kainkaryam! I got all this favour due to you [mind] only.

paNdu … – The lord who would incarnate in this samsAram to uplift those who served him previously, to be called by them as “He is my friend”, “He is my cousin”, created kainkarya ruchi (taste for kainkaryam) in them, accepted their service, and placed them in paramapadham to have such kainkaryam occur continuously without any break.

kOvi nAyagan – One who mingles with his devotees as he mingled with SrI gOpikAs.

koNdal undhu uyar vEngadam – Having thirumalA as his abode which has peaks which have grown tall enough to push the clouds over.

vAnavar … – As said in SrI bhagavath gIthA 7.18gyAni thvAthmaiva mE matham” (but the gyAni is the one who sustains (me) – this is my principle), have you also become the life of the one who has gyAnis as his life?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumozhi – 2.1.3 – iNdaiyAyina koNdu

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

periya thirumozhi >> Second centum >> First decad

<< Previous

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

iNdaiyAyina koNdu thoNdargaL EththuvAr uRavOdum vAnidaik
koNdu pOyidavum adhu kaNden nenjam enbAy!
vaNdu vAzh vada vEngada malai kOyil koNdu adhanOdum mImisai
aNdam ANdiruppARku adimaith thozhil pUNdAyE

Word-by-Word meanings

en nenjam enbAy – Oh favourable mind!
iNdaiyAyina – known as flower garlands
koNdu – carrying
EththuvAr – those who are praising
thoNdargaL – servitors
uRavOdum – along with their relatives
koNdu pOy – carrying from here
vAnidai – in paramapadham
ida – placed
adhu kaNdu – to see that simplicity
vaNdu – beetles
vAzh – living gloriously
vada vEngada malai – thirumalA
kOyil koNdu – having it as his abode
adhanOdum – with the leelA vibhUthi (samsAram) which includes that thirumalA
mImisai aNdam – and nithya vibhUthi which is known as paramAkASam (supreme sky)
ANdu iruppARku – to the one who rules over
adimaith thozhil pUNdAyE – you are engaged in serving him!

Simple translation

Oh favourable mind! As emperumAn carried those servitors who were carrying flower garlands and praising him along with their relatives from here and placed in paramapadham, seeing that, the beetles are living gloriously on thirumalA; you are engaged in serving such sarvESvaran who is having such thirumalA as his abode and is ruling over the leelA vibhUthi which includes that thirumalA and nithya vibhUthi which is known as paramAkASam.

Highlights from vyAkyAnam (Commentary)

iNdai … – iNdai is a name for flower garland. Thus, carrying those which are known as flower garlands, as said in thiruvAimozhi 4.7.8eNdisaiyum uLLa pUk koNdu” (Bringing the flowers from eight directions).

thoNdargaL EththuvAr – bhagavAn’s servitors are carrying flower garlands in their hands and praising with their mouths; their,

uRavOdum vAn idaik koNdu pOy idavum – Along with their relatives and the relatives of those relatives. Thinking about his simplicity of carrying and placing everyone irrespective of those who are surrendered or not [just by their connection with surrendered persons] in nithya vibhUthi, [AzhwAr says] oh my mind! While we are fearing that we may lose even our existence in this world, you are having the desire to go and serve him in paramapadham! [How great of you!]

vaNdu … – Beetles are drinking the honey and living joyfully in thirumalA; having such thirumalA as his abode.

adhanOdum mImisai aNdam ANdiruppArku – sarvESvaran who owns both nithya vibhUthi and leelA vibhUthi. aNdam is a name for sky. When asked “is it simply said as ‘aNdam’? “AzhwAr is saying “mImisai aNdam” indicating that it is paramapadham which is much higher than svargam etc. paramapadham is also known as mahAkASam, paramAkASam. Hence, for sarvESvaran who owns ubhaya vibhUthi (both nithya vibhUthi and leelA vibhUthi).

adimaith thozhil pUNdAyE – In a way, you have fulfilled the desire of avApth samastha kAman (one who has no unfulfilled desires). He did not consider his wealth of ubhaya vibhUthi as worthy before entering thirumalA and accepting AzhwAr’s service. Though very wealthy, while losing a small portion of his wealth, such person will eagerly search the ground even resulting in his hand getting dirty, when it is just a coin falling down [similarly, bhagavAn having both vibhUthis before accepting AzhwAr’s service, decided to enter thirumalA only in order to attain AzhwAr].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumozhi – 2.1.2 – uRavu suRRam

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

periya thirumozhi >> Second centum >> First decad

<< Previous

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

uRavu suRRam enRu onRilA oruvan ugandhavar thammai maNmisaip
piRaviyE keduppAn adhu kaNdu en nenjam enbAy!
kuRavar mAdhargaLOdu vaNdu kuRinji maruL isai pAdum vEngadaththu
aRava nAyagaRku inRu adimaith thozhil pUNdAyE

Word-by-Word meanings

uRavu – relatives (based on karma)
suRRam – paternal relatives
enRu – being in this manner
onRu – a connection
ilA – one who is not having
oruvan – being matchless
ugandhavar thammai – for those who are dear to him
maN misai – on the earth
piRavi – birth
keduppAn – one who eliminates
kuRavar mAdhargaLOdu – with nomadic ladies
vaNdu – beetles
kuRinji maruL – tune named kuRinji
isai pAdum – singing with music
vEngadaththu – one who is eternally residing on SrI vEnkatAdhri
aRavan – most magnanimous
nAyagaRku – for sarvESvaran
adhu kaNdu – meditating upon his nature
en nenjam enbAy – You who are my mind
inRu – now
adimaith thozhil pUNdAyE – You are engaged in serving him!

Simple translation

sarvESvaran is not having (general) relatives and paternal relatives and is matchless; he eliminates the birth on earth, for those who are dear to him; he is eternally residing on SrI vEnkatAdhri where nomadic ladies and beetles sing with music, the tune named kuRinji; mediating upon such most magnanimous sarvESvaran’s nature, you who are my mind, are engaged in serving him now!

Highlights from vyAkyAnam (Commentary)

uRavu suRRam … – emperumAn who is matchless due to not having any (general) relatives or paternal relatives, who are usually present due to karma (bondage).

ugandhavar … – Liking certain persons, he does not just remove their hurdles and give some results, but he eliminates their birth in this samsAra; thinking about him.

ugandhavar – Also implies those who like him.

en nenjam enbAy – Shall I speak about him? Or shall I speak about you? How can I praise you? AzhwAr is greatly pleased with his heart and says “Oh my heart!”.

kuRavar … – Along with the nomadic girls, beetles sing with music on the tune named kuRinji.

vEngadaththu aRava nAyagaRku – The most magnanimous lord who has placed a water-outlet to accept our service, where he is offering himself to us. For the most magnanimous lord who has arrived and is present on thirumalA to accept our service.

adimaith thozhil pUNdAyE – You have materialised the purpose of his arrival and stay on thirumalA, in a particular way [by being favourable].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumozhi – 2.1.1 – vAnavar thangaL

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

periya thirumozhi >> Second centum >> First decad

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

vAnavar thangaL sindhai pOla en nenjamE! inidhu vandhu mAdhava
mAnavar thangaL sindhai amarndhu uRaiginRa endhai
kAnavaridu kAragiRpugai Ongu vEngadam mEvi mAN kuRaL
Ana andhaNaRku inRu adimaith thozhil pUNdAyE

Word-by-Word meanings

en nenjamE – Oh favourable mind!
mA – great
thavam – having thapas (penance)
mAnavar thangaL – men, their
sindhai – in the heart
amarndhu – firmly remaining
uRaiginRa – one who is eternally residing
endhai – being my lord
kAnavar – hunters
kAr – dark (due to being very strong)
agil – (cutting down) agil (Aquilaria agallocha) trees
idu – due to placing them (in fire)
pugai – smoke (to reach and spread)
Ongu – tall
vEngadam – on thirumalA
mEvi – one who is eternally residing
mAN – beautiful
kuRaLAna – assuming the form of vAmana [dwarf]
andhaNaRku – for my lord, who is a brAhmaNa
vAnavar thangaL – nithyasUris’
sindhai pOla – like in their heart
inidhu – sweetly
uvandhu – arriving joyfully
inRu – today
adimaith thozhil – in doing kainkaryam
pUNdAyE – you are engaged!

Simple translation

emperumAn is my lord who is firmly remaining and eternally residing in the heart of those men who have great penance; he is eternally residing on the tall thirumalA where the smoke from the agil trees which are placed in fire by the hunters, has reached and spread out; he is my lord who has assumed the form of vAmana, a brAhmaNa. Oh favourable mind! Today, you are engaged in doing kainkaryam to such lord who has joyfully and sweetly arrived in my heart just as he is in the heart of nithyasUris.

Highlights from vyAkyAnam (Commentary)

vAnavar … – Present in my heart just as he is present in the heart of nithyasUris.

mAdhava mAnavar thangaL sindhai amarndhu uRaiginRa endhai – The lord who is eternally residing without any expectation in the hearts of those men who have great penance.

kAnavar … – kAnavar – the divine hunters of thirumalA; they will cut the trees in their lands and burn those trees; since those trees are agil trees, their smoke will reach the sky and fill it; emperumAn is eternally residing in such thirumalA which is having such height.

mAN kuRaLAya andhaNaRku – One who assumed the form of an alms-seeker to get his own belonging. andhaNa – brAhmaNa. He assumed a very humble form, where mahAbali cannot refuse [whatever he asks].

mAN kuRaLAya andhaNaRku, vAnavar thangaL sindhai pOla en nenjamE! inidhu vandhu, adimaith thozhil pUNdAyE – [Oh mind!] Just as nithyasUris’ hearts will be immersed in bhagavath kainkaryam, you are joyfully engaged in his divine feet!

mAN … – As he has arrived to beg and accept our service, you are also following his thoughts! [How great!]

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

ರಾಮಾನುಜ ನೂಱ್ಱ್ರಂದಾದಿ – ಸರಳ ವಿವರಣೆ – 11 ರಿಂದ 20ನೆ ಪಾಸುರಗಳು

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ಹನ್ನೊಂದನೇ ಪಾಸುರ. ತಿರುಪ್ಪಾನಾಳ್ವಾರ್ ಅವರ ದೈವಿಕ ಪಾದಗಳನ್ನು ತನ್ನ ತಲೆಯ ಮೇಲೆ ಧರಿಸಿರುವ ರಾಮಾನುಜರ  ಅವರ ಅಡಿಯಲ್ಲಿ ಆಶ್ರಯ ಪಡೆದವರ ಚಟುವಟಿಕೆಗಳ ಹಿರಿಮೆಯ ಬಗ್ಗೆ ಎಷ್ಟು ಹೇಳಿದರು ಸಾಲದು ಎಂದು ಅಮುಧನಾರ್  ಹೇಳುತ್ತಾರೆ.

ಶೀರಿಯ ನಾಣ್ಮರೈ ಚೆಂಪೊರುಳ್ ಸೆಂದಮಿೞಾಳ್ ಅಳಿತ್ತ

ಪಾರ್ ಇಯಲುಮ್ ಪುಗೞ್ ಪಾಣ್ ಪೆರುಮಾಳ್ ಶರಣಾಮ್ ಪದುಮ

ತ್ತಾರ್ ಇಯಲ್ ಶೆನ್ನಿ ಇರಾಮಾನುಶನ್ ತನ್ನೈ ಚ್ಚಾರ್ನ್ದವರ್ ತಂ

ಕಾರಿಯ ವಣ್ಮೈ  ಎನ್ನಾಲ್ ಶೊಲ್ಲೊಣಾದಿಕ್ಕಡಲ್ ಇಡತ್ತೇ                

 ತಿರುಪ್ಪಾನಾಳ್ವಾರ್  ಕರುಣಾಮಯವಾಗಿ ನಮಗೆ ತಮಿೞಿನ ಸುಂದರವಾದ ಹಾರವನ್ನು ನೀಡಿದರು, ಇದು ನಾಲ್ಕು ವೇಧಗಳ ವಿಶಿಷ್ಟ ಅರ್ಥಗಳ ಹಿರಿಮೆಯನ್ನು ಹೊಂದಿದೆ, ಏಕೆಂದರೆ ಇದು ಎಂಪೆರುಮಾನ್‌ಗೆ ಸಂಬಂಧಿಸಿದ ವಿಷಯಗಳನ್ನು ವಿವರಿಸುತ್ತದೆ. ಕಮಲದ ಹೂವುಗಳಂತೆ ಇರುವ ತಿರುಪ್ಪಾನಾಳ್ವಾರ್  ಅವರ ದೈವಿಕ ಪಾದಗಳಿಂದ ಎಂಪೆರುಮಾನಾರ್  ತನ್ನ ದೈವಿಕ ತಲೆಯನ್ನು ಅಲಂಕರಿಸಿದ್ದಾರೆ . ಅಂತಹ ರಾಮಾನುಜರನ್ನು ತಮ್ಮ ಆಶ್ರಯವಾಗಿ ತೆಗೆದುಕೊಂಡಿರುವ ಈ ಜಗತ್ತಿನಲ್ಲಿರುವವರ ಚಟುವಟಿಕೆಗಳ ಬಗ್ಗೆ ನಾನು ಎಷ್ಟು ಹೇಳಿದರು ಸಾಲದು.

ಹನ್ನೆರಡನೆ ಪಾಸುರ. ತಿರುಮೞಿಸೈ  ಆಳ್ವಾರ್  ಅವರ ದೈವಿಕ ಪಾದಗಳಲ್ಲಿ  ವಾಸಿಸುವ  ರಾಮಾನುಜರನ್ನು ಪೂಜಿಸುವವರನ್ನು ಹೊರತುಪಡಿಸಿ ಬೇರೆಯವರ ಬಗ್ಗೆ ಅವರಿಗೆ ಪ್ರೀತಿ ಇದೆಯೇ ಎಂದು ಅಮುಧನಾರ್ ಪ್ರಶ್ನಿಸುತ್ತಾರೆ.

ಇಡಂಕೊಂಡ ಕೀರ್ತಿ ಮಱಿಶೈಕ್ಕಿಱೈವನ್ ಇಣೈ ಅಡಿಪ್ಪೋದು

ಅಡಂಗುಂ ಇದಯತ್ತಿರಾಮಾನುಶನ್ ಅಂ ಪೊಱ್ ಪಾದಮ್ ಎನ್ಱುಂ

ಕಡಂಗೊಂಡಿಱೈಂಜುಂ ತಿರು ಮುನಿವರ್ಕ್ಕನ್ಱಿ ಕಾದಲ್ ಶೆಯ್ಯಾ

ತಿಡಂಗೊಂಡ ಜ್ಞಾನಿಯರ್ಕೇ ಅಡಿಯೇನ್ ಅನ್ಬು ಶೆಯ್ವದುವೇ                      

ತಿರುಮೞಿಸೈ  ಆಳ್ವಾರ್ ಅವರ ಗುಣಗಳ ಹಿರಿಮೆ ಈ ಭೂಮಿಯಾದ್ಯಂತ ಹರಡಿದೆ. ಎಂಪೆರುಮಾನಾರ ದಿವ್ಯ ಸ್ವರೂಪದಲ್ಲಿ  ತಿರುಮೞಿಸೈ  ಆಳ್ವಾರ್ ಅವರ ಪುಷ್ಪಗಳಂತೆ ಇರುವ ದೈವಿಕ ಪಾದಗಳು ವಾಸಿಸುತ್ತವೆ. ಅಂತಹ ಎಂಪೆರುಮಾನಾರ  ದೈವಿಕ ಪಾದಗಳನ್ನು ನಿರಂತರವಾಗಿ ಧ್ಯಾನಿಸುವವರು ಮತ್ತು ಅಂತಹ ದೈವಿಕ ಪಾದಗಳನ್ನು ಪೂಜಿಸುವ ಸಂಪತ್ತು ಹೊಂದಿರುವವರು, ಈ ಕಾರ್ಯವು ಅವರ ಮೂಲ ಸ್ವರೂಪಕ್ಕೆ ಅನುಗುಣವಾಗಿದೆ ಎಂದು ಭಾವಿಸುವವರು ಇದ್ದಾರೆ . ಕಠಿಣ ಹೃದಯ ಹೊಂದಿರುವ, ಮತ್ತು ಎಂಪೆರುಮಾನಾರ ದೈವಿಕ ಪಾದಗಳ ಬಗ್ಗೆ ಪ್ರೀತಿಯನ್ನು ಹೊಂದಿರದ ಯಾರೊಬ್ಬರ ಬಗ್ಗೆ ನಾನು ಪ್ರೀತಿ ತೋರಿಸುತ್ತೇನೆಯೇ?

ಹದಿಮೂರನೇ ಪಾಸುರ. ತೊಂಡರಡಿಪ್ಪೊಡಿ ಆಳ್ವಾರ್ ಅವರ ದೈವಿಕ ಪಾದಗಳನ್ನು ಹೊರತುಪಡಿಸಿ ಬೇರೆ ಯಾವ ಆಸೆ ಇಲ್ಲದಿರುವ ರಾಮಾನುಜರ  ದೈವಿಕ ಪಾದಗಳೇ  ನಮ್ಮ ಏಕೈಕ ಉದ್ದೇಶ [ಅಂತಿಮ ಫಲಿತಾಂಶ].

ಶೆಯ್ಯುಂ ಪಶುನ್ ತುಳಬ ತ್ತೊೞಿಲ್ ಮಾಲೈಯುಂ ಶೆಂದಮಿೞಿಲ್

ಪೆಯ್ಯುಂ ಮಱೈ ತ್ತಮಿೞ್ ಮಾಲೈಯುಂ ಪೇರಾದ ಶೀರ್ ಅರಂಗತ್ತೈಯನ್

ಕೞಱ್ಕಣಿಯುಂ ಪರನ್ ತಾಳ್ ಅನ್ಱಿ ಆದರಿಯಾ

ಮೆಯ್ಯನ್ ಇರಾಮಾನುಶನ್ ಶರಣೇ ಗತಿ ವೇಱೆನಕ್ಕೇ           

ದಾಸ್ಯದ ಗಡಿಯಲ್ಲಿ ಲಂಗರು ಹಾಕಿರುವ ತೊಂಡರಡಿಪ್ಪೊಡಿ ಆಳ್ವಾರ್ ,  ನಿರ್ಮಲ ತುಳಸಿಯ ಹೂವಿನ ಹಾರವನ್ನು  ಮತ್ತು ತಮಿೞ್  ವೇದ  ಹಾರದಿಂದ  [ವೇದಗಳ ] ಗುಪ್ತ ಅರ್ಥಗಳನ್ನು  ಚೆನ್ನಾಗಿ ಬಹಿರಂಗಪಡಿಸಿ,  ಶ್ರೀರಂಗಂನಲ್ಲಿ ಶಾಶ್ವತವಾಗಿ ಉಳಿಯುವ ಎಂಪೆರುಮಾನ  ದೈವಿಕ ಪಾದಗಳನ್ನು ಅಲಂಕರಿಸಿದ್ದಾರೆ. ನನ್ನ ಏಕೈಕ ಅಂತಿಮ ಗುರಿ (ಪ್ರಯೋಜನ)  , ಆ ತೊಂಡರಡಿಪ್ಪೊಡಿ ಆಳ್ವಾರ್  ಅವರ ದೈವಿಕ ಪಾದಗಳನ್ನು ಹೊರತುಪಡಿಸಿ ಬೇರೆ ಯಾವುದನ್ನೂ ಬಯಸದ ಸತ್ಯವಾದ ರಾಮಾನುಜನ ದೈವಿಕ ಪಾದಗಳು.

ಹದಿನಾಲ್ಕನೇ ಪಾಸುರ . ಕುಳಶೇಖರ ಆಳ್ವಾರರ ಪಾಸುರಗಳನ್ನು ಪಠಿಸುವವರನ್ನು ಹೊಗಳುವ ರಾಮಾನುಜರಿಂದ ಅವರು ಬೇರ್ಪಡೆಯಾಗದೆ ಇರುವುದರಿಂದ ಇತರ ಮೂಲಗಳಿಂದ ಉತ್ಕೃಷ್ಟ ಹಿತಗಳನ್ನು ಪಡೆಯುವ ತನ್ನ ಸ್ವಭಾವವನ್ನು ತ್ಯಜಿಸಿದ್ದಾರೆ ಎಂದು ಅಮುಧನಾರ್ ಹೇಳುತ್ತಾರೆ.  

ಕತಿಕ್ಕು ಪ್ಪದಱಿ ವೆಂಗಾನಮುಂ ಕಲ್ಲುಮ್ ಕಡಲುಮ್ ಎಲ್ಲಾಂ

ಕೊದಿಕ್ಕ ತ್ತವಂಜೆಯ್ಯುಂ ಕೊಳ್ಗೈ ಅಟ್ರೇನ್ ಕೊಲ್ಲಿ ಕಾವಲನ್ ಸೊಲ್

ಪದಿಕ್ಕುಂ ಕಲೈ ಕ್ಕವಿ ಪಾಡುಂ ಪೆರಿಯವರ್ ಪಾದಂಗಳೇ

ತುದಿಕ್ಕುಂ  ಪರಮನ್ ಇರಾಮಾನುಶನ್ ಎನ್ನೈ ಚೋರ್ವಿಲನೇ      

ರತ್ನಗಳಂತೆ ಶಾಸ್ತ್ರಗಳ ಪದಗಳಿಂದ ಅಲಂಕರಿಸಲ್ಪಟ್ಟ  ಕುಳಶೇಖರ ಆಳ್ವಾರರ ಪಾಸುರಗಳನ್ನು ನಿಷ್ಠೆಯಿಂದ ಪಠಿಸುವವರ ದಿವ್ಯ ಪಾದಗಳನ್ನು ಪ್ರಶಂಸಿಸುವ ಮತ್ತು ಉತ್ಕೃಷ್ಟವಾದ ರಾಮಾನುಜ ನನ್ನಿಂದ ಬೇರ್ಪಡೆಯಾಗುವುದಿಲ್ಲ. ಹಾಗಾಗಿ, ಬೇಕಾಗಿರುವ ಸಲುಗೆಗಳಿಗಾಗಿ ಆತುರದಿಂದ ದಟ್ಟ ಕಾಡುಗಳಲ್ಲಿ, ಗುಡ್ಡಗಳಲ್ಲಿ, ಸಾಗರದಲ್ಲಿ ನೋಯಿಸುವ ತಪಸ್ಸು ಮಾಡುವ ನನ್ನ ಸ್ವಭಾವವನ್ನು ತೊಲಗಿಸಿಕೊಂಡೆ.

ಹದಿನೈದನೇ ಪಾಸುರ. ಪೆರಿಯಾಳ್ವಾರರ ದಿವ್ಯ ಪಾದಗಳಲ್ಲಿ ಸದಾ ತನ್ನ ಮನಸನ್ನು ತೊಡಗಿಸಿಕೊಂಡಿರುವ ಎಂಪೆರುಮಾನಾರ್ ದಿವ್ಯಗುಣಗಳಲ್ಲಿ  ನಿರತರಾಗದಿರುವವರ ಜೊತೆ ತಾನು ಸಹವಾಸ ಮಾಡುವುದಿಲ್ಲ ಎಂದು ಅಮುಧನಾರ್ ಹೇಳುತ್ತಾರೆ. ಅವರಿಗೆ ಅದಕ್ಕಿಂತ ಕೀಳಾದದ್ದು ಬೇರಿಲ್ಲ ಎಂದು ಹೇಳುತ್ತಾರೆ.

ಶೋರಾದ ಕಾದಲ್ ಪೆರುಂಜುೞಿಪ್ಪಾಲ್  ತೊಲ್ಲೈ ಮಾಲೈ ಒನ್ಱುಂ

ಪಾರಾದವನೈ ಪಲ್ಲಾಂಡೆನ್ಱು ಕಾಪ್ಪಿಡುಂ ಪಾನ್ಮೈಯನ್   ತಾಳ್

ಪೇರಾದ ಉಳ್ಳತ್ತಿರಾಮಾನುಶನ್ ತನ್ ಪಿಱಂಗಿಯ ಶೀರ್

ಶಾರಾ ಮನಿಶರೈ ಚ್ಚೇರೇನ್ ಎನಕ್ಕೆನ್ನ ತಾೞ್ವಿನಿಯೇ        

ಎಲ್ಲರನ್ನೂ ರಕ್ಷಿಸುವ, ಶಾಶ್ವತ ಮತ್ತು  ಅಚಲವಾದ ಭಕ್ತಿಯಲ್ಲಿ ಸೆಳೆಯುವ  ಶ್ರೇಷ್ಠತೆಯನ್ನು ಎಂಪೆರುಮಾನಾರ್  ಹೊಂದಿದ್ದಾರೆ. ಯಾವುದೇ ವಿಶ್ಲೇಷಣೆ ಇಲ್ಲದೆ ಅವರು  ಸಾಮಾನ್ಯ ಜನರಿಗೆ ಮಾಡುವಂತೆಯೇ, ಪೆರಿಯಾಳ್ವಾರ್,  ಎಂಪೆರುಮಾನರಿಗಾಗಿ  ಮಂಗಳಾಶಾಸನ  (ಅವನನ್ನು ದೀರ್ಘಕಾಲ ಬದುಕಬೇಕೆಂದು ಬಯಸುವ ) ನಡೆಸುವ ಸ್ವಭಾವವನ್ನು ಹೊಂದಿದ್ದರು. ಅಂತಹ ಪೆರಿಯಾಳ್ವಾರ ದೈವಿಕ ಪಾದಗಳಿಂದ ಬೇರ್ಪಡಿಸದಿರುವ ದೈವಿಕ ಮನಸ್ಸನ್ನು ಎಂಪೆರುಮಾನಾರ್  ಹೊಂದಿದ್ದಾರೆ. ಅಂತಹ ಎಂಪೆರುಮಾನಾರ ಮಿತಿಯಿಲ್ಲದ ಗುಣಗಳನ್ನು  ಆಶ್ರಯವೆಂದು ಪರಿಗಣಿಸದವರೊಂದಿಗೆ ನಾನು ಸೇರಿಕೊಳ್ಳುವುದಿಲ್ಲ. ಈ ಆಲೋಚನೆ ನನ್ನೊಳಗೆ ಬಂದ ನಂತರ, ನನಗೆ ಯಾವ ಕೊರತೆ ಇದೆ? [ಯಾವುದೂ ಇಲ್ಲ]

ಹದಿನಾರನೇ ಪಾಸುರ. ಅವರಿಗೆ ಪ್ರೀತಿಪಾತ್ರರಾದ  ಅಂಡಾಳ್   ಕೃಪೆಯನ್ನು ಸ್ವೀಕರಿಸಿದ ಎಂಪೆರುಮಾನಾರ್  ಮಾಡಿದ ದೊಡ್ಡ ಲಾಭದ ಬಗ್ಗೆ ಅಮುಧನಾರ್  ಕರುಣಾಮಯದಿಂದ ಈ ಜಗತ್ತಿಗೆ ಬರೆಯುತ್ತಾರೆ .

ತಾೞ್ವು ಒನ್‍ಱು ಇಲ್ಲಾ ಮಱೈ ತಾೞ್ನ್ದು ತಲಮುೞುದುಂ ಕಲಿಯೇ

ಆಳ್ಗಿನ್ಱ  ನಾಳ್ ವಂದು ಅಳಿತ್ತವನ್ ಕಾಣ್ಮಿನ್ ಅಂಗರ್ ಮೌಲಿ

ಶೂೞ್ಗಿನ್ಱ ಮಾಲೈಯೈ ಚೂಡಿ ಕ್ಕೊಡುತ್ತವಳ್ ತೊಲ್ ಅರುಳಾಲ್  

ವಾೞ್ಗಿನ್ಱ ವಳ್ಳಲ್ ಇರಾಮಾನುಶನ್ ಎನ್ನುಂ ಮಾ ಮುನಿಯೇ  

ಆಂಡಾಳ್  ಮೊದಲು  ತನ್ನ  ಮೇಲೆ ಹಾರವನ್ನು ಧರಿಸಿ ನಂತರ ಆ ಹಾರವನ್ನು ಪೆರಿಯ ಪೆರುಮಾಳಿನ  ದೈವಿಕ ಕಿರೀಟದ ಮೇಲೆ ಅಲಂಕರಿಸಲು ನೀಡಿದಳು. ಆಂಡಾಳಿನ  ನೈಸರ್ಗಿಕ ಅನುಗ್ರಹದಿಂದಾಗಿ, ಎಲ್ಲಾ  ಋುಷಿಮುನಿಗಳ ಮಹಾ  ನಾಯಕನಾಗಿ ಎಂಪೆರುಮಾನಾರ್ ಉನ್ನತಿ ಪಡೆದರು. ಇಡೀ ಭೂಮಿಯು ಸಂಪೂರ್ಣವಾಗಿ  ಕತ್ತಲೆಯಲ್ಲಿದ್ದಾಗ ಕಲಿಯ ಸಮಯದಲ್ಲಿ (ನಾಲ್ಕು ಯುಗಗಳಲ್ಲಿ  ಒಂದು) ಯಾವುದೇ ಕೊರತೆಗಳಿಲ್ಲದ ವೇದಗಳನ್ನು  ಇತರ ದಾರ್ಶನಿಕರು ನಿಂದಿಸಿದಾಗ, ಯಾರೊಬ್ಬರೂ ಕೇಳದೆ ಎಂಪೆರುಮಾನಾರ್   ಅವರು ವೇದಗಳನ್ನು ಉನ್ನತಿಗೇರಿಸಿದರು.

ಹದಿನೇಳನೇ ಪಾಸುರ . ತಿರುಮಂಗೈ ಆಳ್ವಾರ್ಗೆ  ಮೀಸಲಾಗಿರುವ ನಮ್ಮ ಸ್ವಾಮಿ, ಎಂಪೆರುಮಾನಾರ್   ಅನ್ನು ಸಾಧಿಸುವವರು, ಎಂತಹ  ಅಡೆತಡೆಗಳನ್ನು ಎದುರಿಸಿದರೂ ದಿಗ್ಭ್ರಮೆಗೊಳ್ಳುವುದಿಲ್ಲ.

ಮುನಿಯಾರ್ ತುಯರಂಗಳ್ ಮುಂದಿಲುಮ್ ಇನ್ಬಂಗಳ್ ಮೊಯ್ತಿಡಿನುಂ

ಕನಿಯಾರ್ ಮನಂ ಕಣ್ಣಮಂಗೈ ನಿನ್ಱಾನೈ ಕಲೈ ಪರವುಂ

ತನಿ ಆನೈಯೈ ತಣ್ ತಮಿೞ್ ಸೈದ ನೀಲನ್ ತನಕ್ಕು  ಉಲಗಿಲ್

ಇನಿಯಾನೈ ಎಂಗಳ್ ಇರಾಮಾನುಶನೈ ವಂದೈಯ್ದಿನರೇ

ಸ್ವತಂತ್ರ ಆನೆಯಂತೆ ತಿರುಕ್ಕಣ್ಣಮಂಗೈನಲ್ಲಿ ಹೆಮ್ಮೆಯಿಂದ ನಿಂತಿರುವ, ಎಲ್ಲ ಶಾಸ್ತ್ರ ಗಳಿಂದ ಪ್ರಶಂಸಿಸಲ್ಪಟ್ಟ ಎಂಪೆರುಮಾನಾರ್ , ತಿರುಮಂಗೈ ಆಳ್ವಾರ್ ಪ್ರಶಂಸೆಗೆ ಪಾತ್ರರಾಗಿದ್ದಾರೆ. ನಮ್ಮ ಸ್ವಾಮಿ, ರಾಮಾನುಜ  ತಿರುಮಂಗೈ ಆಳ್ವಾರ್  ಬಗ್ಗೆ ಬಹಳ ಪ್ರೀತಿ ಪಡೆದಿರುವರು . ಅಂತಹ ರಾಮಾನುಜರನ್ನು  ಬಂದು ಸಾಧಿಸುವವರಿಗೆ ಅಡೆತಡೆಗಳನ್ನು ಎದುರಿಸುವಾಗಲೂ ದುಃಖವಾಗುವುದಿಲ್ಲ. ಸಂತೋಷದ ಘಟನೆಗಳು ನಡೆದರೆ ಅವರು ಹೆಚ್ಚು ಸಂತೋಷವನ್ನು ಅನುಭವಿಸುವುದಿಲ್ಲ.

ಹದಿನೆಂಟನೇ ಪಾಸುರ . ಮಧುರಕವಿ ಆಳ್ವಾರ್   ತನ್ನ ದೈವಿಕ ಹೃದಯದಲ್ಲಿ ನಮ್ಮಾಳ್ವಾರ್  ಅನ್ನು ಹೊಂದಿದ್ದಾರೆ . ಎಲ್ಲಾ ಆತ್ಮ ಗಳು (ಚೇತನಗಳು, ಮನೋಭಾವದ ಘಟಕಗಳು) ಉನ್ನತಿ ಹೊಂದಲಿ ಎಂದು ಎಂಪೆರುಮಾನಾರ್, ಮಧುರಕವಿ ಆಳ್ವಾರ್  ಅವರ ಗುಣಗಳನ್ನು ಕರುಣೆಯಿಂದ ವಿವರಿಸುವರು, ಎಂದು ಅಮುಧನಾರ್ ಹೇಳುತ್ತಾರೆ.

ಎಯ್ದಱ್ಕು  ಅರಿಯ ಮಱೈಗಳೈ ಆಯಿರಮ್ ಇಂದಮಿೞಾಲ್

ಸೈದಱ್ಕು ಉಲಗಿಲ್ ವರುಂ ಸಡಗೋಪನೈ ಚಿಂದೈ ಉಳ್ಳೇ

ಪೆಯ್ದಱ್ಕು ಇಸೈಯುಂ ಪೆರಿಯವರ್ ಸೀರೈ ಉಯಿರ್ಗಳ್ ಎಲ್ಲಾಮ್  

ಉಯ್ದಱ್ಕು ಉದವುಂ ಇರಾಮಾನುಶನ್ ಎಮ್ ಉಱುತುಣೈಯೇ

ಬಹಳ ಕಷ್ಟಕರವಾದ ವೇದಗಳ  ಅರ್ಥಗಳ ಬಗ್ಗೆ ಕರುಣೆಯಿಂದ ಮಾತನಾಡುವ ಸಲುವಾಗಿ ಮತ್ತು ಮಕ್ಕಳು ಮತ್ತು ಮಹಿಳೆಯರು ಸಹ ಅವುಗಳನ್ನು ಕಲಿಯಲು ಸಾಧ್ಯವಾಗುವಂತೆ ಸಾವಿರ ಪಾಸುರಗಳ [ತಿರುವಾಯ್ಮೊೞಿ ] ಮೂಲಕ ಅರ್ಥಮಾಡಿಕೊಳ್ಳಲು  ನಮ್ಮಾಳ್ವಾರ್ ಅವತರಿಸಿದರು. ಅವರನ್ನು ಶಠಕೋಪನ್ ಎಂದೂ ಕರೆಯಲಾಯಿತು  ಮತ್ತು ವೇದಗಳನ್ನು ನಂಬದವರಿಗೆ ಅಥವಾ ವೇದಗಳನ್ನು ತಪ್ಪಾಗಿ ಅರ್ಥೈಸುವವರಿಗೆ ವೈರಿಯಾಗಿದ್ದರು. ಶ್ರೀ ಮಧುರಕವಿ ಆಳ್ವಾರ್  ಅವರು ತಮ್ಮ ದೈವಿಕ ಮನಸ್ಸಿನಲ್ಲಿ ನಮ್ಮಾಳ್ವಾರ್  ಅನ್ನು ಉಳಿಸಿಕೊಳ್ಳಲು ಸೂಕ್ತವಾದ ಶ್ರೇಷ್ಠತೆಯನ್ನು ಹೊಂದಿದ್ದರು. ಮಧುರಕವಿ ಆಳ್ವಾರ್  ಅವರ ಜ್ಞಾನ ಮುಂತಾದ  ಗುಣಗಳನ್ನು  ಅರ್ಥಮಾಡಿಕೊಳ್ಳಲು ಅನುಕೂಲವಾಗುವಂತೆ ಎಲ್ಲಾ ಆತ್ಮಗಳನ್ನು ಉನ್ನತಿಗೇರಿಸಲು ಸಹಾಯ ಮಾಡಿದ ಎಂಪೆರುಮಾನಾರ್, ಅವರ ಸಹಚರ ಎಂದು ಅಮುದನಾರ್ ಹೇಳುತ್ತಾರೆ.

 ಹತ್ತೊಂಬತ್ತನೇ ಪಾಸುರಮ್: ನಮ್ಮಾಳ್ವಾರೇ ತನಗೆ ಎಲ್ಲವೂ ಎಂದು ಕರುಣೆಯಿಂದ ಹೇಳಿದ ಎಂಪೆರುಮಾನಾರ್, ಅವರಿಗೆ ಬಹಳ ಮಾಧುರ್ಯ ಅನುಭವ  ಎಂದು ಅಮುದನಾರ್ ಹೇಳುತ್ತಾರೆ.

ಉಱು ಪೆರುಂ ಸೆಲ್ವಮುಂ ತಂದೈಯುಂ ತಾಯುಮ್ ಉಯರ್ ಗುರುವುಮ್

ವೆಱಿ ತರು ಪೂಮಗಳ್ ನಾದನುಮ್ ಮಾಱನ್ ವಿಳಂಗಿಯ ಶೀರ್

ನೆಱಿ ತರುಂ ಸೆಂದಮಿೞ್ ಆರಣಮೇ ಎನ್ಱು ಇನ್ ನೀಳ್ ನಿಲತ್ತೋರ್

ಅಱಿದರ ನಿನ್ಱ ಇರಾಮಾನುಶನ್ ಎನಕ್ಕು ಆರಮುದೇ

ಸರ್ವೇಶ್ವರನ್ (ಎಂಪೆರುಮಾನ್ ) ಎಲ್ಲಾ ಅಂತಿಮ ಗುರಿಗಳಲ್ಲಿ ಶ್ರೇಷ್ಠವಾದುದು, ಅನಿಯಮಿತ ಸಂಪತ್ತು, ತಂದೆ, ತಾಯಿ, ಆಚಾರ್ಯ (ಶಿಕ್ಷಕ) ಮತ್ತು ಪರಿಮಳಯುಕ್ತ ಹೂವಿನಲ್ಲಿ ಜನಿಸಿದ ಪೆರಿಯ ಪಿರಾಟ್ಟಿಯ ಪತಿ. ಎಂಪೆರುಮಾನ್  ತನ್ನ ಕರುಣೆಯ ಮೂಲಕ ಈ ಎಲ್ಲವನ್ನು ನಮ್ಮಾಳ್ವಾರ್ಗೆ ಪ್ರಕಟಿಸಿದ ಕೂಡಲೇ, ಆಳ್ವಾರ್ ತಿರುವಾಯ್ಮೊೞಿ  ಸಂಯೋಜಿಸಿದರು, ಇದನ್ನು ಧ್ರಾವಿಡ  ವೇದಂ  (ತಮಿೞ್  ವೇದಂ) ಎಂದು ಆಚರಿಸಲಾಗುತ್ತದೆ. ವಿಶ್ವದ ಎಲ್ಲಾ ಜನರು  ಅರ್ಥಮಾಡಿಕೊಳ್ಳಲು  ತಿರುವಾಯ್ಮೊೞಿ  ಯನ್ನು ವಿವರಿಸಿದ ಎಂಪೆರುಮಾನಾರ್ ನನಗೆ ಮಧುರ  ಮಕರಂದವಾಗಿದ್ದಾರೆ.

ಇಪ್ಪತ್ತನೇ ಪಾಸುರಂ : ಅಮುದನಾರ್  ಹೇಳುವಂತೆ ನಾಥಮುನಿಗಳ್  ಅನ್ನು ಅಪೇಕ್ಷೆಯಿಂದ ಆನಂದಿಸುವ ಎಂಪೆರುಮಾನಾರ್ ತನ್ನ ದೊಡ್ಡ ಸಂಪತ್ತು.

ಆರ ಪೊೞಿಲ್ ತೆನ್ ಕುರುಗೈಪ್ಪಿರಾನ್ ಅಮುದ ತಿರುವಾಯ್

ಈರ ತಮಿೞಿನ್ ಇಸೈ ಉಣರ್ನ್ದೋರ್ಗಟ್ಕು ಇನಿಯವರ್ ತಂ

ಸೀರೈ ಪಯಿನ್ಱು ಉಯ್ಯುಮ್ ಶೀಲಮ್ ಕೊಳ್ ನಾದಮುನಿಯೈ ನೆಂಜಾಲ್  

ವಾರಿ ಪರುಗುಂ ಇರಾಮಾನುಶನ್ ಎಂದನ್ ಮಾನಿದಿಯೇ

ಶ್ರೀಚಂದನ ತೋಪಿನಿಂದ ಸುತ್ತುವರೆದಿರುವ ಸುಂದರವಾದ ತಿರುನಗರಿಯ (ಕುರುಗೂರ್) ಅಧಿಪತಿ ನಮ್ಮಾಳ್ವಾರ್, ತಮ್ಮ ದೈವಿಕ ತುಟಿಗಳ ಮೂಲಕ ತಿರುವಾಯ್ಮೊೞಿ ಅತ್ಯಂತ ಕಾರುಣ್ಯದಿಂದ  ಸಂಯೋಜಿಸಿದ್ದಾರೆ. ಸಂಗೀತದೊಂದಿಗೆ ಪದ್ಯಗಳನ್ನು ತಿಳಿದುಕೊಳ್ಳುವಲ್ಲಿ ತೊಡಗಿರುವವರನ್ನು ಸಮೃದ್ಧವಾಗಿ [ಆಳವಾದ ಭಕ್ತಿಯಿಂದ] ಇರುವಂತೆ ಮಾಡುವ ಗುಣವನ್ನು ನಾಥಮುನಿಗಳ್  ಹೊಂದಿದ್ದರು. ಎಂಪೆರುಮಾನಾರ್ , ಆ ದೈವ ಹೃದಯದಲ್ಲಿ ಅಂತಹ ನಾಥಮುನಿಗಳನ್ನು ಬಹಳ ಆಸೆಯಿಂದ ಆನಂದಿಸಿದವರು ,ನನ್ನ ದೊಡ್ಡ ಸಂಪತ್ತು.    

ಅನುವಾದ : ಅಡಿಯೇನ್ ರಂಗನಾಯಕಿ ರಾಮಾನುಜ ದಾಸಿ

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

స్తోత్ర రత్నము – సరళ వ్యాఖ్యానము – శ్లోకములు 61- 65

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శ్రీః  శ్రీమతే శఠకోపాయ నమః  శ్రీమతే రామానుజాయ నమః  శ్రీమత్ వరవరమునయే నమః

పూర్తి క్రమము

శ్లోకములు 51-60

శ్లోకము 61 –  “నీవు మహా గొప్ప వంశములో పుట్టావు? నిస్సహాయ వ్యక్తిలా ఎందుకు మాట్లాడుతున్నావు?” అని భగవానుడు ప్రశ్నిస్తున్నారు. “నేను గొప్ప వంశములో పుట్టినా, నేను చేసిన లెక్కలేని పాపకర్మల కారణంగా ఈ సంసారములో కూరుకుపోతున్నాను; దయచేసి నన్ను ఉద్ధరించు” అని ఆళవందార్లు ప్రార్థిస్తున్నారు. 

జనిత్వాऽహం వంశే మహతి జగతి ఖ్యాతయశసాం
శుచీనాం ముక్తానాం గుణపురుష తత్వస్థితివిదాం।
నిసర్గా దేవ త్వచ్చరణ కమలైకాంత మనసాం
అదోऽధః పాపాత్మా శరణద! నిమజ్జామి తమసి॥

ఆశ్రితులకు అభయమిచ్చు ఓ నా స్వామి! ఈ ప్రపంచములో అతి ప్రసిద్దులు, పరిశుద్దులు, నీతో కలిసి ఉండాలని ఆశించేవారు, చిత్ మరియు అచిత్తుల పరిభాష ఎరిగినవారు, నీ దివ్య చరణ కమలముల యందే నిత్యము ధ్యానించు గొప్ప వ్యక్తిత్వముగల వంశపరంపరలో నెను పుట్టానుకానీ, నేనొక పాపాల పుట్టని, ఆ కారణంగా ఈ సంసార లోతుల్లోకి నేను కూరుకుపోతున్నాను.

శ్లోకము 62 – “ఇంతటి గొప్ప వంశ పరంపరలో నీ పుట్టుక నిరర్థకమయ్యేటంతటి పాపాలు నువ్వేంచేశావు?” అని భగవాన్ ప్రశ్నిస్తున్నారు. “పాపాత్మా” (మునుపటి పాశురములో తెలిపినట్టుగా) అని ఆళవందార్లు విశదీకరింస్తున్నారు.

అమర్యాదః క్షుద్ర శ్చలమతిరసూయాప్రసవభూః
కృతఘ్నో దుర్మానీ స్మరపరవశో వంచనపరః।
నృశంసః పాపుష్థః కథమహమితో దుఃఖజలధేః
అపారాదుత్తీర్ణస్తవ పరిచరేయం చరణయోః॥

అల్పమైన విషయాలను కోరుతూ వేదాల పరిధి దాటిన వాడిని నేను,  చంచలమైన మనస్సుతో, అసూయ మూలంగా, నాకు మంచి చేసిన వారికి కూడా హాని తలపెడుతూ, అహంకారము/అహంభావముతో, కామ వ్యసనుడిగా, మోసాలు చేస్తూ, కౄరమైన పనులలో పాల్పడుతూ ఎన్నో పాపకర్మలలో మునిగి ఉన్నాను, ఈ అనంత దుఃఖ సాగరములో ఈదుతూ నేను ఒడ్డుకి చేరేది ఎప్పుడో, నీ దివ్య పాదలను సేవించేది ఎప్పుడో?   

శ్లోకము 63 – “నీవు ఉద్దేశపూర్వకంగా చేసిన తప్పులను నేను తొలగించనా?” అని భగవానుడు ప్రశ్నిస్తున్నారు. “కాకాసురుడు (కాకి రూపాన్ని ధరించిన ఇంద్ర పుత్రుడు) మరియు శిశుపాలుడు చేసిన అపకారములను క్షమించిన విధముగా ఓ రాజాధిరాజా, నా తప్పులను కూడా క్షమించలేవా?” అని ఆళవందార్లు బదులిస్తున్నారు.

రఘువర! యదభూస్త్వం తాదృశో వాయసస్య
ప్రణత ఇతి దయాళుర్ యచ్చ చైద్యస్య  కృష్ణా!।
ప్రతిభవం అపరాద్ధు ముగ్ధ! సాయుజ్యదోऽభూః
వద కిమపదమాగస్తస్య తేऽస్తి క్షమాయాః॥

రఘుకుల శ్రేష్ఠుడు శ్రీ రామునిగా అవతరించిన ఓ నా స్వామీ! కాకాసురుడు మహాపాపము చేసినా, అతను శరణాగతుడని నీవు అతనిపై దయ చూపలేదా? ఓ కృష్ణా! అనేక జన్మలలో అనేకానేక పాపములు చేసి చేడికులములో పుట్టిన శిశుపాలుడికి మోక్షాన్ని ప్రసాదించావు కదా? నీ ఓరిమి ఔన్నత్యానికి ఏ పాపము లక్ష్యము కాక ఉండును. దయచేసి వివరింపుము.

శ్లోకము 64 –  “నేను స్వతంత్రుడనే, కొందరిని నేను క్షమించి ఉన్నతగతికి చేరుకునేలా చేశాను. కానీ అదే ప్రమాణము అవుతుందా?” అని భగవానుడు ప్రశ్నిస్తున్నారు. “సారగ ఒడ్డుపైన ఉండి అందరి సమక్షములో వాగ్దానము (శరణాగతులను రక్షిస్తానని) చేసితివి, శరణాగతులలో నేను లేనా, నేను చేసినది శరణాగతి కాదా?” అని ఆళవందార్లు బదులిస్తున్నారు.

నను ప్రపన్నస్సకృదేవ నాథ!
తవాహస్మీతి చ యాచమానః!
తవానుకంప్యః స్మరతః ప్రతిజ్ఞాం
మదేకవర్జం కిమిదం వ్రతం తే॥

ఓ నా స్వామీ! “నన్ను నేను నీకు సమర్పించుకొంటిని”, “నేను మీకు ప్రత్యేక సేవ చేయాలి” నేను ప్రార్థిస్తున్నాను, నీ వాగ్దానముని (రామ రావణ యుద్ధానికి ముందు (సముద్ర ఒడ్డున విభీషనుడికి తెలియజేశిన)) ధ్యానించుచూ; నీ ఈ వాగ్దానము నాకు మాత్రమే వర్తించదా?

శ్లోకము 65 – ఆళవందార్లు శ్రీరామాయణము అయోధ్య కాండము 18.30లో చెప్పినట్టుగా ‘రామో ద్విర్నాభిభాషతే’ (రెండు తీరులుగా శ్రీ రాముడు మాట్లాడడు) అన్న మాటను నీవు మరచినా,  పెరియ ముదలియార్లతో (శ్రీ నాథమునులతో) నా యొక్క సంబంధము (వారి మనుమడిగా జన్మించుట), వారి నుండి సంక్రమించిన జ్ఞానముని దృష్ఠిలో పెట్టుకొని నా దోషాలను పట్టించుకోక నన్ను స్వీకరించాలి”,  భగవాన్ బదులిస్తూ “నీవు వచ్చిన పద్దతిలో ఏ దోషము లేదు కనక, అలా చేయుటకు నాకే అభ్యంతరము లేదు” అని ఆళవందార్లకు ఆ వరాన్ని అనుగ్రహిస్తారు. సంతృప్తిపడి ఆళవందార్లు స్తోత్రరత్న ప్రబంధముని ముగిస్తారు.

అకృత్రిమ త్వచ్చరణారవింద
ప్రేమ ప్రకర్షావధిం ఆత్మవంతం।
పితామహం నథమునిం విలోక్య
ప్రసీద మద్వృత్త మచింతయిత్వా॥

ఓ భగవానుడా! నా ప్రవర్తనను నిగ్రహించి, నీ పాదాల యందు సహజ భక్తి ప్రపూర్ణులైన మా తాతగారు నాథమునులను దృష్థిలో పెట్టుకొని దయతో నీవు నన్ను క్షమించాలి.

అడియెన్ శ్రీదేవి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2020/10/sthothra-rathnam-slokams-61-to-65-simple/

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శ్రీవైష్ణవ విద్య / పిల్లల కోసం– http://pillai.koyil.org

periya thirumozhi – 2.1 – vAnavar

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

periya thirumozhi >> Second Centum

AzhwAr surrendered unto emperumAn’s divine feet to attain kainkaryam as said in periya thirumozhi 1.9.2 “adaindhEn adiyEnai AtkoNdaruLE” (I have surrendered unto you, please accept my service) and periya thirumozhi 1.10.9 “ini yAn unnai enRum vidEn” (I will never leave you) and had acquired desire to have such kainkaryam to remain forever; AzhwAr analysed the reason for attaining such state, to show gratitude; while analysing that, AzhwAr realised that it is because of his heart that he attained the following aspects as said in SrI vishNu purANam 6.7.28 “mana Eva manushyANAm” (mind is the main reason for a man’s bondage and liberation):

  • While the worldly people who remain bhAhya (those who reject vEdham) and kudhrushti (those who misinterpret vEdham) are facing disaster, I got to surrender unto your divine feet to acquire such goal of performing kainkaryam.
  • Acquiring the taste to continuously perform such kainkaryam

Thinking about that, he joins his divine heart to celebrate such wealth of kainkaryam.

adiyen sarathy ramanuja dasan

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periya thirumozhi – Second centum

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

periya thirumozhi

<< First centum

thirumangai AzhwAr with kumudhavalli nAchchiyAr

adiyen sarathy ramanuja dasan

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periya thirumozhi – 1.10.10 – villAr mali

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

periya thirumozhi >> First centum >> Tenth decad

<< Previous

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

villAr mali vEngada mAmalai mEya
mallAr thiraL thOL maNivaNNan ammAnaik
kallAr thiraL thOL kaliyan sonna mAlai
vallAr avar vAnavar Aguvar thAmE

Word-by-Word meanings

villAr – the divine hunters who always carry bow
mali – abundant
vEngada mA malai – on thirumalA
mEya – one who is residing firmly
mal Ar – very strong
thiraL – well rounded
thOL – shoulders
maNi – like a blue gem
vaNNan – having divine complexion
ammAnai – on sarvESvaran
kal – rock
Ar – matching
thiraL – well rounded
thOL – having shoulders
kaliyan – AzhwAr
sonna – mercifully spoke
mAlai – this decad which is in the form of a garland
vallAr avar thAm – those who can learn with meanings
vAnavar Aguvar – will get to perform kainkaryam like nithyasUris.

Simple translation

sarvESvaran is firmly residing on thirumalA which has abundance of divine hunters who always carry bow; he is having very strong with well-rounded shoulders and blue gem like divine complexion; AzhwAr who is having rock like well-rounded shoulders, mercifully spoke this decad which is in the form of a garland on such sarvESvaran; those who can learn it with meanings will get to perform kainkaryam like nithyasUris.

Highlights from vyAkyAnam (Commentary)

villAr … – bhagavAn, who is served in paramapadham by nithyasUris who care for him very much, unnecessarily doubting his safety, has arrived in this samsAram and is present here; since this is samsAram, doubt for his safety will be natural and necessary; hence, the divine hunters of thirumalA will be alert with their bows and cautiously care for bhagavAn, just as SrI guhapperumAL remained awake and cared for SrI rAma.

mal Ar … – In this manner, they are cautiously protecting the den of a lion. sarvESvaran who is having very strong shoulders and a beautiful form.

kal Ar … – thirumangai AzhwAr’s strong shoulders assure safety of both bhagavAn in thirumalA and those divine hunters who are caring for bhagavAn.

vallAr … – Those who are able to learn these pAsurams, will attain the kainkaryam which is done by nithyasUris to bhagavAn, as their routine.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 1.10.9 – vandhAy en manam

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periya thirumozhi >> First centum >> Tenth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

vandhAy en manam pugundhAy manni ninRAy!
nandhAdha kozhunjudarE! engaL nambI!
sindhA maNiyE! thiruvEngadam mEya
endhAy! ini yAn unnai yenRum vidEnE

Word-by-Word meanings

nandhAdha – continuous
kozhu – abundant
sudarE – Oh one who is having radiance!
engaL – being able to eliminate shortcomings of ours, we being incomplete
nambI – Oh complete one!
sindhA – (chinthA) just on thinking
maNiyE – Oh precious gem (which will fulfil all desires)!
thiruvEngadam – On vEnkatAchalam
mEya – firmly residing
endhAy – oh my relative!
vandhAy – You arrived (where I am residing);
en manam – in my heart
pugundhAy – you entered;
manni ninRAy – you firmly remained (in my heart);
ini – now onwards
yAn – I
unnai – you who are the benefactor in this manner
enRum – ever
vidEn – will not leave.

Simple translation

Oh one who is continuously having abundant radiance! Oh complete one who is able to eliminate shortcomings of ours, we being incomplete! Oh precious gem which will fulfil all desires just on thinking! Oh my relative who is eternally residing on vEnkatAchalam! You have arrived in my heart; you have entered there and firmly remained there; now onwards, I will never leave you, who are the benefactor in this manner.

Highlights from vyAkyAnam (Commentary)

vandhAy – While emperumAn was having SrIvaikuNtam as his grand abode, and while AzhwAr was not praying for him to come, he came and entered considering “As we tried to enter AzhwAr’s heart, he did not stop us [so, let us enter his heart]”

manni ninRAy – Previously emperumAn did not enter AzhwAr’s heart, not because of lack of relationship, but due to the lack of acceptance in AzhwAr; but now, he remains firmly in AzhwAr’s heart thinking “if we left now, it will be difficult to enter again”. While remaining in AzhwAr’s heart in this manner, instead of being anguished thinking “We who have SrIvaikuNtam as our grand abode, have become imprisoned in AzhwAr’s heart”, emperumAn considered this residing in AzhwAr’s heart to be an unattainable goal which is accomplished now and remains radiant that he has acquired some wealth which he did not have.

nandhAdha kozhum sudarE – Oh one who is having radiance without any break!

engaL nambI – You are filling me, this deep pit.

sindhA maNiyE – emperumAn thinks “when a chEthana thinks about something to be belonging to me, that is the reason for me to give the same to him”. The precious gem which cannot be given up even after acquiring true knowledge [worldly gem will be given up after acquiring true knowledge].

thiruvEngadam mEya endhAy – Oh one who entered thirumalA, manifested your lordship and made me exclusively exist for you!

ini … – You will not give up your presence for me [in divine abodes]; that being the case, how can I give up my attachment to you which made me exist for you?

enRum … – With this, it is implied that AzhwAr reached up to the state of parabhakthi. parabhakthi is the stage of devotion where one cannot remain separated from bhagavAn even for a fraction of a moment; AzhwAr reached a state where he cannot survive in separation

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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