Monthly Archives: February 2023

iraNdAm Ayiram periya thirumozhi periya thirumozhi 4th centum

periya thirumozhi – 4.3.5 – thImanaththu

February 27, 2023 Published by: Sarathy Thothathri

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

periya thirumozhi >> Fourth centum >> Third decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

thImanaththu arakkar thiRal azhiththavanE! enRu senRu adaindhavar thamakkuth
thAy manaththirangi aruLinaik kodukkum thayaradhan madhalaiyaich chayamE
thEmalarp pozhil sUzh nAngai nannaduvuL sembonsey kOyilin uLLE
kAmanaip payandhAn thannai nAn adiyEn kaNdu koNdu uyndhozhindhEnE

Word-by-Word meanings

thI – evil
manaththu – having mind
arakkar – demons’
thiRal – strength
azhiththavanE – oh one who destroyed!
enRu – saying this
senRu – reached
adaindhavar thamakku – for those who surrendered, being refugeless
thAy manaththu – like mother’s heart
irangi – melted
aruLinai – mercy
kodukkum – showering
dhayaradhan – dhaSaratha’s
madhalaiyai – being the one who became the son
kAmanai – manmatha (cupid)
payandhAn thannai – sarvESvaran who gave birth to
sayam – being surrounded as a bunch
thE – filled with honey
malar – having flowers
pozhil – gardens
sUzh – surrounded by
nAngai – in thirunAngUr
nal naduvuL – present in the good central location
sem pon sey kOyilin uLLE – in the dhivyadhESam named sembonsey kOyil
adiyEn – your servitor,
nAn – I
kaNdu koNdu – enjoyed with my eyes
uyndhu – enlivened
ozhindhEn – became satisfied

Simple translation

As the son of dhaSaratha, for those who reached you saying “Oh one who destroyed the strength of the demons having evil mind!” and surrendered to you, being refugeless, you are having a melted heart like that of a mother and shower your mercy; you are the sarvESvaran who gave birth to manmatha; I, your servitor, enjoyed you, with my eyes in the dhivyadhESam named sembonsey kOyil which is present in the good central location in thirunAngUr which is surrounded by gardens having bunch of flowers filled with honey.

Highlights from vyAkyAnam (Commentary)

thI manaththu … – The evil hearted demons’; saying “Oh one who destroyed the strength of the demons who had the evil heart to not realise that sIthAp pirAtti is the mother!”

senRu adaindhavar thamakku – For those who approached saying “Similarly, you should eliminate our hurdles and protect us”, showering mercy with a melted heart of a mother, divine son of dhaSaratha chakravarthi who mercifully gives his mercy saying “Without any refuge, they have come to us”.

sayamE – svayam (himself) – emperumAn himself coming and residing; alternatively – sayam – jayam (victory) thirunAngUr which is fit to be glorified with all victories.

sayamE thE malarp pozhil – chaya (bunch) Having gardens which are having bunch of flowers with honey.

kAmanaip payandhAn thannai – kAma (manmatha) walks around being respected by all beautiful persons in the world; I got to see the lord who is the creator of such manmatha.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm Ayiram periya thirumozhi periya thirumozhi 4th centum

periya thirumozhi – 4.3.4 – vasaiyaRu kuRaLAy

February 27, 2023 Published by: Sarathy Thothathri

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

periya thirumozhi >> Fourth centum >> Third decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

vasaiyaRu kuRaLAy mAvali vELvi maN aLavittavan thannai
asaivaRum amarar adiyiNai vaNanga alaikadal thuyinRa ammAnai
thisaimugan anaiyOr nAngai nannaduvuL sembonsey kOyilin uLLE
uyarmaNi magudam sUdi ninRAnaik kaNdu koNdu uyndhozhindhEnE

Word-by-Word meanings

vasai – defect
aRu – not having
kuRaLAy – being vAmana
mAvali – mahAbali’s
vELviyil – sacrifice
maN – earth
aLavittavan thannai – one who measured
asaivu – shaking
aRum – not having
amarar – nithyasUris
adi iNai – at the two divine feet
vaNanga – to surrender and serve
alai – waves are agitating
kadal – in thiruppARkadal (kshIrAbdhi – milk ocean)
thuyinRa – mercifully rested
ammAnai – being the benefactor
uyar – best
maNi – embossed with precious gems
magudam – divine crown
sUdi – wearing
ninRAnai – one who mercifully remains
thisaimugan – with four-headed brahmA
anaiyOr – brAhmaNas who are having fame which is comparable, their
nAngai – in thirunAngUr
nal naduvuL – present in the good central location
sem pon sey kOyilin uLLE – in the dhivyadhESam named sembonsey kOyil
kaNdu koNdu – enjoyed with my eyes
uyndhu – enlivened
ozhindhEn – became satisfied

Simple translation

emperumAn, being vAmana who is free from all defects, measured the earth during mahAbali’s sacrifice; he is the benefactor who mercifully rested in thiruppARkadal where waves are agitating, to have the nithyasUris surrender and serve at his divine feet; he is wearing divine crown embossed with the best precious gems; I enjoyed such emperumAn with my eyes in the dhivyadhESam named sembonsey kOyil which is present in the good central location in thirunAngUr which belongs to brAhmaNas who are having fame which is comparable with the four-headed brahmA.

Highlights from vyAkyAnam (Commentary)

vasai aRu kuRaLAy – While accepting the vAmana form, he is having the dwarf form which cannot be attributed with any defects, and grew filling the whole earth in mahAbali’s sacrificial arena.

asaivu … – One who is mercifully resting in thiruppARkadal where the waves are agitating, being served by nithyasUris who are untouched by the smell of samsAram; this is because brahmA et al can only call out from the shores of the ocean while going there to pray to him and cannot enter. asaivu aRu – not being great one day and not being lowly the other day.

thisai mugan … – Where brAhmaNas who are individually capable of creation, are residing.

uyar … – Just as he remained crowned as gOvindha to protect the cows and cowherd people, here he has crowned and is standing to protect the worldly people.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

iraNdAm Ayiram periya thirumozhi periya thirumozhi 4th centum

periya thirumozhi – 4.3.3 – thidavisumbu

February 25, 2023 Published by: Sarathy Thothathri

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

periya thirumozhi >> Fourth centum >> Third decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

thidavisumbu eri nIr thingaLum sudarum sezhunilaththu uyirgaLum maRRum
padar poruLgaLumAy ninRavan thannai pangayaththu ayanavan anaiya
thidamozhi maRaiyOr nAngai nannaduvuL sembonsey kOyilin uLLE
kadal niRa vaNNan thannai nAn adiyEn kaNdu koNdu uyndhozhindhEnE

Word-by-Word meanings

thidam – firm
visumbu – sky
eri – fire
nIr – water
thingaL – moon
sudarum – sun
sezhu – rich
nilaththu – on earth
uyirgaLum – creatures
maRRum – further
padar – vast
poruLgaLum – objects (for these)
Ay – being antharAtmA (in-dwelling super-soul)
ninRavan thannai – one who is present
kadal – ocean’s
niRam – matching the colour
vaNNan thannai – one who has the divine form
pangayaththu – born in the lotus flower in the divine navel
avan – being famous in this manner
thidam – unshakeable
mozhi – having speech
ayan anaiya – matching brahmA
maRaiyOr – best among brAhmaNas are residing
nAngai – in thirunAngUr
nal naduvuL – present in the good central location
sem pon sey kOyilin uLLE – in the dhivyadhESam named sembonsey kOyil
kaNdu koNdu – enjoyed with my eyes
uyndhu – enlivened
ozhindhEn – became satisfied

Simple translation

emperumAn, the antharAthmA for the firm sky, fire, water, moon, sun, creatures on the rich earth and other vast objects, has divine form with the complexion of ocean; I enjoyed such emperumAn with my eyes in the dhivyadhESam named sembonsey kOyil which is present in the good central location in thirunAngUr where the best among brAhmaNas who are matching brahmA who is famous for being born in the lotus flower in the divine navel of emperumAn, and who is having unshakeable speech, enlivened and became satisfied.

Highlights from vyAkyAnam (Commentary)

thida visumbu – lOkAyadhika (chAruvAka – materialistic philosophy), said “There is no entity named AkASa” to start with; to reject his philosophy AzhwAr is saying “thida visumbu” as per vaidhika method as said in thaiththirIya upanishath “AkASAdhvAyu:” (From sky comes air), being created before all other entities, and remaining even after all other entities are destroyed. Alternatively, [since rejecting other philosophy is not the objective] AzhwAr is speaking about pancha bhUtham (five great elements) where each element has a particular firm quality [here thida is common for all elements mentioned here]; the three elements mentioned here are representatives for the five great elements, and the nature mentioned for one element is applicable for all elements.

thingaLum sudarum – representastive for all of the effectual (fully created) objects. Among those, being moon and sun, humans on earth, and the unspoken dhEva (celestial beings), thriyak (animals, birds) sthAvara (plants etc), emperumAn remains in a vast manner. He created all of them as said in thaiththirIya upanishath “thath srushtvA” (He created it) etc, entering in all of them and due to that he remains to be known as those. As said in chAndhOgya upanishath “thathvamasi” (You are that), bruhadhAraNyaka upanishath “ayam AthmA brahma” (This AthmA is brahmam) and atharvaNa brahma sUktham “brahma dhASA:” (even the [inferior] dhASas are brahmam only since brahmam pervades everywhere).

pangayam … They would have the speech which will never go in vain, just as that of brahmA who was born in the lotus flower in the divine navel. If they give their words, those cannot be broken even by them – some other alternative to rectify the situation. dhEvathAs told brahmA “Due to your unfailing words, we are now suffering” [in the context of brahmA giving boons to demons].

kadal … – AzhwAr says that he became enlivened by seeing and enjoying the one who is having rejuvenating form which is similar to the ocean which eliminates the thApathrayam (three types of sufferings) of those who saw it.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

iraNdAm Ayiram periya thirumozhi periya thirumozhi 4th centum

periya thirumozhi – 4.3.2 – piRappodu mUppu

February 24, 2023 Published by: Sarathy Thothathri

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

periya thirumozhi >> Fourth centum >> Third decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

piRappodu mUppu onRillavan thannaip pEdhiyA inba veLLaththai
iRappedhir kAlak kazhivum AnAnai Ezhisaiyin suvai thannai
siRappudai maRaiyOr nAngai nannaduvuL sembonsey kOyilin uLLE
maRaip perum poruLai vAnavar kOnaik kaNdu nAn vAzhndhozhindhEnE

Word-by-Word meanings

piRappodu – Birth
mUppu – old-age (and other changes)
onRu – even a little bit
illavan thannai – being the one who is not having
bEdhiyA – not having differences such as inequality etc (and being the same at all times)
inba veLLaththai – being the firm abode of bliss like an ocean
iRappu – in past
edhir kAlam – in future
kazhivum – and in present (in all three times)
AnAnai – one being present
Ezh isaiyin – saptha svara’s (seven tunes’)
suvai thannai – being enjoyable like the taste
maRai – revealed by vEdham
perum poruLai – important principle
vAnavar kOnai – sarvESvaran who is the leader of nithyasUris
siRappu udai maRaiyOr – eternally inhabited by best among the brAhmaNas who have greatness
nAngai – in thirunAngUr
nal naduvuL – present in the good central location
sem pon sey kOyilin uLLE – in the dhivyadhESam named sembonsey kOyil
kaNdu koNdu – enjoyed with my eyes
vAzhndhu – enlivened
ozhindhEn – became satisfied

Simple translation

sarvESvaran is not having even a little bit of change such as birth, old-age; he is the firm abode of bliss like an ocean which is not having differences such as inequality etc; he is present in past, future and present; he is enjoyable like the taste of saptha svaras; he is the important principle revealed by vEdham; he is the leader of nithyasUris; in the good central location of thirunAngUr which is eternally inhabited by best among the brAhmaNas who have greatness, I enjoyed him with my eyes, enlivened and became satisfied.

Highlights from vyAkyAnam (Commentary)

piRappu … – Since there is no specific reason [karma] for taking birth or becoming old, sarvESvaran is not having the scope for janma (birth) jarA (old-age) etc. While brahmA et al are born and grow old, just because they live long enough, survive brahma kalpa (brahmA’s reign) and still die in the end, they were said to be not having birth and old-age [using the terms aja, amara etc]; but such aspect cannot be attributed to emperumAn, to start with [since he always remains the same].

bEdhiyA inba veLLaththai – Unchanging ocean of bliss. He is said in thaiththirIya upanishath “Anandhamaya:” (filled with bliss). Abundance of bliss in indicated here. Though the true nature of jIvAthmA and his dharmabhUtha gyAnam (knowledge) are eternal, as per the expansion and contraction of mind which is the entrance for knowledge, dawn and dusk of knowledge is spoken about. Similarly, though the jIvAthmA is eternal, due to acquiring and discarding of body based on one’s karma, he is spoken of as to be “born” and to “die”; since such karma does not exist for bhagavAn, he is always having a singular nature which never changes.

Due to this reason, he is present at all three times.

iRappedhir … – iRappu – past; edhir – future; kazhivu – present; one who is present at all times. Not having birth and old age, having a singular form and being present at all times.

Ezhu isaiyin suvai thannai – One who is greatly enjoyable as the embodiment of the taste in the saptha svaras.

bEdhiyA inba veLLam – spoken about the sweetness of his true nature; here the sweetness acquired due to being present with auspicious qualities is spoken about.

siRappu … – siRappu – abundance. Thus, in the centre of thirunAngUr which has brAhmaNas who have greatness due to their brAhmaNyam (being pure in their qualities).

sem pon sey kOyilin uLLE – Not having to go to paramapadham [right here in sembonsey kOyil].

maRaip perum poruLai – jIvAthmAs and brahmA et al are explained in vEdhams; unlike them, since bhagavAn is distinguished and has everyone other than him as his prakAram (form) and remains the prakAri (substratum), he is the primary object of vEdham. SrI bhagavath gIthA 15.15 “vEdhaiScha sarvair ahamEva vEdhya:” (I am only spoken about in all of vEdhams). katOpanishath “sarvE vEdha yath padhamAmananthi” (the one whose nature is spoken about in all of vEdham).

vAnavar kOnai – Such person is as said in thiruvAimozhi 1.1.1 “ayarvaRum amarargaL adhipathi” (Lord of the faultless nithyasUris); now, vEdham too proclaims in vishNu sUktham “thadhviprAsO vipanyavO jAgruvAgumsa: samindhathE” (The best, vast abode of vishNu, paramapadham, which is reached by nithyasUris who are filled with wisdom, is always engaged in devotion and is careful). I got to see such emperumAn instead of just hearing about him as the one who is known only from vEdham.

vAzhndhu ozhindhEn – AzhwAr is saying “I am satisfied here itself since I don’t need to seek a special place (paramapadham) for a great life, pack food for the travel and travel for a long distance”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

iraNdAm Ayiram periya thirumozhi periya thirumozhi 4th centum

periya thirumozhi – 4.3.1 – pEraNindhu

February 23, 2023 Published by: Sarathy Thothathri

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

periya thirumozhi >> Fourth centum >> Third decad

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pEraNindhu ulagaththavar thozhudhEththum pEraruLALan empirAnai
vAraNi mulaiyAL malarmagaLOdu maNmagaLum udan niRpa
sIraNi mAda nAngai nannaduvuL sembonsey kOyilin uLLE
kAraNi mEgam ninRadhoppAnaik kaNdu koNdu uyndhozhindhEnE

Word-by-Word meanings

ulagaththavar – all the residents of the world
pEr aNindhu – gather as a huge crowd
thozhudhu – surrender
Eththum – one who remains to be praised
pEr aruLALan – (on them) one who gives boundless mercy
kAr – seen in rainy season
aNi ninRadhu – beautiful
mEgam oppAnai – one who is similar to a cloud
em pirAnai – being our benefactor
vAr aNi – tied up by a corset
mulaiyAL – having bosoms
malar magaLOdu – with periya pirAttiyAr who was born in flower and is eternally youthful
maN magaLum – and SrI bhUmip pirAtti
udan niRpa – while they stand together
sIr – having wealth
aNi – beautiful
mAdam – having mansions
nAngai – in thirunAngUr
nal naduvuL – present in the good central location
sem pon sey kOyilin uLLE – in the dhivyadhESam named sembonsey kOyil
kaNdu koNdu – enjoyed with my eyes
uyndhu – enlivened
ozhindhEn – became satisfied

Simple translation

emperumAn remains to be surrendered and praised by all the residents of the world who have gathered as a huge crowd; he gives boundless mercy to them; he is similar to a beautiful cloud seen in the rainy season; he is our benefactor; as he stands together with periya pirAttiyAr who has bosoms tied up by a corset, who was born in flower and is eternally youthful, and SrI bhUmip pirAtti, in the dhivyadhESam named sembonsey kOyil which is present in the good central location of thirunAngUr which is having beautiful mansions, I enjoyed him with my eyes, enlivened and became satisfied.

Highlights from vyAkyAnam (Commentary)

pEr aNindhu … – As all the residents of the world gather and constantly fall at his divine feet, praise him by reciting his divine names and surrender unto him, he gives them his mercy to such an extent that it is beyond their surrender; in this manner he became my benefactor. Both periya pirAttiyAr who has eternal youth, using which she involves the divine heart of sarvESvaran towards her and makes him ignore the defects of the devotees as said in SrI rAmAyaNam yudhdha kANdam 116-45 “nakaSchin nAparAdhyathi” (there is none who has not committed a wrongful deed) and SrIbhUmip pirAtti who would say “Why first see the mistake, then forgive? [Just don’t see the mistakes]” are the teachers for him in the matter of patience.

sIr … – To start with, thirunAngUr is more wealthy in comparison to the wealth in the world; in the dhivyadhESam sembonsey kOyil, which is in the perfect centre of such city where such wealth is revealed through the beautiful mansions.

kAr aNi … – I got to enjoy with my eyes, the emperumAn who is having a beautiful form which is similar to a cloud in the rainy season, which is about to pour down, and got relieved from the state as said in thaiththirIya upanishath “asannEva” (as good as achith) and became enlivened as said in the same upanishath “santhamEnam” (to be considered as chith) and became satisfied – says AzhwAr.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

iraNdAm Ayiram periya thirumozhi periya thirumozhi 4th centum

periya thirumozhi – 4.3 – pEraNindhu

February 22, 2023 Published by: Sarathy Thothathri

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

periya thirumozhi >> Fourth Centum

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Thiru Sempon Sei Kovil, Thanjavur - Info, Timings, Photos, History

AzhwAr is saying “sarvESvaran who is having gyAnam (knowledge) and Anandham (bliss) as nature, who is ultimately enjoyable, and is present always, has arrived along with his divine consorts who are purushakAram (recommendation authority) while surrendering unto him, and is eternally residing in sembonsey kOyil. I have got to see him there” and is becoming pleased thinking about the benefit he got.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

Other saptha kAdhai

saptha kAdhai – pAsuram 7

February 21, 2023 Published by: Sarathy Thothathri

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

Full series

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Introduction

viLANjOlaip piLLai was asked “You told in many ways that those who lack love towards their AchAryan, will fall down very low and have no scope for liberation. Now tell us if there is liberation for those who have great love towards their AchAryan”. He mercifully concludes the prabandham saying that as those who have seen the truth, as confirmed in pramEya sAram 9 “thALiNaiyai vaiththa avarai – nIdhiyAl vandhippArkku uNdu izhiyA vAn” (For those whose head is decorated with AchAryan’s divine feet, and who worship such AchAryan with utmost respect, SrIvaikuNtam is certainly attainable), liberation is confirmed for the Sishya who remains in this manner.

pAsuram

thIngEdhum illAth thEsigan than sindhaikkup
pAngAga nErE parivudaiyOr OngArath
thErin mElERich chezhungadhirin UdupOych
chEruvarE andhAmandhAn

Word-by-word meanings

thIngu Edhum illA – Not having the evil qualities such as not having love towards one’s AchAryan etc
dhEsigan than – one’s AchAryan’s
sindhaikku – for the divine heart
pAngAga – to be favourable
nErE – directly (rendering small kainkaryams)
parivudaiyOr – those who have love
OngAram – praNavam
thErin mEl – climbing on the chariot
sezhum kadhirin Udu – through the sUrya maNdalam (solar galaxy)
pOy – travelling in the archirAdhi gathi (path starting with light)
andhAmam – beautiful SrIvaikuNtam
sEruvar – will reach and get to perform nithya kainkaryam (eternal service)

Simple Explanation

Those who directly love one’s AchAryan, and who are not having the evil qualities such as not having love towards their AchAryan and remain favourable for AchAryan’s divine heart, will climb on the chariot named praNavam, travelling in the archirAdhi gathi (path starting with light) through the sUrya maNdalam, will reach the beautiful SrIvaikuNtam and get to perform nithya kainkaryam (eternal service).

vyAkyAnam (Commentary)

thIngu Edhum illAth thEsigan than sindhaikku – As said in gyAna sAram 26 “thappil guru aruLAl” (With the mercy of the faultless AchAryan), upadhESa raththina mAlai 3 “thAzhvAdhumil kuravar” (AchAryas who have no faults), “kAmakrOdha vivarjitham” (being free from lust and anger) and “anagham” (faultless), one should be free from faults; they should not be (having the following results) lacking love towards one’s AchAryan, considering some glories for self, expecting return favour while imparting knowledge to disciple, considering a SrIvaishNava to be lowly based on the village or the clan they belong to, engaging in other means, having taste towards other benefits, having shortcomings in knowledge and conduct, shortcomings in AthmaguNams (noble qualities); being free from these defects, as said in “thath samprApthau prabhavathi thathAdhESika:” (such AchAryan who is very capable of reaching the divine feet of vishNu) and SrIvaravaramuni Sathakam 17 “thath samprApthau varavaramunirdhESika:” (SrI maNavaLa mAmunigaL is a visionary in reaching the divine feet of vishNu which is the truth), unlike the self who is new to SrIvaikuNtam, AchAryan can bring the Sishya to SrIvaikuNtam, as if it his natural habitat; not having any unfavourable thoughts towards such AchAryan; not having faults such as engaging in other means etc.

thIngu Edhum illAmai – Not having faults such as lacking love towards one’s AchAryan etc. It is not that these faults once existed and got removed; the absence of such faults is self-evident.

dhEsigan than – The importance of AchAryan being the one who liberates the disciple himself.

sindhaikkup pAngAga nErE parivu udaiyOr – To be favourable towards the divine heart of one’s AchAryan who is a great benefactor, as said in “thadhyAth bhakthitha AdharAth” (with love and affections towards such person), “AchAryasya sthira prathyupakaraNadhiyA dhEvavath syAdhupAsya” (with the firm intellect to return the favour to the AchAryan), in the form of direct kinchithkAram (small services), one should care for the enjoyable divine form of the AchAryan and have boundless love towards him as said in upadhEsa raththina mAlai 65 “thEsArum sichchan avan sIr vadivai Asaiyudan nOkkumavan” (The glorious disciple should lovingly care for his AchAryan’s divine form).

pAngAga – It appears that the true nature of Sishya is to do what is dear to his AchAryan since the act which causes anger in AchAryan should be given up.

nErE – Just as one cannot arrange someone to carry out one’s sandhyAvandhanam and a king cannot arrange someone to wipe off the sweat of his queen, the services which are to be rendered by the Sishya cannot be assigned to someone else.

parivu udaiyOr – As said in “yasmAth thadhupadhEshtAsau thasmAth gurutharOguru:” (Due to instructing thirumanthram, he is the topmost guru), “archanIyaScha vandhyaScha kIrthanIyaScha sarvadhA | dhyAyEjjapEnnamEth bhakthyA bhajEdhapi archyEth sadhA || upAya upEya bhAvEna thamEvaSaraNam vrajEth | ithi sarvEshu vEdhEshu sarva SAsthrEshu sammaptham ||” (AchAryan is to be worshipped, prayed to and praised. Hence he is to be meditated upon, his names are to be chanted, he should be lovingly worshipped and served and he should be venerated. He should be considered as the means and end. This is agreeable in all SAsthrams) etc, one should consider one’s AchAryan as everything with all faculties, through all ways and at all times, and should have love towards the AchAryan and this is identified as the purpose of Sishya’s knowledge as said in sthOthra rathnam 5 “sarvam yadhEva” (everything is nammazhwAr’s divine feet).

parivu udaiyOr – This is difficult to attain as said in “nidhi udaiyOr” (one who has wealth). This is what is required for the attainment of goal as said in SrIbhAgavatham 11.2.29 “thathrApi dhurlabham manyE vaikuNta priya dharSanam” (It is even more difficult to see one who has bhakthi towards bhagavAn).

When asked “What is the result attained by such a person who is loving towards the AchAryan?”

OngArath thErin mEl ERi … – viLAnjOlaip piLLai is saying that he has the great city of SrIvaikuNtam in his hand’s reach.

OngArath thErin mEl ERi – Such Sishya who has boundless love towards his AchAryan will while remaining in this world,

live in a distinguished manner as said in thiruvAimozhi 4.3.11 “vaiyam manni vIRRirundhu viNNum ALvar maNNUdE” (will firmly remain for a long time in this world in a distinguished manner and will rule over this world and paramapadham too)
live matching the true nature of the self
manage paramapadham by a small chit from him
have the wealth of engaging in ubhaya vEdhAntha kAlakshEpam (discourses on thamizh and samskritha vEdhAntham)
have the wealth of thadhIyArAdhanam (serving devotees)
have the wealth of performing mangaLASAsanam in dhivyadhESams which are very dear to emperumAn
have the wealth of performing kainkaryam in such dhivyadhESams
remain for a wholesome 120 years like emperumAnAr
acquire paramabhakthi (ultimate stage of devotion) at the time around the end of this body, which makes one forcefully attain the ultimate destination
acquire the great urge to reach the assembly of devotees and be one among them as explained in thiruvAimozhi 10.9.11 “andhamil pErinbaththu adiyarOdu” (With the devotees in the abode of endless great joy)
be blessed by the antharyAmi emperumAn (who is residing inside the heart), start from the hrudhaya kamalam (the lotus of heart), travel through the main nerve known as sushumnA, breaking open the top portion of the skull, climb the chariot of praNava which is driven by the mind as said in “OmkAra ratham Aruhya” (climbing the chariot known as praNavam)

sezhum kadhirin Udu pOy – Subsequently as said in “archishamEvAbhi sambhavanthi archishOha:, anha ApUryamaNa paksham, ApUryamANapakshAth shaduthangmAsAn, mAsEbhyassamvathsaram, savAyum Agachchathi” (Explained subsequently in the commentary), first the AthmA reaches archis, then ahas, Suklapaksha controller, uththarAyaNa controller, samvathsara controller, and vAyu. With their honourable reception and guidance as said in “sa Adhithyam Agachchathi” (He arrived in the sUrya maNdalam), “praviSya cha sahasrAmSum” (Entering the sUrya maNdalam which has thousand rays) and siRiya thirumadal “thErAr niRai kadhirOn maNdalaththaik kINdu pukku” (Tearing into and entering the galaxy of sun who is fully filling his chariot), tearing into Sun’s galaxy which has his dense rays, reaching him, being welcomed by him.

sEruvarE andhAmandhAn – Subsequently, as said in chAndhOgya upanishath “AdhithyAchchandhramasam, chandhramasO vidhyutham, sa varuNa lOkam, sa indhra lOkam, sa prajApathi lOkam, sa Agachchathi virajAm nadhIm, tham panchaSathAnyani apsarasAm prathidhAvanthi tham brahmAlankArENa” (Explained subsequently in the commentary) – reaching the worlds of moon who has nectar, amAnavan who is counted along with the AthivAhikas (those who carry to higher worlds), varuNa who strengthens everything, indhra who is the protector of the three worlds, prajApathi who greatly praises in all ways, accepting the reception given by them and crossing over their worlds, crossing over the oval shaped universe which is the abode of sport for ISvaran, and its seven layers of covering where each higher layer is incrementally ten times larger than its previous layer, and the mUla prakruthi (primordial matter) which is as said in thiruvAimozhi 10.10.10 “mudivil perum pAzh” (The huge, endless mUla prakruthi); in this manner, travelling in the joyful path which eliminates all the previous sufferings, quickly just as the divine feet of emperumAn which are the means, scaled the worlds quickly; bathing well in virajA which is a nectar river; having the traces of vAsanA (impressions) of samsAra which is as said in thiruviruththam 100 “vansERRu aLLalaiyum” (pressing like a strong quagmire) by the bathing in virajA river; first being touched by amAnava who is mercifully present with Sanka, chakra and gadhA, acquiring divnie form with auspicious qualities such as lavANya (complete beauty), saundharya (part-by-part beauty) etc, filled with Sudhdha sathva (pure goodness) quality, which is used to enjoy bhagavAn, as said in Arththi prabandham 24 “oLik koNda sOdhi” (Radiance with shine) and acquiring self-realisation; being approached by nithyasUris who are always favourable towards bhagavAn and enjoying him, seeing the dhivyadhESam (paramapadham) which is having wealth, nature which cannot be measured even by such nithyasUris, to the full satisfaction of the eyes, joining the palms and saluting them; hearing the sound of musical instruments played close to amAnava; walking through the joyful group of nithyasUris and mukthAthmAs, who are running, falling, praising, glorifying, showering flowers, spreading carpets, washing feet etc and enjoying them, being welcomed by them and decorated by them; reaching the great city of SrIvaikuNtam which is desirable in all manners as said in chAndhOgya upanishath “sabrahmalOkamapi sampadhyathE” (the liberated AthmA reaches brahma lOkam) and in thiruvAimozhi 2.5.1 “andhAmam” (the beautiful paramapadham), thiruvAimozhi 6.8.1 “ponnulagu” (the golden abode), and which became refreshed on the newly liberated AthmA’s arrival, being beautiful and the abode of enjoyment for SrIvaikuNtanAtha, which is singularly conducted by the sceptre in his hand and which is exclusively present to serve in all manners at his divine feet; he will remain fully drenched there forever as said in thiruvAimozhi 8.10.5 “suzhi pattOdum sudarch chOdhi veLLaththu inbuRRirundhu” (being joyful in paramapadham which has whirling and continuously running radiance) and in SrIvaikuNta gadhyam “amrutha sAgarAnthar nimagna” (being drowned in the ocean of nectar).

sEruvarE – No need to doubt this principle. viLAnjOlaip piLLai is saying that this is certain. It is said in “na samSayOsthi” (there is no doubt).

andhAmam thAn – This is the predominance of nithya vibhUthi over leelA vibhUthi.

Thus, with this pAsuram, the special meanings which were explained in the charama prakaraNam (final section) of SrIvachana bhUshaNam, in sUthram 433 “AchArya sambandham mOkshaththukkE hEthuvAy irukkum” (relationship with AchAryan is meant only for liberation) etc, was mercifully revealed by viLAnjOlaip piLLai.

Conclusion

Thus, with this prabandham, viLAnjOlaip piLLai mercifully explained the following aspects:

the one who imparts knowledge about artha panchakam is the AchAryan
those who lack love towards such AchAryan are self-destructive
though they have special knowledge, they will become eternally bound
these people who lack gratitude towards the imparting of such knowledge are very cruel
seeking for greatness for self is a fault for AchAryan
periya perumAL himself should mercifully eliminate the underlying cause for such defect in self
one who has such love towards AchAryan, will travel through archirAdhi gathi, reach paramapadham, acquire the wealth of liberation, being crowned in the kainkarya sAmrAjyam (the kingdom of service) and will remain there eternally.

With this, the series come to an end.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLai lOkAchAryar thiruvadigaLE SaraNam
viLAnjOlaip piLLai thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam
piLLai lOkam jIyar thiruvadigaLE SaraNam

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

Other saptha kAdhai

saptha kAdhai – pAsuram 6

February 18, 2023 Published by: Sarathy Thothathri

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

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Introduction

viLANjOlaip piLLai is observing that periya perumAL is mercifully saying “Though being present amidst samsAris (worldly people) who are fully engaged in these four aspects (not having love towards AchAryan, considering those who learn from self to be disciples, considering self to be AchAryan and analysing the SrIvaishNavas by their birth), you have escaped from the situation to instruct others in this manner” and praying to periya perumAL saying “Though I have understood that these will directly cause defect, your highness should mercifully eliminate my internal defect which will destroy my knowledge from the bottom of my mind, by mercifully looking at piLLai lOkAchAryar who has imparted knowledge which is unknown to me, emperumAnAr who is dear to your highness and your highness’ great mercy”.

pAsuram

azhukkenRu ivai aRindhEn ambon arangA
ozhiththaruLAy uLLil vinaiyai pazhippilA
en AriyarkkAga emperumAnArkkAga
un ArarutkAga uRRu

Word-by-word meanings

am – beautiful
pon – desirable
arangA – Oh one who is eternally residing in the great city of SrIrangam!
ivai – all of these previously explained aspects (for the AthmA)
azhukku enRu – causing disgrace
aRindhEn – I have known clearly (thus)
pazhippilA – not having any of the previously mentioned defects
en AriyarkkAga – for piLLai lOkAchAryar who mercifully imparted knowledge to me who is ignorant
emperumAnArkkAga – for emperumAnAr who is piLLai lOkAchAryar’s great lord
un – your highness’
Ar arutkAga – overflowing mercy
uRRu – mercifully accept (adiyEn)
uLLil – holding the mind which is the gate for transmission of knowledge
vinaiyai – group of sins
ozhiththu aruLAy – should mercifully drive out along with their trace

Simple Explanation

Oh one who is eternally residing in the beautiful, desirable, great city of SrIrangam! I have known clearly that all of these previously explained aspects are causing disgrace to the AthmA; for the sake of piLLai lOkAchAryar who is not having any of the previously mentioned defects and who mercifully imparted knowledge to me who is ignorant, emperumAnAr who is piLLai lOkAchAryar’s great lord and your highness’ overflowing mercy, your highness should mercifully accept me and mercifully drive out the group of sins along with their trace, which are holding my mind which is the gate for transmission of knowledge.

vyAkyAnam (Commentary)

azhukkenRu … – ivai – azhukkenRu aRindhEn – I have clearly understood without any doubt or confusion, to be able to explain to others that all the previously mentioned aspects will directly cause disgrace to the AthmA which is a product of radiance, with the help of following statements:

“nArAyaNOpi vikruthim yAthi gurO: prachyuthasya dhurbudhdhE: | kamalam jalAdhabEdham SOshayathi ravir na thOshayathi ||” (Sun will make the lotus which is separated from water to wither, not to blossom; similarly, for the evil minded person who destroyed his relationship with AchAryan, even SrIman nArAyaNan will cause shrinkage)
aruLALap perumAL nAyanAr’s divine words in gyAna sAram 35 “enRum anaithuyiRkum Iram sey nAraNanum anRum than Ariyan pAl anbozhiyil” (Even nArAyaNan who is most merciful towards all at all times, when one gives up love towards his AchAryan) etc
piLLai lOkAchAryar’s divine words in SrIvachana bhUshaNam 308 “thAn hithOpadhESam paNNumbOdhu thannaiyum Sishyanaiyum palaththaiyum mARAdi ninaikkai krUra nishidhdham” (While instructing noble subjects, thinking wrongly about self, disciple and the result, is highly forbidden), SrIvachana bhUshaNam sUthram 194 “bhAgavatha apachArandhAn anEka vidham” (Mistakes/offences committed towards bhAgavathas are of many types), SrIvachana bhUshaNam sUthram 195 “adhilE onRu avargaL pakkal janma nirUpaNam” (Judging them by their birth is one among those)
“archAvathArOpAdhAna vaishNavOthpaththi chinthanam | mAthruyOni parIkshAyAs thulyamAhur manIshiNa: ||” (Analysing the raw material of archA vigraham and judging a vaishNava based on his birth, are said to be at par with analysing the reproductive organ of one’s mother, as per wise persons).

Considering that it will be difficult to explain the vastness of the defects of these aspects, viLAnjOlaip piLLai is engaging in the result.

ambon arangA – To have me acquire this knowledge, is it not your highness who has worked hard remaining in the great city of SrIrangam which is beautiful, pleasing to the mind and purifying?

ambon arangA – Only after my getting this knowledge, as said in thiruvAimozhi 1.1.1 “thuyaraRu sudaradi” (the divine feet which relieves the sorrow of others and bhagavAn), your highness’ beauty and pleasing nature acquired greatness. Though viLAnjOlaip piLLai was in thiruvananthapuram while mercifully authoring this prabandham, by the overwhelming visualisation, it appears that periya perumAL is presenting himself in front of viLAnjOlaip piLLai to make him call out “arangA“.

ambon arangA ozhiththu aruLAy uLLil vinaiyai – What is the connection between your highness’ purifying nature and impurity of mine who is surrendered to your highness as said in “agnisinchEth” (fire is wetting)? Are the words of thathva dharSis (those who have seen the truth) as in periya thirumozhi 11.3.5 “thammaiyE nALum vaNangith thozhuvArkkuth thammaiyE okka aruL seyvar” (For those who worship him exclusively, emperumAn will bless him with same greatness as himself), not applicable for me? As said in nAchchiyAr thirumozhi 11.10 “semmai udaiya thiruvarangar thAm paNiththa meymmaip peruvArththai” (thiruvaranganAthan who has the divine quality of honesty, had earlier mercifully spoken truthful and the most invaluable words which have come to be known as charama SlOkam (the ultimate hymn)), your highness said as in SrI bhagavath gIthA 18.66 “sarva pApEbhyO mOkshayishyAmi” (I will free your from all sins) having arjuna, who is his devotee, as the reason for namesake, being mercifully seated on the chariot as said in mumukshuppadi 218 “kaiyum uzhavu kOlum pidiththa siRuvAyk kayiRumAna sArathya vEshaththOdE” (He shows his form as the charioteer, with the small whip in one hand, the (horse) leash in the other, the divine hair with the dust of the battlefield, and the divine feet firmly planted on the ground). Are these words not connected with their meanings? Since your highness’ have said in SrI rAmAyaNam bAlakANdam 58.19 “anrutham nOktha pUrvam mE” (I have never lied before) and mahAbhAratham udhyOga parvam 70-48 “namE mOgham vachO bhavEth” (My words never fail), your highness have no involvement in lying.

ozhiththu aruLAy – While your highness will bless anyone even when not requested being present before them, can you remain indifferent even after my requesting?

arangA ozhiththu aruLAy – Just as a farmer will remain on the field to protect the crops, your highness having the nature of protecting us, unlike avathArams who leave after a period of existence, is remaining eternally in this SrIrangam – is this apt for your highness’ grace?

aruLAy – Is it apt for your highness, who is very merciful, to do what is done by the merciless persons?

uLLil vinaiyai – These remain existing on the mind/heart which is the gateway for knowledge, as said in thiruvAimozhi 1.1.2 “mananagamalam” (dirt inside the mind) just like a person strangling someone’s neck.

uLLil vinaiyai – For your highness who remain firmly in the heart as said in thirumAlai 34 “uLLaththE uRaiyum mAlai” (VishNu who is residing in the heart) and protect the existence, is it difficult to eliminate the sins in the heart?

ozhiththu aruLAy uLLil vinaiyai – Kindly drive out my sins which are bound with me just as algae would spread all over clear water.

When asked “Why are you forcefully saying ‘nIr ozhiththaruLAy’ ?” viLAnjOlaip piLLai says

pazhippilA … – I am depending on those who are to your highness and your highness’ mercy and saying these words.

pazhippilA en AriyarkkAga -For piLLai lOkAchAryar who has none of the defects which were mentioned previously, and with his instructions, he announced to me who is ignorant, that these are not good. He is saying “pazhippilA” (faultless) to indicate that these defects were never there to start with, instead of being present sometime and gone subsequently.

en Ariyan – As said in “gurumvAyOpi manyathE” (To meditate upon guru), not the acceptance of AchAryan which is just for namesake.

Is it just that?

emperumAnArukkAga – Further, for emperumAnAr who is the ultimate lord of piLLai lOkAchAryar, who is very dear to your highness, who is the ultimate stage of AchArya padham (the seat of AchArya) and who bestowed the ultimate meanings to everyone.

Is it just that?

un Ar arutkAga – Further, for the krupA guNam (quality of mercy), being the special identity of your highness, which is not stopping with bringing greatness to your other qualities, and stretching up to me like river kAviri which has broken its barriers. In the aspect of protection, your highness’ krupA is greater than your highness. Due to fear in the virOdhi (hurdles), urge in eliminating those hurdles, and considering that if emperumAn is approached through his close confidantes, the result will be quickly accomplished, viLAnjOlaip piLLai is saying in this manner.

uRRu – As said in varavaramuni Sathakam 7 “guruvaram varadham vidhanmE” (Knowing that varadha nArAyaNa guru (kOyil aNNan) is my AchArya, you should bless me) and varadharAja sthavam 102 “rAmAnujAngri SaraNOsmi” (I am surrenderd at the divine feet of SrI rAmAnuja), sthOthra rathnam 65 “pithAmaham nAthamunim vilOkya” (Seeing my grandfather SrIman nAthamunigaL) and thiruvAimozhi 1.4.7 “en pizhaiththAL thiruvadiyin thagavinukku” (What mistake my daughter did, which cannot be forgiven by your highness’ mercy), for the sake of these personalities too, you should mercifully accept me and eliminate my inner sins. Otherwise, your highness’ ASritha pArathanthryam (being subservient to your devotees) and krupA pArathanthryam (being subservient to your mercy) will be lost. You can delay your mercy to me only when you look at my efforts and do [since you are helping me based on your mercy, there is no reason for delay].

Thus, by this pAsuram, viLAnjOlaip piLLai mercifully explains the special meanings which are explained in SrIvachana bhUshaNam sUthram 374 “pERRukkadi krupai” (reason for the result is bhagavAn’s mercy) etc and SrIvachana bhUshaNam sUthram 403 “krupai perugap pukkAl iruvar svAthantharyaththAlum thagaiyavoNNAdhapadi iru karaiyum azhiyap perugum” (When bhagavAn’s mercy flows, it will flow being unable to be stopped by the independence of both chEthana and ISvara, just as a flooding river breaches the shore on either side), in nirhEthuka krupA prabhAva prakaraNam.

We will see the next pAsuram in the next article.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

Other saptha kAdhai

saptha kAdhai – pAsuram 5

February 15, 2023 Published by: Sarathy Thothathri

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

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Introduction

viLANjOlaip piLLai is saying “Just as the disciple who receives instructions will have his nature destroyed when he lacks love towards his AchAryan, the AchAryan who gives instructions will also have his nature destroyed when the following things are done 1) considering self who teaches to others to be the AchArya 2) consider the disciple to be one’s own disciple and 3) analyisng the birth of those SrIvaishNavas who have natural servitude, and thus seeking to prove their inferiority.

pAsuram

en pakkal OdhinAr innAr enum iyalvum
en pakkal nanmai enum iyalvum – man pakkal
sEvikkArkku anbudaiyOr sanma nirUpaNamum
Avikku nErE azhukku

Word-by-word meanings

en pakkal – in me
innAr – “such and such persons
OdhinAr – since they learnt important principles, they are my disciples”
enum – such
iyalvum – bad quality
en pakkal – in me
nanmai – “the goodness of being an AchAryan, is present”
enum iyalvum – such bad quality
man pakkal – towards emperumAn who is the lord of all
sEvippArkku – for those who render eternal service with love
anubudaiyOr – for SrIvaishNavas who are very affectionate towards
sanma nirUpaNamum – identifying them by their birth (thus, these three qualities)
Avikku – for the AthmA who is filled with gyAnam and Anandham
nErE – directly, instead of indirectly
azhukku – will cause destruction of the true nature

Simple Explanation

For the AthmA who is filled with gyAnam and Anandham, the three aspects which are bad qualities, viz. 1) thinking that since such and such persons learnt important principles from me, they are my disciples, 2) thinking that the goodness of being an AchAryan is present in me and 3) identifying SrIvaishNavas who are very affectionate towards those who render eternal service with love towards emperumAn who is the lord of all, by their birth, will directly cause destruction of the true nature.

vyAkyAnam (Commentary)

en pakkal … – While some persons acquire knowledge from self, that person should think about self as the chief among the ignorant ones as said in thiruvAimozhi 6.9.8 “aRivilEn” (for me who is ignorant), yathirAja vimSathi 20 “agyOham” (I am ignorant) and “agyAnAm agragaNyam mAm” (I am the foremost among the ignorant ones) and should consider self and those other persons to be discussing bhagavath vishayam together as said in SrI bhagavath gIthA 10.9 “bOdhayantha: parasparam“; instead, thinking “these persons are learning these important principles under me and hence they are my Sishyas” is this bad quality.

Is that all? [No]

en pakkal nanmai enum iyalvum – In this manner, while imparting knowledge to others, one should be thinking self’s AchAryan as the teacher as said in thiruvAimozhi 7.9.2 “en mun sollum mUvuruvA” (the causal lord who is present as one, having three forms, who is the amazing lord residing in me and reciting the pAsurams before me) and considering self to be the primary student as said in “SrOthrushuprathama: svayam” (self is the first listener) and considering the students to be class-mates; instead, considering self to be the teacher and those students to be self’s disciples, thinking “I am imparting such knowledge which was unknown to such and such persons previously”, is this bad quality. iyalvu – svabhAvam (nature).

Since the one who has such considerations is inflicted with ahankAram, as per the statement “dAmbhikam krOdhinam mUrkam thathAhankAra dhUshitham thyaktha dharmancha viprEndhra gurum prAgyO na kalpayEth” (Oh best among brAhmaNas! One who is covered by showing off, anger and foolishness and who has given up righteousness, will not be considered as guru by wise persons), he cannot be considered as an AchAryan.

Is that all? [No]

man pakkal sEvikkArkku anbudaiyOr sanma nirUpaNamum – Similarly, for those who render eternal service towards emperumAn, the lord of all, who is praised in nArAyaNa sUktham “pathim viSvasya” (lord of the universe) , sahasranAmam “jagathpathim” (lord of the universe), thiruvAimozhi 2.7.2 “nAraNan muzhuvEzhulagukkum nAdhan” (nArAyaNan, the lord of the whole universe), thiruppAvai 28 “iRaivA” (Oh lord), as said in linga purANam “snEha pUrvam anudhyAnam bhakthirithi abhidhIyathE | bhaja ithyEsha dhAthurvai sEvAyAm parikIrthitha:” (bhakthi is the continuous meditation with love, it is rooted in the concept of rendering service), there are those SrIvaishNavas who have natural servitude, rendering all types of services, with great love, as said in thiruvAimozhi 3.7.4 “nadaiyA udaith thirunAraNan thoNdar thoNdar” (those who are servitors of the servitors of such emperumAn, are our distinguished supreme lords permanently in every moment of every birth); analysing the birth of such SrIvaishNavas which is equated to analysing the chastity of one’s own mother as said in “archAvathArOpAdhAna vaishNavOthpaththi chinthanam | mAthruyOni parIkshAyAs thulyamAhur manIshiNa: ||” (Analysing the raw material of archA vigraham and judging a vaishNava based on his birth, are said to be at par with analysing the reproductive organ of one’s mother by wise persons).

janma nirUpaNam – jAthi nirUpaNam – analysing one’s birth. This is upalakshaNam (sample) for both the offence and loss. As said in “bhagavadhbhakthi dhIpAgni dhagdha dhurjAthi kilbhisha:” (The defect of being born in a lowly birth will be burnt down by devotion towards bhagavAn) etc, as viSvAmithra’s kshathriyathvam (being a king by birth) got eliminated, as it is said that by bhagavAn’s mercy, one’s inferior birth will be eliminated, analysing their birth will be like considering a non-existing fact.

anbu udaiyOr – As said in “nidhi udaiyOr” (those who have wealth). There is no greater wealth than this [love towards SrIvaishNavas].

anbu udaiyOr sanma nirUpaNamum Avikku nErE azhukku – It appears that analysing the birth of others (non-SrIvaishNavas) is not a defect [Though it should not be done, it appears that way].

sanma Avikku nErE azhukku – For the AthmA which is shining, the two aspects identified in the beginning and this analysing of SrIvaishNavas’ birth which is counted as the first one in bhAgavatha apachAram, are defects. Alternative explanation – not having love towards one’s AchAryan, and these three aspects which are mentioned in this pAsuram, are defects for AthmA which is said as in SrIvishNu purANam “AthmA gyAnamayOmala:” (AthmA is filled with knowledge and faultless); yet another explanation – just as not having love towards AchAryan who gave artha panchaka gyAnam is directly destructive for the AthmA, these three aspects starting with “en pakkal OdhinAr innAr enum iyalvu” are directly destructive.

nErE azhukku – Unlike ahankAra, artha, kAma etc which are causing defect indirectly [through the body], these are causing defect directly. The cruel nature is as said in SrIvachana bhUshaNam sUthram 308 “krUra nishidhdham” (very cruel).

Thus, in this pAsuram, viLAnjOlaip piLLai is mercifully explaining the meanings which are explained in SrIvachana bhUshaNam sUthram 309 “thannai mARAdi ninaikkaiyAvadhy – thannai AchAryan enRu ninaikkai” (Considering wrongly about self is – thinking that the self is AchArya) etc, SrIvachana bhUshaNam sUthram 350 “manassukkuth thImaiyAvadhu – svaguNaththaiyum, bhagavath bhAgavatha dhOshaththaiyum ninaikkai” (Evil aspect of the mind – meditating upon the good qualities of self and meditating upon the defects of bhagavAn and bhAgavathas) etc by the first half of the pAsuram, and in SrIvachana bhUshaNam sUthram 194 “bhAgavatha apachArandhAn anEka vidham” (Mistakes/offences committed towards bhAgavathas are of many types), SrIvachana bhUshaNam sUthram 195 “adhilE onRu avargaL pakkal janma nirUpaNam” (Judging them by their birth is one among those), by the second half of the pAsuram.

We will see the next pAsuram in the next article.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

Other saptha kAdhai

saptha kAdhai – pAsuram 4

February 13, 2023 Published by: Sarathy Thothathri

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

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Introduction

Fourth pAsuram. Subsequently, viLAnjOlaip piLLai is mercifully revisiting the second pAsuram as per simhAvalOkana nyAyam (the rule of revisiting previously explained subject just as a lion would turn around and check the path it walked), explains the five principles which were highlighted there, mercifully identifies where they are explained, and says that the one who lacks love towards the AchAryan who very mercifully explained this artha panchakam out of his great mercy, is more cruel than poison.

pAsuram

thannai iRaiyaith thadaiyaich charaNeRiyai
mannu peruvAzhvai oru mandhiraththin innaruLAl
anjilum kEdOda aLiththavanpAl anbilAr
nanjilum kEdenRiruppan nAn

Word-by-word meanings

oru – distinguished among manthrams, to have no match
mandhiraththin – in periya thirumanthram (ashtAksharam)
thannai – self which is revealed as the abode for servitude towards bhagavAn, by makAram
iRaiyai – emperumAn who is said as the apt lord for self, by akAram
thadaiyai – the group of hurdles which is indicated by the makAra which ends with sixth case, ma:
saraN neRiyai – SaraNAgathi (surrender) which is said as the safe means in nama: word which is not split part-by-part
mannu – eternal
peru vAzhvai – the great goal of kainkaryam which is said in nArAyaNAya word which has nArAyaNa along with the fourth case
anjilum – in these five principles
kEdu – evils such as ignorance, doubt and error
Oda – to be driven out along with the traces
in aruLAl – by the great mercy which does not expect anything from Sishya
aLiththavan pAl – towards AchAryan who instructed the knowledge
anbu ilAr – those who lack love
nanjilum – more than poison
kEdu enRu – very cruel one
nAn – I who am accepted by piLLai lOkAchAryar
iruppan – consider

Simple Explanation

AchAryan, by the great mercy which does not expect anything from Sishya, instructs the knowledge in periya thirumanthram which is matchless and distinguished among manthrams, about these five principles, viz. 1) self which is revealed as the abode for servitude towards bhagavAn, by makAram, 2) emperumAn who is said as the apt lord for self, by akAram, 3) the group of hurdles which is indicated by the makAra which ends with sixth case, “ma:”, 4) SaraNAgathi (surrender) which is said as the safe means in nama: word, which is not split part-by-part and 5) the great, eternal goal of kainkaryam which is said in nArAyaNAya word which has nArAyaNa along with the fourth case. I, who am accepted by piLLai lOkAchAryar, consider those who lack love towards such AchAryan who instructed to drive out the evils such as ignorance, doubt and error in these five principles, to be more cruel than poison.

vyAkyAnam (Commentary)

thannai … – Due to the regard for the subject, repetition is considered as decoration [instead of a defect]. The second case “ai” in “thannai iRaiyai …” can be converted into first case as in “than iRai” and could be read as “One who revealed the true nature of self, bhagavAn etc which are revealed in thirumanthram, along with the evils in those principles”. Alternatively, it could be read as “In the five aspects revealed in thirumanthram, one who revealed self, bhagavAn, hurdles, means and the great goal – along with the evils”.

In the first pAsuram, viLAnjOlaip piLLai explained artha panchakam starting with para svarUpam considering pramANams such as yajur brAhmaNam 3.7 “yasyAsmi” (the one for whom I am a servitor); here he is explaining artha panchakam starting with jIva svarUpam considering piLLai lOkAchAryar’s artha panchakam grantham.

thannai – Self which is revealed as the abode of servitude towards bhagavAn in the first word of thirumanthram, by makAram.

iRaiyai – emperumAn who is revealed as the apt lord of the self and is shown in akAram.

thadaiyai – The hurdle which is the wall between the self and bhagavAn while trying to surrender to him, as shown in the ma:, makAram with the sixth case in the end, in the nama: which is the second word in thirumanthram.

saraN neRiyai – SaraNAgathi (surrender) which is revealed as the safe means in the nama: word which is not split part-by-part, which is the second word in thirumanthram.

mannu peru vAzhvai – The eternal benefit of kainkaryam which is revealed in nArAyaNAya word which has nArAyaNa along with the fourth case.

oru mandhiraththin – The only ghat viLAnjOlaip piLLai will enter is this thirumanthram only. The other two vyApaka manthras (vAsudhEva manthram and vishNu manthram) will not give the same benefit.

oru – [distinguished] As said in narasimha purANam “na manthrOshtAksharAth para:” (There is no manthram greater than ashtAksharam) and nAradhIya purANam “nAsthi chAshtAksharAth para:” (There is no manthram greater than ashtAksharam), periya thirumanthram has nothing greater than it and is as distinguished as the object of that manthram [i.e. bhagavAn], due to the following reasons:

since it reveals these five principles
since it remains the pramANam (authentic source of knowledge) of the pramEyam (goal of knowledge) archAvathAram, for the pramAthA (preceptor) who is a prapanna (surrendered person)
since it is the total wealth for those who lack any other upAyam
since it is the water outlet placed for the blind and incapable persons
since it is the herbal medicine for the one who was bitten by the snake of samsAra
since it is the wealth for the impoverished
since it is the mangala sUthram (the auspicious thread worn by a wife honouring her husband) for those who are surrendered to emperumAn
since it brings about the knowledge about the goal in self which makes one enjoy a bhAgavatha’s order instead of hating or refusing such order
since it brings about the intrinsic knowledge about the goal in self which makes one engage in little bit of services for SrIvaishNavas who are deeply attached to bhagavAn, by remaining here in this world, even when one is in the final moments towards the goal of eternal kainkaryam
since it causes the thought that AchAryan is the one who bestows knowledge
since it causes the thought that SrIvaishNavas are the ones who nurture such knowledge
since it causes the thought that bhagavAn is the object of knowledge
since it brings in the clarity that the purpose of knowledge is bhagavath anubhava janitha prIthi kAritha kainkaryam (service rendered to bhagavAn out of love which was caused by experiencing bhagavAn)
since it causes the understanding that the ultimate stage of such kainkaryam is to render service for bhAgavathas

oru mandhiraththin – As said in “manthAram thrAyatha ithi manthra:” (that which protects the one who chants it), anyone who chants it, since it performs rakshaNam (protection) of granting what they desire and eliminating what is not desired by them, this is known as manthram.

When asked “Did the AchAryan instruct this artha panchakam seeing any good aspect in the Sishya?”

in aruLAl – viLAnjOlaip piLLai is saying “Unlike that, AchAryan instructs this artha panchakam unconditionally”

in aruLAl – AchAryan’s mercy is greater than ISvaran’s mercy which is said in mudhal thiruvandhAdhi 15 “pallAr aruLum pazhudhu” (Many others’ mercy are of no use); bhagavAn’s mercy is independent and is common for both bondage and liberation; AchAryan’s mercy is subservient and is exclusively focussed on liberation.

in aruLAl – As said in kaNNinuN chiRuth thAmbu 8 “aruL kaNdIr ivvulaginil mikkadhE” (AzhwAr’s grace is greater than this world”), it is the great mercy which does not expect anything from here.

anjilum kEdOda aLiththavan – Towards the true AchAryan who instructed knowledge to have the ignorance, doubt and errors be removed in artha panchakam which is revealed in this manthram.

anjilum kEdOda aLikkai – Eliminating the ignorance, doubts, errors in the artha panchakam:

The true nature of chEthana (sentient being) who is indicated by makAram is beyond material nature, identified by its knowledge and bliss, having knowledge as an attribute, eternal, unchanging, atomic, having singular form and exclusively subservient to bhagavAn.
The true nature of bhagavAn who is indicated by akAram is endowed with lakshmI, having all auspicious qualities, distinguished from all other entities, being free from three types of boundaries (by place, time and entity), being the contoller of both nithya vibhUthi and leelA vibhUthi, being the refuge for all, being the protector in all manner and being the lord.
The true nature of virOdhi (hurdles) which is spoken in ma:, where ma ends with sixth case, is in the form of considering the body to be self, considering other dhEvathAs to be supreme, considering other prApakams (means) to be the apt means, performing kainkaryam (service) for self-satisfaction, being connected with the body which is acquired by karma, nurturing bondage, remains very lowly and to be given up.
The true nature of upAyam (means) which is spoken in unsplit nama: is readily available, being supremely sentient, omniscient, omnipotent, not expecting any other support from others, grantor of all benedictions, apt, free from distraction and delay, and be the object of self’s pursuit.
The true nature of purushArtham (goal) which is spoken in nArAyaNAya, which has nArAyaNa which ends with fourth case, is performed by love which is triggered by experience of bhagavAn, should be apt in all places, all times and all states, is being the ultimate goal, is in the form of existing for bhagavAn, matching the true nature of the self, free from expectation for self-satisfaction, very enjoyable and eternal.

Revealing these, AchAryan is showering his mercy to drive out all of these which are in the form of agyAna (ignorance), anyathAgyAna (knowing one entity to be something else) etc with their trace:

confusing body to be self
confusing the self to be independent
confusing self to be subservient to others (other than bhagavAn)
confusing bhagavAn to be not the supreme lord
confusing other dhEvathAs to be supreme
confusing other dhEvathAs to be equal to bhagavAn
confusing ahankAram, mamakAram etc to be pursuable
confusing that one will not get liberated at the end of the current body
confusing the relatives of the body to be the relatives of the self
confusing pursuit of bhagavAn as the means, as the means
confusing kainkaryam to be for self-satisfaction
confusing that we have made him accept our kainkaryam

aLiththavan pAl anbilAr – Those who lack love which is ordained to be had towards one’s AchAryan who instructed in this manner as said in SvEthaSvathara upanishath 6.23 “yasya dhEvE parA bhakthir yathA dhEvE thathA gurau | thasyaithE kathithAhyarthA: prakAsanthE mahAthmana: ||” (Meanings of instructions given by AchAryan will be clear only to such a great person who has ultimate devotion towards the supreme entity and who has similar devotion towards his AchAryan).

When asked “How would you think about such persons?” viLAnjOlaip piLLai says

nanjilum kEdu enRu iruppan nAn – Poison is cruel; they are more cruel than that; even more than poison which can kill the body which is lowly and temporary, by its consumption, these people are killing the pursuable, eternal AthmA; hence they are very cruel similar to nithya samsAris (eternally bound souls) who are mentioned as mahApAthaki (great sinner) in “nApakrAmathi samsArAth sa kalu brahmahA bhavEth” (one who has not crossed samsAra is said to be a killer of brAhmaNa which is a great sin) – this is how I have determined.

viLAnjOlaip piLLai is mercifully explaining his special understanding.

iruppan – There is no change in this thought for me. This is my life.

nAn – For me who has the acceptance of piLLai lOkAchAryar, this understanding will not be external [it will be natural].

Thus, with these three pAsurams [2nd to 4th], viLAnjOlaip piLLai is mercifully revealing the special meanings which are revealed in adhikAri nishtA prakaraNam in sUthram 306 “asahyApachAramAvadhu – nirnibandhanamAga bhagavath bhAgavatha vishayam enRAl asahamAnanAy irukkaiyum, AchArya apachAramum, thadhbhaktha apachAramum” (asahyApachAram is not tolerating anything about bhagavAn and bhAgavathas without any reason, offending AchArya and AchArya’s disciples/devotees) and sUthram 307 “ivai onRunkkonRu krUrangaLumAy, upAya virOdhigaLumAy, upEya virOdhigaLumAy irukkum” (These forbidden aspect are sequentially more cruel than the previous ones, and will remain hurdles for upAyam (means) and upEyam (goal)).

We will see the next pAsuram in the next article.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org