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mUnRAm thiruvandhAdhi – 84 – uLanAya nAnmaRaiyin

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avathArikai

AzhwAr says that emperumAn, who can be known only through vEdhas (sacred texts), cannot be seen by anyone. Even those who have said that they have seen him, have only composed poems on him and have not seen him.

Let us go through the pAsuram and its meanings:

uLanAya nAnmaRaiyin utporuLai uLLaththu
uLanAgath thErndhuNarvarElum uLanAya
vaNdAmarai nedungaN mAyavanai yAvarE
kaNdAr ugappar kavi

Word by Word Meanings

nAnmaRaiyin – the four vEdhas’ (sacred texts’)
uL poruL – the dwelling meanings
uLanAyavanai – emperumAn who remains
uLLaththu uLanAga – staying inside the heart
thErndhu – knowing
uNarvar Elum – if (a few wise people) desire to know
vaN thAmarai – like beautiful lotus flower
nedum kaN – having wide eyes
mAyavan – as an amazing entity
uLanAyavanai – that emperumAn who remains
kaNdAr yAvarE – who has seen fully (none)
kavi ugappar – they will merely praise him through hymns and feel happy.

vyAkyanam

uLanAya nAnmaRaiyin utporuLaiemperumAn, who remains as the inner meanings of vEdhAntham (upanishaths, the end portions of vEdhas, the sacred texts). Isn’t emperumAn remaining as the inner meanings of the four vEdhas! He has been established by the vEdhas which have not been written by any one person and hence are faultless.

uLLaththu uLanAgath thErndhu uNarvarElum – Even if people say that such emperumAn, who can be heard only through authentic texts, is residing in their hearts. Even if they carry out karmayOgam (through the means of carrying out deeds as ordained) fully and as a result of that, attaining gyAnayOgam (through the means of knowledge) and through that gyAnayOgam if they attain emperumAn…..

uLanAya vaNdAmarai nedungaN mAyavanai – one who has a beautiful form fit to be enjoyed by followers. One who has amazing powers. One who has famed beauty of the eyes as mentioned by vedhas. chAndhOgya upanishath 1-6-7 says “yathA kapyAsam puNdarIkamEvamakshiNI”(his eyes are like the lotus blossomed by sun). AzhwAr talks about the beauty of the form revealed to him by emperumAn.

yAvarE kaNdAr – who is fortunate to see him? Didn’t those who said that they had seen him, see him really?

ugappar kavi – even such people who claimed to have seen him said so in order to realise their svarUpam (basic nature),sang hymns on him and became happy; but did they really see him? They merely praised him and felt happy. In order to carry out something in matters relating to emperumAn, they expressed their desire through their compositions. AzhwAr says that they too were not able to see him.

We will take up the 85th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 57 – polindhirundha kAr vAnil

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avathArikai

AzhwAr says that it will be great to meditate on emperumAn who has such greatness. He tells his heart to attain emperumAn, who has garuda as his flag and, who is the consort of SrI mahAlakshmi. He says that instead of being aloof saying that it is not possible, if we attain him, that itself will give eminence to everyone.

Let us go through the pAsuram and its meanings:

polindhiruNda kArvAnil minnE pOl thOnRi
malindhu thiruvirundha mArvan polindha
garudan mEl kaNda kariyAn kazhalE
theruL thanmEl kaNdAy theLi

Word by Word Meanings

thiru – pirAtti
polindhu iruNda kAr – being very dark during rainy season
vAnil – among the cloud
minnE pOl thOnRi – dazzling like lightning
malindhu irundha mArvan – one who has the divine chest in which she resides with pride
polindha garudan mEl koNda – conducting garuda
kariyAn – emperumAn who is of dark complexion
kazhalE – only the divine feet
theruL than mEl – is the matter for devotion, which is superior to knowledge
theLi kaNdAy – (Oh heart!) be clear on this.

vyAkyanam

polindhu iruNda kAr vAnil minnE pOl thOnRi –  golden hued periya pirAtti (SrI mahAlakshmi) has taken residence in the dark complexioned divine form of emperumAn just like a flash of lightning dazzles across the dark clouds during monsoon when the sky is dark.

malindhu thiru irundha mArvan – emperumAn has his divine chest on which periya pirAtti has taken residence with her greatness showing clearly. Alternatively, malindhu thiru irundha can be construed as periya pirAtti greatly desiring the divine chest of emperumAn and taking residence in it.

polindha garudan mEl koNda kariyAn kazhalE – it appears that for emperumAn being atop garudan gives him supremacy over being the consort of periya pirAtti. It appears that the beauty when he is atop garuda is more than that when he is with periya pirAtti. The dark coloured divine feet of emperumAn who is riding garuda…

polindha garudan – we can consider this as garuda who is fully complete. emperumAn sitting on garuda is like a dark coloured peak sitting over the golden colured great mEru mountain.

kariyAn – it is implied by this that the two of them (emperumAn and garuda) ae having contrasting hues.

theruL thantherul means knowledge; being meditated upon. We can consider this as referring to bhakthi (devotion) which is the matured state of gyAna (knowledge).

mEl kaNdAy – think higher than these. In other words, think that all the rest are on a lower level and bhakthi is at a higher level. Isn’t this the greatness which is apt for the servitor’s nature!

theLi – think of this as being truly stated, inside the heart, instead of stating something superficially.

garudan Mel koNda kariyAn thiruvirundha mArvanpirAtti is like lightning which manifests both emperumAn and garuda.

We will take up the 58th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 43 – sinamA madhakaLiRRin

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avathArikai

AzhwAr wonders whether emperumAn protected only one prahlAdha. He says that when the danger crosses limits, doesn’t he protect everyone by keeping everyone inside him! Aren’t the worlds existing merely by his sankalpam (will)!

Let us go through the pAsuram and its meanings:

sinamA madhakaLiRRin thiN maruppaich chAyththu
punamEya bhUmi adhanai dhanamAgap
pEragalaththuLLodukkum pErAra mArvanAr
OragalathuL uLLadhu ulagu

Word by Word Meanings

sinam mA madha – being angry and having huge exultation
kaLiRRin – the elephant (kuvalayApIdam)
thiN maruppai – its strong tusks
sAyththu – one who broke it
punam mEya – being together with arable land
bhUmi adhanai – the earth
dhanam Aga – considering it as a gift
pEr agalaththuL odukkum – one who protected by keeping in his expansive stomach
pEr Aram mArvanAr – emperumAn, who has donned huge chains on his chest, his
Or agalaththu – in a part of his knowledge, which is in sankalparUpam (in the form of his will or solemn vow)
ulagu uLLadhu – all the worlds are existing

vyAkyanam

sina mA madha kaLiRRin thiN maruppaich chAyththu – breaking the tusks of the elephant kuvalayApIdam which was angry, huge, in exultation and not knowing what is going on around it; snatching it effortlessly.

punamEya bhUmi adhanai – the earth which has arable land, which could be enjoyed by the sentient entities [by cultivating]

dhanamAga – considering it as a wealth

bhUmiyadhanaith thanamAga – did he not protect earth which has forests and streams [implying ups and downs or in other words, rough terrain] as a great wealth!

pEragalaththu uL odukkum – one who has the ability to protect it inside his stomach which [stomach] is so huge that even after keeping these worlds inside his stomach, it could be said that there was still a lot of space.

pEr Ara mArvanAr – even when he swallows all the worlds, he does it so capably that his decorations do not get disturbed. His qualities are also equally beautiful. It is implied here that even as he protected the worlds which were his possessions, it appeared that he had decked himself up with ornaments out of that happiness.

Or agalaththuL uLLadhu ulagu – the worlds are in his incomparable, immeasurable sankalpa (will / thought). We can also construe that the worlds are in the memory of his knowledge which is in the form of his will. While he can protect the worlds through his mere thoughts, the fact that he physically carried out the act by keeping them in his stomach indicates the affection that he has for his followers.

We will take up the 44th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 14 – mARpAl manam

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avathArikai

As mentioned in the 12th pAsuramaRivennum thAL koLuvi”, being victorious over sensory perceptions is a very difficult task indeed. Unless [emperumAn is] seen in person, it is not possible to defeat sensory perceptions. But this is not possible [seeing him]. Thus, for those who are asking “don’t we have a way to enjoy emperumAn?”, AzhwAr mentions about a way which can be followed even by people without strength. emperumAn has taken residence in thirumalai to overcome the shortcoming of being difficult to be seen. AzhwAr says that one can attain his divine feet and see him. Has it not been mercifully mentioned by thirumangai AzhwAr in thirukkuRundhANdagam 19 “kaNdiyUr arangam meyyam kachchi pEr mallai enRu maNdinAr uyyalallAl maRRaiyArkku uyyalAme” (one cannot sustain oneself without attaining archAvathAra emperumAn (emperumAn in deity form in various divine abodes)) and in thirukkuRundhANdagam 18 “vidhiyil kANbAr meymmaiyE kANgirpArE” (could those who try to see him on their own efforts really see him?)! AzhwAr says that divine abodes are there to control sensory perceptions and to sever us from various worldly pursuits.

Let us go through the pAsuram and its meanings:

mARpAl manam suzhippa mangaiyar thOL kai vittu
nURpAl manam vaikka noyvidhAm nARpAla
vEdhaththAn vEngadaththAn viNNOr mudi thOyum
pAdhaththAn pAdham paNindhu

Word by Word Meanings

nARpAla vEdhaththAn – being mentioned by the four vEdhas (rig, yajur, sAma and atharvaNa)
vEngadaththAn – standing in thirumalai as simplicity personified
viNNOr mudi thOyum pAdhaththAn – emperumAn who has divine feet on which nithyasUrs’ crowns would unite
pAdham – divine feet
paNindhu – worshipping
mAl pAl – towards that emperumAn
manam suzhippa – for the heart to be engaged

(due to that)
mangaiyar thOL kaivittu – getting rid of the desire to embrace the shoulders of women
nUl pAl – in SAsthras (such as vEdham etc)
manam vaikka – to engage the mind
noyvidhu Am – is very easy

vyAkyanam

mARpAl manam suzhippa – the reason for getting involved with worldly pursuits is because they are seen. In the same way, since emperumAn manifests himself, being unable to forgo him, one should get involved with him and let go of the involvement in other matters. It is impossible to get involved with emperumAn after leaving desire in the shoulders of women. Hence, once desire develops towards emperumAn, it will be better to let go of the desire in the shoulders of women.

mARpAl manam suzhippa – if the word mAl is taken to mean one who is great, we can consider this as our heart getting engaged with emperumAn. Or, if mAl is taken to mean one who is affectionate, we can consider this as our heart engaging with one who is affectionate towards us.

mARpAl manam suzhippa – if mAl is taken to mean one who is totally infatuated, this will mean that we should be fully infatuated with one who is infatuated with us.

mangaiyar thOL kai vittu – getting rid of the connection with all other matters [worldly pursuits]. Getting rid of the desire with the shoulders of women, which can land one in naragam (hell).

nURpAl manam vaikka noyvidhAmAzhwAr says that keeping just a tiny bit of interest in emperumAn is sufficient to make it easy to attain emperumAn. It will be easy to keep the mind towards nURpAl (authentic texts). Or, it will be easy to keep the mind towards thirumanthram (reciting the name of nArAyaNa in a specific way) which is the essence of all vEdhas (sacred texts). It can also be considered that one can get engaged with emperumAn after ridding of the desire in worldly pursuits.

nARpAla vEdhaththAn – one who is described vividly by the four vEdhas.

If he is to be known only through vEdhas, will it not be difficult to see him for those who are seeing only worldly pursuits?

vEngadaththAn – he is standing in thiruvEngada malai (the divine hills of thirumalai) so that he can be enjoyed through eyes [for everyone]. In that case, is he also one among the worldly pursuits?

viNNOr mudi thOyum pAdhaththAn – one who is standing like this is desired by nithyasUris too. His divine feet are such that even nithyasUris, who have absolutely no connection with materialistic realm, will desire and attain him here. Even though emperumAn lowers himself for the sake of samsAris and takes residence in thirumalai, his divine feet retain their greatness such that nithyasUris will come here and bow down to him.

pAdham paNindhu – holding on to his divine feet.

We will take up the 15th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 11 – nangOdhum

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avathArikai

AzhwAr says that other than those with sharp knowledge, it is not possible to know about emperumAn. When his divine names are recited, he may reveal himself, but for the others he cannot be known.

Let us go through the pAsuram and its meanings:

nangOdhum nAlvEdhaththuLLAn naRaviriyum
pongOdharuvip punalvaNNan sangOdhap
pARkadalAn pAmbaNaiyin mElAn payinRuraippAr
nURkadalAn nuNNaRivinAn

Word by Word Meanings

nangu Odhum nAl vEdhaththu uLLAn – he is spoken of by the four vEdhas (sacred texts) which are faultless
naRavu iruyum – with sweetness which will beat honey
pongu Odham aruvi punal – like an ocean and like the water from a stream
vaNNan – having divine form
sangu Odham pAl kadalAn – one who is reclining on the milky ocean with waves having conches
pAmbu aNaiyin mElAn – one who is resting on SEsha Sayanam (AdhiSEshan mattress)
payinRu uraippAr nUl kadalAn – emperumAn who is spoken of by SAsthras (sacred texts) which are recited and explained by vaidhikas (followers of sacred texts)
nuN aRivinAn – not known (by those who try through their efforts to know him)

vyAkyanam

nangOdhum nAl vEdhaththu uLLAn – emperumAn has been established by the four vEdhas (sacred texts) which have been learnt properly and sustained in the mind. He is established by vEdhas which have sub-parts and which been studied by observing various religious practices such as fasting, continence etc. Just as emperumAn himself has mentioned in SrI bhagavat gIthA 15-15 “vEdhaiScha sarvairahamEva vEdhya:” (only I am known through the vEdhas), he is present in all the four vEdhas. emperumAn is the meaning for all the words spoken in the vEdhas, both direct and subtle meanings. nangOdhum would also mean vEdhas speaking explicitly about emperumAn’s auspicious qualities.

naRa viriyum pongOdha aruvip punal vaNNan – he has the complexion of ocean having lapping waves and like a stream of water. By splitting the first two words as naRavu iriyum we can say that emperumAn has sweetness bettering even honey. He has a divine body which, as mentioned in chAndhOgya upanishath 3-14-2 “sarva gandhas sarvarasa:” (he has all the sweet fragrances and sweet tastes), is sweet.

sangOdhap pARkadalAn – he reclines in the thiruppARkadal (milky ocean) where the waves bring forth conches which keep blowing resoundingly. Alternative explanation – he is reclining in milky ocean which has conches and waves. This implies that emperumAn who is known only through vEdhas is now closer to samsAris (people living in materialistic realm) [since he has descended from SrIvaikuNtam to thiruppARkadal].

pAmbaNaiyin mElAn – He reclines on the soft mattress of AdhiSEshan so that his divine form will not be pricked by the ocean water. He is ananthaSAyi (one who reclines on AdhiSEshan). Alternatively, we can say that in order not to give up his followers, he came to thiruppARkadal, which is closer to this world.

payinRu uraippAr nURkadalAn nuN aRivinAn – he is established well by learned people who are experts in sacred texts such as smruthi, ithihAsam, purANam etc. Alternatively, he is established by ithihAsa and puRANas through people who speak with total involvement in these texts.

nuN aRivinAn – he is such that only people with sharp intellect will know him. He cannot be known by those who try to know him through their own efforts.

We shall take up the 12th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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आर्ति प्रबंधं – ४१

श्री:  श्रीमते शठकोपाय नम:  श्रीमते रामानुजाय नम:  श्रीमद्वरवरमुनये नम:

आर्ति प्रबंधं

<< पासुर ४०

उपक्षेप

मामुनि के कल्पना में श्री रामानुज के एक और प्रश्न का उत्तर स्वरूप में यह पासुर है । श्री रामानुजार्य का प्रश्न है, “ आप मेरा सहारा माँगते हैं , किंतु स्वयं के पापों की जानकारी नहीं हैं । यह उपकार संभव है क्या?” मामुनि इसके उत्तर में कहतें हैं, “ स्वामी कृपया दया करें । प्रकृति संबंध के कारण मैंने अनेक पाप किये है । मुझसे बड़े पापी आप देख न पाएंगे । चित तथा उचित जीवों की रक्षा ही आपका अवतार रहस्य है । अत: कृपा बरसाने कि प्रार्थना करता हूँ ।   

पासुरम ४१

एनैप्पोल् पिळै सेयवार् इव्वुलगिल् उण्डो?

उनैप्पोल् पोरुक्कवल्लार् उण्डो?

अनैत्तुलगम् वाळप्पिरंद एतिरासा मामुनिवा  

ऐळैक्कु इरंगाय इनि

शब्दार्थ

इव्वुलगिल् उण्डो?  इस सारे सँसार में खोजने पर भी मिलेगा क्या

सेयवार्  –  जिन्होंने किया है

पिळै – पाप

एनैप्पोल्  –  मेरे जैसे

उनैप्पोल् – आपके जैसे हैं कोई?

पोरुक्कवल्लार् उण्डो? –  जो सहन करतें हैं (जनों के पापों को)?

एतिरासा  – जिन्का दिव्य नाम हैं, “ऐतिरासा” और

मा – पूजनीय हैं

मुनिवा – और योगियों में प्रथम तथा सर्वश्रेष्ठ हैं

पिरन्द – आपके अवतार की कारण है

अनैत्तुलगम्  – (सारें जन) सारें अँड चराचर  

वाळ  – का जीना ( मोक्ष के मार्ग प्राप्त करना)

इरंगाय इनि  – कृपया दया करें !

ऐळैक्कु –  प्रकृति सम्बंधित हर नीच विषय में इच्छा रखने वाले मुझ पर  

सरल अनुवाद

इस पासुर में मामुनि कहतें हैं कि उनसे बडा पापी नहीं हो सकता । इसी प्रकार, श्री रामानुज से अधिक, पापों को क्षमा कर स्वीकार करने वाले सहनशील व्यक्ति भी नहीं हो सकतें हैं । इसी सहनशीलता के विश्वास पर, मामुनि, श्री रामानुज को अपने अनेकों पापों को क्षमा कर आशीर्वाद करने की प्रार्थना करतें हैं। आगे, वें कहतें हैं कि श्री रामानुज के इस सँसार में अवतार का कारण ही लोगों का उत्थापन है । अत: मामुनि श्री रामानुज से मदद करने कि प्रार्थना करतें हैं।     

स्पष्टीकरण

रामानुज नूट्रन्दादि के ४८ वे पासुर के “निगरिंरि निँर एन् नीसदैक्कु” वचन, एक व्यक्ति का अप्रतिम नीचता को प्रकट करता है। मामुनि कहतें हैं कि, “मेरे समान पापी को अगर कोई ढूँढ़ने कि कोशिश करें तो वे खाली हाथ लौटेंगे।” मामुनि का मानना है कि दुनियाँ में उनके जैसा पापी कोई नहीं है।  उसी रामानुस नूट्रन्दादि पासुर में, एक और वचन है, “अरुळुक्कुम अहदे पुगल”. इसका अर्थ है, इस सारे सँसार में, पापों को झेलने कि सहनशीलता में श्री रामानुज अप्रतिम हैं। मामुनि आगे कहतें हैं, “हे एम्पेरुमानार! आप हमेशा सभी लोगों और चीज़ो को भव-बंधनों से छुटकारा दिलाने की राहों के विचार में हैं। विमुक्त कर सब को बेहतर बनाने के ही विचार में आप हैं।  यही आपके अवतार का कारण भी है। अत: आपसे विनती है कि इस गरीब (मन की कमज़ोर स्तिथि जिसमें वह देखने वाली सारें विषयों को चाहता है और अनुभव करना चाहता है , मन की यह स्तिथि “चपल” कहलाता है) पर कृपा करें।   

अडियेन् प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2017/02/arththi-prabandham-41/

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mUnRAm thiruvandhAdhi – 1 – thirukkaNdEn

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

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avathArikai

While AzhwAr had seen everything in the divine form of emperumAn who has all chith (sentient) and achith (insentient) entities as his body, due to overflowing affection, he says that “I have seen this”, “I have seen that” among some of emperumAn’s personal possessions and speaks about that experience in the first pAsuram.

Let us go through the pAsuram and its meanings:

thirukkaNdEn ponmEni kaNdEn thigazhum
arukkan aNi nirRamum kaNdEn serukkiLarum
ponnAzhi kaNdEn purisangam kaikkaNdEn
ennAzhi vaNNan pAL inRu

Word by Word Meanings

inRu – now (on the day when the other two mudhal AzhwArs made him see)
en Azhi vaNNan pAl – in (the divine form of) emperumAn who has the complexion of ocean
thiru – periya pirAttiyAr (SrI mahAlakshmi)
kaNdEn – I had the fortune to worship
pon mEni – the beautiful divine form
kaNdEn – I had the fortune to worship
thigazhum – shining
arukkan – like sun
aNi – beautiful
niRamum – resplendent radiance [of the divine form of emperumAn]
kaNdEn – I had the fortune to worship
seru – in the battlefield
kiLarum – bursting out
pon Azhi – beautiful divine disc
kai – in the (right) hand
kaNdEn – I had the fortune to worship
puri sangam – (pAnchajanyam) divine conch curling towards right (in the other divine hand)
kaNdEn – I had the fortune to worship

vyAkyanam

thirukkaNdEn – while everything is contained in saying “I saw emperumAn”, due to excessive involvement, AzhwAr says that “I saw this”, “I saw that” like people who have attained great things.

thirukkaNdEn – I saw pirAtti who is the cause for all wealth. I saw pirAtti who wants those who attain her to realise their natural characteristics. Even when emperumAn was running behind indhra as his younger brother (during his incarnation as upEndhra, also called as vAmana), since indhra did not have the blessings of pirAtti, all his wealth disappeared. Just as pirAtti’s purushakAram (recommendatory role) is required during devotion, even while seeing emperumAn, the first to be seen is only pirAtti. Is it not true of the saying “yathOpAsanam palam” (benefit is proportional to depth of devotion)! As per thathkrathu nyAyam, devotion cannot be something and benefit, something else. Both will be identical. Just as it is mentioned in iraNdAm thiruvandhAdhi 56karumAlaip ponmEni kAttAmun kAttum thirumalai nangaL thiru”, even to have direct dharSan (viewing) of emperumAn, it is pirAtti who carries out purushakAram! Even for gyAnam (knowledge) it is only her purushakAram which is the reason, as mentioned in mudhal thiruvandhAdhi 67thAmariyAL kELvan oruvanaiyE nOkkum uNarvu” (knowledge will attain only emperumAn who is the consort of mahAlakshmi who dwells on lotus).

thirukkaNdEn  – I saw pirAtti who is the identity for establishing emperumAn. One can see sun only after seeing its rays! Isn’t pirAtti the resplendent rays for emperumAn, the sun! In SrI rAmAyaNam yudhdha kANdam 21-16 sIthA says “ananyA rAghavENAham bhAskarENa prabhA yathA” (just as rays do not leave sun, I do not leave SrI rAma) and in 121-15 SrI rAma says “ananyAhi mayA sIthA bhAskarENa prabhA yathA” (just as rays do not leave sun, sIthA does not leave me)!

ponmEni kaNdEn – I saw the complexion of emperumAn, after seeing which even pirAtti will be greatly involved. Hasn’t it been mentioned in manu smrithi 12-122 “rukmAbham svapnadhI gamyam” (he has a golden hue complexion; he can be discerned through dream-like vision of the mind)! The greatness of his divine form is mentioned.

thigazhum arukkan aNi niRamum kaNdEn – due to the union of perumAL and pirAtti, I saw a hue like that of nascent sun. AzhwAr saying this is similar to what has been mentioned in SrI rAmAyaNam AraNya kANdam 38-15 “SObayan dhaNdakAraNyam dhIpthEna svEna thEjasA adhruSyatha thathO rAmO bAlachandra ivOdhitha:” (decorating the forests of dhaNdakAraNyam with his radiance, SrI rAma was seen like a nascent sun which had just then arisen). The hues of perumAL and pirAtti appear mixed together.

thigazhum arukkan aNi niRamum kaNdEn serukkiLarum ponnAzhi kaNdEn –  thiruvAzhi (divine disc), looking at the union of perumAL and pirAtti gets fearful for their safety, where he should not get fearful and gets ready to burst out on those who see their union [with evil eyes].

ponnAzhi – the divine disc has such a beauty that people will have affection for him. I saw the divine disc on which one should sing praise similar to how periyAzhwAr had sung in thiruppallANdu 2vadivAr sOdhi valaththuRaiyum sudarAzhiyum pallANdu

puri sangam kaikkaNdEn – unlike thivAzhi AzhwAn (divine disc), the divine conch will not burst out fiercely on enemies, but will keep looking all over the place for enemies so that it could pounce on them. Just as SrI guhapperumAL (the boatman in SrI rAmAyaNam) cast doubts on iLaiyaperumAL (lakshmaNa) as he was the brother of bharatha who had sent SrI rAma to the forest, pAnchajanyam would doubt the divine disc also. I saw such conch in the divine hand of emperumAn. Or, we could also consider conch as being humble, like iLaiyaperumAl, as mentioned in SrI rAmAyaNam ayOdhyA kANdam 4-42 “prAgyalim prahvamAsInam” (one who stood humbly with joined palms).

en Azhi vaNNan pAl inRu – towards emperumAn who is like my wealth, who has a complexion like that of ocean which removes one’s fatigue, one who cannot be estimated.

en Azhi vaNNan – emperumAn is just like AzhwAr’s ocean. Aren’t pirAtti, divine conch and rubies present in the ocean! In the same way, aren’t they with emperumAn too! thirumangai AzhwAr also has mercifully mentioned in his periya thirumozhi 2-8-5 “mAmaNiyum malarmEl mangaiyum sangamum thanguginRa alaikadal pOnRivar” (emperumAn is like the ocean which has the great gems, pirAtti who resides on a flower and conch).

inRu – today, when emperumAn decided to show himself to AzhwAr. We can also construe this as AzhwAr saying that he got to see emperumAn today with the recommendatory role played by pirAtti.

We shall take up the 2nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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आर्ति प्रबंधं – ४०

श्री:  श्रीमते शठकोपाय नम:  श्रीमते रामानुजाय नम:  श्रीमद्वरवरमुनये नम:

आर्ति प्रबंधं

<< पासुर ३९

पासुरम ४०

अवत्ते पोळुदाई अडियेन कळित्तु

इप्पवत्ते इरुक्कुम अदु पणबो ?

तिवत्ते यान सेरुम वगै अरुळाय सीरार ऐतिरासा

पोरुम इनि इव्वुडंबै पोक्कु

शब्दार्थ

अडियेन  – मैं, श्री रामानुज के नित्य दास

अवत्ते  कळित्तु  –  ऐसे ही व्यर्थ  किए

पोळुदाई  – वे सुनहरे पल जो श्री रामानुज के चरण कमलों में कैंकर्य करके बिताए जा सकते थे

पणबो? – (हे श्री रामानुज!) क्या आपके गुणों और कीर्ति के लायक होगा?

इरुक्कुम अदु  –  अगर मैं रहूँ

इप्पवत्ते – यह सँसार (जो आपके प्रति कैंकर्य केलिए) शत्रु हैं

सीरार ऐतिरासा  – हे यतिराजा ! शुभ गुणों से भरें

पोक्कु – नाश कीजिये

इनि इव्वुडंबै  – यह शरीर और

अरुळाय  – कृपया आशीर्वाद करें

यान – मुझें

सेरुम वगै – पहुँचे की मार्ग के संग

तिवत्ते  – परमपदं

पोरुम  – “सँसार” नामक इस कारागार में रहना काफि है

सरल अनुवाद

अपने स्वामि श्री रामानुज के कैंकर्य में न लगाए हुए व्यर्थ किये गए समय के लिए मामुनि अपना शोक प्रकट करतें हैं।  उन्हें ऐसा लगता है कि वे इस शरीर में इस साँसारिक लोक में लम्बे समय से हैं और श्री रामानुज से प्रार्थना करतें हैं कि वे इस शरीर को काटकर फैंक क्यों नहीं देते? मामुनि के मानना हैं कि इससे वे परमपद पहुँच पाएँगे, जिसके केलिए वे सदा तरस्ते हैं, और वहाँ श्री रामानुज के प्रति नित्य कैंकर्य कर पायेँगे।  

स्पष्टीकरण

मामुनि प्रस्ताव करतें करतें हैं, “ हे श्री रामानुज! आपकी सेवा लिए ही मेरा जन्म हुआ है।  किन्तु जो सुनहरे पल आपके प्रति कैंकर्य में बीते जा सकते थे, वे मैंने व्यर्थ किये।  मैं अभी भी इस सँसार में डूबा हुआ हूँ।  परन्तु इस सँसार में मेरा नित्य वास आपके कृपा के विरुद्ध है। अत: आपसे प्रार्थना है कि आप मुझे परमपद की मार्ग दिखा कर आशीर्वाद करें, जहाँ आपके प्रति कैंकर्य कि मौकाये, अनेकों हैं। “परंदामम एन्नुम तिवं” से वर्णित इस जगह पहुँचने केलिए मैं अत्यंत बेचैन हूँ।  हे रामानुज, यतियों के नेता, शुभ गुणों से भरपूर आपसे प्रार्थना हैं कि आप इस सँसार में मेरा रहना रोखे।  अज्ञान का मूल तथा आपके प्रति नित्य  कैंकर्य का हानि जो यह शरीर, इस आत्मा के संग इस लोक में जीवित है, इसको नाश करने केलिए आपसे प्रार्थना है। आपके प्रति नित्य कैंकर्य ही सर्व श्रेष्ट लक्ष्य है और आपसे विनती है की आप मुझे वह आशीर्वाद करें।” इस पासुरम को इस प्रकार भी देखा जा सकता है : “अडियेन इप्पवत्ते इरुक्कुम अदु पणबो ?” इसका अर्थ यह होगा की मामुनि श्री रामानुज से पूछ रहे है की, क्या मेरा इस सँसार में रहना स्वाभाविक  है ?

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2017/02/arththi-prabandham-40/

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आर्ति प्रबंधं – ३९

श्री:  श्रीमते शठकोपाय नम:  श्रीमते रामानुजाय नम:  श्रीमद्वरवरमुनये नम:

आर्ति प्रबंधं

<< पासुर ३८

उपक्षेप

यह पासुरम कुछ लोगों के प्रश्न कि मामुनि के उत्तर के रूप में है। लोग मामुनि से प्रश्न करतें हैं, “ हे मामुनि! पिछले पासुरम में आपने कहाँ कि, आपका मन श्री रामानुज के चरण कमलों से अन्य सारे विषयों के पीचे जाता है (“उन ताळ ओलिन्दवट्रये उगक्कुम”) . किंचित भी अच्छाईयों के बिना, नीच साँसारिक विषयों से प्रभावित आपको श्री रामानुज स्वीकार कैसे किये ? बंधनों के प्रभाव से दुर्गुणों से भरे आपको श्री रामानुज अनुमोदित कैसे किये  ? उत्तर देते हुए मामुनि कहतें हैं, “उन्के चरण कमलों को एकमात्र आश्रय मानकर शरणागति, श्री रामानुज मेरे संचित अशुभ गुणों को शुभ मानकर अनुमोदित  किये और संतोष से  भोग्य वस्तु के रूप में स्वीकार किये। आगे इसको एक उदाहरण के सात समझाते हैं।  

पासुरम ३९

वेम्बु करियाग विरुंबिनार कैत्तेनृ

ताम पुगडादे पुसिक्कुम तम्मैपोल

तीमबन इवन एनृ निनैत्तु एन्नै इगळार एतिरासर

अनृ अरिन्दू अंगीकरिक्कैयाल

शब्दार्थ

विरुंबिनार ताम  – जिन्मे रस है

वेम्बु  –  नीम(और नीम के पत्ते)

करियाग  –  अपने सब्ज़ी में

पुगडादे –  फेंकते नहीं है

कैत्तेनृ  – कड़वा समझ कर

पुसिक्कुम  – अत्यंत रस से खाते हैं

तम्मैपोल  – यह उन लोगों की गुण हैं

(इसी प्रकार)

एतिरासर  – एम्पेरुमानार

इगळार – मुझें नहीं फेंकेंगे

निनैत्तु  – यह सोच कर कि

एन्नै  – मैं   (मामुनि)

तीमबन इवन एनृ  –  पापी है

अनृ  – उस दिन  जब मैं  उन्से शरणागति किया

अरिन्दू  – यह जान्ते हुए भी कि मैं पापि हूँ

अंगीकरिक्कैयाल  –  मेरे पापों को अपने भोग्य वस्तु मानकर मुझे अनुमोदित किये

सरल अनुवाद

इस पासुरम में मामुनि श्री रामानुज के वात्सल्य के गुणगान करते हुए कहतें हैं कि वे मामुनि के पापों को भी भोग्य वस्तु समझ अपनायें।  इस्को समझाने केलिए मामुनि नीम कि उदाहरण देतें हैं जिस्को कुछ लोग अत्यंत रस से ख़ाते हैं।  

स्पष्टीकरण

तिरुमळीसै आळ्वार के नान्मुगन तिरुवन्दादि ९४वे पासुरम के “वेम्बुं करियागुमेनृ” के अनुसार, ऐसे भी लोग हैं जो नीम तथा नीम के पत्तों को सब्ज़ी के रूप में खातें हैं।  इस पासुरम के सहायता से मामुनि इस विषय कि विवरण देतें हैं। कहतें हैं कि, “ कुछ लोग हैं जो मीठाइ पसंद नहीं करतें हैं। ये जानते हुए, अपने पसंद के कारण, अत्यंत आनंद और  रुचि के सात, नीम के जैसे कड़वी वस्तु अपने भोजन में , खातें हैं। इसी प्रकार मेरे शरणागति करते वक्त, श्री रामानुज को मेरे सारें पापों कि जानकारी होते हुए भी, वे मुझे इंकार करने कि बजाय, उन्हीं पापों को भोग्य वस्तु समझ मुझे स्वीकार किये।”

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2017/02/arththi-prabandham-39/

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iraNdAm thiruvandhAdhi – 100 – mAlE nediyOnE

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

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avathArikai

emperumAn asks AzhwAr “you have mentioned about how others approach me for other benefits. What is it that you want me to do for you?”. AzhwAr says “shrink the affection that I have for you so that I can hold it”.

Let us go through the pAsuram and its meanings:

mAlE nediyOnE kaNNanE  viNNavarkku
mElA viyan thuzhAyk kaNNiyanE  mElAl [mEnAL]
viLavinkAy kanRinAl vIzhththavanE enRan
aLavanRAl yAnudaiya anbu

Word by Word Meanimg

mAlE – Oh one who is affectionate (towards his followers)!
nediyOnE – Oh one who cannot be estimated [as this much]!
viNNavarkku mElA – Oh one who is the lord of nithyasUris!
viyan thuzhAyk kaNNiyanE – Oh one who is adorning the thuLasi garland!
kaNNanE – Oh one who was born as krishNa!
mEnAL – once upon a time
viLavin kAy – wood apple fruit (inside which a demon had entered)
kanRinAl – with a calf (inside which another demon had entered)
vIzhththavanE – Oh one who felled it
yAn udaiya – that I have (towards you)
anbu – the affection
enthan aLavanRu – does not remain within me

vyAkyAnam

mAlE – one who is superior to everyone else! We can also construe this as one who has excessive affection towards his followers.

nediyOnE – one who cannot be estimated. This can also be construed as one who has boundless affection.

kaNNanE – the qualities mentioned earlier can be seen in kaNNan (krishNa). One who is bound to his followers; one who controls everyone.

viNNavarkku mElA viyan thuzhAyk kaNNiyanE – this mentions about the absence of limit to his wealth. One who is superior to nithyasUris and who is donning the garland of thuLasi as a manifestation of his wealth. It says how emperumAn is donning the divine garland on his shoulders and is manifesting his beauty to nithyasUris.

mElAl [mEnAL] viLavin kAy kanRinAl vIzhththavanE – earlier, he had plucked a wood-apple fruit using a calf. Demons [sent by kamsan to kill krishNa] had entered the two objects, wood apple and calf. By throwing the calf at the fruit, krishNa hit one against the other and destroyed both [demons] of them. This is mentioned to show that he will destroy our enemies too like this.

enRan aLavanRAl yAnudaiya anbu – the affection that I have towards you has grown too big and I am unable to enjoy you due to this. You have to shrink the size of this love so that I can contain it within myself. AzhwAr is speaking like hanuman who said, as in SrI rAmAyaNam uththara kANdam 40-16 “snEhOmE paramO rAjan thvayi nithyam prathishtitha: bhakthiScha niyathA vIra bhAvO nAnyathra gachchathi ” (the deep affection that I have towards you is firmly stabilised in me.  My devotion towards you is also permanent. My thoughts do not go elsewhere). The mAl (affection) that emperumAn has towards AzhwAr is because of the affection that AzhwAr has towards him. AzhwAr is unable to contract that affection. emperumAn showed himself to AzhwAr. When emerpumAn told AzhwAr to carry out service to him with affection, AzhwAr is trying to sustain himself by saying what he had said at the beginning [of this prabandham] “anbE thagaLiyA ArvamE neyyAga

Alternatively, once love becomes excessive, isn’t the next stage having direct vision (sAkshAthkAram)! Hence, we can construe that AzhwAr is having direct dharSan of emperumAn by saying “thirukkaNdEn ponmEni kaNdEn” in the next prabandham.

periya pirAtti periya perumAL thiruvadigaLE SaraNam
bhUthaththAzhwAr thiruvadigaLE SaraNam
emperumanAr thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam
appiLLAr thiruvadigaLE SaraNam

adiyEn krishNa rAmAnuja dhAsan

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