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Arththi prabandham – 50

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Introduction

People who were referred in the earlier pAsuram, were ready to take refuge under the lotus feet of SrI rAmAnuja. mAmunigaL gives them another piece of critical advice wondering why are they wasting their time doing insignificant, inconsequential and trivial things. He says that upon chanting the names of SrI rAmAnuja, they are destined to get the most coveted prize that anyone could ask for.

pAsuram 50

avaththE arumandha kAlaththaip pOkki aRivinmaiyAl
pavaththE uzhalginRa pAviyargAL palakAlam ninRu
thavaththE muyalbavar thangatkum eydhavoNNAdha
andhath thivaththE umai vaikkum sindhiyum nIr ethirAsarenRu

Word-by-Word Meanings:

pAviyargAL – Hey!!! sinners!
aRivinmayAl – Out of sheer ignorance
uzhalginRa – (you people are) dwelling
pavaththE – in this mundane world and
avaththE pOkki – wasting (just like that)
arumandha kAlaththai – the precious time when the names of SrI rAmAnuja could have been chanted and meditated easily
andhaththivaththE – paramapadham that is being described by the Sruthis as “parama vyOma:”
eydhavoNNAdha – is a place that cannot be achieved by even
muyalbhavar thangatkum – those who try their hands hard at it
thavaththE – by means of thapas (penance).
nIr – you people
palakAlam – at all times
ninRu – with undivided attention
ethirAsarenRu sindhiyum – think about him (SrI rAmAnuja or yathirAja) in your heart (the effort is super small yet the result is humongous).
umai – If you people (nithya samsAris) do it, then
vaikkum – it will keep you people one among the elite cream of nithyasUris.

Simple Translation

mAmunigaL talks to the worldly people, “There are many people who are striving to reach paramapadham out of their hardcore penance and steadfastness. They are unable to reach there. You people , on the contrary, have wasted all your time doing trivial, insignificant and unimportant things. Yet, there is an easy way out for you to reach paramapadham. Chant and meditate upon the names of SrI rAmAnuja. It will elevate you to paramapadham without fail.

Explanation

mAmunigaL calls out the people in this world , “hey sinners of this world! You have wasted all the golden time earlier in life where you could have chanted the glorious names of SrI rAmAnuja. Those times have gone and looking back at it, you can realize that they were wasted just like that. In spite of that, there is something so coveted and valuable waiting for you people with your smallest of your efforts. Allow me to explain. paramapadham is a place that is celebrated in the Sruthis as “thath aksharE paramavyOma:” In that place, nithyasUris reside. This place is the ultimate place as the name would suggest (paramapadham). There are many people who indulge themselves in steadfast penance striving to get to this place. Even to those people it is not something that they can get out of their volition or efforts. Yet, there is an absolute easy way to reach there. The way is nothing but chanting and meditating the glorious names of SrI rAmAnuja in your heart. This will automatically take you there. The effort is very trivial yet the result or prize for that is the ultimate that is nothing but paramapadham.

adiyEn santhAnam ramanuja dasan

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Arththi prabandham – 49

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Introduction

In the earlier pAsuram, mAmunigaL revealed his lack of interest towards mundane people of this earth by saying “ethirAsan adi naNNAdhavarai eNNAdhu”. However, mAmunigaL who is characterized by a soft, gentle and warming heart towards everyone, could not bear the abysmal state in which his fellow people (earthlings) were. Out of sheer compassion towards fellow human beings, he shows them the path to salvation in emperumAnAr’s lotus feet and lays the rules for it.

pAsuram 49

nandhA naragaththu azhundhAmai vENdidil nAnilaththIr
en thAdhaiyAna ethirAsanai naNNum enRum avan
andhAdhi thannai anusandhiyum avan thoNdarudan
sindhAkulam kedach chErndhirum muththi pin siththikumE!!!

Word-by-Word Meanings:

nAnilaththIr – Hey!!! People of this world that are of four types!!!
vENdidil – if you wish to
azhundhAmai – not be imbibed in
naragaththu – the hell that is also known as “samsAra sAgaram” or “worldly hell”
nandhA – which cannot be completed anytime by experiencing
(then listen to me)
naNNum – go and take refuge at
en – my
thAdhaiyAna – father
ethirAsanai – emperumAnAr.
anusandhiyum – chant and medidate
enRum – at all times
avan andhAdhi thannai – irAmAnusa nURRandhAdhi, that serves as “prapanna gAyathri” and that which resonates the name of emperumAnAr that paves way for salvation.
chErndhirum – be at the service of
avan thoNdarudan – his devotees who are the finest srivaishNavAs.
sindhAkulam – the pain and pangs caused by association with other things in this world
keda – will be obliterated upon which
muththi – salvation
pin siththikumE – will ensue at the opportune moment

Simple Translation

mAmunigaL, in this pAsuram, looks at the pitiable state of worldly people and tells them of an easy route to get liberated. He urges those who wish to be liberated from shackles of this world that is also regarded as hell, to go unto the lotus feet of his father emperumAnAr. He asks them to chant and meditate  “irAmAnusa nURRandhAdhi” that has the names of emperumAnAr in every one of the verses. He asks them to be at the service of the devotees of emperumAnAr. This would obliterate all sorts of pains and sufferings one would have experienced before taking shelter at the lotus feet of emperumAnAr. mAmunigaL assures that when the opportune time presents itself, they will be liberated for sure.

Explanation

mAmunigaL says “This world is verily described as hell in our scriptures. To quote a few from AzhvArs‘ pAsurams, “nandhA naragaththazhundhA vagai (periya thirumozhi 11.8.9)”, “naragaththidai naNungA vagai (periya thirumozhi 7.9.5)” and “maRRai naragam (thiruvAimozhi 8.1.9)”. The experience, pains and sufferings in this hell known as “world”, is something that does not have an end at any point in time. It just goes on and on. Hey! my dear fellow earthlings who live in this world that are of four types!!! If you want to escape from this hell and not be immersed and imbibed in this hell and  want to be liberated from its wrath, here is what you should do. Please go towards my father emperumAnAr and take refuge under him. His very names that pave way for salvation are in each and every poem of “irAmAnusa nURRandhAdhi” that is also known as “prapanna gAyathri” [that which is to be recited by prapannas every day, without fail]. Go ahead and meditate upon those names. As described in irAmAnusa nURRandhAdhi, “un thoNdargaLukkE – (irAmAnusa nURRandhAdhi 107)”, please go and always strive at the lotus feet of the devotees of emperumAnAr. All your sufferings associated with whatever association you had hitherto will be obliterated without any trace. Upon this, you will be liberated at the opportune moment.

adiyEn santhAnam ramanuja dasan

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Arththi prabandham – 48

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Introduction

In the previous pAsuram, mAmunigaL mentioned about doing all kinds of kainkaryam to devotees. While using the word “irAmAnusAya nama:”, he got reminded of who gave him this mind of doing kainkaryam. In this pAsuram, he explains that it was periya perumAL who blessed his senses and organs to do kainkaryam for SrI rAmAnuja and his devotees. He says this very gleefully.

pAsuram 48

eNNAdhu ennenjam isaiyAdhu en nAvu irainjAdhu senni
kaNNAnavai onRum kANaluRA kaliyAr naliya
oNNAdha vaNNam ulagu aLiththOn ethirAsan adi
naNNAdhavarai arangEsar seydha nalam namakkE!!!

Word-by-Word Meanings

naNNAdhavarai – There are people who does not take refuge at
ethirAsan adi – the lotus feet of SrI emperumAnAr, who
aLiththOn – protected
ulagu – the worldly
kaliyAr – people of kali yugam, who have conscience
naliya oNNAdha vaNNam – from being pounced by the cruelities of kali
ennenjam – (Towards such people) my heart will not
eNNAdhu – think about them.
en nAvu – My speech
isaiyAdhu – will not be about them , be it talk / praise.
senni – My head
irainjAdhu – will not bow down (towards them).
kaNNAnavai – My eyes
onRum kANaluRA – will not see anything (related to them).
arangEsar – It was periya perumAL who gave me the thoughts and the senses associated with it.
seydha nalam namakkE – these senses does not go subservient to someone else. They are deserved only for SrI rAmAnuja. This great help was possible solely by the blessings of namperumAL
(kaliyAr naliya oNNAdha vaNNam ulagaLiththAn yathirAsAn – This phrase could also mean “SrI rAmAnuja who protected the world from the brunt of the cruel kali).

Simple Translation

mAmunigaL says that his mind, eyes, mouth and head will never do what they are supposed to do, when it comes to facing the people who do not surrender to the lotus feet of SrI rAmAnuja. He says that his eyes will not see them, his head will not bow down, his mind will not think and his mouth will not talk about them. He celebrates that this blessed opportunity was bestowed upon him by the infinite mercy of periya perumAL SrIrangarAjan.

Explanation

mAmunigaL says “emperumAnAr protected this world from the wrath of the cruel kali as mentioned in “thAzhvonRillA maRai thAzhndhu thala muzhudhum kaliyE ALginRa nALvandhAliththavan (irAmAnusa nURRandhAdhi 16)”. As described in the phrase “pEr onRu maRRillai (irAmAnusa nURRandhAdhi 45)”, the means and the final destination are  emperumAnAr’s lotus feet. Those who do not realize this and surrender unto the lotus feet of emperumAnAr, this is how my senses and organs will behave. My mind and heart goes out, celebrates and immerses itself in the glorious attributes of emperumAnAr as described by “naiyum manam un guNangaLai eNNi” and ““nithyam yathIndhra (yathirAja vimSathi 4)”. But when it comes to those people who do not surrender unto the lotus feet of emperumAnAr, all my senses including my heart will stop thinking, praising, talking and seeing. The reason for this particular behavior of mine is due to periya perumAL SrI rangarAjan’s infinite mercy. “nalam” that is used in conjunction with “naNNAdhavarai arangEsar seydha nalam” means “wealth” here.  As per the phrase “mana:pUrvO vAguththara:”, the speech/mouth is closely associated with the mind as it acts as a channel to let the thoughts that emanate from the mind in the first place. However, my mouth will not talk about them nor praise them as in “nAviyal isai mAlaigaL yEththi (thiruvAimozhi 4.5.4)”. My head that goes and bows down to SrI rAmAnuja as in “praNamAmi mUrdhnA (thaniyan by kUraththAzhvAn)” would never bow to those people. As described by “kaN karudhidum kANa (irAmAnusa nURRandhAdhi 102)” and “SrI mAdhavAngri (yathirAja vimSathi 1”, my eyes will never see them. The word “kaliyAr” is personification of kali yuga. It goes to prove that the evil and cruel effects of kali are so powerful that one gets fear instilled and call them with respect out of fear for it as seen in the usage “EvinAr kaliyAr (periya thirmozhi 1.6.8”)

adiyEn santhAnam ramanuja dasan

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आर्ति प्रबंधं – २१

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आर्ति प्रबंधं

<< पासुर १०

ramanujar-srisailesa-mamunigal

उपक्षेप

यह पासुरम मणवाळ मामुनि और उनके मन के बीच की संभाषण है। उनकी मन का प्रश्न है “हे मणवाळ मामुनि ! पिछले पासुरम में आप परमपद के मार्ग की और श्रीमन नारायण से जीवात्मा की मिलन का भी विवरण दिए। अत्यंत ज्ञानियों केलिए भी यह अपूर्व अवसर है। किन्तु आप के बातों से लगता हैं कि आप ने यह अनुभव किया है।  आप अचानक इतने विश्वासपूर्ण और साहसी कैसे बन गए ?”  इसकी उत्तर देते हुए मणवाळ मामुनि अपने ह्रदय से कहते हैं , “हे मेरे प्रिय ह्रदय! निर्भय रहो ! मेरी ज्ञान मेरे आचार्य तिरुवाइमोळिप्पिळ्ळै के निर्हेतुक कृपा से हैं।  उस्से मैं इस निश्चय पर आया हूँ कि आचार्य के कृपा ही मुक्ति दायित्व हैं। मेरी इस स्तिथि देख एम्पेरुमानार अपने कार्य खुद करेंगें।  अतः मैं निर्भय और वैसे ही तुम भी रहना।

पासुरम

तिरुमलै आळ्वार तिरुवाइमोळिप्पिळ्ळै सीररुळै
तरुम मदि कोण्डवर तम्मै उत्तारकराग एण्णि
इरु मनमे ! अवरकाई एतिरासर एमै कडुग
परमपदम तनिल येटरुवार एन्न बयम नमक्के

शब्दार्थ

तिरुमलै आळ्वार – जिनका नाम है “श्रीशैलेशर”
तिरुवाइमोळिप्पिळ्ळै – तिरुवाइमोळिप्पिळ्ळै के अलावा कोई नहीं
सीररूळै – अपने निर्हेतुक कृपा से
तरुम – मुझे आशीर्वाद किये
मदि – उन्की दिव्य ज्ञान
मनमे – हे मेरी प्यारी ह्रदय
कोणडु –  उस ज्ञान को उपाय बना कर
इरु – रहिये
एण्णि – इस दृढ़ विश्वास के सात कि
अवर तम्मै – तिरुवाइमोळिप्पिळ्ळै, महान जिन्हों ने इतना मदद किये
उत्तारकराग – साँसारिक बंधनों से विमुक्त करने वाले हैं
एतिरासर – एम्पेरुमानार
अवरकाई – मेरे आचार्य तिरुवाइमोळिप्पिळ्ळै के लिए
येट्रूवार – भेजेँगे
एमै – मैं, जो “स्वाचार्य अभिमानमे उत्तारकम” (शिष्यों के प्रति आचार्य की अभिमान ही शिष्यों की एकमात्र रक्षण है )
कडुग – शीघ्र ही
परमपदम तनिल – परमपदम तक
एन्न बयम नमक्के ! – हे मेरे ह्रदय ! अतः क्यों डरे ! कोई भय नहीं है (सीने में हाथ रख कर निश्चिन्त सो सकते हैं )

सरल अनुवाद

मणवाळ मामुनि अपने ह्रदय से निर्भय रहने को कहते हैं, क्योंकि एम्पेरुमानार उनकी रक्षा करेंगें।  मणवाळ मामुनि के आचार्य तिरुवाइम्ळिप्पिळ्ळै के, मामुनि के प्रति जो प्रेम और कारुण्य हैं, वही इसका कारण हैं। मणवाळ मामुनि को ज्ञान हैं कि आचार्य के आशीर्वाद और कृपा से ही एम्पेरुमानार शीघ्र राहत दिलाएँगे।

स्पष्टीकरण 

तिरुमलै आळ्वार ही तिरुनाम था।  तिरुवाय्मोळि में अत्यंत प्रभाव और ज्ञान के कारण वें तिरुवाइमोळिप्पिळ्ळै नाम से पहचानें गए।  वही उन्की पहचान बन गयी।  मणवाळ मामुनि के कहना हैं की ऐसे महान आचार्य अपने निर्हेतुक कृपा से आशीर्वाद किये और सर्वश्रेष्ठ विषय की ज्ञान भी दिए।  इस ज्ञान के प्रापक हैं मणवाळ मामुनि।  इस ज्ञान को उपाय बना कर, अपने ह्रदय से कहते हैं , “हे ह्रदय ! स्मरण रखो के महान तिरुवाइमोळिप्पिळ्ळै ने हमें यह ज्ञान उपहार किया हैं।  इसका प्रयोग यह हैं कि हमें एहसास होना हैं कि इस साँसारिक बंधन से वे ही हमें विमुक्त करेंगें।  इस पर दृढ़ विश्वास रखो।  इस दृढ़ विश्वास को देख श्री रामानुज हमारी स्तिथि की प्रोत्साहन करेंगें।  इसके पश्चात हमारे आचार्य पर विचार करेंगें और उन्के हेतु (तिरुवाय्मोळि ७.६. १० ) के “येट्रारुम वैकुन्दम” वचनानुसार, हमें शीघ्र परमपग भेजेँगे।  (इरामानुस नूट्रन्दादि ९८) के “मनमे नैयल मेवुदर्क्के” के  अनुसार मणवाळ मामुनि अपने ह्रदय से कहते हैं , “तुम निर्भय रहो” श्री रामानुज परमपद तक पहुँचायेंगे, इसलिए सीने में हाथ रख निश्चिन्त सो सकते हैं।

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2016/08/arththi-prabandham-21/

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Arththi prabandham – 47

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Introduction

mAmunigaL being pleased saying “ethirAsarkkALAnOm yAm“, desiring to reveal the greatness of the divine name “rAmAnuja” which is different from and more ingenious than the divine name “nArAyaNa” which was previously spoken about in “mAkAntha nAraNanAr” and “nArAyaNan thirumAl“, does so in vyathirEka (negation).

pAsuram 47

irAmAnusAya namavenRu iravum pagalum sindhiththirA
mAnusargaL iruppidam thannil iRaippozhudhumirA
mAnusar avarkku ellA adimaiyum seyyaveNNi
irA mAnusar thammai mAnusarAga enkol eNNuvadhE

Word-by-Word Meanings

mAnusargaL – (There are) some people
irA – who do not
iravum pagalum – day and night
sindhiththu – meditate upon
irAmAnusAya – SrI rAmAnuja
namavenRu – by uttering “irAmAnusAya nama:” (translated loosely to “I am not for myself, I am for SrI rAmAnuja”)
mAnusar avarkku – there are some people (like kUraththAzhvAn)
irA – who do not live
iRaippozhudhum – even for a small fraction of a second
iruppidam thannil – in the aforementioned group of people’s place (who does not say “irAmAnusAya nama:” day in and day out)
mAnusar thammai – people
irA – who does not
seyyaveNNi – perform
ellA adimaiyum – all kinds of kainkaryam (to people like kUraththAzhvAn),
mAnusarAga enkol eNNuvadhE – how can they be considered as humans, they are similar to mere cows.

Simple Translation

There are three groups of people. For the sake of simplicity, lets us call them Group A, Group B and Group C. Group A are those people who does not say “irAmAnusAya nama:” day and night. People in Group B would never live in the company of Group A people. An example of Group B people is kUraththAzvAn. The last group of people, people in Group C are those who fail to recognize the greatness of people in Group B and so would never want to do  incessant kainkaryam to them. mAmunigaL questions as to how can he consider people in Group C as humans, when in fact they are mere animals, such as a cow for their acts.

Explanation

mAmunigaL says “Each and everyone should mediate upon the sacred manthra of “irAmAnusAya nama:” incessantly. They should do this without differentiating between day and night, as described by the thirumangai AzhvAr in “naLLiruL aLavum pagalum nAn azhaippan (periya thirumozhi 1.1.15)”. Yet, there are lots of people who does not do this. One should realize that he or she should not be in the company of such people who does not meditate upon the sacred manthrA of “irAmAnusAya nama:”. He or she should never have any sort of attachment or affection with these people who are comparable to a cow. He or she (as the likes of kUraththAzhvAn et al), who lives by the SAsthra, should never be in touch with these kind of people. Secondly, it is important to know, understand and appreciate the greatness of this group of people who has no connection with the earlier group who does not meditate upon the sacred manthrA of “irAmAnusAya nama:”. To such elevated souls, one should strive to do kainkaryam eternally as revealed by thiruvarangathamudhAnAr in “eththozhumbum sollAl manaththAl karumathinAl seyvan sOrvinRiyE (irAmnusa nURRandhAdhi 80)”. People who does not do this kainkaryam to such elite people, are deemed to be worthy comparison to cows as pointed out by “mAnidavarallar enrE en manaththE vaithEn”. mAmunigaL finally concludes by asking himself a questions, “How can I consider these people to be humans in the first place, if they do not do kainkaraym to the group of people who does not stay in the company of the group of people who does not meditate upon the sacred manthrA of ‘irAmAnusAya nama:’? I can never imagine them as humans in the first place”.

adiyEn santhAnam ramanuja dasan

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Arththi prabandham – 46

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Introduction

In the previous pAsuram, mAmunigaL celebrated the greatness of AchAryan by saying that it is because of his grace that he is uplifted in the first place. In this pAsuram, he describes it in more detail.

pAsuram 46

thiruvAimozhip piLLAi thIvinaiyOndhammai
guruvAgi vandhu uyyakkoNdu – poruvil
madhi thAn aLiththaruLum vAzhvanRO nenjE
ethirAsarkku ALAnOm yAm

Word-by-Word Meanings:

nenjE – hey my heart!!!
yAm – We
ALAnOm – became the servants of
ethirAsarkku – for emperumAnAr

(The reason for it is because)
thiruvAimozhip piLLAi – thiruvAimozhip piLLAi (the AchAryan of mAmunigaL)
guruvAgi – incarnated as AchAryan
vandhu – and came to the place where we were.
thIvinayOndhammmai – We, who are verily the clouds of cruel sins
uyyakkoNdu – were approved by his grace and were deemed “upliftable”.
aLiththaruLum – He also blessed us by giving
madhi thAn  – the knowledge that evolves from knowing thirumanthram
poruvil – that is incomparable (unlike the likes of SAsthrams and their subsequent knowledge that might have comparables)
vAzhvanRO – (hey my heart!!!) Is it not because of this great opportune? (it is indeed because of him that we became the servants of emperumAnAr

Simple Translation

In this pAsuram, mAmunigaL celebrates the greatness of his AchAryan. He says that it is because he came to the place where he was and gave thirumanthram, he was able to be a servant of the servant of the Lord srIman nArAyaNan.

Explanation

The greatness of thiruvAimozhip piLLai is described first. “thiruvAimozhi” is a divine prabandham that is a nector to all devotees of SrIman nArAyanAn (who are SrIvaishNavas who are also known as bhUsurar (the celestial beings of this world)) as nammAzhvAr himself said “thoNdarkkamudhuNNach chol mAlaigaL sonnEn (thiruvAimozhi 9.4.9). thiruvAimozhip piLLai is an AchAryan who used to breathe thiruvAimozhi and live in it. He enjoyed the different types of nectarines in it namely nectarine that comes from the arrangement of words, nectarine that comes from the meanings and the nectarine that oozes from sheer passion involved in the pAsurams. He lived by the purport of thiruvAimozhi and considered all other SAsthrams to be like grass. He performed all types of kainkaryam to nammAzhvAr at all times by surrendering to his lotus feet. Since he was known to the world by his association with thiruvAimozhi, he became to be known as “thiruvAimozhip piLLai”. mAmunigaL says to his heart “hey my dear heart! Look at us. We verily represent the cloud of cruel sins as described in the phrase “oppillAth thIvinaiyEnai uyyakkoNdu (thiruvAimozhi 7.9.4)”. thiruvAimozhip piLLai incarnated as AchAryan and liberated us”. mAmunigaL himself quotes this in his upadhESa raththina mAlai pAsuram as per “thEnAr kamalath thirumAmagaL kozhunan thAnE guruvAgi (upadEsa raththina mAlai 61)”. mAmunigaL continues, “He came to the place where we were and gave us the knowledge that has its genesis from thirumanthram. This is different from the knowledge that stems from other SAsthrams. Hey my heart! Is it not because of this great opportunity that we were uplifted and got the golden opportunity of serving our master emperumAnAr? In fact it is and it is the only reason why we even got this opportunity in the first place. The highest meaning that is conveyed in thirumanthram is being servant to the servants of the Lord SrIman nArAyanAn. It is because of realization of this fact, that we in fact became eternal servants of emperumAnAr”.

adiyEn santhAnam ramanuja dasan

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आर्ति प्रबंधं – २०

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आर्ति प्रबंधं

<< पासुर १९

उपक्षेप

पिछले पासुरम में मणवाळ मामुनिगळ श्री रामानुज से पूँछते हैं कि क्या ज्ञानी अपने पुत्रों के पथभ्रष्ट होना सह पायेंगें।  (इरामानुस नूट्रन्दादि ४४ ) “नल्लार परवुम इरामानुसन” अनुसार श्री रामानुज , जो नेक लोगों के मान्यवर हैं, मणवाळ मामुनि के शोक गीत सुनें । वें मामुनि के दयनीय स्तिथि पर विचार किये और सह नहीं पाए । वें सोचते हैं कि ,मणवाळ मामुनि को ज्ञानियों की लक्ष्य जो  परमपद है , वहाँ पहुँचना है और नित्यसुरियों के संग रहना हैं। वे मानते हैं कि वहाँ पहुँचकें मामुनि को नित्यसुरियों के प्रति नित्य  कैंकर्य कि पुरस्कार मिलनी चाहिए। श्री रामानुज के इस इच्छा समझ कर, मामुनि अपने पिता श्री रामानुज की वात्सल्य पर अत्यंत संतुष्ट होते हैं और उनको लगता हैं कि उन्को परमपद प्राप्त ही हो गयी।(मुमुक्षुपडि ,द्वय प्रकरणं १ ) के “पेरू तप्पादु एन्रु तुणिन्दु इरुकैयुम”  वचनानुसार आत्म विश्वास के सात, सँसार पार कर परमपद पधारने वाले जीवात्मा की सफ़र की विवरण करते हैं।

पासुरम

पोम वळियै तरुम एन्नुम इन्बम एल्लाम
पुसित्तु वळिपोय अमुद विरसै आट्रिल
नाम मूळगी मलमट्रू तेळिविसुम्बै
नण्णि नलम तिगळ्मेनि तन्नै पेट्रू
ताम अमरर वंदु एदिर कोणडु अलंकरित्तु
सर्करिप्प मामणि मणडपत्तु चेन्रु
मामलराळ कोन मडियिल वैत्तु उगक्कुम
वाळ्वु नमक्कु एतिरासन अरुळुम वाळ्वे

शब्दार्थ 

वाळ्वु – सौभाग्य
अरुळुम वाळवे – के आशीर्वाद
एतिरासन – एम्पेरुमानार
नमक्कु –  हमारे लिए (जैसे नीचे सूचित हैं )
पोम वळियै – (जब आत्मा शरीर से निकलता है ), परमपद के नित्यानंद तक पहुँचाने वाला “अर्चिरादि” मार्ग पर रवाना होता है
तरुम – जीवात्मा को यह पथ प्राप्त है
एन्नुम – और इसके कारण
पुसित्तु – भोग करता है
इनबम एल्लाम – सारे खुशियाँ
वळिपोय – अर्चिरादि मार्ग में जाते समय
नाम मूळगी – (बाद में ), आत्मा को मिलता है दिव्य स्पर्श
अमुद विरसै आट्रिल – “विरजा” नदी में
मलमट्रू – प्राकृतिक मलो  से मुक्त होता है
नण्णि – (इसके पश्चात )पहुँचता है
तेळिविसुम्बै – निष्कलंक और दोषरहित परमपद को
नलम तिगळ मेनी तन्नै पेट्रू – जीवात्मा की स्वरूप प्रकाशित करने वाली, अप्राकृतिक, शुध्द शरीर पाकर
ताम अमरर – नित्यसूरीया
वंदु – आकर
एदिर कोणडु – स्वागत करते है
अलंकरित्तु – श्रृंगार कर
सर्करिप्प – नवीन अप्राकृत शरीर में उपस्तिथ जीवात्मा की सत्कार कर
मामणि मणडपत्तु चेन्रु – “तिरुमामणि मंड़प” नामक मंडप जाकर देखता है
मामलराळ कोन – पेरिय पिराट्टि के दिव्य पुरुष, श्रियपति नामक श्रीमन नारायण
मडियिल वैत्तु उगक्कुम – श्रीमन नारायण अपने गोदी में बिठाके, हमें स्पर्श करके सूंघ  कर, उस अनुभव में संतुष्ट होते हैं ( यह भाग्य केवल श्री रामानुज के कृपा के कारण ही है )

सरल अनुवाद

एम्पेरुमानार की कृपा, जिस्से ही , जीवात्मा  साँसारिक बंधनों से विमुक्त, परमपद पहुँचते हैं,  इस पासुरम में उसकी गुणगान किया गया है। इस भूमि से प्रारम्भ परमपद तक जाने वाली इस अदबुद रास्ते की मामुनि संतोषी से विवरण करते हैं।  नित्यसूरीया इस जीवात्मा के कैसे सत्कार करते हैं और श्रीमन नारायण कैसे स्वागत कर संतुष्ट होते हैं, इसकी भी मामुनि विवरण देते हैं।

स्पष्टीकरण

नम्माळ्वार के “पोम वळियै तरुम नंगळ” (तिरुवाइमोळि ३.९.३ ) के अनुसार, शरीर से विमुक्त आत्मा परमपद पहुँचाने वाले “अर्चिरादि मार्ग” में अनुप्रस्थ करता है। परमपद जाते समय ,उस मार्ग के सर्व सुखों की भोग करता है। इस अप्राकृतिक और सर्वश्रेष्ठ लक्ष्य के समान ही मार्ग भी होनी चाहिए।  अतः इस मार्ग पधारने वाले आत्मा पूज्नीय हैं। “कळवन कोल पिराट्टि” (तिरुमंगै आळ्वार के नायिका भाव की नाम हैं परकाल नायकि, विशेष रूप में पेरिय तिरुमोळि ३.७ में ) के जैसे भगवान के नेतृत्व में जीवात्मा इस मार्ग में जाता है।  “विरजामाम अमृतकाराम माम प्राप्यमहानदीम” वचन से चित्रित प्रसिद्द “विरजा” नदी में आत्मा को एक दिव्य डुबकि मिलता है। इस्से अनादि काल के पाप और कलंक से आत्मा शुद्ध होता है।  इसके पश्चात उसको एक दिव्य अप्राकृतिक शरीर मिलता है।  अपने स्वामी श्रीमन नारायण के दास होने के सत्य स्वरूप से यह प्रकाशमान है।  अब इसे नित्यसूरीया मिल कर, सुस्वागत कर, सत्कार कर, श्रृंगार करते हैं,  गुणगान करते हैं।  वें इसे “तिरुमामणि मण्डप” नामक मण्डप ले जाते हैं। यहाँ  श्रीवैकुंठनात नामक श्रीयःपति से मिलता है। वें इस विमुक्त व्यक्ति को स्वीकार कर , आलिँगन कर, (शिशु से पिता जैसे ) उठा कर सिर  सूँगते हैं और अत्यंत खुश होते हैं।  परमपद प्राप्ति में इच्छा रखने वाले हम जैसों को मिलने वाली यह उत्तम सौभाग्य, हमारे प्रति श्री रामानुज की अत्यंत कारुण्य की उधाहरण हैं जिस्से वें हमें यह उत्तम संपत्ति उपहार करते हैं।  

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2016/08/arththi-prabandham-20/

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Arththi prabandham – 45

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Introduction

In the previous pAsuram, mAmunigaL talked about the omnipresent SrIman nArAyaNan in “mAkAntha nAraNaNAr vaigum vagai”. In this pAsuram he feels that he himself was the lowest of the lowest “mOhAnthakas” as described in the earlier pAsuram, i.e., he deems himself to be lowest person of the group of people who see only darkness and solitude for they are not able to realize SrIman nArAyaNan. He feels that he failed to understand the omnipresent SrIman nArAyaNan and the relationship that he shares with HIM forever. He failed to realize this and became one among the mOhAnthakas. However, in spite of all these, mAmunigaL reminds to his heart, that it is purely due to the association of AchAryan, that he was uplifted for the better. This forms the crux of this pAsuram.

pAsuram 45

nArAyaNan thirumAl nAram nAm ennum muRai
ArAyil nenjE anAdhi anRO – sIrArum
AchAriyanAlE anRO nAm uyndhadhu enRu
kUsAmal eppozhudhum kURu

Word-by-Word Meanings

nenjE – Oh my heart!!!
nArAyaNan thirumAl – As described in the phrase “thirumAlE nAnum unakku pazhavadiyEn”, Sriya:pathi SrIman nArAyaNan is the owner and master of all souls that are collectively referred as “nAram”.
nAram nAm – We are the souls that are eternal.
ArAyil – If it is to be proved
ennum muRai – that eternal relationship (between soul and SrIman nArAyaNan)
anAdhi anRO – Is it something that started from yesterday? No. Is it not true that it is eternal (forever)? (Yes it is in fact true.)
(hey my heart!!!)
sIrArum – The person who showed and reinforced that relationship (to us), the very same person who is full of auspicious qualities like knowledge and the like
AchAriyanAlE anRO – is the AchAryan. Is it not because of him, the AchAryan?
nAm uyndhadhu enRu – The reason we got liberated is indeed because of him.
(hey my heart)
kURu – Please keep telling about it
eppozhudhum – at all times
kUsAmal – without any shame.

Simple Translation

In this pAsuram, mAmunigal talks about the greatness of AchAryan who was the person who restated and reinforced the relationship between the soul and SrIman nArAyaNan. He says that the time before this reinforcement happened, he was akin to a non living thing that is not able to realize anything. Hence mAmunigaL urges his heart to state the fact that it is purely because of AchAryan’s grace that he is being uplifted and nothing else.

Explanation:

mAmunigaL says “hey! my dear heart!!! periyAzhvAr had mentioned “thirumAlE nAnum unakku pazhavadiyEn (thirupallAndu 11)”. He is the Sriya:pathi, the divine consort of SrI, SrIman nArAyaNan. We (souls) are known as “nAram”. The relationship between the soul and SrIman nArAyaNan is eternal and forever. If it has to be researched about the existence of this relationship, we would find that this relationship is not something that was created yesterday or some time ago. It was not created for it was always there and eternal. However, we (mAmunigaL and his heart) did not realize this and was oblivious of this relationship and failed to take any quantum of cognizance about it. We were very much akin to non sentient being that does not have the ability to realize this relationship. But everything changed when our AchAryan made us understand this relationship and reinforced its significance. AchAryan is someone who is full of knowledge and replete with auspicious qualities. We were uplifted only because of our AchAryan. As they say “perumaiyum nANum thavirndhu pidhaRRumin (thiruvAimozhi 3.5.10)”, please speak about this fact. Speak about it openly so that everyone knows about it”. This point is described in “iRaiyum uyirum” pasuram in pramEya sAram 10.

adiyEn santhAnam ramanuja dasan

archived in http://divyaprabandham.koyil.org

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Arththi prabandham – 44

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Introduction

mAmunigaL said, “indha ulagail porundhAmai Edhumillai andha ulagil pOga Asaiyillai” in the previous pAsuram. This means that mAmunigaL says he does not have the lack of interest to continue living in this world nor does he have the desire to go to paramapadham. After saying this, he looked at other people in this world and observed their actions. He realizes the causes for these people to accrue sins incessantly. This is what is described in this pAsuram.

pAsuram 44

mAkAntha nAraNanAr vaigum vagai aRindhOrkku
EkAntham illai iruL illai
mOkAnthar ivvidam yEkAntham iruL enRu bhayam aRRu irundhu
seyvargaL thAm pAvaththiRam

Word-by-Word Meanings:

nAraNanAr – omniscient and omnipotent SrIman nArAyaNan,
mAkAntha – who is the consort of lakshmi
vaigum vagai – the manner in which HE manifests Himself inside and outside of each and every sentient and non-sentient things in this universe (this meaning is impregnated in the name nArAyaNan)
aRindhOrkku – those who know and understand it
EkAntham illai – there is no solitude
iruL illai – there is no darkness either.
mOkAnthar – As described in the phrase “mOhAntha thamasAsvruththa:”, those people who are blinded by worldly stuff. They do not see anything and would think that
ivvidam EkAntham iruL enRu – this place is an isolated place for there is no one
bhayam aRRu irundhu – they will be fearless and
seyvargaL thAm – and out of their ignorance, would continue to commit
pAvaththiRam – more and more sins

Simple Translation

In this pAsuram, mAmunigal delineates the difference between two types of people. The first group of people see a bright SrIman nArAyaNan everywhere. Hence they never have a time when they think they are alone as they see HIS presence everywhere. They also do not see darkness as HE is full of light. On the other end of the spectrum, there is a lot of people who are not able to see this and and think that they are alone in darkness. This makes them commit innumerable sins that is the cause for their downfall.

Explanation

nammAzhvAr used the name “selva nAraNan” in his thiruvAimozhi (1.10.8)”. HE is the divine consort of periyapirAtti srImahAlakshmi. HE manifests inside and outside of each and every sentient and non sentient beings. This is what is conveyed as the essence of the name “nArAyaNan”. There are some people who realize this omnipresent nature of SrIman nArAyaNan. These people see HIM everywhere, glowing with striking resplendence as seen in the phrases “nArAyaNa paranjOthi: (nArAyaNa sUktham 4)”, “pagal kaNdEn nAraNanaikkaNdEn (iraNdAm thiruvandhAdhi 81)”, “avan ennuL iruL thAn aRa vIRRirundhAn (thiruvAimozhi 8.7.3)”. They do not see solitude and darkness ever. They are never alone and are in constant company of peers. Since they are not alone, they do not have any fear whatsoever. They never see darkness anywhere as they say “hruthi nArAyaNam paSyanApya kachchathrahasthA yassvathAradhauchApi gOvindham tham upAsmahE (vishNu purANam)”

On the contrary, there are other group of people who are labelled as “mOhAnthakas”. As characterized by the phrase“mOhAntha thamasA vruththA:”, these people do not have the ability or capacity to see what lays ahead of them due to their perceived darkness. As described by “anthar bahis sakala vasthushu santhamIsam andha: purassthithamIvahamavIkshamANa: (yathirAja vimshathi 12)”, SrIman nArAyaNan is shining forever everywhere while manifesting equally inside and outside of every sentient and non sentient beings. People who does not see HIM with their inner eyes, they perceive something quite contrary. They see that a particular place as a place where no one is present and is a place where only darkness dwells. This triggers their fearlessness that makes them do innumerable sins as described by the phrase “thasyAnthi kEthvam vrajinam karOshi”. mAmunigaL realizes that this is the state of these kind of people who does not see SrIman nArAyaNan.

adiyEn santhAnam ramanuja dasan

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आर्ति प्रबंधं – १९

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

आर्ति प्रबंधं

<< पासुर १७

उपक्षेप

पिछले पासुरम में मणवाळ मामुनि श्री रामानुज से, इस साँसारिक लोक के नित्य अंधकार और अज्ञान में फॅसे , खुद केलिए रोशनी दिखाने की प्रार्थना करते हैं। इस पासुरम में वे बताते हैं कि वे अपने शरीर के वश में हैं और उसी की मानते हैं।   मणवाळ मामुनि कहते हैं कि उनके यह व्यवहार से उनके पिता से रामानुज ही बदनाम होंगे।  

पासुरम

अल्लुम पगलुम यान आक्कै वळि उळन्रु
सेल्लुमदु उन तेसुक्कु तीन्गु अन्रो ?
नल्लारगळ तान तनयर नीसरक्कु आटचेय्य सगिप्परो
एन्दै एतिरासा इसै

शब्दार्थ

एन्दै एतिरासा – हे मेरे पिता यतिराजा ! सन्यासियों के नेता
इसै – सिर्फ आपको ही यह करना हैं
यान – मैं
अल्लुम पगलुम – रात और दिन
आक्कै वळि उळन्रु – शरीर के प्रभाव में हूँ, उसका सेवक हूँ
सेल्लुमदु – इस रास्ते में जैसे में जा रहा हूँ
तीन्गु अन्रो ? – क्या आपको बदनाम नहीं करता ?
उन तेसुक्कु – और आपके श्रेयस को भी?
नल्लारगळ – महान आत्मा जो ब्रह्म विचार में प्रतम पद पर हैं
तन तनयर – (जब बात आती है )उनके पुत्र की
नीसरक्कु आटचेय्य सगिप्परो – क्या वें (अपने पुत्र के) नीच जनों केलिए नीच काम सह पाएंगे ?

सरल अनुवाद

श्री रामानुज से मणवाळ मामुनि आपमें जीवन बिताने का तरीखा बता रहे हैं।  वे कहते हैं कि वें अपने शरीर के वश में हैं और जैसे वह घसीटता हैं उसी दिशा में जातें हैं।  वे श्री रामानुज से कहते हैं , “हे मेरे पिता ! मेरी व्यवहार नीच है।  अगर आप इसको नहीं रोखेंगे तो क्या यह आपकी अपमान नहीं हैं, क्योंकि आप मेरे पिता हैं और आपका पुत्र निर्धारित पथ के विरुद्ध जा रहा है ? ब्रह्म विचार में लयित महान आत्माओँ के पुत्रों के पथभ्रष्ट होने पर, क्या वें उसको सहते हैं ? क्या वें शीघ्र उन पुत्रों के ध्यान सही रास्ते में लाकर पुनरुज्जीवित नहीं करते  ?

स्पष्टीकरण

.पासुरम के पूर्व भाग में मणवाळ मामुनि अपने जीवन बिताने का तरीखा बताते हैं।  आदर्शतः मणवाळ मामुनि को (इरामानुस नूट्रन्दादि तनियन ) “उन नाममेल्लाम एन्रन नाविनुळ्ळे अल्लुम पगलुम अमरुम पडि नल्ग” वचनानुसार श्री रामानुज के नाम जपकर अपनी जीवन बितानी चाहिए थी। वे कहते हैं रात और दिन श्री रामानुज के दिव्य नाम जपने केलिए उनके पास सुनेहरा समय था।  किन्तु वे कहते हैं कि वे (तिरुवाय्मोळि ३. २. १) के “अन्नाळ नी तन्द आक्कै वळि उळल्वेन” वचनानुसार बिताएं। इस वचन का अर्थ यह है कि, श्रीमन नारायण से दिया गया शरीर पुण्य कार्यो केलिए है पर व्यक्ति उस शरीर के वश हो जाते हैं।  शास्त्रों के अनुसार श्रीमन नारायण के प्रति किये जाने वाले कर्मों केलिए शरीर दिया गया है।  साँसारिक विषयों में मग्न होने केलिए नहीं।  ऐसे करने से शरीर देने वाले श्रीमन नारायण के श्रेय को ही आपत्ति आएगी। पेरियाळवार के पासुरम (पेरियाळ्वार तिरुमोळि ५. ३. ३ ), “उनक्कुप पणि सेयदिरुक्कुम तवम उडयेन इनिप्पोइ ओरुवन तनक्कुप पणिन्दु कड़ैतलै निर्क निन सायै अळिवु कणडाइ” का यही अर्थ है। पेरियाळ्वार का ही प्रश्न मणवाळ मामुनि भी पूछते हैं, अंतर यही है कि पेरियाळ्वार श्रीमन नारायण से और मणवाळ मामुनि ,श्री रामानुज से पूछते हैं  कि उनके पिता होने के कारण क्या यह उन्के श्रेय कम न करेगा ?यहाँ मामुनि एक दृष्टांत देते हैं।  श्रीमन नारायण को उपाय और अपेय मानकर उन्हीं विचारों में मग्न कुछ ज्ञानि हैं। अगर उन्के पुत्र नीच लोगों के प्रति कार्यो में व्यस्त हैं और पथभ्रष्ठ हो गए, क्या वें ज्ञानी पिता यह सहन कर पायेंगे ? कभी नहीं।” मामुनि श्री रामानुज से प्रार्थना करतें हैं , “हे मेरे पिता ! सन्यासियों के नेता ! आप ही ने इस दृष्टांत की विचार किया हैं।  अतः आप से प्रार्थना हैं , कि मुझे आपके प्रति कैंकर्य दे और इस जीवात्मा की रक्षा करें।  यह केवल आप से ही साध्य हैं।

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2016/08/arththi-prabandham-19/

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