Category Archives: sthOthra rathnam

sthOthra rathnam – 65

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

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Introduction

ALavandhAr says “Even if you give up on your vow which is highlighted in SrI rAmAyaNam ayOdhyA kANdam 18.30 ‘rAmO dhvir nAbhibhAshathE‘ (SrI rAma will not speak in two different ways), mercifully seeing my relationship with periya mudhaliyAr (SrIman nAthamunigaL) in context with acquiring knowledge and birth [being born as his grandson], and disregarding my own virtues and vices, you should accept me” and ISvara replies “Since there is no shortcoming in that approach, I oblige to do that” and bestows that boon to ALavandhAr. Being satisfied, ALavandhAr concludes the sthOthram [prabandham].

akruthrima thvachcharaNAravindha
prEma prakarshAvadhim Athmavantham |
pithAmaham nAthamunim vilOkya
prasIdha mathvruththam achinthayithvA ||

Word by word meaning

math vruththam – my conduct
achinthayithvA – without considering
akruthrima thvath charaNa aravindha prEma prakasha avadhim – one who is the epitome of natural love towards your divine lotus feet
Athmavantham – one who is self realised
pithAmaham – one who is my grand father
nAthamunim – nAthamunigaL
vilOkya – seeing him
prasIdha – mercifully pardon (me)

Simple Translation

[Oh emperumAn!] Without considering my conduct, you should mercifully pardon me seeing nAthamunigaL who is the epitome of natural love towards your divine lotus feet, who is self realised and who is my grand father.

vyAkyAnam (Commentary)

  • akruthrima – “kriyayA nirvruththa: kruthrima:, thadhrahitha: akruthrima:, svAbhAvika ithyartha:” (kruthrima (artificial) means something which occurred due to another action; akruthrima means the opposite; that is, something which is natural [not an effect of another action]”. Since ALavandhAr belongs to yOgikulam (clan of those who are experts in yOga), this [love towards emperumAn’s divine feet] is in-born for him. Also explained as “true love towards emperumAn”.
  • thvath – You who are the apt lord; your.
  • charaNa aravindha – the enjoyable divine feet which are naturally approachable by devotees.
  • prEma prakarsha avadhim – Ultimate state of great love for bhagavAn. Whatever attachment we have in worldly matters, he has that in bhagavAn, who is the natural/apt recipient [of our love].
  • Athmavantham – As bhagavath SEshathvam (being a servitor of bhagavAn) is the svarUpam, nAthamunigaL is the one who has the knowledge about the ultimate nature of the self [which is being a servitor of bhagavAn’s devotees]. As said in “dhanavantham” (wealthy) [nAthamunigaL is very knowledgeable about the self].
  • pithAmaham nAthamunim – Having the physical relationship [as my grandfather], one who is the wealth of bhagavath gyAnam (knowledge about bhagavAn).
  • vilOkya – mercifully seeing (glancing) him.
  • prasIdha – Pardon my aparAdhams (faults/mistakes).
  • math vruththam achinthayithvAALavandhAr saying “Please disregard my vices” [this is general explanation]. [specific explanation now] “math vruththam” (my conduct) indicates virtuous activities. When we say some one as vruththAvAn, that means we only talk about his good activities. ALavandhAr requests emperumAn to disregard his own good qualities, and requests him to consider his relationship with periya mudhaliyAr (nAthamunigaL) as the refuge and concludes the sthOthram.

yath padhAmbhOruhadhyAna vidhvasthAsEsha kalmasha:
vasthuthAmupayAthOham yAmunEyam namAmitham

I worship yAmunAchAryar by whose mercy my defects have been removed and I have become an identifiable object, i.e., previously I was like asath (matter) and now I have realized that I am sath (soul) after meditating upon the lotus feet of yAmunAcharya.

—- by SrI rAmAnuja in glorification of yAmunAchArya

Thus ends the English translation for periyavAchchAn piLLai’s divine commentary for sthOthra rathnam.

AzhwAr thiruvadigaLE SaraNam
ALavandhAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

adiyen sarathy ramanuja dasan

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sthOthra rathnam – 64

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

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Introduction

emperumAn asks “If I who am independent, uplift some persons [as special cases], can that be considered as my standard conduct?” and ALavAndhAr replies “At the seashore, when you vowed [to protect all who surrender unto you] in the assembly of your devotees, did that vow exclude me?”.

nanu prapannas sakrudhEva nAtha!
thavAhasmIthi cha yAchamAna: |
thavAnakampya: smaratha: prathigyAm
madhEkavarjam kimitham vratham thE ||

Word by word meaning

nAtha! – Oh my lord!
sakruth Eva prapanna: – saying “I have surrendered unto you once”
aham thava asmi ithi cha – and saying “I should exclusively serve you”
yAchamAna: (aham) – I who am praying
prathigyAm smaratha: thava – to you who are thinking about the vow (which you declared towards vibhIshaNa at the seashore [before the rAma – rAvaNa battle])
nanu anukampya: – deserve to receive your mercy;
thE itham vratham – this vow of your highness’
math Eka varjam kim – does it exclude just me?

Simple Translation

Oh my lord! I who am saying “I have surrendered unto you once” and “I should exclusively serve you” and praying to you, who are thinking about the vow (you declared to vibhIshaNa at the seashore [before the rAma – rAvaNa battle]), deserve to receive your mercy; does this vow of your highness’ exclude just me?

vyAkyAnam (Commentary)

  • nanu prapanna:ALavAndhAr recollects SrI rAma‘s words as in SrI rAmAyaNam yudhdha kANdam 18.33 “sakrudhEva prapannAya” (even if one surrenders once, I will never abandon him). kUraththAzhwAn explains sakrudhEva as sahasaiva (immediately, at once). embAr explains “This AthmA who is in samsAram since time immemorial, even if he mediates upon prapaththi (dhvaya mahA manthram), will that match [the greatness of emperumAn] saying “sakruth” (even once)?”. bhattar explains “If we look at the greatness of emperumAn, performing SaraNAgathi more than once is superfluous. [But] the prApya ruchi [i.e., taste in reciting dhvaya mahA manthram requesting for eternal kainkaryam] will go on until one reaches the final destination [of paramapadham]”.
  • nAtha – Surrendering just once is sufficient since emperumAn is the apt/natural lord. Just Abhimukhyam (friendly gesture) is required – [that is due to emperumAn having] eternal [motherly] relationship where he considers the loss/gain of AthmA as his own. In the case of a person who is not an apt refuge, even Artha prapaththi (desperate surrender) is doubtful in procuring the result. But in the case of emperumAn who is the apt refuge, even dhruptha prapaththi (surrender with patience to achieve the result) will lead to the ultimate result.
  • thavAsmIthi cha yAchamAna: – (aham thavAmsi) – AthmA is pleading with the thought that it should engage in minimal services to establish its own nature; praying for kainkaryam following the method in the latter half of dhvayam. Highlighting my empty-handedness I surrendered unto you saying “thvath pAdha mUlam SaraNam prapadhyE” (I firmly accept your divine lotus feet as the means). I also prayed for the goal saying “aikAnthika nithyakinkara: praharshayishyAmi” (when I will please you only as a confidential eternal servitor). Some explain that, with these two words [aham thavAsmi], the two types of qualified persons in bhakthi [bhakthi yOga] and prapaththi [SaraNAgathi] are spoken about.
  • prathigyAm smarathas thava anukampya: – I recollect your vow at the seashore as said in SrI rAmAyaNam yudhdha kANdam 18.33 “Ethath vratham mama” (This is my vow), remain a recipient of the mercy of your highness.
  • thE vratham idham madhEka varjam kim – Will this distinguished vow of your highness who is common to all, exclude me? Implies – it will not. I will only miss out if you specifically vowed “I will protect all except this one person”. Since your highness is a sathya sankalpa (one with fulfilled vows), you should mercifully protect me.

In the next article we will enjoy the concluding SlOkam of this wonderful prabandham.

adiyen sarathy ramanuja dasan

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sthOthra rathnam – 63

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

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Introduction

emperumAn asks “Can I eliminate the mistakes committed by you intentionally?” and ALavandhAr replies “Can your highness who forgave the offense committed by kAkAsura (indhra’s son jayantha, who appeared as a crow) and sisupAla, not forgive my offenses too?”.

raghuvara! yadhabhUsthvam thAdhruSO vAyasasya
praNatha ithi dhayALUr yachcha chaidhyasya krishNa! |
prathibhavam aparAdhdhur mugdha! sAyujyadhO’bhU:
vadha kimapadhamAgasthasya thE’sthi kshamAyA: ||

Word by word meaning

raghuvara! – Oh one who appeared as SrI rAma, the best among the raghu kula kings!
thAdhruSa: vAyasasya – with respect to kAkAsura who committed such (big) offense
praNatha: ithi – considering him to be a SaraNAgatha (one who surrendered)
thvam – you
dhayALu: abhU: yath – did you not show him your mercy?
mugdha! krishNa! – Oh krishNa who doesn’t know [care for] any defects!
prathibhavam – birth after birth
apArAdhdhu: – one who committed offenses
chaidhyasya – sisupAla who belongs to chEdhi kula (clan)
sAyujyadha: abhU; cha yath – you blessed him liberation;
thasya thE – such [compassionate] your,
kshamAyA: – patience
apadham – undeserving
Aga: – pApam (sin)
kim asthi – what is there?
vadha – (you yourself) should mercifully explain.

Simple Translation

Oh one who appeared as SrI rAma, the best among the raghu kula kings! With respect to kAkAsura who committed such (big) offense, considering him to be a SaraNAgatha (one who surrendered), did you not show him your mercy? – Oh krishNa who doesn’t know [care for] any defects! sisupAla who belongs to chEdhi kula (clan) and who committed offenses birth after birth, you blessed him liberation; what sin is not deserving to be the target of the patience of your highness? Please explain

vyAkyAnam (Commentary)

  • raghuvara – SrI rAma is most munificient when it comes to protecting those who are surrendered to him that, other earlier magnanimous kings of his dynasty such as raghu et al appear to be murderers in comparison with SrI rAma. Unlike those who protected during raghu – rAkshasa samvAdha (discussion between raghu and the demoniac persons), SrI rAma’s stature is explained as in SrI rAmAyaNam kishkinthA kANdam 4.19 “… sugrIvam SaraNam gatha:” (Such great SrI rAma took shelter of sugrIva) and in SrI rAmAyaNam yudhdha kANdam 41.4 “thvayi kinchith samApannE kim kAryam sIthayA mama” (even if you were insulted a little bit, what is the use of my getting back sIthA?).
  • thAdhruSa: – kAkAsura can only be said as “such cruel person” and his very lowly act cannot even be expressed in words.
  • vAyasasya – To commit such ghastly offense, he gave up his dhEva (celestial) body which is apt and instead assumed a lowly bird body.
  • praNatha ithi – As said in SrI rAmAyaNam sundhara kaNdam 38.33 “sa pithrA cha parithyaktha:” (given-up by his father too), everyone gave up on him thinking “If we accept him, it will lead to our own disaster”, without any other refuge, SrI rAma considered kAkAsura to be surrendered unto him as he fell down on the earth as said in SrI rAmAyaNa SlOkam sundhara kANdam 38.34 “sa tham nipathitham bhUmau” (he who fell down on the earth). SrI vAlmIki rishi also used the  word “SaraNAgatham” to indicate kAkAsura, based on SrI rAma’s opinion.
  • thvam dhayALUrabhU: – While he deserved to be targeted by brahmAsthram, as said in SrI rAmAyaNa SlOkam sundhara kANdam 38.34 “krupayA paryapAlayath” (protected out of his mercy), you became a merciful person. Instead of your vows such as SrI bhagavath gIthA 16.19 “kshipAmi” (I am pushing those evil persons into demoniac births) and in SrI varAha purANam “nakshamAmi” (I will never forgive) becoming true, your mercy only became true, due to the presence of pirAtti with you at that time.
  • yachcha – With the word “cha”, ALavandhAr is indicating, “is it just forgiving kAkAsura?” and adding another example.
  • chaidhyasya – One who was prideful thinking that his chEdhi dynasty is greater than yadhu dynasty (where krishNa was born).
  • prathi bhavam aparAdhdhu: – Unlike kAkAsura who only committed the offense once, sisupAla have been committing offenses for multiple births.
  • sAyujyadhO’bhU: – He bestowed the benefit that is attained by those who worshipped him for births together as said in SrI bhagavath gIthA 7.19bahUnAm janmanAm anthE gyAnavAn” (after many births one becomes a gyAni), and in SrI bhagavath gIthA 6.45anEka janma samsidhdha:” (attained the perfection after many births). sAyujyam means having [certain] qualities which are equal to bhagavAn’s. parama samhithA “sAyujyam prathipannA yE thIvrabhakthAs thapasvina: | kinkarA mama thE nithyam bhavanthi nirupadhravA: ||” (Those who have great devotion towards me, those who have performed the penance of surrender, they will attain sAyujyam with me, being relieved of material bondage, will forever engage in services to me).
  • mugdha: – As said in thiruvAimozhi 7.6.10 “Ayar kulaththIRRiLam piLLai” (Very young child born in the cowherd clan), he is ignorant of the offenses committed by others. Beyond that, while giving the ultimate benefit [of paramapadham], before killing sisupAla, kaNNan emperumAn manifested his divine form to sisupAla [which completely purified him and helped him reach paramapadham even though he had committed so many sins before] – such was emperumAn’s greatness.
  • thasya thE kshamAyA: apadhamAga: kimasthi – Due to the difference in time, your highness is not a different person. Is there any pApam (sins) which cannot be eradicated by the mercy of your highness? No, there is not.
  • vadha – Your highness who is omniscient don’t have a different opinion; to fulfil your compassion, you will accept me.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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sthOthra rathnam – 62

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

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Introduction

emperumAn asks “What sins do you have which make your birth in this great family lineage also worthless?” and ALavandhAr elaborates further “pApAthmA” [which he said in previous pAsuram].

amaryAdha: kshudhraS chalamathirasUyAprasavabhU:
kruthagnO dhurmAnI smaraparavaSO vanchanapara: |
nruSamsa: pApishta: kathamahamithO dhu:khajaladhE:
apArAdhuththIrNas thava paricharEyam charaNayO: ||

Word by word meaning

amaryAdha: – one who crossed the boundaries of vEdham
kshudhra: – desirous of lowly matters
chala mathi; – having a wavering mind
asUyA prasava bhU: – the origin of jealousy (which sees the good qualities of others as faults)
kruthagna: – doing bad to even the one who does good to me [i.e., being ungrateful]
dhurmAnI – having pride/ego which must be given up
smara para vaSa: – addicted to lust
vanchanapara: – deceiving
nruSamsa: – engaged in cruel acts
pApishta: – engrossed in sins
aham – I
itha: – this
apArAth – endless
dhu:kha jaladhE: – ocean of sorrows
uththIrNa: – reaching the shore
thava charaNayO: – at your divine feet
katham paricharEyam – How am I going to serve?

Simple Translation

I am the one who crossed the boundaries of vEdham,  desirous of lowly matters, having a wavering mind, the origin of jealousy, doing bad to even the one who does good to me, having pride/ego which must be given up, addicted to lust, deceiving,  engaged in cruel acts and engrossed in sins. How am I going to reach the shore of this endless ocean of sorrows and serve at your divine feet?

vyAkyAnam (Commentary)

  • amaryAdha: – I am outside the regulations of vEdham.
  • kshudhra: – being greatly desirous of lowly matters; disregarding the regulations of vEdham and on top of that being greatly desirous of lowly matters which lead to destruction of oneself.
  • chala mathi: – I do not have a firm mind to listen and follow the instructions of a learned person, when he advises “engaging in lowly matters leads to destruction; that which is explained in vEdham should only be pursued”.
  • asUyA prasavabhU: – I am the originating abode for causing defects even in good qualities of others. Not only am I having faults, I can also cause faults even in good qualities of others.
  • kruthagna: – Causing difficulty to the one who helped. That is, engaging in activities which are forbidden in SAsthram which is 100 times more caring than one’s own mother and father as said in SrI rAmAyaNam kishkinthA kANdam 34.12 “gOghnE chaiva surApE cha chOrE bhagnavrathE thathA | nishkruthir vihithA sadhbhi: kruthagnE nAsthi nishkruthi: ||” (Elders have identified atonement for killing cow, consuming alcohol and breaking a vratham. But there is no atonement for being ungrateful).
  • dhurmAnI – Even though being lowly as explained here, considering oneself to be comparable to the most noble persons and treating oneself as said in SrI bhagavath gIthA 16.14 “ISvarO’ham”  (I am the lord).
  • smara para vaSa:ALavandhAr is saying – I have caused my own disaster by considering those who are attached to bhagavAn to be lowly, on top of considering myself to be greater than noble souls and being addicted to lust.
  • vanchana para: – Due to being addicted to lust, engaging in worldly pleasures and even in those situations stealing/cheating others. As said in thirumAlai 16sUdhanAyk kaLvanAgi” (saying that there is no ISwaran (emperumAn), dharmam (virtuous ways) and adharmam (evil ways) and claiming that AthmA (soul) is mine and not ISwaran’s), periya thirumozhi 1.6.3 “sUdhinaip perukkik kaLavinaith thuNindhu” (nurturing deception and boldly engaging in stealing).
  • nruSamsa: – Not only deceiving to steal the things of liking, but also being cruel towards those who trust him.
  • pApishta: – The cause for all of this is due to the taste in committing sins, and thus being fixed in such sinful activities. periya thirumozhi 1.9.9 “pAvamE seydhu pAvi AnEn” (became a sinner by committing sins only), thiruvAimozhi 7.9.4 “oppilAth thIvinaiyEn” (incomparable sinner), periya thirumozhi 1.9.2 “nAnE nAnAvidha naragam pugum pAvam seydhEn” (I myself have committed sins which will lead me to many different hellish regions), ahirbudhnya samhithA 37.30 and 37.31 “aham asmi aparAdhAnAm Alaya: …” (“I am the abode of all faults; I have no means [to protect myself]. I have no refuge other than you. Let you be my means” – the thought with this prayer is called SaraNAgathi. Let this be done towards bhagavAn), SrI rAmAyaNam yudhdha kANdam 17.12 “rAvaNO nAma dhurvruththa:” (Person named rAvaNa who has evil conduct), thiruvAimozhi 3.3.4nIsanEn niRai onRumilEn” (I am very lowly and have no good qualities) – I am engaged in such sinful conduct which is explained by greatly wise souls as mentioned here.
  • apArAth dhu:kha jaladhE katham uththIrNa: – Instead of considering it to be agony which started on a particular day, and for which an end to the agony cannot be found on a particular day, like visible poison, it is an ocean of sorrow which is fearful to be seen.
  • katham uththIrNa: – Is there anything like reaching the shore for me who is drowned in this ocean? As said in thiruchchandha viruththam 115 “muththanAr” (one who is devoid of any attachment in worldly matters), your highness who is devoid of any attachment in worldly matters, should only bring me to the shore.
  • thava charaNayO: katham paricharEyam – As I can’t even eliminate my sorrows, how can I render the service rendered by nithyasUris at the divine feet of your highness? Both removing of my sorrows and engaging me in service are your responsibilities.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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sthOthra rathnam – 61

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

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ALavandhAr and nAthamunigaL – kAttu mannAr kOyil

Introduction

emperumAn asks “Are you not born in a great family? Why are you talking like a helpless person?”, ALavandhAr says “Though I am born in this great family, due to my overwhelming sins, I am drowning in this samsAram (material realm); kindly uplift me”.

janithvA’ham vamSE mahathi jagathi khyAthayaSasAm
SuchInAm yukthAnAm guNa purusha thathvasthi thividhAm |
nisargA dhEva thvachcharaNa kamalaikAntha manasAm
adhO’dha: pApAthmA SaraNadha! nimajjAmi thamasi ||

Word by word meaning

SaraNadha – Oh my lord who bestows refuge!
aham – I
jagathi – in this world
kyAtha yaSasAm – well known to be famous
suchInAm – pure
yukthAnAm – who desire to be together with you
guNa purusha thathva sthithi vidhAm – who are well aware of the nature and characteristics of achith (insentient entities) and chith (sentient entities)
nisargAth Eva – naturally
thvath charaNa kamala EkAntha manasAm – great personalities whose minds are exclusively engaged in your divine feet
mahathi vamSE – great family lineage
janithvA – though being born
pApAthmA – being sins personified
thamasi – in material nature
adha: adha; – deep down
nimajjAmi – drowning

Simple Translation

Oh my lord who bestows refuge! Though I am born in a great family lineage with great personalities who are well known to be famous in this world, who are pure, who desire to be together with you, who are well aware of the nature and characteristics of achith (insentient entities) and chith (sentient entities), who are great personalities whose minds are naturally and exclusively engaged in your divine feet, since I am sins personified, I am drowning deep down in the material nature.

vyAkyAnam (Commentary)

  • mahathi vamSE aham janithvA – Greatness for vamSam (family/clan) is having great personalities appearing in there. ALavandhAr is saying, I have been a disaster even after being born in a great family lineage as said in SrI bhagavath gIthA 6.42 “Ethadhdhi dhurlabhatharam lOkE janma yadhIdhruSam” (Aren’t these births difficult to attain [for people] in this world?).
  • jagathi kyAtha yaSasAm – One who has well known fame across the world. This fame is due to being accepted by bhagavAn as said in thiruvAimozhi 8.7.5 “thigazhu than thiruvaruL seydhulagaththAr pugazhum pugazh” (By bestowing his mercy and hence being glorified by the people of this world).
  • suchInAm – Being completely devoid of any attachment towards matters other than bhagavAn. It can also indicate both internal and external purity.

When asked “Would you claim to be the abode of inauspiciousness having been born in such lineage?”,

  • yukthAnAm – Those who are very desirous to be together with bhagavAn always as said in ithihAsa samuchchayam 7.38 “kruthakruthyA prathIkshanthE …” (Having fulfilled all responsibilities waiting for the arrival of death considering it to be like a dear guest [to ascend to paramapadham]). To be as said in thiruvAimozhi 9.3.7 “mAga vaikuntham kANbadhaRku en manam EkameNNum” (My heart is desirous of seeing the supreme abode, paramapadham). Also explaining it as some one like iLaiya perumAL (lakshmaNa) who can never be separated from your highness.

When asked “Having been born in such lineage would you say ‘I don’t have sufficient desire’?”,

  • guNa pursha thathvasthithi vidhAm – Those who are well aware of the nature, characteristics and relationships among chithachith and ISvara. guNam (qualities) indicates prakruthi (matter), which is the abode of guNam. sthithi indicates svarUpa (nature), svabhAva (character) etc.
  • nisargA dhEva … – Like a calf would naturally seek out mother cow’s udder as soon as it is born, those who are having their mind attached to your divine lotus feet as a natural quality from birth. Implies that all the aspects explained previously are natural for those belonging to this lineage.
  • pApAthmA – Me who appears like embodiment of sins. I am (AthmA) not identified with gyAnam (knowledge) and Anandham (bliss) but by pApa (sins).
  • SaraNadha – Your highness would provide refuge to even persons like me as said in nAnmugan thiruvanthAdhi 60 “AL pArththu uzhi tharuvAy” (emperumAn would seek out for servitors).
  • thamasi adhA’dhO nimajjAmi – In this material nature, I am deeply drowned to be unreachable even for your highness. ALavandhAr is saying – I have not yet hit the bottom of this ocean of material nature as said in thiruvAimozhi 3.2.2 “panmA mAyap piRaviyil padiginRa yAn” (I am living in a well fitting manner assuming many  different forms (such as dhEva, manushya etc) in prakruthi (material realm) which is amazing, that is variegated (due to the qualities and resulting forms)). By this, ALavandhAr is saying “I am deeply drowned in this material nature as sAnthAnikar [residents of sAnthAnika lOka who are great devotees of emperumAn] was deeply drowned in your highness”. This is lineage I am born in; your highness is the refuge; [yet] this is my suffering. Abundance of my sins is such that, I am like asamanjas who did not live up to his family lineage and compassion of your highness is also not helping me.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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sthOthra rathnam – 60

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

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When emperumAn asks “You don’t even have the desire, you want me to mercifully protect you after creating the desire in you – why should I do that?”, ALavandhAr explains the inevitable relationship [between himself and emperumAn].

pithA thvam mAthA thvam dhayitha thanaysthvam priya suhruth
thvamEva thvam mithram gururasi gathiSchAsi jagathAm |
thvadhIyas thvadhbhruthyas thava parijanas thvadhgathiraham
prapannaSchaivam sathyahamapi thavaivAsmi hi bhara: ||

Word by word meaning

jagathAm – for the worlds
pithA thvam – you are the father;
mAthA thvam – you are the mother;
dhayitha thanaya: thvam – you are the beloved son;
priya suhruth thvam Eva – you are the beloved well-wisher;
thvam mithram – you are the dependable friend (with whom confidential matters can be shared);
guru: asi – you are the AchArya (teacher);
gathiScha asi – you are the upAyam (means) (and upEyam (goal));
aham – and, I am
thvadhIya: – yours;
thvath bruthya: – your slave;
thava parijana: – your servitor;
thvath gathi: – one who has you alone as the ultimate goal;
prapanna: cha – one who has you as the means;
Evam sathi – this being the case
thava Eva – by you only
bhara: asmi hi – am I not to be protected?

Simple Translation

For the worlds, you are the father; you are the mother; you are the beloved son; you are the good hearted friend; you are the dependable friend (with whom confidential matters can be shared); you are the AchArya (teacher); you are the upAyam (means) (and upEyam (goal)); and I am yours; your slave; your servitor; one who has you alone as the ultimate goal and means; this being the case am I not to be protected by you only?

vyAkyAnam (Commentary)

  • pithA thvam – Your highness who is the creator and who always seeks the well-being;
  • mAthA thvam – Your highness is like the caring mother who carries the child in her womb, goes through the pains of pregnancy and ignores the contamination etc during/after child birth. “pithAmahasya jagatha:” (I am the grandfather for the universe); SrIvishNu sahasranAmam “bhUthAnAm yO’avyaya: pithA” (He who is the imperishable father of all creatures); thiruvAimozhi 3.6.9thanjamAgiya thandhai thAy” (the father and mother, who is the refuge).
  • dhayitha thanayasthvam – your highness will help like a very dear son who delivers one from hell. thiruvAimozhi 5.1.8 “nan makkaLum mElAth thAy thandhaiyum avarE” (emperumAn is the dear children, and respectable parents).
  • priya suhruth thvamEva – Your highness is being dear and having the divine heart to always do good [for everyone]. emperumAn is so dear to us that even if he causes disaster, we cannot give him up. Even if he is not being dear towards us, he cannot be given up due to his well-wishing nature. avadhAraNam (exclusivity) [i.e. the usage of “Eva”] is applicable for all words [i.e., he is the only father, only mother and so on].
  • thvam mithram – Your highness who is very trustworthy that you can be informed of all secrets confidently as arjuna won over subadhrA in marriage by informing you ahead of time [arjuna and subadhrA (sister of balarAma and krishNa) wanted to marry each other. balarAma was not favourable towards that idea. arjuna discusses with krishNa, assumes the form of an ascetic and arrives in the town of subadhrA. krishNa tricks balarAma to trust the ascetic, brings the ascetic to their residence and eventually gets him married to subadhrA].
  • gururasi – Your highness taught by taking up the position of an AchArya as seen in SrI bhagavath gIthA 18.65 “man manA bhava madhbhaktha:” (Place your mind on me, become my devotee) and in SrI bhagavath gIthA 18.66 “mAmEkam SaraNam vraja” (Surrender unto me only).
  • gathiSchAsi – Your highness is the goal and means; Also explained as – your highness is the ultimate goal as explained in “ganthavyathvAth gathi:” (that which is to be attained is called gathi (goal)).
  • jagathAm – These relationships are common for all species of entities such as dhEva (celestial), manushya (human), thiryak (animal) and sthAvara (plant). Also explained as – common for both spiritual and material realms.
  • thvadhIya:ALavandhAr mercifully explains his special attachment over and above the common relationship with emperumAn. As said in yajur brAhmaNam 3.7 “yasyAsmi na thamantharEmi” (For whomever I am a servitor, I will not leave him and go to anyone else), I am a servitor of your highness.
  • thvath bhruthya: – I am having the relationship with your highness such that I bring about glories for you and sustain myself by doing that. Implies “I am your dependent”.
  • thava parijana: – As said in vishNu thathvam “Athma dhAsyam” (the nature of AthmA being the servitor), I am a natural servitor for you. As said in hArItha smruthi, ISvara samhitha – Siva’s words “dhAsabhUthAs svathas sarvE” (Aren’t all AthmAs naturally servants of paramAthmA?) and SrI rAmAyaNam ayOdhyA kANdam 31.25 lakshmaNa says “aham sarvam karishyAmi” (I will carry out all kainkaryams), I am qualified to do all types of kainkaryams (services) for you.
  • thvath gathi: – I believe that you are the attainable goal.
  • aham prapannaScha – I firmly believe that your highness is the means to attain the goal.
  • Evam sathi – After you being all types of relationships, and I have no other refuge.
  • ahamapi – Even if I spoke/praise without my heart’s involvement.
  • thavaiva bharO’smi – I am fully dependent on your highness only. It means, due to my gyAnam and Sakthi [lack of them] and prApthi [you being the apt attainable goal], my success is your responsibility. That means – you are my controller at all places, at all times, in all situations and states.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
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sthOthra rathnam – 59

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

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Introduction

emperumAn asks “Are your truly desirous [of me] as said in ‘ichchAmi‘ [in the previous SlOkam]?” and ALavandhAr replies “I who am dull-minded cannot express in your divine presence that I have the desire which matches your greatness. You should reform my mind by accepting the words expressed by me highlighting my desire and make that truly occur in me”.

anichchannapyEvam yadhi punaridhIchchanniva rajas-
thamaSchannaSchadhmasthuthivachanabhangImarachayam |
thathA’pIththamrUpam vachanavalambyA’pi krupayA
thvamEvaivambhUtham dharaNidhara! mE Sikshaya mana: ||

Word by word meaning

dharaNidhara! – Oh emperumAn who lifted up the earth (in your varAha avathAram, from rasAthala)
rajas thamaS channa: (aham) – this servitor who is covered by rajO guNam (passion) and thamO guNam (ignorance)
Evam anichchan api – though I don’t have the desire
ithi ichchan iva – like the one who who has true desire
chathma sthuthi vachana bhangIm – deceitful praises
yadhi puna: arachayam thathA api – even if I engaged in
iththam rUpam – this type of
vachanam – words
avalambya api – considering as the reason
krupayA – out of mercy
thvam Eva – you only
Evam bhUtham mE mana: Sikshaya – you should mercifully reform such mind of mine.

Simple Translation

Oh emperumAn who lifted up the earth! Though this servitor (I) is covered by rajO guNam (passion) and thamO guNam (ignorance) and doesn’t have the desire, like the one who who has true desire, even if I engaged in deceitful praises using this type of words, considering that as the reason, out of your mercy, you only should mercifully reform such mind of mine.

vyAkyAnam (Commentary)

  • Evam anichchan api – Though ALavandhAr does not have the desire that matches up to the greatness of empeurmAn which was explained previously, since he is not a nAsthika (atheist/disbeliever), he would not say that he does not have the desire. Since his desire does not match up to the greatness of the benefit, he would not say that he has the desire.
  • punar ithi ichchan iva – Like those who have true desire.
  • chadhma sthuthi vachana bhangI marachayam – I performed deceitful praises in such a way that it was believable. Looking at the way I praised, even your highness who is omniscient will believe my words. As said in thiruvAimozhi 5.1.1 “poyyE kaimmai solli” (Telling lies only).

What is the reason for that?

  • rajas thamaS channa: – Being covered with rajas (passion) and thamas (ignorance which lead to anyathA gyAna (misunderstanding the attribute of a particular entity incorrectly) and viparItha gyAna (misunderstanding the entity itself incorrectly). Since time immemorial, that body covered the nature of self and the nature of god, through this rajas and thamas.
  • thathApi – Though I engaged in activities which are to be given up. I must be given up [by you] as I should have survived by speaking the truth as said in “yAthA thathyEna varNitham” (expressed as it is) in front of you, the omniscient, but I ended up speaking falsity in front of you.
  • iththam rUpam vachanam avalambya – Only considering the words such as “na dhEham na prANAn” (don’t want my body and life), “dhayA sindhO bandhO” (Oh ocean of mercy! Oh you who is related to me!”). emperumAn is of the nature that he will protect just for the words spoken [without even checking the heart] as said in thiruvAimozhi 2.7.3mAdhavan enRadhE koNdu” (Just for reciting his name, mAdhava), thiruvAimozhi 10.8.1 “thirumAlirunchOlai malai enREn ennath thirumAl vandhu en nenju niRaiyap pugundhAn” (I just said thirumAlirunchOlai malai, and SrIman nArAyaNan entered my heart and filled his presence there fully).
  • krupayA – Due to emperumAn’s subservience to his own mercy, as said in SrI rAmAyaNa SlOkam sundhara kANdam 38.34 “vadhArham” (deserve to be killed), with respect to the defects [of the devotees], he remains “avigyAthA” (ignorant) [i.e., emperumAn ignores the defects of his devotees].
  • Evam bhUtham mE manas thvamEva Sikshaya – The manas (mind) which was the tool for deceitful praises, should be reformed by your highness to become the tool for truthful service. You have to bestow me a mind which is favourable for kainkaryam (service) instead of the mind that is focussed on worldly aspects as said in  thiruvAimozhi 2.7.8thImanam keduththAy” (you reformed my evil mind), thiruvAimozhi 2.7.7maruvith thozhum manamE thandhAy” (you bestowed the mind that made me fit well (without any other expectation) at your enjoyable lotus feet). As said in thiruvAimozhi 1.3.8mananaga malamaRak kazhuvi” (purifying the heart, eliminating the dirt), the purity of mind happens by (gyAna) yOga for upAsaka (bhakthi/gyAna yOga practitioner). For these adhikAris (prapannas, SaraNAgathas – surrendered souls), bhagavAn’s mercy takes up the position of such yOga,
  • dharaNidhara – Your highness is the one who lifted up bhUmi (mother earth) who had sunk to the level of rasAthala (one of the lower regions). As said in thiruvAimozhi 5.7.6 “EnamAy nilam kINda ennappanE!” (Oh my father who lifted up the earth as a pig!)  and in periya thirumozhi 1.1.4 “panRiyAy anRu pAragam kINda pAzhiyAn” (The majestic varAha emperumAn who lifted up the earth), you have both the relationship (as the lord) and the power respectively. So, all he [the AthmA] needs is the desire [for such emperumAn]. ALavandhAr says emperumAn should create such desire [which matches emperumAn’s greatness] in him and protect him.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

sthOthra rathnam – 58

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

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emperumAn wonders “In this samsAram where there are many inauspicious aspects such as bhagavath apachAram (offense towards bhagavAn) etc which cause anger [in me], to be freed from hurdles for kainkaryam, having acquired aversion for them, you are praying for elimination of the same, which is difficult to attain even for yOgis!” and ALavandhAr says “I desire for that thinking about the unlimited auspicious qualities of your highness which can remove endless inauspicious aspects”.

dhuranthasyAnAthErapariharaNIyasya mahathO
nihInAchArO’ham nrupaSuraSubhasyApadhamapi |
dhayAsindhO! bandhO! niravadhikavAthsalyajaladhE
thava smAram smAram guNagaNamidhIchchAmi gathabhI: ||

Word by word meaning

dhayAsindhO! – Oh my lord who is an ocean of mercy!
bandhO! – Oh one who is all types of relationships to me!
niravadhika vAthsalya jaladhE! – Oh one who is like an ocean for boundless motherly love!
dhuranthasya – endless
anAdhE: – beginningless
apari haraNIyasya – impossible to eliminate
mahatha: aSubhasya – great sin
Aspadham api – though being the abode
thava – your
guNa gaNam – groups of auspicious qualities
smAram smAram – remembering again and again
gatha bhI: – being fearless
ithi ichchAmi – I am desiring in this way

Simple Translation

Oh my lord who is an ocean of mercy! Oh one who is all types of relationships to me! Oh one who is like an ocean for boundless motherly love! Though I am the abode of great sins which are without a beginning, endless and impossible to eliminate, I am desiring in this way, being fearless due to remembering again and again your groups of auspicious qualities.

vyAkyAnam (Commentary)

  • dhuranthasya – Inauspicious aspects for which the end is not seen. Neither by atonement nor by experiencing the results, can these be exhausted. Also explained as – difficult to be analysed. In future, these sins will lead to hell and rebirth.
  • anAdhE: – It is said in thiruvAimozhi 1.4.2mun seydha muzhuvinai” (sins that were done since time immemorial).
  • apariharaNIyasya – Even for your highness, who is omnipotent, these would be difficult to pursue.
  • mahatha: – Innumerable. Even if the results are experienced forever, there is no end to them and for such inauspicious aspects, there is no count; SrIvaikuNta sthavam 60 “yadhbrahmakalpaniyuthAnubhavE’pyanASyam” (sins committed by this jIvAthmA in half a moment cannot be atoned even over a period of 1000s of days of brahmA, such amount of sins are committed by this). It amazes one thinking “How can this miniscule AthmA commit so many sins?”; thiruvAimozhi 4.7.1 “seelamillAch chiRiyan” (lowly person with no good qualities).
  • nihInAchArO’ham – The AthmA which is identified as having consciousness, is now being identified by its adharmAchAra (practice of adharmam [immoral or unrighteousness]). AchAram means the acts such as sandhyAvandhana etc which qualify one to engage in distinguished acts. Here, ALavandhAr is saying that he is qualified to engage in sinful acts.
  • nrupaSu: – Only difference between him and animals is, he has two legs and animals have four legs. narasimha purANam 16.13 “gyAnEna hIna: paSubhis samAna:” (When there is no gyAna, he is as good as an animal only). Since I am born as a human who is bound by SAsthram, I cannot be classified as animal. Since I don’t follow any regulation in “AhAra nidhrA bhaya maithuna” (Same SlOkam, where it is explained that, animals do not follow any regulation in eating, sleeping, defending and mating), I cannot be classified as a human. So, I do not qualify for either of the categories.
  • aSubhasyAspadham – aSubha (inauspicious) means that which is a hurdle for Subha (auspicious). Here, Subham is purushArtham (the real goal). I am the abode of all hurdles for such goal. Being the substratum of everything bad starting from akruthya karaNam (doing what is forbidden in SAsthram) to asahya apAchAram (unnecessary offenses) [bhagavath apachAram (offenses towards bhagavAn), bhAgavatha apachAram (offenses towards bhAgavathas are usually listed in between them).  Just as you are the substratum for all auspicious qualities, I am the abode of all inauspicious aspects.
  • api – Though I am as explained here, I have a means to think as said in previous pAsuram “kshaNam api sahE yAthu sathadhA vinASam” (cannot tolerate even for a moment, let these be destroyed).

What is that “means” [which make you say that]?

  • dhaya sindhO – This ocean of my inauspicious aspects is like a small pit In the ocean of your mercy – such is your mercy. SrI rAmAyaNa sundhara kANdam 38.34 “vadhArham api kAkuthstha: krupayA parya pAlayath:” (Though kAkAsura deserved to be killed, SrI rAma protected him out of compassion). SrI rAmAyaNam ayOdhyA kANtam 2.42 “vyasanEshu cha manushyANAm bruSam bhavathi dhu:khitha:” (when his subjects suffered, SrI rAma felt more agony than they). SrI rAmAyaNam yudhdha kANdam 18.34 “yadhi vA rAvaNa svayam” (Even if rAvaNa had come [bring him along, he too is given refuge]). SrI rAmAyaNam yudhdha kANdam 59.144 “gachchAnujAnAmi” (SrI rAma tells rAvaNa – Leave now and return tomorrow).
  • bandhO – The natural relationship [between emperumAn and jIvAthmA] which makes emperumAn consider the gain/loss of his devotees as his own, is highlighted. SrIvishNu purANam 5.3.12 “aham vO bAndhavO jAtha:” (krishNa – I consider myself as your (cowherds) relative). SrI rAmAyaNam bAla kANdam 1.85 “kruthakruthyasthathA” (After crowning vibhIshaNa in lankA, SrI rAma felt as one who accomplished his own task, and became happy, being relieved from grief). mahAbhAratham udhyOga parvam 47.22 “… ruNam pravruththamiva mE hrudhayAnnApasarpathi ||” (dhraupathi called out to me saying “gOvindha!” from far and I am unable to shed that cry like a debt (which grew manifolds due to interest build up)). mahAbhAratham “urasA dhArayAmAsa pArtham sanjAdhya mAdhava:” (mAdhava (krishNa) hid arjuna behind himself and took the arrow on his own chest). mahAbhAratham udhyOga parvam 74.27 “mama prANA hi pANdavA:” (pANdavas are my life).
  • niravadhika vAthsalya jaladhE – vAthsalyam (motherly love) means as a mother cow would enjoy the dirt on a new born calf, emperumAn enjoying the defects of his devotees. Even if the shore of the ocean of compassion can be seen, the shore of the ocean of vAthsalyam cannot be seen. SrI rAmAyaNam sundhara kANdam 21.20 “SaraNAgatha vathsala:” (sIthA says – SrI rAma shows motherly love towards those who surrender unto him).  SrI rAmAyaNam yudhdha kANdam 18.3 “… dhOshO yadhyapi thasya syAth sathAmEthadhagarhitham ||” (I will never abandon this vibhIshaNa who approached me in a friendly manner. Whether he has faults or not, virtuous people will not condemn acceptance of him). SrI rAmAyaNam yudhdha kANdam 41.4 “thvayi kinchith samApannE kim kAryam sIthayA mama” (even if you were insulted a little bit, what is the use of my getting back sIthA?). SrI rAmAyaNam AraNya kANdam 10.19 “abyaham jIvitham jahyAm …” (I may give up my own life, yours (sIthA) and lakshmaNa’s, but will never fail my vow that too the commitment given for the brAhmaNas).
  • thava guNa gaNam smAram smAram – I meditate upon your qualities again and again. Thinking about the groups of auspicious qualities of your highness with aforementioned qualities. SrI rAmAyaNam kishkinthA kANdam 15.21 thArA’s words “guNAnAm AkarO mahAn” (SrI rAma is a great abode for auspicious qualities). mAthsya purANam, varAha purANam 74.40 “yathA rathnAni jaladhEr” (As there are countless precious stones in the ocean). varAha purANam 73.94 “chathurmukhAyu: …” (If an imaginary person with the life span of many brahmAs, with purest of minds, exists, he may or may not be able to speak 1/10000th of your qualities. Oh best among the dhEvas! bless us).
  • idhichchAmi gathabhI: – Instead of looking at myself who is the abode of all inauspiciousness and fearing, I thought about the groups of qualities of your highness and prayed “na dhEham na prANAn“.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

sthOthra rathnam – 57

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

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In the previous pAsuram, ALavandhAr meditated upon the ultimate state of SEshathvam (servitude) which is thadhIya SEshathvam (servitude towards bhagavAn‘s devotees).  Here, he highlights his aversion towards those which are outside SEshathvam and prays to emperumAn “Kindly eliminate them”.

na dhEham na prANAnna cha sukhamaSEShbhilashitham
na chAthmAnam nAnyath kimapi thava SEshathvavibhavAth |
bahirbhUtham nAtham! kshaNamapi sahE yAthu SathadhA
vinASam thathsathyam madhumadhana! vigyApanamidham ||

Word by word meaning

nAtha! – Oh my lord!
thava SEshathva vibhavAth bahirbhUtham – outside the wealth of being surrendered to you
dhEham – body
kshaNam api na sahE – will not tolerate even for a moment;
prANAn – (in the same manner) vital airs
na sahE – will not tolerate even for a moment;
aSEsha abhilashitham sukham cha na sahE – will not tolerate those pleasures which are desired by everyone;
AthmAnam cha na sahE –  will not tolerate even my own AthmA (self) which is devoid of servitude;
SathadhA vinASAm yAthu – let (all these aspects which are devoid of servitude) disappear.
madhumadhana! – Oh my lord who killed madhu (the demon)!
thath sathyam – this is the truth;
idham vigyApanam – this is (my) request.

Simple Translation

Oh my lord! Anything outside the wealth of being surrendered to you, I will not tolerate even for a moment my body, vital airs, those pleasures which are desired by everyone and my own AthmA (self) which are devoid of servitude; let (all these aspects which are devoid of servitude) disappear. Oh my lord who killed madhu (the demon)! this is the truth; this is (my) request.

vyAkyAnam (Commentary)

  • na dhEham – If my body which instigates ego, is outside the servitude towards your highness, I do not need it.
  • na prANAn – The vital airs which sustain the body etc, if they are outside the servitude, I do not need them.
  • na cha sukham – We pamper our body and the vital airs, in seeking happiness. Even that happiness is not needed. sukha can also indicate mOksha sukha (joy of liberation) [which is acquired by forcing emperumAn to bestow the same].
  • aSEshAbhilashitham sukham – The happiness which is desired by all. All entities starting with dhEvas (celestial beings) desire for happiness.

When “sukham” is explained separately, subsequently, it is read as “aSEshAbhilashitham nAnyath kimapi“.

  • nAnyath kimapi – Whatever other aspects such as children, friends, wife etc.
  • na chAthmAnamAthmA which is the ASraya (substratum) for all of the aforementioned aspects. That which has gyAthruthva (knowledge), karthruthva (ability to carry out a deed) and bhOkthruthva (ability to enjoy).
  • thava SEshathva vibhavAth bahirbhUtham – Those which are outside the greatness of servitude towards the apt lord. This implies that, when all of these are used in service of lord, all of these are acceptable.
  • nAtha – The inevitable relationship (master/servant – bhagavAn/AthmA) which highlights that everything outside the servitude towards bhagavAn is undesirable.
  • kshaNamapi na sahE – I cannot tolerate it even for a moment just as sandalwood paste, flowers etc are undesirable for a loving wife who is in separation from her husband; thiruvAimozhi 4.8 decad – “mARALan kavarAdha maNimAmai kuRaivilamE” (the beautiful bodily complexion which is not accepted by emperumAn is not useful), “uyirinAl kuRaivalamE” (no use of this AthmA). SrI rAmAyaNam ayOdhyA kANdam 31.5 lakhsmaNa says “na dhEvalOkAkramaNam …” (When in separation from you (SrI rAma), I will not desire for the life of nithyasUris in paramapadham, kaivalyam (self-enjoyment) and all worldly pleasures) – this is said to be iLaiya perumAL’s (lakshmaNa) “ERALum iRaiyOn” (thiruvAimozhi 4.8 where nammAzhwAr highlights the same principle explained in this SlOkam).
  • yAthu sathadhA vinASam – They should completely disappear. Even though these, which are outside the servitude, are undesirable, ridding of these is the duty of ISvara. [Similarly] Though those which are useful to serve are desirable, bestowing them is the duty of ISvara [there shall be no self-effort in any of these].
  • thath sathyam – When emperumAn says “I have not heard anything like this from any one in this material realm; can this be true?”, ALavandhAr says “It is not just spoken from my mouth without the involvement of my heart; it is the truth”.
  • madhumadhana – If I speak lies in your august presence, let me also suffer the fate of madhu who was untruthful towards you. Also explained as, ALavandhAr saying “Just as you destroyed madhu, you have to kindly eliminate those aspects which are outside the servitude towards you”.
  • idham vigyApanam that sathyam – Even though there may be some shortcomings in my desire for the ultimate goal, there is no falsity in the aversion for the hurdles.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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sthOthra rathnam – 56

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

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Introduction

ALavandhAr says “Do I need all the glories of being born in a vaishNava’s residence? You should make me qualified such that when they see me, instead of pushing me aside, they should bestow their special mercy unto me, considering me as ‘He is mine'”.

sakruth thvadhAkAravilOkanASayA
thruNIkruthAnuththamabhukthimukthibhi: |
mahAthmabhir mAmavalOkyathAm naya
kshaNEpi thE yadhvirahO’thidhussaha: ||

Word by word meaning

yadh viraha: – the separation of those great vaishNavas
thE – for you
kshaNE api – even for a moment
athi dhussaha: – very intolerable
sakruth – once
thvath AkAra vilOkana ASayA – to the desire of seeing your divine form
thruNIkrutha anuththama bhukthi mukthibhi: – those who have great pleasures and liberation and consider themselves to be as good as a blade of grass
(thai:) mahAthmabhi: – (by those) great vaishNavas
avalOkyathAm – to be mercifully glanced by them
mAm naya – make me qualified

Simple Translation

Make me qualified to be mercifully glanced by those great vaishNavas, whose separation is very intolerable for you, those who have great pleasures and liberation and yet consider themselves to be as good as a blade of grass in comparison to just seeing your divine form once,

vyAkyAnam (Commentary)

  • sakruth thvadhAkAra vilOkanASayA – While one should be constantly having dharSan as said in yajur vEdham (mAdhyAhnika manthram) “paSyEma SaradhaSSatham” (let us see you for 100 years) and vishNu sUktham “sadhA paSyanthi sUraya:” (nithyasUris are always seeing emperumAn), ALavandhAr is saying “sakruth” (once) to indicate that to sustain oneself, just seeing once is all that is required. Also to indicate that to discard worldly enjoyment and liberation, just seeing emperumAn once is sufficient. nammAzhwAr [who was grieving in separation] said in thiruvAimozhi 8.5.1 “oru nAL kANa vArAy” (Just come and see me once). periya thirumozhi 4.9.1 “nammai orukAl kAtti nadandhAl nAngaL uyyOmE?” (Will we not survive if you present yourself to us once?).
  • thvadhAkAra vilOkana – Not stopping with enjoying emperumAn‘s svarUpam (true nature) and guNams (auspicious qualities), but those who are fully engrossed in the divine form which reveals both his nature and qualities [From this explanation, we can understand the importance given by our Azhwars/AchAryas for archAvathAra emperumAn].
  • vilOkana – Just seeing once is sufficient; we don’t need to go to the extent of embracing him etc as said in SrIvishNu purANam 5.18.2 “… sugAdam parishasvajE” (krishNa pulled akrUra with his divine hands and embraced him with great love).
  • ASayA thruNIkruthAnuththama bhukthi mukthibhi: – Need not even see; just the desire to see itself will make everything else look like a blade of grass. anuththama bhukthi: – the enjoyment of brahmA et al; anuththama mukthi: – paramapurushArtha lakshaNa mOksham (the eternal servitude to bhagavAn in paramapadham). As said in SrI rAmAyaNam ayOdhyA kANdam 17.10 “asmadhya hi bhukththair na: paramArthairalancha na: | yathA paSyAma niryAntham rAmam rAjyE prathishtitham” (We don’t want worldly pleasures like eating etc; we don’t want higher pleasures such as mOksham etc. For us, there is nothing better than seeing SrI rAma who is crowned and is coming in a procession”. vishNu dharmam 2.14 “… thvayApi prApthamaiSvaryam …” (Oh indhra! While it is true that you are a dhEva, I only worship the one who bestowed you such wealth). mahAbhAratham SAnthi parvam 195.6 “EthE vai nirayAsthAtha sthAnasya paramAthmana:” (Oh child! When you compare this heaven with the divine abode of paramAthmA, this heaven appears like hell).
  • mahAthmabhi: – By those who are praised by ISvara himself as in SrI bhagavath gIthA 9.13 “mahAthmanas thu mAm …” (but the great souls who are pure, know me and worship me without placing their mind in anything else) and in SrI bhagavath gIthA 7.19sa mahAthmA sa dhurlabha:” (Such large-hearted souls are rare to attain) and praised by AzhwArs as in periya thirumozhi 7.4.4 “pErALan pErOdhum periyOrai” (the great souls who recite the names of the great lord).
  • mAm – Me who is having the taste for the ultimate goal.
  • avalOkyathAm – to be the target of their glance.
  • naya – Your highness who is omnipotent should make this happen.

emperumAn asks “Why are you greatly attached to and praying to be born as a worm in the residence and for the glance of my devotees instead of me?”, ALavandhAr replies “I, who am sApEksha (praying for something), can explain the reason for my attachment towards them. [But before that] Your highness who is complete in all manners naturally, should explain why separation from them is unbearable for you?”.

  • thE … – For you who is svatha:pUrNa (naturally complete) and avAptha samasktha kAma (one who has no unfulfilled desires). Even for a moment, not just intolerable but very intolerable. [pramANams are referred to highlight emperumAn’s attachment towards his devotees] SrI rAmAyaNam sundhara kANdam 66.10 SrI rAma tells hanumAn “chiram jIvathi vaidhEhI yadhi mAsam dharishyathi | na jIvEyam kshaNamapi vinA thAm asithEkshaNAm” (If sIthA can survive my separation for a month, she can survive for ever. Even for a moment I cannot bear the separation of sIthA who has black eyes); SrI rAmAyaNam ayOdhyA kANdam 97.8 “yadhvinA bharatham thvAm cha SathrugnanchApi mAnadha | bhavEnmama sukham kinchith bhasmasAth kuruthAm SikI” (Oh one who brings glories [lakshmaNa]! If there is any joy for me in the absence of bharatha, yourself and Sathrugna, let that joy be burnt into ashes); SrI rAmAyaNam AraNya kANdam 16.39 “samsmarAmyasya vAkyAni …” (I am reminded with those pleasing, sweet, heart-felt, nectar-like words of bharatha); SrI bhagavath gIthA 7.18 “… gyAnIthvAthmaiva mE matham” (All [four] of them are generous, but the gyAni is the one who sustains (me) – this is my principle); mahAbhAratham udhyOga parvam 74.27 “mama prANA hi pANdavA:” (pANdavas are my life); SrI rAmAyaNam yudhdha kANdam 41.4 “… kim kAryam sIthayA mama …” (What is the use of getting back sIthA, if something happens to you (sugrIva)?).

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
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