Category Archives: sthOthra rathnam

sthOthra rathnam – 55

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avathAra sthalam (birth place) of SrI rAmAnujaSrIperumbUthUr

Introduction

ALavandhAr, after attaining abundance of bhakthi by bhagavAn‘s mercy, instead of stopping with SEshathvam (servitude) towards bhagavAn, prays for thadhIya SEshathvam (servitude towards bhagavAn’s devotees). Like nammAzhwAr enjoyed SEshathvam (servitude) towards bhagavAn in thiruvAimozhi 8.8 “kaNgaL sivandhu” decad, meditated upon ananyArha SEShathvam (exclusive servitude) towards bhagavAn in thiruvAimozhi 8.9 “karu mANikka malai“, without stopping at that, meditated upon thadhIya SEShathvam in thiruvAimozhi 8.10 “nedumARkadimai” and SrI SathrugnAzhwAn among SrI rAmAyaNa purushas (personalities), ALavandhAr too prays for thadhIya SEshathvam.

thava dhAsyasukhaikasanginAm
bhavanEShvasthvapi kItajanma mE |
itharAvasathEshu mA sma bhUth
api mE janma chathurmukhAthmanA ||

Word by word meaning

thava – your
dhAsya sukha Eka sanginAm – those who are engaged in the joy of servitude
bhavanEshu – in their divine palace (residence)
mE – for me
kIta janma api – even to be born as a worm
asthu – should occur.
ithara AvasathEshu – the residence of others
chathurmukha AthmanA janma api – even to be born as brahmA
mE – for me
mA sma bhUth – shall not occur.

Simple Translation

I should be born even as a worm in the divine palace (residence) of those who are engaged in the joy of servitude. Even to be born as brahmA in the residence of others, shall not occur for me.

vyAkyAnam (Commentary)

  • thava dhAsya sukhaika sanginAm – When we look at the joy of aiSvarya (wealth) and kaivalya (self-enjoyment), in comparison to the joy of servitude [to the apt person], they look like hurdles. As said in the following pramANams, worldly pleasures and self-enjoyment are considered as hurdles for servitude [towards bhagavAn]. SrIvishNu purANam 2.6.41 “… thasyAntharAyO maithrEya! dhEvEndhrathvAdhikam palam” (Oh maithrEya! For the one whose mind is fixed on vAsudhEva while engaged in japam (chanting), hOmam (fire sacrifice), archanam (worship) etc, results such as becoming indhra etc are hurdles). SrIvishNu purANam 2.6.40 “… svargApthis thasya vignO’numIyathE” (One who remembers vishNu, becomes relieved from sufferings and reaches paramapadham. For such person, reaching heaven is considered as a hurdle). thiruvAimozhi 1.2.5aRRathu paRRu enil uRRathu vIdu uyir seRRathu” (When attachments towards aspects outside bhagavath vishayam are given up, AthmA is fit to attain (kaivalya) mOksham (being free from samsAram and enjoying oneself)). thiruvAimozhi 4.1.10iRugal iRappu” (mOksha which ends in AthmA exclusively as the goal).
  • Eka sanginAm – Joy acquired from eradication of material bondage and joy acquired from attaining paramapadham, both are dangerous for the servitude as said in jithanthE sthOthram 1.4 “nistharanthi manIshiNa:” (they cross over the ocean of material realm)  and katOpanishath 1.3.9 “sOdhvana: pAramApnOthi thadhvishNO: paramam padham” (One who has true knowledge as the driver and mind as the restraint, he reaches vishNu’s divine abode which is on the other shore of material realm). When one likes the taste of servitude, one will say as in vishNu dharmam 90 “thasya yagya varAhasya vishNOr amithathEjasa: | praNAmam yE’pi kurvanthi thEshAmapi namO nama:” (I salute many times those who salute vishNu who is having unlimited radiance and is in the form of yagya varAha); “vAsudhEvasya yE bhakthA: SAnthAs thadhgathamAnasA: | thEshAm dhAsasya dhAsOham bhavEjjanmani janmani ||” (For those devotees of vAsudhEva who are peaceful and are focussed on bhagavAn, let this AthmA be their servitor birth after birth); thiruvAimozhi 8.10.10 “adiyAr adiyAr adiyAr em kOkkaL avarkkE kudigaLAych chellum nalla kOtpAdE – vAykka” (Let me along with my clan be the servitors for those who are the ultimate devotees of the devotees of emperumAn).
  • thEshAm bhavanEshu kIta janma mE’pyasthu – I need serve their divine feet; but at least, I should be born as a worm in their divine palace (residence).  “api” is also explained as “exclusively/only”, meaning “I must only be born as a worm in their divine palace”. ALavandhAr did not desire for human birth due to such human birth having the ability to move away and not having the situation of being born and residing in the same place [unlike a worm, which will take birth, reside and likely die in the same place]. When asked “Everyone is desiring for high births, why are you desiring to be born as a worm?”, ALavandhAr says “Whatever one [a purusha, person] desires that is the purushArtham (goal)”. So, this is what I want to achieve.
  • itharA vasathEShu – At the residence of those who do not have taste for servitude and think [always] “me, mine”.
  • chathur mukhAthmanA janmApi mA sma bhUth – Even if I am to be born as chathur mukha (four headed) brahmA, I don’t want that. ALavandhAr says “Though being born as brahmA is very desirable for worldly people, for me who is engaged in servitude, there is no desire for that”. ALavandhAr says that he can remain highlighting both the affirmative [that he should be born in a devotee’s residence] and negative [that he does not want to be born in a worldly person’s residence] aspects.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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sthOthra rathnam – 54

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Introduction

ALavandhAr says to emperumAn “Since I am not stopping with this Athma samarpaNam which is an act of stealing the AthmA, as you revealed this SEshathvam (servitude of mine towards you) out of your unconditional grace, please bestow me the three levels of para bhakthi out of your grace so that this knowledge is used in the goal (service to you)”.

Three levels of para bhakthi are explained in three SlOkams in SrI bhagavath gIthA viz 8.22 “purushas sa para: pArtha bhakthyA labhyasthvananyayA“, 11.54 “bhakthyA thvananyayA Sakya:” and 18.54 “madhbhakthim labhathE param“.

avabOdhithavAnimAm yathA
mayi nithyAm bhavadhIyathAm svayam |
krupayaithadhananyabhOgyathAm
bhagavan! bhakthimapi prayachcha mE ||

Word by word meaning

bhagavan – Oh my lord!
mayi – in me
imAm bhadhIyathAm – this servitude
yathA – as
avabOdhithavAn – you instructed (in the same manner)
svayam krupayA – by your unconditional grace
Ethath anya bhOgyathAm – the sweetness of which is found in nothing else
bhakthim api – devotion [towards you] as well
mE prayachcha – kindly bestow me.

Simple Translation

Oh my lord! as you instructed  this servitude in me by your unconditional grace, kindly bestow me the sweetness of devotion [towards you] as well, which is found in nothing else.

vyAkyAnam (Commentary)

  • mayi nithyAm bhavadhIyathAm avabOdhithavAn imAm – The eternal servitude in me towards you. By saying “bhavadhIyathA“, servitude towards others is differentiated. By saying “mayi nithyAm“, it is indicated that the servitude towards bhagavAn in the self is eternal. vishNu thathvam “svathvam Athmani sanjAtham svAmithvam brahmaNi sthitham” (The nature of the jIvAthmA is being the “belonging/possession”; the nature of brahmam/bhagavAn is being “owner/possessor”). By saying “imAm“, ALavandhAr celebrates the sweetness of servitude.
  • yathA avabOdhithavAn – I was instructed the true nature.
  • svayam krupayA – By his exclusive grace. svayam – kEvalam – only.
  • Ethath ananya bhOgyathAm – bhakthi which has sweetness, which does not allow the heart to accept anything else.
  • bhagavanemperumAn who is complete in gyAnam, Sakthi etc, which makes him give anything to anyone without any hurdle.
  • bhakthim api prayachcha – As you gave the gyAnam (knowledge), in the same manner, please give bhakthi (devotion) as well.
  • mE – for me who is agya (ignorant), aSkatha (incapable) and only has ruchi (taste) [for such devotion].

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 – 53

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Introduction

emperumAn mercifully thinks “How can I let ALavandhAr be bewildered?” and asks “Who are you and to whom did you submit yourself?” ALavandhAr determined [his own nature], as said in thiruvAimozhi 2.3.4 “enadhAvi Aviyum nI … enadhAvi yAr? yAnAr?“, ALavandhAr says “You have accepted your own possession; even Athma samarpaNam (submitting oneself) is like AthmApahAram (stealing the AthmA)” and regrets his act of submitting of the self. Two reasons are given for submitting oneself:

  • For AthmA which is fully dependent on bhagavAn, due to independence caused by time immemorial ignorance, turning away from bhagavAn, as a result fearing to be finished, [one submits oneself to bhagavAn] realizing oneself to be a servitor/possession of bhagavAn, a vow taken by the mind.
  • Like one will carefully protect the ornaments of a king and submit to the king at the appropriate time, submitting the self to Isvara.

But both these principles do not make sense. One can only accept that oneself is his original possession, and samarpaNam (submitting oneself) is also considered as AthmApahAram (stealing of AthmA or claiming that AthmA is now owned by self and is being submitted to ISvara).

mama nAtha ! yadhasthi yO’smyaham
sakalam thadhdhi thavaiva mAdhava |
niyathasvamithi prabudhdhadhI:
athavA kinnu samarpayAmi thE ||

Word by word meaning

nAtha mAdhava! – Oh emperumAn who is sarvasvAmi (lord of all) and lakshmI nAtha (divine consort of SrI mahAlakshmi)!
mama yath asthi – whatever is owned by me
ya: aham asmi – I who am existing
thath sakalam – all of those
thava Eva – by you only
niyatha svam – always owned
ithi – as
prabudhdha dhI: – me who knows this
thE – for you
kim nu samarpayAmi – what can I submit?

Simple Translation

Oh emperumAn who is sarvasvAmi (lord of all) and lakshmI nAtha (divine consort of SrI mahAlakshmi)! All of whatever is owned by me and I who am existing are always owned by you only. What can I, who knows this, submit for you?

  • nAtha – akhila jagath svAmin (Oh lord of all the world)! [It’s] Explaining his relationship with all.
  • mama yath asthi yO’ham asmi – qualities, wealth etc which are part of my ownership; and I, the abode of such aspects.
  • thath sakalam – Whatever is aupAdhika (incidental) and svAbhAvika (natural).
  • mAdhava thavaiva – They belong to you who is SrIya:pathi (divine consort of SrI mahAlakshmi) and sarva SEshi (lord of all). Usage of the term “Eva” (only) eliminates anything belonging to any one else.
  • hi – Highlighting the popularity of this principle as said in mahAbhAratham AraNya parvam 192.56 “sarvEshAmEva lOkAnAm pithA mAthA cha mAdhava: | …” (lakshmInAtha (lord of SrI mahAlakshmi) is the father and mother of all worlds; Oh best among men! you surrender unto him who is the apt refuge).
  • nAtha mAdhava – Saying that all entities are exclusively subservient to the one who is sarvasvAmi and SrIya:pathi. thiruvAimozhi 2.9.9yAnE nI en udaimaiyum nIyE” (I am yours and my belongings are also yours).
  • niyathasvam ithi … – [Always your belonging] Even the samarpaNam (submitting) is unnecessary. Whether I am clear in knowledge or bewildered.
  • ithi prabudhdhadhI: – I who is having such clear knowledge.
  • athavA – Now highlighting the difference [of the true nature] from the principle of samarpaNam (submission) which was explained previously.
  • thE kinnu samarpayAmi – What will I submit to you who [already] owns this [I]? Who is accepting? Who is submitting? Since I am not the lord, I cannot accept. And since I am not independent, I cannot submit. Until one attains liberation, this act of submitting oneself due to fear in samsAram and repenting such submission due to knowing the true nature of self will go on.

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 – 52

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Introduction

emperumAn says “My protection will be according to the nature of the soul; ascertaining your own nature, you submit yourself unto me” and ALavandhAr as done [by nammAzhwAr] in thiruvAimozhi 2.9.5siRappil vIdu“, says “there is no such restriction for me; this entity (me) which is known as AthmA, is submitted unto the divine feet of your highness”.

vapurAdhishu yO’pi kO’pi vA
guNathO’sAni yathAthathAvidha: |
thadhayam thava pAdhapadhmayO:
ahamadhyaiva mayA samarpitha: ||

Word by word meaning

vapurAdhishu – among SarIram (body) etc
ya: api ka: api vA – may be any one
guNatha: – characteristically
yathA thathAvidha: – may be of any nature
asAni – let me be;
[I have no restriction on such aspect.]
thath – thus
ayam aham – I, this entity
thava – your
pAdha padhmayO: – at your divine lotus feet
adhyaiva – right now
mayA – by me
samarpitha: – submitted.

Simple Translation

Let me be any one among SarIram (body) etc and characteristically be of any nature [svarUpa – nature and guNa – qualities]; [I have no restriction on such aspect] thus, I, this entity is submitted by me at your divine lotus feet right now.

vyAkyAnam (Commentary)

  • vapurAdhishu – Talking about dhEha (body), indhriya (senses), mana (mind) and prANa (vital air). There is difference of opinion on what is AthmA – there are those who say AthmA is one among these [body, senses etc] and there are others who says AthmA is beyond matter, and that which is identified by gyAnam (knowledge), Anandham (bliss) etc. Let the AthmA be any one of these.
  • guNathO’sAni yathAthathAvidha: – While defining the characteristic of the AthmA, there is difference of opinion in it being aNuthva (being miniscule), vibhuthva (being omnipresent), SarIra parimANathva (being a transformation of body), nithyathva (being eternal), anithyathva (being temporary) and gyAthruthva (being the knowledge/knower). I don’t care if any of these is the characteristic of the AthmA.
  • thath – Since, I do not care about AthmA’s nature and characteristics.
  • aham – I, who is different from matter, who is the soul, who is shining visibly.
  • thava pAdha padhmayO: – At the enjoyable divine feet of your highness, who is the protector.
  • adhyaiva – Even if the AthmA is kshaNika (only exists for a moment), I am submitting in that same moment.
  • mayA samarpitha: – is submitted by me. [Many pramANams are quoted for submitting oneself] yajur brAhmaNam 3.7 “yO’hamasmi sa san yajE” (Whoever I am, let me be that (and submit myself)). yajur brAhmaNam 3.7 “yasyAsmi na thamantharEmi” (For whomever I am a servitor, I will not leave him and go to anyone else). mahAbhAratham SAnthi parvam 343.24 “AthmA rAjyam dhanam mithram kaLathram vAhanAni cha | Ethath bhagavathE sarvamithi thathprEkshitham sadhA ||” (uparicharavasu always thought “[my] self, kingdom, wealth, friends, wife, vehicles are all for bhagavAn“). SrI rAmAyaNam ayOdhyA kANdam 82.12 “katham dhaSarathAjjAthO bhavEdh rAjyApahAraka: | rAjyam chAham cha rAmasya dharmam vakthumihArhasi ||” (How can one born to dhaSaratha steal the kingdom? Both the kingdom and I are SrI rAma’s possessions. You have to state the truth here).

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 – 51

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Introduction

ALavandhAr says “This relationship between one who needs mercy and one who has mercy, was established by the mercy of your highness; that being the case, you should protect me without abandoning me”.

thadhaham thvadhruthE na nAthavAn
madhruthE thvam dhayanIyavAn na cha |
vidhinirmithamEthadhanvayam
bhagavan! pAlaya mA sma jIhapa: ||

Word by word meaning

bhagavan – Oh lord who is filled with knowledge!
thath – thus
aham – I
thvath ruthE – other than you
na nAthavAn – without (any other) lord
thavam cha – you too
math ruthE – (anyone) other than me
na dhayanIyavAn – not having the target of your mercy.
vidhi nirmitham – caused by your mercy
Ethadhanvayam – this relationship
pAlaya – protect
mA sma jIhapa:  – do not abandon

Simple Translation

Oh lord who is filled with knowledge! Thus I am without (any) lord other than you and you too are not having (anyone) other than me as the target of your mercy. This relationship which was caused by your mercy must be protected and do not abandon it.

vyAkyAnam (Commentary)

  • thath – Thus, since it is difficult for you to find a proper recipient of your mercy.
  • aham – Being with defects, and repenting for the same.
  • thvadhruthE na nAthavAn – As said in SrI rAmAyaNam ayOdhyA kANtam 2.42 “vyasanEshu cha manushyANAm bruSam bhavathi dhu:khitha:” (when his subjects suffered, SrI rAma felt more agony than they), I have no other lord than your highness who cannot bear my sorrow more than I can bear myself. dhayA (mercy) means “para dhu:kha asihishNuthva” (unable to tolerate others’ suffering).
  • madhruthE thvam dhayanIyavAn na cha – If you missed showing mercy towards me who is fully dependent on your mercy for my protection, your mercy will be wasted.
  • Ethadhanvayam vidhi nirmitham – This relationship where each one cannot survive without the other occurred due to your mercy only, as said in thiruvAimozhi 10.6.1 “vidhi vAykkinRu kAppArAr” (If emperumAn‘s mercy takes effect, who can avoid that?). In this view, the “thath” Sabdham (word) in “thadhaham” is applicable before the second part of the SlOkam also. Alternative explanation – vidhi implies dhaivam (bhagavAn). As said in SrIvaikuNta sthavam 36 “ichchAtha Eva thava viSvapadhArthasaththA” (Existence of all entities occurs due to your desire only), this explains the relationship which is the cause for sustenance.
  • bhagavan – Do I have to say anything to you in this regard [you, being bhagavAn, already know everything]?
  • pAlaya – Please protect me; please mercifully consume this.
  • mA sma jIhapa: – Whether seeing my previous faults or your completeness, in either case you cannot abandon me.

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 – 50

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nammAzhwAr, a mahAthmA who considered krishNa as everything

Introduction

ALavandhAr says “As I have no refuge other than your mercy, there is no better recipient than me for your mercy; so do not leave this opportunity”.

na mrushA paramArthamEva mE
SruNu vigyApanamEkamagratha: |
yadhi mE na dhayishyasE thathO
dhayanIyas thava nAtha dhurlabha: ||

Word by word meaning

nAtha – Oh my lord!
mE – my
Ekam vigyApanam – a request
agratha: – first
SruNu – mercifully hear;
na mrushA – (this request) is not false;
paramArtham Eva – truth only;
mE – to me
yadhi na dhayishyasE – if you don’t show your mercy
thatha: – after (losing me)
thava – for you
dhayanIya: – qualified to receive your mercy
dhurlabha: – will not get

Simple Translation

Oh my lord! first mercifully hear my request; (this request) is not false; it is truth only; if you don’t show your mercy and after losing me, you will not get any one who is qualified to receive your mercy.

vyAkyAnam (Commentary)

  • na mrushA paramArtham Eva – To remove the doubt in ISvara‘s heart “Since this [request] is not heard in this samsAram (material realm), this may not be true”, ALavandhAr says in affirmation and negation.
  • na mrushA – These are not false words which are said to stimulate your mercy towards worldly people without true intentions.
  • paramArtham Eva – In front of your highness who knows every thought being present at the originating place [heart] of those thoughts, these words are complete truth to be presented in front of you.
  • mE vigyApanam – The request of me who remains “Requesting in front of your highness who is sarvagya (omniscient), is the only means for uplifting oneself”. nammAzhwAr too said in thiruviruththam “mey ninRu kEttaruLAy adiyEn seyyum viNNappamE” (Placing my request in front of you, hear truthfully).
  • Ekam – adhvithIyam (unique); this is my final verdict; there is nothing more to say.
  • agratha: SruNu: – Whether you act on my words or not, first you must mercifully hear them. Instead of ignoring saying such conversations are not common in this material realm, you should patiently hear.
  • yadhi mE na dhayishyasE – If you protect me who is protected only by your mercy.
  • thatha: – If this AthmA (me) becomes lost after approaching you, then.
  • dhayanIyas thava – For your highness who is seeking some one to be protected, some one who is with faults and who repents for such faults.
  • nAtha – Not only his mercy which makes him seek out for those who are to be protected but also his natural relationship (as the lord) is present.
  • dhurlabha: – Those who fully depend on your mercy to be protected, are rare. Your highness yourself said in SrI bhagavath gIthA 7.19sa mahAthmA sa dhurlabha:” (Such large-hearted souls are rare to attain).

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 – 49

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Introduction

emperumAn asks ALavandhAr “When you have abundance of faults, instead of pursuing different upAyams to eradicate those faults or holding on to me giving up everything else, why are you forcing me saying ‘krupayA kEvalamAthmasAth kuru (accept me as yours, only due to your mercy)?”. ALavandhAr replies “I have no knowledge to engage in SAsthrIyAnushtAnam (practices/means highlighted in SAsthram) [so no engagement in upAyAntharam]; since I have no other refuge, I cannot give up completely. So your special glance out of your great kindness, is the only means for my uplifting”.

avivEka ghanAntha dhingmukhE
bahudhA santhatha dhu:khavarshiNi |
bhagavan! bhavadhurdhinE padha:
skalitham mAmavalOkayAchyutha ||

Word by word meaning

bhagavan – Oh bhagavAn who is filled with gyAnam (knowledge), Sakthi (power) etc [6 primary qualities]!
achyutha – Oh one who does not abandon your devotees!
avivEka ghana antha dhingmukhE – having directions which is covered with clouds of darkness
bahudhA – in many ways
santhatha dhu:kha varshiNi – pouring down sorrows continuously
bhava dhurdhinE – the rainy season darkness of samsAram (material realm)
padha: skalitham – falling off from virtuous path
mAm – me
avalOkaya – bless me with your kind glance.

Simple Translation

Oh bhagavAn who is filled with gyAnam, Sakthi etc [6 primary qualities]! Oh one who does not abandon your devotees! I am falling off from virtuous path due to the rainy season darkness of samsAram which is having directions which is covered with clouds of darkness and pouring down sorrows continuously in many ways; bless me with your kind glance.

vyAkyAnam (Commentary)

  • avivEka – That is, vivEka abhAvam (non-existence of wisdom, proper judgment); jIva para vivEka abhAvam (unable to distinguish between jIvAthmA and paramAthmA); dhEha Athma vivEka abhAvam (unable to distinguish between body and soul); thyAjya upAdhEya vivEka abhAvam (unable to distinguish between what is to be given up and what is to be pursued); bandha vimOchana vivEka abhAvam (unable to distinguish between bondage and liberation); having the mind covered by clouds of such aspects, not even knowing direction for uplifting oneself; further,
  • bahudhA santhatha dhu:kha varshiNi – Due to being bombarded continously with sorrows in many ways. avivEkam (lack of wisdom, proper judgement) causes dhu:kham (sorrow) means – ignorance leads to karma (actions of virtues/vices), that leads to birth in dhEva (celestial), manushya (human), thiryak (animal), sthAvara (plant) forms, and such birth leads to dhu:kham (sorrows) in the form of thApa thrayam [AdhyAthmika (sufferings caused by self), Adhi bauthika (sufferings caused by other entities), Adhi dhaivika (sufferings caused by nature) sorrows]. This is explained in thiruviruththam 1 “poyn ninRa gyAnamum pollA ozhukkum azhukkudambum” (ignorance, bad actions and dirty body).
  • bahudhA – [Sufferings] In many different forms such as AdhyAthmika, Adhi bauthika, Adhi dhaivika.
  • bhagavanALavandhAr is saying “Don’t you know that I do not have gyAnam, Sakthi etc to eliminate such suffering and only your highness can eliminate them?”.
  • bhava dhurdhinE – In this samsAram which is like darkness in rainy season. dhurdhinam – mEgathimira (darkness caused by clouds).
  • padha: skalitham – As said in thiruvAimozhi 3.2.9 koduvinaith thURRuL ninRu pAviyEn pala kAlam vazhi thigaiththu alamaruginREn” (Being very sinful, I am being confused about the way (to escape), toiling and staying here for a long time, being caught in the quagmire (samsAram – material realm, where one cannot escape from)).
  • mAm – Me who is fallen from pursuing upAyams such as karma yOga etc. When I am suffering like this, where is the questioning of me pursuing practices recommended in SAsthram? Implies that “there is none other than your highness [for my help]”.
  • avalOkaya – As said in SrIvishNu purANam 1.20.16 “avalOkanadhAnEna bhUyO mAm pAlayAchyutha” (prahlAdha says – Protect me by glancing at me again), you should mercifully glance at me to free me from all sufferings. Even for those who pursue other means, your merciful glance will be uplifting. Even to become qualified to be your devotee, the merciful glance of your highness is required as said in mahAbhAratham SAnthi parvam 358.73 “jAyamAnam hi purusham yam paSchEnmadhusUdhana:” (One who is blessed by madhusUdhana’s merciful glance at the time of birth, will be born with sathva guNam (goodness)). As said in jithanthE sthOthram 1 “jithanthE puNdarikAksha” (Let the lotus-eyed lord be victorious), it is your merciful glance which removes attachment from worldly aspects.
  • achyutha – As said in thiruvAimozhi 1.7.2adiyarai valvinaith thuppAm pulanaindhum thunjak kodAn” (he protects his devotees from being perished by being caught in the powerful senses that are controlled by the popular karmas), your highness will never let your devotees perish. It is said in thiruvAimozhi 2.3.6avar uyiraich chOrndhE pOgal kodAch chudarai” (you manifest your divine form to them and keep them from moving/dying away from you (by engaging in worldly matters)).

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 – 48

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

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Introduction

ALavandhAr, thinking about his disqualification, set out to leave emperumAn but remained due to attachment [towards him], emperumAn says “Your surrender caused by my grace is the only remedy for your disqualification”, ALavandhar realises and thinks in the line of most confidential aspect of vEdhAntham “Yes, this surrender highlighting my emptyness is the only remedy for my disqualification which is the cause for all aparAdhams (faults)” and says “Out of your mercy only, kindly remove my sins and accept me”. Alternative explanation – Since he did not attain his goal when he desired for that, he condemns himself thinking “How can I, a samsAri (mundane person), desire for this?”, but remains there due to his attachment [towards emperumAn], prays to emperumAn “Your highness should remove all sins that delay the attainment of the goal for me”. Previously he left emperumAn seeing the ultimate greatness of emperumAn; here, he approaches emperumAn thinking about emperumAn’s ultimate simplicity.

aparAdhasahasrabhAjanam
pathitham bhImabhavArNavOdharE |
agathim SaraNAgatham harE!
krupayA kEvalamAthsamAth kuru ||

Word by word meaning

harE! – Oh my saviour who eliminates the sorrows!
aparAdha sahasra bhAjanam – being the abode of countless faults
bhIma bhava arNava udharE – in the terrible ocean of samsAra (material realm)
pathitham – fallen
agathim – without any refuge (other than you)
SaraNAgatham – me who declares to be surrendered unto you
kEvalam krupayA – only through your mercy
AthmasAth kuru – accept as yours

Simple Translation

Oh my saviour who eliminates the sorrows! I am the abode of countless faults, am fallen in the terrible ocean of samsAra (material realm), have no other refuge and declare to be surrendered unto you; by your mercy only, you should accept me as yours.

vyAkyAnam (Commentary)

  • aparAdha sahasra bhAjanam – Like you are the abode of countless auspicious qualities, I am the abode of countless faults. The word “aparAdham” indicates bhagavAn‘s anugraha (reward) and nigraha (punishment) based on one’s puNya (virtues) and pApa (sins). Thus, he reveals this principle of vEdham.
  • pathitham – I am calling out from this samsAram which instigates such sins. thiruvAimozhi 4.3.9koduvinaith thURRuL ninRu” (Staying in this terrible material realm).
  • bhima – For those who are realised, this realm is totally fearful. jithanthE 1.8 “aham bhIthO’smi dhEvESa samsArE’smin bhayAvahE” (Oh lord of nithyasUris! I am scared in this material realm).
  • bhavArNava – Cannot be comprehended and thus difficult to cross over. For those who are caught in this samsAram, vishNupOtham (the boat of lord vishNu) is the only means to cross over. nAchchiyAr thirumozhi 5.4 “vaikundhan enbadhOr thONi peRAdhuzhalginREn” (I am suffering due to not having the boat of SrIman nArAyaNa).
  • udharE – As said in thiruvAimozhi 3.2.2nin pal mA mAyap piRaviyil padiginRa yAn” (me who is fitting well in this material realm of yours), even I am difficult to reach for you.
  • pathitham – Fallen due to being pushed by karma.
  • agathim – Me who has no other refuge than you.
  • SaraNAgatham – Me who is denoted by the word SaraNAgatha (refugee).
  • harE – Oh one who is the natural eliminator of all the sorrows, due to being the well-wisher.
  • kEvalam krupayA – Instead of claiming any real desire in me [which could be the trigger for your grace], ALavandhAr is saying “Do it purely out of your grace, without any action from my side” as said in thaiththirIya bhruguvalli 10.5 “krupAmAthra manOvruththi:” (with the divine heart filled with grace).
  • AthmasAth kuru – Make me close to you. Accept me as yours.

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 – 47

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

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Introduction

In this SlOkam, ALavandhAr looks at the attainable ISvara‘s distinguished nature, and his own previous state, and thinks “How can I, a samsAri (worldly person) desire for the kainkaryam which is too far for the minds of brahmA, rudhra et al and is desired by nithyasUris who are untouched by material aspects? How can royal food become touched by poison!” and condemns himself as done by nammAzhwAr in “vazhavEzhulgu“.

dhigaSuchimavinItham nirdhayam mAmalajjam
paramapurusha! yO’ham yOgivaryAgragaNyai: |
vidhiSivasankAdhyair dhyAthumathyanthadhUram
thava parijanabhAvam kAmayE kAmavruththa: ||

Word by word meaning

paramapurusha – Oh purushOththama (supreme lord)!
kAma vruththa: ya: aham – me who is popularly known to act according to (my own) whims and fancies
yOgivarya agragaNyai: – those who are considered as foremost among the best yOgis
vidhi Siva sanaka Adhyai: – brahmA, Siva, sanaka et al
dhyAthum – even to think
athyantha dhUram – being very far
thava parijana bhAvam – service to you
kAmayE – desiring
aSuchim – impure
avinItham – not reformed (by an AchArya)
nirdhayam – merciless
alajjam – shameless
(tham) mAm dhik – I should condemn such me

Simple Translation

Oh purushOththama! I who is popularly known to act according to (my own) whims and fancies, should condemn myself who is impure, not reformed, merciless and shamless yet desiring for service to you which is very far to even think for those brahmA, Siva, sanaka et al who are considered as foremost among the best yOgis.

vyAkyAnam (Commentary)

  • aSuchim – Me who is connected to the material body since time immemorial. nithyaSudhdha (those who are eternally pure) are those who have had no connection with material body ever.
  • avinItham – Since I have not done any service towards an AchArya who will help me realize that this body is the cause for impurity, I am not reformed.
  • nirdhayam – Like nectar is countered with poison, me who ignored the distinguished bhagavath vishayam (matters relating to bhagavAn) and tried to counter it.
  • alajjam – Shameless me for not even knowing that it is laughable for me to trying to approach bhagavAn like a bawd (woman incharge of brothel) tries to engage with the emperor.
  • mAm dhikALavandhAr is condemning himself for having these inauspicious qualities.
  • paramapurusha – Oh supreme lord of all!
  • yO’ham – Me who is best known as the worst of fallen persons.
  • yOgi varya … – brahmA, Siva et al who are the foremost among the best yOgis, sanaka et al who are brahma bhAva nishta (fully focussed on emperumAn) – even for these, that which is too far to even think about.
  • thava parijana bhAvam – The kainkaryAmrutham (nectar of performing service) to your highness who is the lord of all and most enjoyable; I desired for that which is performed by the nithyasUris (eternally free souls) who sustain themselves by their attachment to bhagavAn and who are distinguished themselves.
  • kAmayE – Did I stop with just having the attachment? I am at a state where I cannot bear myself anymore without it. I called out saying “kadhA nu sAkshAthkaravANi” and “kadhA praharshayishyAmi“.
  • kAma vruththa: – Me who did whatever I desired like a person attached to sensual pleasures will do anything without checking if it can be done or not. Desire will not see one’s nature [I am also doing this without knowing my own nature].

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 – 46

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Introduction

ALavandhAr says – When will I give up attachment to worldly aspects and engage in kainkaryam for your pleasure to fulfil the purpose of my existence, unto your highness who is complete in the previously explained svarUpam (nature), rUpa (form), guNa (qualities) and vibhUthi (wealth, opulence, control) [explained in from 32nd SlOkam to the previous SlOkam]?

bhavanthamEvAnucharan nirantharam
praSAntha niSSEsha manOrathAnthara: |
kadhA’hamaikAnthika nithya kinkara:
praharshayishyAmi sanAthajIvitha: ||

Word by word meaning

bhavantham Eva – you only
nirantharam – continuously
anucharan – following
praSAntha niSSEsha manOrathAnthra: – being relieved from all other attachments with the trace
aikAnthika nithya kinkara: – having eternal kainkaryam
sanAtha jIvitha: – living with a purpose
kadhA aham praharshayishyAmi – when I will please you only?

Simple Translation

Being relieved from all other attachments with the trace and continuously following you only, when will I please you only by having eternal kainkaryam [to you] and by living with a purpose?

vyAkyAnam (Commentary)

  • bhavantham – Your highness who is complete in svarUpa, rUpa, guNa and vibhava. The completeness that is explained in thiruvAimozhi 7.10.1 “inbam payakka … ALginRa engaL pirAn” (our lord who is comfortably situated along with his divine consorts and rules over everything), is highlighted here.
  • Eva – As said in thiruvAimozhi 2.9.4thanakkEyAga” (exclusively for emperumAn), whatever my favourable acts are, let them be fully for your pleasure only.
  • anucharan – Following emperumAn as said in parama samhithA “yEna yEna dhAthA gachchathi” (wherever the lord goes, the servitor follows), thaiththirIya bhrugu valli 10.5 “Etham Anandhamayam AthmAnam upasangramya | imAn lOkAn kAmAnnI kAmarUpyanusancharan |” (Approaching the blissful bhagavAn, assuming the desired forms, following the lord in his desires and worlds, AthmA is singing the sAma gAnam), and SrI rAmAyaNam ayOdhyA kANdam 31.22 “kurushva mAmanucharam” (bless me to travel along with you).
  • nirantharam – without any break.
  • praSAntha … – As said in thiruppAvai 29maRRai nam kAmangaL mARRu” (change my desires in other matters), eliminating all the desires with their traces in matters other than your highness.
  • kadhA – As said in thiruvAimozhi 3.6.10enRu kol kaNgaL kANbadhu” (when will the eyes see?) and thiruvAimozhi 3.2.1ennAL yAn unnai ini vandhu kUduvan” (When will I come and unite with you?), you have to tell the boundary of the time [when I will reach you and serve you].
  • aham – I who only have ruchi (taste) [for this service] but have no means to achieve it.
  • aikAnthika nithya kinkara: – Having a particular specific service which is eternal, as my identity.
  • praharshayishAmi – I will bring him great joy [in this manner]. The prApya (goal) for a chEthana is the joy which occurs in emperumAn on receiving his service.

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