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Arththi Prabandham – 14

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periyaperumAL-udayavar

Introduction

This pAsuram is connected to pAsuram 12. The previous pAsuram (pAsuram 13) was a deviation (prAsangikam).  In pAsuram 12, SrI rAmAnuja asked maNavALa mAmunigaL, “Oh! maNavALa mAmunigaL! You are telling me that you surrendered unto my feet because your AchAryan had told you to do so. You say that your act of surrender to me upon your AchAryan’s direction is the way to liberate you. Will that surrender suffice in your case? Don’t you need to have any other qualification apart from your surrender?” This is what maNavALa mAmunigaL assumed SrI rAmAnuja had in mind. To this question, maNavALa mAmunigaL gives an answer in this pAsuram. maNavALa mAmunigaL says that “Oh! SrI rAmAnuja! If a person has all the desired qualifications, then why would he fall at your feet? You are a person who blesses all those who does not have any qualifications whatsoever. Hence, refugees including me should be protected only by you. If not for you, there is no other place for us”.

pAsuram

adhigAramundEl arangar irangArO
adhigAram illAdhArkkanRO – ethirAsa
nI iranga vEnduvadhu nIyum adhigArigaLukkE
irangil en seyvOm yAm

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Word-by-Word Meanings

adhigAramundEl – if one is completely qualified across the dimensions of knowledge and its subsequent practice
arangar –  periya perumAL (SrI ranganAthan)
irangArO – will he not come down and help him?
ethirAsa – But hey ethirAsa, you
adhigAram illAdhArkkanRO – will step down to help out those people who does not have an iota of any of the aforementioned qualification. Is it not true?
nI iranga vEnduvadhu – We request you to come down and help such people (including me)
nIyum adhigArigaLukkE irangil –  Even you, who is the sole refuge for all the refugees, start to help out only those people who have qualifications
en seyvOm yAm – what do we do then?

Simple Translation:

In this pAsuram, maNavALa mAmunigaL tells SrI rAmAnuja that he does not have any other place to go except his (SrI rAmAnuja’s) lotus feet. SrI rAmAnuja is the only person who can save any person who does not have any refuge. SrI rAmAnuja does not look out for any qualification in a person in order to surrender unto him. It is periya perumAL who looks out for qualification such as gyAnam (knowledge) and its associated practice (anushtAnam). maNavALa mAmunigaL concludes by saying that if even SrI rAmAnuja starts to look out for qualifications, then there is absolutely no place for him and others to go.

Explanation:

maNavALa mAmunigaL tells SrI rAmAnuja “Oh SrI rAmAnuja! Look at periya perumAL! He blesses people like nammAzhvAr as per her request “puNNAnthuzhAme porunIrth thiruvarangA aruLAy (thiruviruththam 28). nammAzhvAr after being liberated by the blessings of periya perumAL says “aruL sUdi uyndhavan (thiruvAimozhi 7.2.11). periya perumAL blesses only those people who have qualifications.  But look at people like us. We do not have any such qualification. Oh the leader of all yathis (sanyAsIs)!!! You have to help people like us who have no such thing called qualification. You are the sole refuge for all those innumerable souls that have no place to go. But even if you start to look out for qualifications and help only those who have them, what qualification can people like us show in order to be recipient of your mercy? We would never be liberated forever.

adiyEn santhAna rAmAnuja dAsan

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Arththi Prabandham – 13

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Azhwars

Introduction

maNavALa mAmunigaL thus far, requested SrI rAmAnuja to bless him with several things. SrI rAmAnuja’s ease of accessibility is such that he blessed all those wishes to turn true. Already being vowed by SrI rAmAnuja’s ease of accessibility, maNavALa mAmunigaL in this pAsuram falls for the beauty of SrI rAmAnuja and sings mangaLAsAsanam (glories) to it. He does not just stop with singing mangaLams to only SrI rAmAnuja but goes ahead and sings mangaLams to all those who have the connection with SrI rAmAnuja.

pAsuram 13

ethirAsan vAzhi ethirAsan vAzhi
ethirAsan vAzhi enREnREthich chadhirAga
vAzhvArgaL thALiNaikkIzh vAzhvArgaL peRRiduvar
AzhvArgaL thangaL aruL

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Word-by-Word Meanings

vAzhvArgaL – Those who lives
thALiNaikkIzh – at the lotus feet of
vAzhvArgaL – those who live
chadhirAga – in an intelligent fashion
Ethich – by singing praises (glories / mangalams) such as
ethirAsan vAzhi – “mangaLams (glories) to ethirAsan”
ethirAsan vAzhi – “mangaLams (glories) to ethirAsan”
ethirAsan vAzhi – “mangaLams (glories) to ethirAsan”
enREnRu – for a long time
peRRiduvar – will beget the
aruL – blessings of
AzhvArgaL thangaL – all AzhvArs

Simple Explanation

In this pAsuram, maNavALa mAmunigaL describes that some people will get the blessings of all AzhwArs. These people are none other than those who fall at other great people who hail and singing for a long time, the glories of SrI rAmAnuja such as “long live ethirAsa, long live ethirAsa, long live ethirAsa

Explanation

periyAzhvAr sang thirupallANdu in which he sang mangaLams to SrIman nArAyaNan in multiple dimensions. While periyAzhvAr sang mangaLams to bhagavAn, maNavALa mAmunigaL is singing mangaLams to bhAgavathas. maNavALa mAmunigaL recognizes that there are some people who stand in “charama parva nishtai”, as revealed by “adiyEn sadhirthEn inRE (kaNNinun chiRuth thAmbu 5). “charama parva nishtai” is the condition in which people regard their AchAryan (guru) as their everything. SrI rAmAnuja’s devotees who are in this state, always sing, “long live ethirAsa, long live ethirAsa, long live ethirAsa”. They sing this forever. Let us call this group “Group A”. There is another group of people (Group B) who live under the lotus feet of those people who sing “long live ethirAsa, long live ethirAsa, long live ethirAsa”, just like how a child is under the protective shadow of its mother.  Group B people recognize the purport of the phrase “nin thALiNAik kIzh vAzhchchi (thiruvAimozhi 3.2.4)” and live in the shadow of the lotus feet of Group A people. The blessings that are being showered upon the Group B people is being discussed in the latter half of the pAsuram. AzhvArgaL are counted as ten in number. madhurakavi AzhvAr and AndAL are counted within nammAzhvAr and periyAzhvAr respectively. These AzhvArs who are being celebrated as “mayaRvaRa madhinalam aruLappeRRavargaL (thiruvAimozhi 1.1.1) . In other words, they are the recipients of the causeless mercy of SrIman nArAyaNan, as a result of which their ignorance got vanished completely and knowledge about and bhakthi (devotion) towards SrIman nArAyaNan started to grow profoundly. These AzhvArs did not stop their devotion to just SrIman nArAyaNan. Rather they extended their devotion to the devotees of SrIman nArAyaNan as seen in the phrase “ellaiyil adimaith thiRaththinil enRumEvumanaththanarAi” (perumAL thirumozhi 2.10). People in Group B get all the blessings showered upon them from all the 10 AzhwArs. It is because of their blessings that these people in group B have steadfast belief in charama parva nishtai and will continue to be there forever. It behooves us to take cognizance of the fact that in the first pAsuram, maNavALa mAmunigaL described these people as those who will be revered by the nithyasUris (ayaRvarum amarargaL (thiruvAimozhi 1.1.1)). In this pAsuram, maNavALa mAmunigaL celebrates that these people in group B will be celebrated by AzhvArs who are described as “mayaRvara madhinalam aruLa“peRRavargaL (thiruvAimozhi 1.1.1) .

adiyEn santhAna rAmAnuja dAsan

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Arththi prabandham – 12

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emperumAnAr-thiruvAimozhippiLLai-mAmunigaLemperumAnArthiruvAimozhip piLLaimAmunigaL

Introduction

In the previous pAsuram, maNavALa mAmunigaL requested SrI rAmAnuja to bless him with the state of vaduga nambi. sri rAmAnuja asked him, “Oh!!! maNavALa mAmunigaL! You are asking me to bless you with vaduga nambi‘s state. In order for me to do that, what is the relationship that you and I have? Is there a relationship in the first place between you and me?” maNavALa mAmunigaL replies to this imaginary question that he posed himself and says “Oh! emperumAnArE!!! Yes. There is a relationship between you and me. The relationship is established via adiyen’s AchAryan thiruvAimozhip piLLai.

pAsuram 12
thesam thigazhum thiruvAimozhip piLLai
mAsil thirumalaiyAzhvAr ennai
nEsaththAl eppadiyE eNNi ninbAl sErththAr
ethirAsA appadiyE nI seydharuL

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Word-by-Word Meanings:

thesam – All the worlds
thigazhum – bright and sparkling with glories
thiruvAimozhip piLLai – thiruvAimozhip piLLAi, whose very existence and sustenance is by means of thiruvAimozhi, as revealed by his name
mAsil – the one who is devoid of blemishes that stems from regarding oneself as AchAryan
thirumalaiyAzhvAr – who is also known as SriSailanAtha
ennai – me, who is recipient of his infinite compassion
nEsaththAl – out of his mercy
eppadiyE eNNi – he thought of how will I be liberated
ninbAl – at your divine lotus feet  that is the sole refuge of all
sErththAr – how he got me at your lotus feet
ethirAsA – emperumAnArE
appadiyE nI seydharuL – You also should bless me and get me liberated
 

Simple Translation

In this pAsuram, maNavALa mAmunigaL requests SrI rAmAnuja to liberate him by his divine blessings. maNavALa mAmunigaL raises an imaginary question in mind in which SrI rAmAnuja asks him the reason / relationship that he shares with him in order for him to bless. maNavALa mAmunigaL answers that the relationship between him and SrI rAmAnuja has been established by thiruvAimozhippiLLai, the AchAryan of maNavALa mAmunigaL. He says that it was thiruvAimozhippiLLai who showed mercy upon him and thought of an idea to liberate him. Subsequently, he showed maNavALa mAmunigaL the lotus feet of SrI rAmAnuja and take them as the sole refuge in order to get liberated.

Explanation

maNavALa mAmunigaL in the first two lines of this pAsuram, explains the glories of his beloved AchAryan thiruvAimozhip piLLai. He says to emperumAnAr, “Oh! emperumAnArE! adiyEn’s AchAryan thiruvAimozhip piLLai surrendered at the lotus feet of nammAzhvAr. Subsequently, he surrendered at your lotus feet. He did not take refuge at any other person who is  not regarded as “SEshi” or master, that includes SrIvaishNava pUrvAchAryas only. He was a person who was replete with knowledge, devotion towards spiritual matters and hatred in mundane materialistic pleasures. His fame and glory was not confined to just one place but it spread across all directions in the world. As could be evinced from his name, his very sustenance and existence was through thiruvAimozhi. If thiruvAimozhi was removed, he would not live any more. He did not have any blemish including the likes of proclaiming himself as an AchAryan which is considered as a cruel deed. He, who is also known as “SailanAtha”, who showed extreme mercy and compassion towards me and thought of ways to liberate me. Subsequently, he was very happy and showed me your lotus feet in order to get liberated. adiyEn requests you to kindly show mercy upon me and liberate me from the bondage of this materialistic place.

adiyEn santhAna rAmAnuja dAsan

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Arththi Prabandham – 11

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vaduganambi-avatharasthalamvaduga nambi

Introduction

In this pAsuram, maNavALa mAmunigaL assumes that SrI rAmAnuja asks him a question. The question is “hey!!! maNavALa mAmunigaL! As per the phrases ‘nizhalum adithArumAnOm (periya thiruvandhAdhi 31)’, ‘mEvinEn avan ponnadi (kaNNinuN chiRuth thAmbu 2)” and ‘rAmAnuja padhachchAyA (embAr’s thaniyan), you yearned for the state of those devotees who are the embodiment of pArathanthriyam”. (pArathanthriyam is a quality by which the servant (owned) is completely dependent on the master(owner). The master uses the servant at his will and the servant because of his true nature does not voice any concern at any time.) SrI rAmAnuja continues, “this kind of connection with me is only possible for the likes of vaduga nambi”. maNavALa mAmunigaL answers to this by saying that “hey SrI rAmAnuja!!! Please give me the state of vaduga nambi who knew no god apart from you. Please inculcate that state in me. After doing that, please use me in whatever way you want to for how much ever time you desire”.

pAsuram:
unnaiyozhiya oru dheivam maRRaRiyA
mannupugazhsEr vaduga nambi than nilayai
enRanakku nI thandhu ethirAsA ennALum
unRanakkE AtkoL ugandhu

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Arththi prabandham – 10

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azhwar-emperumanarnammAzhwAr and emperumAnArAzhwArthirunagari

Introduction:

maNavALa mAmunigaL examines the reason for his multiple births and deaths. He comes to a conclusion that the only reason for repeated births and deaths and consequent sufferings is because he did not surrender to the lotus feet of SrI rAmAnuja and be there forever. He is separated from those divine feet and that is the cause of everything. So in order to fix this, maNavALa mAmunigaL decides to be at the lotus feet of SrI rAmAnuja and be there.

pAsuram 10:

pU magaL kOn thennarangar pUnkazhaRkup pAdhugamAy
thAm magizhum selvach chatakOpar thEmalarththAtkE
Eyndhu iniya pAdhugamAm endhai irAmAnusanai
vAyndhu enadhu nenjamE vAzh

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Word-by-Word Meanings:

enadhu – Oh! My
nenjamE – heart (who obeys me always)!!!
vAzh – Please live from now (under the) by
vAyndhu – surrendering at the lotus feet of
irAmAnusanai – Sri rAmAnuja
endhai – who is my father and who is responsible for my soul’s true sustenance
Eyndhu – Sri rAmAnuja, who aptly dons the
iniya pAdhugamAm – role of pAdhukA (sandals)
thAtkE – of the divine feet
selvach – of the one who is filled with sAthvik qualities
chatakOpar –  and who is known as SatakOpa
thEmalar – upon whose lotus feet, honey from fresh flowers, oozes out
pAdhugamAy – (such satakOpan) is celebrated as the pAdhukA (sandals)
thAm magizhum – and relishes being the pAdhukais of
pUnkazhaRku – the feet that can be enjoyed forever, the feet of
thennarangar – SrIranganAthan who is none other than
kOn – the divine consort of
pU magaL – periya pirAttiyAr (SrI mahAlakshmi) who looks like fragrance manifested in a flower

Simple Meanings: 

In this pAsuram, maNavALa mAmunigaL advises his heart to go and surrender at the lotus feet of SrI rAmAnuja. More than that, he commands the heart to be at his feet forever and not get separated from the divine feet of SrI rAmAnuja. maNavALa mAmunigaL describes that SrI rAmAnuja represents the sandals of SatakOpa (nammAzhwAr), who enjoys being the sandals of SrI ranganAthan, who is the consort of periya pirAttiyAr.

Explanation:

periya pirAttiyAr is described as the personification of fragrance in a flower. SrI ranganAthan has such a periya pirAttiyar in HIS heart as per the phrase “pU mannu mAdhu porundhiya mArban (irAmnusa nURRandhAdhi 1). SatakOpar (nammAzhvAr) is celebrated as the pAdhukAs (sandals) of Sri ranganAthan’s feet which can be enjoyed forever as per the phrase “pUvAr kazhalgazhukku (thiruvAimozhi 6.10.4). SatakOpar himself has said “adikkIzh amarndhu pugundhu (thiruvAimozhi 6.10.11) and hence he represents the pAdhukA status of SrI ranganAthan. In addition to being the pAdhukA, SatakOpar actually relishes the fact that he serves as HIS pAdhukA, as seen in his other phrases “mugil vaNNan adiyai adaindhu (thiruvAimozhi 7.2.11) and “uRRen ugandhu paNi seydhu (thiruvAimozhi 10.8.10)”. Now, the relationship between such SatakOpar and SrI rAmAnuja is being described. The divine lotus feet of SatakOpar is fragrant with fresh flowers that oozes honey. As madhurakavi AzhvAr described “mEvinEn avan ponnadi meymaiyE (kanninun chiRuth thAmbu 2)”, SrI rAmAnuja opined that it behooves him to be at the lotus feet of satakOpar. Hence, SrI rAmAnuja is being celebrated as the sandals of SatakOpar. Finally, maNavALa mAmunigaL establishes the link between him and SrI rAmAnuja. maNavALa mAmunigaL states that it is SrI rAmAnuja who is  responsible for his soul’s true sustenance in the first place. He advises his heart that it needs to go and surrender and live at the lotus feet of SrI rAmAnuja, who is also known as emperumAnAr. maNavALa mAmunigaL advises his heart similar to how thiruvarangaththu amudhanAr adviced his heart as “irAmusan charaNAravindham nAm manni vAzha nenjE (irAmAnusan nURRandhAdhi 1)”. maNavALa mAmunigaL tells his “ Oh my heart who listens and acts according to what adiyEn says! go and be in close connection to the lotus feet of SrI rAmAnuja and expect nothing in return. It is just your svarUpam to be at the lotus feet of SrI rAmAnuja”. Since maNavALa mAmunigaL is characterized as epitome of love towards SrI rAmAnuja’s lotus feet, he is often called as “yathIndra pravaNar”. The phrase “selvach chatakOpar” earlier refers to the wealth of SatakOpar. As per the phrase “dhanammadhIyam thava pAdha pankajam (sthOthra rathnam)”, which says that the greatest wealth one can beget is the lotus feet of the Lord. Since SatakOpar had it, he is described as “selvach chatakOpar”.

adiyEn santhAna rAmAnuja dAsan

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Arththi prabandham – 9

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EmperumAnAr-tkeni

Introduction

maNavALa mAmunigaL replies to some people who were with him. They posed him a question, “Hey! maNavALa mAmunigaL!!! As per the phrase “nORREn pal piRavi (periya thirumozhi 1.9.8), there are innumerable births for a soul that is manifested in different bodies each time. The births are governed by your karma. You say that you have a lot of karma and so you will have to take births again and again as per the karma. While your state is like this, how can emperumAnAr protect you as you claim? maNavALa mAmunigaL tells those people that he (emperumAnAr) will reincarnate again for his (maNavALa mAmunigaL’s) sake in order to protect from the bondages of samsAram and take him to the eternal abode of SrIman nArAyaNan.

pAsuram 9

kUbaththil vIzhum kuzhaviyudan kudhiththu
avvAbathai nIkkum andha annai pOl
pApaththAl yAn piRappEnElum ini endhai ethirAsan
thAn piRakkum ennai uyppadhA 

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Word-by-word Meanings:

annai – A mother
kudhiththu – dives in a
kUbaththil – well
nIkkum – to remove
avvAbathai – the danger (that engulfed her)
kuzhaviyudan – child who
vIzhum – fell (in the well earlier)
pOl – Like
andha – that
ini yAn piRapEnElum – if I were to born again and again
pApaththAl – because of my sins
endhai – my father
ethirAsan – yathirAja
thAn piRakkum – will reincarnate himself again
ennai uyppadhA – in order to protect me 

Simple Translation

maNavALa mAmunigaL tells a few people who were standing near him and told him that it is his karma that causes him multiple births and deaths. One has to experience the karmic effects and only at the end of this karmic cycle can one be liberated. There is nothing that emperumAnAr can do about this regarding your specific case. maNavALa mAmunigaL tells them that a mother will save her child who has fallen in the well, by diving in the same well immediately after seeing her child fall. Similarly, my father emperumAnAr will also save me by reincarnating again, just for my sake.

Explanation

maNavALa mAmunigaL tells an analogy here to begin with. There is a child who has just fallen into a well. Seeing this, what will its mother do? She will jump immediately into the well along with the child in order to save it. maNavALa mAmunigaL uses this analogy to explain to a few people who were standing near him and asked the question as to why and how would emperumAnAr save him (maNavALa mAmunigaL). maNavALa mAmunigaL says, “Just like how the mother saved her child by diving along with the child in the well, adiyen’s father (emperumAnAr) will reincarnate (similar to the mother’s diving) and protect me, which is analogous to the child who has fallen due to its karma”. maNavALa mAmunigaL quotes a pAsuram from thiruvAimozhi here. As per “charaNamAgum thanathAL adaindhArkkellAm maraNamAnAl vaikuntham kodukkum pirAn (thiruvAimozhi 9.10.5)”, for a person who has surrendered to the lotus feet of SrIman nArAyaNan, he is ensured of paramapadham when his mortal body falls at this earth for the last time. This is the essence of prapaththi. However, my sins are so cruel that it may even defy the laws of prapaththi and its significance. Even at this extremely difficult and tricky situation, my father (emperumAnAr) would reincarnate himself again as appropriate to my birth. He will engulf me in all directions to capture and protect me from danger as per the phrase “edhir sUzhal pukku (thiruvAimozhi 2.7.6). adiyEn does not have to worry about this as adiyEn is extremely confident of his reincarnation just to protect me. He is my owner and I am his property. The property just falls once but the owner may have to dive multiple times until the property is possessed back”.

adiyEn santhAna rAmAnuja dAsan

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Arththi prabandham – 8

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ramanujar-alwai (2)

pAsuram 8

than kuzhavi vAn kiNaRRaich chArndhirukkak kandirundhAL
enbadhanRO annai pazhiyErkinRAL – nangu uNaril
ennAlE en nAsam mElum ethirAsA
unnAlE Am uRavai Or
 

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Word-by-Word Meanings

than kuzhavi – If one’s child (who is)
chArndhirukka – near
vAn kiNaRRa – a grand (big and wide) well, (if the child falls in the well and dies)
enbadhanRO – then the world will say that
kandirundhAL – the mother saw it (going near the well but paid no attention to it)
annai – (Eventually) the mother
yErkinRAL – assumes responsibility for the
pazhi – fault
nangu uNaril – If thought about carefully,
ennAlE – me who is in the abysmal pit called “sins”
en nAsamElum – even if were to destroy myself
ethirAsA – Oh! yathirAja!!!
Or – please explain to me!!!
uRavai – relationship
Am – that is established
unnAlE – because of you (and me) (there by saying that the mother-son relationship that SrI rAmAnuja and maNavALa mAmunigaL shares would lead the world to say that it is the fault of the mother and not the son for not protecting the child.

Simple Translation

In this pAsuram, maNavALa mAmunigaL replies to a question posed by SrI rAmAnuja. SrI rAmAnuja asked him, “You said that I need to protect you by performing the tasks on behalf of you just like how a mother protects her child. But look at you. Your bad karma is growing and you do not have any good karma to begin with. How can I protect such a person? maNavALa mAmunigaL replies that if SrI rAmAnuja does not protect him, then it will cast a black mark on SrI rAmAnuja. This point is being illustrated with an example of a beautiful analogy where people would blame a mother if something happens to her child who does not know how to take care of itself. SAsthram says that if a child under the age of 5 dies, then it is the fault of the mother for her carelessness that caused the death.

Explanation:

If a child who is under the age of five dies unexpectedly, SAsthram says that the fault falls upon its mother for her negligence. In order to eschew this, a mother should always guard its baby with vigil. The mother should be awake and alert as if she had applied butter in the eyes. Let us say for example that she has a child, who is very young (less than five), goes near a well that is very big and deep. Even though the mother does not see the child going, if something bad happens (child falls in the well and dies), the fault will be borne by its mother. The world will tell that the mother saw the child yet did not pay attention to it. maNavALa mAmunigaL says “Oh! yathirAja!!! Similarly, even if adiyEn, who is in the abysmal pit of bad karmas (sins), tries to destroy myself, then please remember the relationship between you and me. You are my mother and I am your son. This very relationship will land you in trouble as the mother will have to be responsible for the child’s death. Hence please look at our relationship carefully and examine my condition again. Hence, adiyen requests you to protect me at all times, just because of our relationship. At this juncture, we need to recollect the same thought that is being told by piLLai lOkAchAryAr in his SrIvachana bhUshaNam sUthram #371 “prajayaik kiNaRRin karayil ninRum vAngAdhozhindhAl thAyE thaLLinAL ennak kadavadhirE”.

Additional notes:

maNavALa mAmunigaL’s shrewdness is to be observed in this pAsuram. He simply does not imply that just like how a mother is responsible for her child’s death, yathirAja is responsible for his (maNavALa mAmunigaL’s) sins. He simply does not mean that here. He says that only his (maNavALa mAmunigaLs) karma is responsible for him to fall in the abysmal pit of sins and consequential sufferings. yathirAja is no way connected for his sins. However, he tells yathirAja to think about the relationship he shares with him (maNavALa mAmunigaL) which is “mother-son” relationship. As a result of this relationship, he maNavALa mAmunigaL asks yathirAja to come to his rescue, failing which the world will talk ill of yathirAja for not protecting him when he was going to perish.

adiyEn santhAna rAmAnuja dAsan

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Arththi prabandham – 2

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Ramanuja_Sriperumbudur

pAsuram 2

irAmAnusAya nama enRu sindhiththirA
manusarOdu iRaippOzhudhu – irAmARu
sindhippAr thALiNaiyil sErndhiruppAr thALiNaiyai
vandhippAr viNNOrgaL vAzhvu

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Word-by-Word Meanings

vAzhvu – The eternal wealth of
viNNOrgaL – nithyasUris are
thALiNaiyai – the twin lotus feet of those
vandhippAr – who prostrate
sErndhiruppAr – at the
thALiNaiyil – twin lotus feet of
sindhippAr – those who think
iRaipOzhudhu – that even for a very short while
irAmARu – it is not prescribed to live with the
manusarOdu – with the people who
sindhiththirA – does not think about
irAmAnusAya nama enRu– about SrI rAmAnuja as in “irAmAnusAya nama”

Simple Translation

There are some people (Group A) in this world who does not know / recite “irAmAnusAya nama”. Another group of people (Group B) realizes that they should not have any sort of association with the aforementioned people (Group A) even for a short while. The third group of people (Group C) prostrated at the lotus feet of those in Group B, realizing their greatness. The nithyasUris regard that their eternal wealth is nothing but the twin lotus feet of those people in Group C.

Preface

 In thiruvAimozhi, nammAzhvAr said “thozhudhu ezhu en mananE (thiruvAimozhi 1.1.1)” at the very first pAsuram. nammAzhvAr adviced to his heart that it should fall at the lotus feet of sriman nArAyaNan. In the second decad of thiruvAimozhi, nammAzhvAr goes ahead and talks about the chantable name of “nAraNan” as seen in “vaN pugazh nAraNan (thiruvAimozhi 1.2.10)”. In this same formart, maNavALamAmunigaL exclaims the name of “irAmAnusan” in this second pAsuram. The first pAsuram is a case of “anvayam” (assertion) while this second pAsuram is an example of “vyathirEkam” (negation). In order to explain the significance of something, there is a practiced way of doing it. We talk about the greatness / superiority of a stuff in the first place. This is called “anvayam”. After this, we talk about the lowliness / inferiority of all other things apart from the thing that we want to focus. This is known as vyathirEkam. maNavALa mAmunigaL first talks about the greatness of ethirAsan in the first pAsuram. In this second pAsuram, he goes ahead and talks about the inferiority of other things other than “irAmAnusAya nama”. Thus by using the concept of “anvayam” and “vyathirEkam”, maNavALa mAmunigaL celebrates the greatness of ethirAsan.

Explanation:

Our scriptures prescribe that one needs to incessantly meditate upon the sacred manthra namely “irAmAnusAya nama”. However, a vast majority of the people do not know about this and even if they do know they do not practice it. These people are being referred as “prathikUlar” or the ones who stand against (in one’s journey towards liberation). These people do not do this basic need of sustenance, i.e., chanting and meditation upon SrI rAmAnuja. They are said to be devoid of this basis sustenance product and are being compared to a four legged animal like cow. There are certain other group of people who dread these “prathikUlar” and maintain a stand that they should never co-exist with them even if it is for a short while. These people who always dread them are called as “anukUlar” or those who stand in support of a person in his journey towards liberation. There exists another group of people who prostrate and surrender unto the twin lotus feet of such “anukUlar”. nithyasUris celebrate the lotus feet of such group of people who surrender to “anukUlar”. As can be seen in the phrase “arumpERu vAnaththavarkku (gyAna sAram 4)”.

adiyEn santhAna rAmAnuja dAsan

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Arththi prabandham – 1

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

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emperumanar

pAsuram 1

vAzhi ethirAsan vAzhi ethirAsan
vAzhi ethirAsan ena vAzththuvAr vAzhiyena
vAzththuvAr vAzhiyena vAzththuvAr  thALiNaiyil
thAzhthuvAr viNNOr thalai

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Word-by-Word Meanings:

viNNOr – nithyasUris (eternal servants of SrIman nArAyaNan who are in paramapadham, the eternal abode of SrIman nArAyaNan)
thalai – consider some people as their masters
thAzhthuvAr – (They are those who) surrender
thALiNaiyil – at the two lotus feet of
vAzhiyena vAzththuvAr – those who sing glories (mangalams) to devotees
vAzhiyena vAzththuvAr – who sing glories (mangalams) to devotees
vAzththuvAr – who sing glories (mangalams) to Sri rAmAnuja by calling
vAzhi ethirAsan – “Hail Sri rAmAnuja!!! Glories to Sri rAmAnuja!!! Long live Sri rAmAnuja!!!
vAzhi ethirAsan – “Hail Sri rAmAnuja!!! Glories to Sri rAmAnuja!!! Long live Sri rAmAnuja!!!
vAzhi ethirAsan – “Hail Sri rAmAnuja!!! Glories to Sri rAmAnuja!!! Long live Sri rAmAnuja!!!
ena –  three times

Simple Translation:
nithyasUris regard certain group of people as their masters. These people are the ones who had surrendered at the feet of those who sing mangalams to those devotees who sing mangalams to those devotees who sing mangalams to SrI rAmAnuja.

Explanation:
People who breathe and live by vaidhika (vEdhic) scriptures are known as parama vaidhikas. The nature of these people is to sing mangalams like “pallANdu pallANdu pallAyirathANdu (thirupallANdu 1)” and “poliga poliga poliga (thiruvAimozhi 5.2.1). Typically they do it thrice. maNavALa mAmunigaL begins this work in a similar manner. There are group of devotees (Group A) who sing mangalams to SrI rAmAnuja as in “vAzhi ethirAsan vAzhi ethirAsan vAzhi ethirAsan”. There is another group of people (Group B) who sees these people (Group A) singing glories to SrI  rAmAnuja and immediately exclaimed “Long live these devotees who are singing mangalams to the great sri rAmAnua”. Upon seeing this incident, there was yet another group (Group C) who felt happy and started singing mangalams (“vAzhi yena vAththuvAr” vAzhi) to those people (Group B) who sang mangalams to the people (Group A) who sang mangalams to sri rAmAnuja.  There were yet another set of people (Group D) who saw and heard the group singing “vAzhi yena vAzththuvAr vAzhi” and surrendered unto them. Their (Group D’s) lotus feet has no parallels in the entire universe and it cannot be compared with anything else. Probably, only their right foot can be compared to their left foot and vice versa.  nithyasUris regarded these people (Group D) as their masters and celebrate them. In fact, these group of people (Group D) are in fact much greater than nithyasUris. maNavALa mAmunigaL starts this work with mangalam by using the word “vAzhi”.

adiyEn santhAna rAmAnuja dAsan

archived in http://divyaprabandham.koyil.org

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