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rAmAnusa nURRanthAdhi – 68

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

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Introduction (given by maNavALa mAmunigaL)

Even as emperumAnAr showed AthmAs to surrender to emperumAn, even if they followed that, they might stay put in His divine feet (and not reach the next stage of being subservient to His devotees (emperumAnAr)) – in such a world, my mind and AthmA have reached with love towards qualities of those who have surrendered to emperumAnAr; given that, there is none equal to me – says amudhanAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, amudhanAr  divined about emperumAnAr’s greatness of giving knowledge, and of giving mOksham, and clarified to us about emperumAnAr’s ways of advising those who were under control of their senses, (in this pAsuram) during the war of mAhAbharatham, krishNan advised as SrI bhagavath gIthA; emperumAnAr gave us apt meanings for it as is;  amudhanAr says that my breath and mind went quickly with love towards the noble ones who have surrendered to such emperumAnAr, and is not leaving that place; amudhanAr, addressing others, says that there is no equal to him here after.

Ar enakku inRu nigar sollil mAyan anRu aivar dheyvath
thErinil cheppiya geethaiyin semmaip poruL theriyap
pArinil sonna irAmAnusanaip paNiyum nallOr
seerinil chenRu paNindhadhu en Aviyum sindhaiyumE     –    68

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Word by word meaning (given by maNavALa mAmunigaL)

mAyan – As said in ‘pArtham rathinam AthmAnancha sArathim sarvalOka sAkSikam chakAra’, (having arjunan as rider, Himself as driver it, witnessed by everyone), by the happenings of being a charioteer He made it famous in the world about His subservience to His devotees, such emperumAn
anRu – As said in ‘visrujya saSaram chApam Soga samvigna mAnasa:’, (~dropping bow and arrow, with disturbed mind) when arjunan in the chariot dropped the bow from his hand, and was filled with sorrow, at that time when arjunan said ‘SishyasthEham SadhimAm thvAm prapannam [Sri bhagavath gIthA] ((I who have got the nature of caught by weakness, and not knowing the right path, am asking you now, tell me what is good for me), I shall be your disciple, and surrender to you, please tell me what is good and bad for me, please protect me);
aivar – what is pANdavas’ and
dheyvam – is divine due to the touch of His divine feet,
thErinil – standing in the platform of such divine chariot,
cheppiya – (that mAyan) divined
geethaiyin – Sri geethai;  (Its);
irAmAnusanai – emperumAnAr
pArinil sonna – divined  fully for the world, (its)
semmaip poruL – meaning which is beautiful
theriyA –  and clear to everyone, unlike how He divined for arjunan in the chariot;
seerinil – in the auspicious qualities of
nallOr – distinguished noble ones
paNiyum – (who) surrendered (to such emperumAnAr),
en Aviyum – my AthmA
sindhaiyum – and mind
chenRu – went there (to such auspicious qualities of them) without staying put on some other things
paNindhadhu – and became loving towards them such that it cannot live without them;
sollil – to think about it,
Ar – who just is
enakku inRu nigar – equal to me now?

vyAkyAnam

mAyan – As said in ‘mayAdhyakShENa prakruthis sUyathE sa charAcharam aham sarvasya prabhava:’ [SrI bhagavath gIthA] (~everything runs on my overseeing; everything forms from Me) He is not just the source of all the worlds; even during the stage of toddler/baby, His killing of pUthana, chakata, yamaLArjuna, etc., and creation of gOvathsa gOpAlas, lifting of gOvardhanam, showing his viSvarUpam to yaSOdhai, akrUrar,  the ones related to dhridhrAshtran, and to arjunan, udhankar, etc.,  – He having such acts of wonder. Such SrI krishNan,

anRu – At the time as said in ‘thathrathAvath pANdavAnAm kurUNAm cha yudhdhE prArabdhE bhagavAn purushOththama: sarvESvara: jagadhupakruthimardhya: pArtham rathinamAthmAnamcha sArathim sarvalOka sAkShikamchakAra [gIthA bhAshyam of emperumAnAr]’  (~ at the time of start of war between pANdavas and kauravas, emperumAn sarvESvaran krishNan who, controls, creates, and so saves the worlds, is being the charioteer with arjunan as rider, for everyone to see)

aivar dheyvath thErinil – to give victory to the five pANdavas, it is referred to as ‘divine’ chariot;  (or) the chariot arjuna got from a dhEva (of fire); Or, based on the touch of divine feet of krishNAn who is the dhEva for the dhEvas; in the platform of such divine chariot;

cheppiyaAs said in ‘kArpaNya dhOshOpahathasvabhAva: pruchchAmithvA dharma sammUda chEthA:  – yachchrEyasyAn niSchitham brUhithanmE SishyasthEham sAdhi mAm thvAm prapannam prapannam [Sri bhagavath gIthA] (I who have got the nature of being caught by weakness, and not knowing the right path, am asking you now, tell me what is good for me, I shall be your disciple, and surrender to you, please tell me what is good and bad for me, please protect me) – said arjunan; addressing him who had surrendered,

na thvEvAham jAthunAsam na thvam nEmE janAdhipA:  nachaiva na bavishyAma: sarvEvayamatha: param’ [SrI bhagavath gIthA], (~ It is not that I was not present in the past; it is not that you were not present in the past; it is not that all these people were not present in the past; it is not that all the Athmas would not be present in the future), that is, explaining about the difference between jeevAthmA and eeSvaran, and about the difference among the jeevAthmAs,  and up to the SlOkam where He gave shelter saying ‘aham thvA sarva pApEbhyO mOkShayishyAmi’, He advised him as mOksha SAsthram,

geethaiyin – (such) bhagavath geethai’s,

semmai – beautiful; straightness; in the start, middle, and end, unlike karUpatha, Sankara, SrIdhara, Anandha theerththa, and others, who try to explain the truth as is, but mix some other meanings in between based on their philosophy which has misinterpreted vEdhas, and contradict themselves with what they said earlier or later (when giving the meaning of SrI bhagavath gIthA),

(emperumAnAr gave its)

poruL – (meaning, which is) geethA bhAshyam

that is based on truth as is, and says in the same spirit as upanishadhs,

theriya pArinil sonna – to the people of the world who cannot discern about the truth, he authored SrI bhAshyam, for them to clearly know the truth, good, and destiny (thathva hitha purushArththam),

irAmAnusanai – (to such) emperumAnAr

kuraththazhvan_mudhaliyandan_and_devotes_0181irAmAnusanaip paNiyum nallOr

paNiyum nallOr – the noble ones who surrendered to emperumAnAr saying ‘rAmAnujasya charaNau SaraNam prapadhyE’; they are, AzhvAn and such others;

seerinil – in their auspicious qualities

chenRu paNindhadhu – as said in ‘oru pagal Ayiram Uzhi’ (one day feels like an eon), and, ‘kShaNa mAthram kalpa samam manvAnA:’ (even if separated for a second it is like thousand kalpam of years), with love that would not allow me to be separated from the wealth of their divine qualities, it went very quickly, and immersed in such divine qualities of kUraththAzhvan who is ’mozhiyaik kadakkum perum pugazhAn vancha mukkurumbAm kuzhiyaik kadakkum nam kUraththAzhvAn’ (kUraththAzhvAn whose greatness is beyond words, who has avoided the three pitfalls viz having great family heritage, being wealthy, and being very educated);

jeeyar too divined – ‘vAchA yatheendhra manasa vapushA cha yushmath pAdhAra vindha yugaLam bhajathAm kurUNAm – kUrAdhinAtha kurugESamukAdhya pumsAm [yathirAja vimSathi]
(the gurus who meditate upon your divine feet with their words, mind, and body, that is, ones like kUraththAzhvAn, thirukkurugaip pirAn piLLAn – please make me meditate upon those noble ones’ divine feet’, prays maNavALa mAmunigaL);

What went and immersed so ?

en Aviyum sindhaiyumE – my breath/AthmA and mind which did not know what is good for me till now, has now become like this enjoying the sweetness.

From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :

aR enakku inRu nigar sollil – in this world while there is not anyone to worship kaNNAn, can there be any equal to me who am having the AthmA and mind that goes and surrenders to the divine feet of those who have surrendered to emperumAnAr.

It is not wrong to boast like this because this is the ultimate state of being a servant of a devotee – so this is what is called as ‘sAthvika ahankAram’.

aivar dheivath thErinil – even though the chariot belongs to arjunan only, since krishNan sat on it as a charioteer for getting the five pANdavas to win, it is said as ‘aivar thEr’ (chariot of the five).

theriyap pArinil sonna – while kaNNan said it only to arjunan while in the chariot, emperumAnAr gave its meanings to everyone in the world;

kaNNan had to coerce arjunan even through gIthA, but emperumAnAr did not have to do that because the bhAshyam was clear for all to understand;

chenRu – implies that amudhanAr’s AthmA and mind went fully focused, towards the goal.

– – – – –

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upadhESa raththina mAlai – 55

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

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pAsuram 55

Ar vachana bhUdaNaththin Azh poruL ellAm aRivAr
Ar adhu sonnEril anuttippAr – Ororuvar
uNdAgil aththanai kAN uLLamE ellArkkum
aNdAdhadhu anRO adhu.                                                              55

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Word by word meaning

uLLamE – Oh the mind!
aRivAr – those who know and keep
Azh poruL ellAm – all majestic distinguished meanings
vachana bhUdaNaththin – of SrI vachana bhUshaNa mahA sAsthram,
Ar – who are there?
anuttippAr – Those who put it in practice
nEril – in its steps (kramam)
adhu – that SrI vachana bhUshaNam
sol – says,
Ar – who are there?
Or oruvar – Those who understand its meaning and follow it in actions too, there may be one or two somewhere;
uNdAgil – if present
aththanai kAN – then that much only is there;
adhu – understanding its meanings and following it
aNdAdhadhu anRo – is not reachable,
ellArkkum – for everyone
isn’t it?

vyAkyAnam

In the previous pAsuram he (maNavALa mAmunigaL) divined about its greatness such that it got the divine name of vachana bhUshaNam. In this, he divines to his mind about those who understand about its meanings, and about those who follow that in actions mentioned in that grantham.

Ar vachana bhUshaNaththin Azh poruL ellAm aRivAr – Who would know all the deep meanings of SrI vachana bhUshaNam diving deep inside it? Even for those having any amount of big knowledge, trying on their own effort is hard for entering or going through it, isn’t it?

First, it is rare that one would know the difference between this and other granthams, and learn this. If on the one side they did do this, understanding its meanings would be rare.

Even if they understood with great difficulty a little bit of apparent meanings, those knowing its deeper meanings would be hard to find isn’t it?

Azh poruL – Like said in ‘malaigaLum mA maNiyum malar mEl mangaiyum sankamum thanguginRa alai kadal [periya thirumozhi 2.8.5]’ (Ocean having in it the mountains, best kauthubha gems, pirAtti (thAyAr), and conch), the place where gem is formed is such that it is the ocean that would be having small items like gems, pearls in it; only the experts would dive into it and fetch them; for others it would be hard to go even approach the sea-shore;

in the same way, this which is ‘vachana bhUshaNa vArirASi’,  is also having the deep meaning of ‘AchArya abhimAnamE uththArakam [SrI vachana bhUshaNam – 450]’ (love/care of AchAryan towards the Sishya is the only means for us to attain the ultimate goal of eternal kainkaryam to bhagavAn).

This too can be known only if AchAryan would teach about it, as said in ‘aRiviththEn Azh poruLai [nAnmugan thiruvanthAdhi – 1]’ (starting to advice you the deep meaning (that SrIman nArAyaNan is the supreme)); as said in ‘vAkya sangathirithyAdhi Srutham vinA mahathAmapyasakyAni [yathIndhra pravaNa prabhAvam page-129]’ (If sentences, union/congruence of them, meanings are not heard/learned, it would be difficult to explain even for learned ones), this is hard it is to learn.

Even there too (at SrIvaikuNtam), periya pirAttiAr, as said in ‘sezhunkadal amudhinil piRandha [periya thirumozhi 2.7.1]’ (incarnated during churning ocean for nectar), would be of use (for purushakAram).

Here too, in SrI vachana bhUshaNam, starting from ‘purushakAra vaibhavam’ till ‘AchAryAbhimAnam’, even though all the meanings told in the six prakaraNams (sections) are deep, they are secondary to the last prakaraNam (section) that talks about charamOpAyam (last means – servitude to AchAryan) , isn’t it?

That is why it is starting from ‘thirumAmagaL than seer aruL ERRamum’, and divines as end meaning – ‘manniya inbamum mAgathiyum guruvennu nilai peRum inporuL thannaiyum [Sri vachana bhUshaNam thaniyan – 16]’.

This part of the grantham is a central gem like a main stone on a priceless ornament.

In the vyAkyAnam for ‘AchAryAbhimAnamE uththArakam [SrI vachana bhUshaNam – 450]’, jIyar divined ‘iththanaiyum aruLichcheygaiyaip paRRa adhishtikkaiyittuk koNdu vandhadhu. keezh adangalum mEl adangalum idhin nishtaiyai sthApikkiRadhu’ (~ It has been building up to divine this (deep) meaning here; earlier and later sections are presented for establishing this).

That is why this is the deep meaning.

In the same way he (aruLALap perumAL emperumAnAr) divined a pAsuram starting from ‘vEdhamoru nAngin uL podhindha meyp poruL’ (the true meaning present inside the four vEdhams), and ending with ‘theedhil saraNAgathy thandha than iRaivan thALE araN Agum ennum adhu [gyAna sAram – 31]’ (is ….. that the divine feet of AchAryan is our protection).

Or, starting from ‘pERu tharuvikkumavaL than perumai ‘ and divining as ‘nal guruvin vaNamiyOdellAm vachana bhUdaNamadhil thERida namakku aruL [SrI vachana bhUshaNam thaniyan] ’, out of the meanings said in six prakaraNams (sections), sentient needs to understand the most important meaning for reaching the goal, as he (maNavALa mAmunigaL) is saying that everything should be researched and understood.

It goes with the previous explanation of Azh poruL ellAm to say – when defining self it should be understood as a disciple with the mentioned qualities; when understanding about AchAryan, it should be understood as one who is a shadpadhan as shown in the six prakaraNams (sections). So, one should learn all the deep meanings.

Even though the meanings are felt by the greatness of just the words in this grantham, it is rare to see those who reach true goal by having true faith in this, compared to those who create improper meanings, and get surrounded by harm (anarththam), as said in ‘sarvArthAn viparIthamcha [srI bhagavath gIthA – 18.32]’ (understanding in opposite wrong ways about sidhdham and sAdhyam).

This goes with what is said in ‘AmARu aRivudaiyAr Avadhu aridhu anRE [periya thiruvanthAdhi – 37]’ (It is rare to become one having the true/required knowledge, isn’t it?). So, he (maNavALa mAmunigaL) is saying ‘aRivAr Ar’.

Now it is talking about rarity of those who follow it in action (after knowing its meanings).

Ar adhu sol nEril anuttippAr – When it is hard to find those who know it, does it not go without saying that is harder to find those who follow what was learned?

anuttAnam – is – staying in the state of what it teaches, as said in ‘kaRRu adhanukkAm nilaiyil nillum aRindhu [upadhEsa raththina mAlai – 56]’. That is, having the state of AchArya abhimAnam (loving/loved by AchAryan), as said in ‘madhurakavi soRpadiyE nilaiyAgap peRROm [Arththi prabandham – 55]’ (~ got the state of madhurakavi AzhvAr (~ being subservient to AchAryan getting his love and loving him)). In this, all the meanings are present in short, isn’t it?

adhu sol nEril anuttippAr Ar – Instead of following the wrong understandings of its meanings, who are there that follow properly according to true meanings of it? It is hard to have those who would obediently follow the ways of vachana bhUshaNam, isn’t it?

Even if there are those who would learn and follow other sAsthrams, those who would follow according to this SAsthram (SrI vachana bhUshaNam) is rare, isn’t it?

He who divined it himself divined its way as ‘Unam aRa Achariththu irukkum nALenai ninaindhu’ that is, divining the ways to follow with unblemished actions according to the meanings of this parama rahasyam (~ greatest secret), and due to that always be thinking about AchAryan.

{vyAkyAthA (commentator) of this prabandham, piLLai lOkam jIyar divines}:

He who understands its deep meanings, and follows it in practice in the way it has said, is the one who got without fail, the grace of (piLLai) ulagAriyAn; having such greatness of knowing and following them, is our periya jIyar that is our maNavALa mAmunigaL only here, isn’t it?

maNavALa_mAmunigaL_thiruvaheendhrapuram-closupororuvar – maNavALa mAmunigaL – thiruvayindhirapuram

Now, as a question to his (maNavALa mAmunigaL’s) divine mind, as: is it not possible to find more such people in this big world which is suitable for many such things, he answers:

Or oruvar uNdAgil aththanai kAN uLLamE – For knowing and following this, like a rare medicine, if there may be one or two mahAthmAs (greatest ones), then that would be it.

Or oruvar – prathivAdhi bhayankaram aNNan, and who learned along with him in pAta sAlai (traditional school) that is ‘senthamizh sEr’ pattar pirAn jIyar – his staunch disciple who knows nothing else, is azhagiya maNavALa jIyar, who is subservient to him, isn’t it? As said in ‘aNNanai eNNil maRRoruvarai eNNAdhu en aNiviralE’, aNNa who is SrIvaishNava dhAsar respected madhurakavi dhAsan aNNa – if a few like them are there, that is all there is.

As said in ‘sa mahAthmA sudhurlabha: [srI bhagavath gIthA – 7.19]’ (such great person is very rare), and ‘sudhurlabhA bhAgavathA hi lOkE‘ (It is hard to find bhAgavathas in the world anywhere), and ‘thathrApi dhurlabham manyE vaikuNtapriyadharsanam [bhAgavatham 11.2.26]’ (I think it is rare to see one who is fond of SrI vaikuNtam),

it is hard to find those that follow emperumAn, isn’t it.  Given that, it is much harder even, to find those who follow AchAryan, isn’t it?

For being subservient to emperumAn we can see a kingdom that was always saying ‘rAmA rAma’, as said in ‘rAmO rAmO rAma ithi [SrI rAmAyaNam – yudhdha kAndam – 131.37]’. But, for being subservient to AchAryan, there is just one that is bharathan’s brother SathrugnAzhvAn only, isn’t it?

As said in ‘uNda pOdhu oru vArththaiyum uNNAdha pOdhu oru vArththaiyum solluvAr paththup pEr uNdiRE, avargaLaich chiriththiruppAr oruvar uNdiRE [SrI vachana bhUshaNam 408/9]’ (~ there are ten (AzhvArs) who would speak lovingly when emperumAn gives them His dharSan, and they would be angry/upset when that does not happen; whereas madhurakavi AzhvAr who is always getting the grace of his AchAryan (such are AchAryas) nammAzhvAr, would be laughing at those other AzhvArs; and there is only one such;) ,

and as said in ‘vaduga nambi, AzhvAnaiyum ANdAnaiyum iru kaRaiyar enbar [SrI vachana bhUshaNam – 411]’ (~ vaduga nambi who is focused only on emperumAnAr would call as trying to be in two places at once, about kUraththAzhvAn and mudhaliyANdAn who have devotion towards emperumAn also),

so in this way, as said in ‘guru bhakthOththamOththama’ [devotes of a guru are excellent of the excellent), having those with wealth of being excellent of the excellent as devotees of guru are one or two people only, isn’t it?

uNdAgil – Implies that getting one or few is rare. If what cannot be found is found, that is all it would be.

uLLamE – Oh mind which is decorated with (the ornament that is) SrI vachana bhUshaNam! You are the one who understands the deep meanings in it, and follows it in action based on what it says, isn’t it? (as commentary given by piLLai lOkam jIyar)

If asking – Why? Would it not happen except for one or few?

Then –

ellArkkum aNdAdhadhu anRo adhu – If there are SrI vaishNavas, it is being hard to learn its majestic meanings by one’s own knowledge and the practicing of what it says is being hard to do in action as well. aNdAdhadhu -> not containable; because of that also it is hard to do (aSaktham). For anyone it is rare to follow as said, isn’t it.

adhu – shows that it is hard to get to its deeper meanings, and inability to follow its instructions.

It is said, ‘lOkAchAryakruthE lO(ha)kahithE vachanabhUshaNE | thathvArthadharsinO lOkE thannishtAscha sudhurlabhA: || jagadhAchAryarachithE SrImadhvachanabhUshaNE | thathvagyAnancha thannishtAm dhEhi nAtha! yathIndhra mE [SrI vachana bhUshaNam thaniyan](Those who are dedicated to the principles of vachana bhUshaNam of (piLLai) lOkAchAryar are rare in the world. Oh yathIndhrA! You please grant me the knowledge of truth (thathva gyAnam), and ability to follow it in action (anushtAnam), as given in vachana bhUshaNam divined by (piLLai) lOkAchAryar).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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