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Arththi prabandham – 49

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Introduction

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

pAsuram 49

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

Word-by-Word Meanings:

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

Simple Translation

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

Explanation

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

adiyEn santhAnam ramanuja dasan

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Arththi prabandham – 48

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

pAsuram 48

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

Word-by-Word Meanings

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

Simple Translation

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

Explanation

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

adiyEn santhAnam ramanuja dasan

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Arththi prabandham – 47

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Introduction

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

pAsuram 47

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

Word-by-Word Meanings

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

Simple Translation

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

Explanation

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

adiyEn santhAnam ramanuja dasan

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Arththi prabandham – 46

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

pAsuram 46

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

Word-by-Word Meanings:

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

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

Simple Translation

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

Explanation

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

adiyEn santhAnam ramanuja dasan

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Arththi prabandham – 45

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

pAsuram 45

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

Word-by-Word Meanings

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

Simple Translation

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

Explanation:

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

adiyEn santhAnam ramanuja dasan

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Arththi prabandham – 43

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In the last pAsuram, mAmunigaL used the phrase “irangAy ethirAsA”. This might connote that mAmunigaL is frustrated. A person who want to go to paramapadham needs two things namely (a) the interest to go there and (b) the lack of interest to stay here (in  this earth). These two requirements are summarized as “prApya bhUmiyil prAvaNyamum thyAjya bhUmiyil jihAsayum (SrI vachana bhUshaNam 458)”. mAmunigAL is frustrated because he feels that he does not have these two requirements of a person want to go to paramapadham. He is deeply saddened by it and wonders how SrI rAmAnuja can grant paramapadham if he does not have these two qualifications.

pAsuram 43

indha ulagil porundhAmai Edhumillai
andha ulagil pOga Asaiyillai
indha namakku eppadiyE thAn tharuvar endhai ethirAsar
oppil thirunAdu ugandhu

Word-by-Word Meanings

Edhumillai – (I) do not have an iota of
porundhAmai – lack of interest that would make push me from
indha ulagil – this cruel world that needs to be discarded.
Asaiyillai – (Also I) have no interest
pOga – to go
andha ulagil – to paramapadham that is the ultimate destination for all.
indha namakku – Towards such a person (me), who does not have these two necessary qualifications
eppadiyE thAn – how can
endhai – my father
ethirAsar – emperumAnAr
tharuvar – give
ugandhu – with happiness
thirunAdu – paramapadham
oppil – that is incomparable

Simple Translation

In this pAsuram, mAmunigaL says that he does not have the two necessary qualifications of a person who wants to go to paramapadham.  He says that he does not have any trace of hatred towards this materialistic earth. On the flip side, he does not have the extreme interest to ascend to paramapadham. With a predicament such as this, he wonders as to how his father emperumAnAr would happily grant him paramapdham.

Explanation

mAmunigaL says” I do not have any lack of interest in this world, which is described as one that is cruel and to be discarded in “koduvulagam kAttEl (thiruvAimozhi 4.9.7)”. Neither do I have any interest to go to paramapdham that is described as the place that everyone should be yearning to go “vAn ulagam theLindhE enReydhuvadhu (periya thirumozhi 6.3.8). If this is the case, how can my father emperumAnAr happily take me to paramapadham that has no equals anywhere?

adiyEn santhAnam ramanuja dasan

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Arththi prabandham – 42

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SrI rAmAnuja thought to himself, “what a great fortune for me to have got a person like mAmunigaL who stands by the facets of “Akinchanyam (lack of any principal to offer)” and “ananyagadhithvam (lack of place to go as refuge)”. SrI rAmAnuja was pleased and was thinking of the list of things that mAmunigaL should be blessed with. He was involved in blessing mAmunigaL who had a pleasant and lovable character. At this juncture, mAmunigaL expressed his “ananyagadhithvam” even more by briefly describing the “uNNilAviya (thiruvaimozhi 7.1)” padhigam (decad), where the wrecking effects of one’ senses is explained graphically. Listening to this from mAmunigaL, srI rAmAnuja went to a state wherein he felt he could not live anymore if he does not protect mAmunigaL right away.

pAsuram 42

aimpulangaL mElittu adarumpozhudhu adiyEn
un padhangaL thammai ninaiththu OlamittAl
pinbu avaithAm ennai adarAmal irangAy ethirAsa
unnai allAl enakku uNdo?

Word-Word Meanings

aimpulangaL – (My) five senses
mElittu – are so overwhelming and overpowering on me that
adarumpozhudhu – each one of them asks to feed their respective channels when they pounce on me.
adiyEn – (at that time) me, who is the eternal servant of you, my master SrI rAmAnuja
ninaiththu –  will meditate upon (just like how the elephant gajEndhran thought about emperumAn. The crocodile pulled elephant by its leg into the river and elephant started to rebel and tried to push itself back to the land. This happened for like 1,000 dhEva years (one human year is one dhEva day). After such a long time, when the crocodile started to gain strength, elephant started to lose its grip on the land. Water is home for crocodile where its power gets multiplied. Similarly land is home for elephant where it can show its might. But now, since crocodile had the upper hand in the tug of war, it pulled the elephant more and more into the water that at one stage, all but the trunk of elephant was under water. At this point in time, the elephant gajEndra reazlied that there is no other one to protect him except SrIman nArAyaNan, who removes the enemies and saves people. gajEndhra let out a huge cry of help  in “nArAyanAvO” to ask SrIman nArAyaNan to come and rescue him immediately. Just like how the elephant called out for help, mAmunigaL realizes his helplessness and calls out SrI rAmAnuja who is the sole refuge.)
un – your
padhangaL thammai – lotus feet.
OlamittAl – (and at the same time of thinking about your lotus feet) If I call you loudly by your name “rAmAnuja
ethirAsa – Oh!!! The leader of yathis
pinbu – After this (crying out your name loudly while thinking about your lotus feet)
irangAy – Please bless
ennai – me
avaithAm – that those senses that has high degree of harm in it
adarAmal – does not pounce on me.
uNdo? – Is there another protector (you are the sole protector as there are no one else)
enakku – for me
unnai allAl – except you?

The phrase “un padhangaL thammai ninaindhOlamittAl” – this means that if one calls out loudly the phrase “emperumAnAr thiruvadigaLE SaraNam” while simultaneously thinking about him in his mind.

Simple Translation

In this pAsuram, mAmunigaL says that SrI rAmAnuja is his sole protector. He is the protector for all people who are suffering from a multitude of difficulties. mAmunigaL establishes his “ananyagadhithvam” by comparing himself to the elephant gajEndhra who realized its helplessness and believed SrIman nArAyaNan as his only protector. Likewise, mAmunigaL, thought about SrI rAmAnuja’s lotus feet and uttered his name loudly that was a “save the soul”  call.

Explanation

mAmunigal says that his five senses are pouncing on him and pulls him in different directions. Each one of them is making me its servant and is asking  me to satisfy it needs, as seen in the phrase ‘kOvai aivar en mey kudiyERi (periya thirumozhi 7.7.9)”. During that time, me, who is the eternal servant of you, my master SrI rAmAnuja, let out a loud cry for help, uttering your name. This is similar to  how the elephant gajEndhrAzhvAn, who was bitten and dragged by the crocodile in the pond, called out SrIman nArAyaNan loudly. The crocodile gains power in its home territory that is water, as revealed by the phrase “grAham AkarshathE jalE”. When it dragged the feet of gajEndhran into the pond, the latter thought about SrIman nArAyaNan in his mind as per “manasA chinthayan harIm (vishNu dharmam)”. While it exclaimed “nArAyaNAvO”, I called out you who protects everyone from all sorts of danger”.

I request you to not let my five senses conquer and control me which has proved to be utterly detrimental to the soul. Hey the leader of yathis (ascetics)!!! Is there any one apart from you who can protect me? There is no one. Hence, you should protect me”. For the phrase “un padhangaL thannai ninaindhOlamittAl”, it is to be construed that mAmunigaL thought within his mind that “SrI rAmAnuja’s lotus feet is the sole refuge” and uttered the name of “SrI rAmAnuja” loudly while thinking about him and his lotus feet.

adiyEn santhAnam ramanuja dasan

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Arththi prabandham – 41

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Introduction

This pAsuram is yet another reply from mAmunigal to an imaginary question that he thinks might be running in SrI rAmAnuja’s mind. The question is as follows. SrI rAmAnuja asked “hey mAmunigaL! Fine. You ask me to extreme favors yet not look upon your sins. Is this something that can be done?”. mAmunigaL answers, “svAmi. Please show compassion on me. The connection with this prakruthi (material nature) has made me to do innumerable sins. No one is a match to me in doing sins. You have incarnated in this world to protect each and every being (both sentient and non-sentient) and get them all liberated. Hence, I request you to shower your blessings on me”.

pAsuram 41

enaippOl pizhai seyvAr ivvulagil uNdO?
unaippOl porukkavallAr uNdO?
anaiththulagum vAzhappiRandha ethirAsa mAmunivA
Ezhaikku irangAy ini

Word-by-Word Meanings

ivvulagil uNdO? – Even if one were to search this entire universe, will they get a person
seyvAr – who does
pizhai – sins
enaippOl – like me?
unaippOl – Is there anyone like you
porukkavallAr uNdO?– who patiently tolerates (people’s sins)?
ethirAsa – one who has the name “ethirAsA” and
mA – is venerable
munivA – and is revered as the foremost among the group of yOgis!!!
piRandha – The reason for yourvincarnation is
anaiththulagum – (everyone in) all the worlds
vAzha – to live (by the way of liberation)
irangAy ini – please show compassion on!!!
Ezhaikku – me who is characterized by chapalam (the behavior that makes a person to want anything and everything he comes across)

Simple Translation

In this pAsuram, mAmunigaL says there is no one who has committed more sins than him. On the other side, he says there is no one who can patiently forgive and accept a person than SrI rAmAnuja. Given this, he asks SrI rAmAnuja to shower his choicest blessings for he has committed innumerable sins. He says that the reason for SrI rAmanuja’s incarnation in this world in the first place is to uplift everyone. So mAmunigaL pleads him to help him.

Explanation

There is an excerpt from rAmAnusa nURRanthAdhi 48nigarinRi ninRa en nIsadhaikku” that talks about the unmatched lowliness of a person. mAmunigal here says “If one were to set to find out a person who is on par with me in terms of committing sins, the person would return with empty hands”. mAmunigaL says that there is no person who is a match to him in terms of sins committed. In the same rAmAnusa nURRAnthAdhi pAsuram, there is another phrase “aruLukkum ahdhE pugal”. This means that there is no one who is a match to SrI rAmAnuja in the entire universe, when it comes to patiently dealing with the sins and yet calmly tolerating them.  mAmunigaL continues, “hey emperumAnArE!!! You are always thinking about ways to get everything and everyone in all the worlds liberated from the shackles of bondage. This is the reason for your incarnation.  You always think about ways to make them better by liberating them altogether.  Hence, I request you to shower your compassion on me. I am characterized by poverty (poverty here refers to the weak minded state of the mind where the mind wants to posses and enjoy everything and anything it sees. This state is known as “chapalam” ).

adiyEn santhAnam ramanuja dasan

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Arththi prabandham – 40

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pAsuram 40

avaththE pozhudhai adiyEn kazhiththu
ippavaththE irukkum adhu paNbO?
thivaththE yAn sErum vagai aruLAy sIrAr ethirAsA
pOrum ini ivvudambaip pOkku

Word-by-Word Meanings

adiyEn – I, the eternal servant (of SrI rAmAnuja)
avaththE kazhiththu – have wasted just like that
pozhudhai – those golden times that could have been spent wisely by doing servitude at the lotus feet (of sri rAmAnuja).
paNbO? – (hey SrI rAmAnuja!!!) Will it be befitting to your stature and qualities?
irukkumadhu – if I were to remain in
ippavaththE – this samsAram that is an enemy (to me doing eternal service to you).
sIrAr ethirAsA – Oh yathirAja! the one who is replete with auspicious qualities,
pOkku – Destroy
ini ivvudambai – this body and
aruLAy – please bless
yAn – me
sErum vagai – with the way to reach
thivaththE – paramapadham.
pOrum – It is enough of me being in the prison called “samsAram”.

Simple Translation

mAmunigaL laments for the wasted time in which he feels he could have done service to his master SrI rAmAnuja. He asks him why he cannot cut asunder his body that seems to be in this materialistic world forever. He tells him if he can do that and take him to paramapadham, a place that he always yearns for, he can do incessant service to SrI rAmAnuja.

Explanation

mAmunigaL says “hey srI rAmAmuja! I was born just to serve you. However all the years, I have wasted the golden times where I could have served you incessantly. I am still deeply immersed in this samsAram.  The fact that I am being here forever in this mundane earth, will never fit to your compassion. Hence, I request you to bless me with the path to paramapadham, a place where the opportunities to server you get multiplied constantly. I am very anxious to go to the place that is being described as “parandhAmam ennum thivam”. However in order for this to happen, hey emperumAnArE, the one who is the leader of sanyAsis, the one who is replete with auspicious qualities, I request you to stop my stay in this samsAram. I request you to destroy my body that is living with the soul in this world which is the source of ignorance and is an impediment to do eternal service to you. Doing this service is the ultimate objective and I request you to kindly grant that”. There is another way of reciting this pAsuram, i.e., “adiyEn ippavaththE irukumadhu paNbO?” This would mean that mAmunigal is asking SrI rAmAnuja whether it is the characteristic trait of me to remain in this world?

adiyEn santhAnam ramanuja dasan

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Arththi Prabandham – 39

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Introduction:

In this pAsuram, mAmunigaL replies to a group of people who were nearby and had a question for him. The people near mAmunigaL asked him “hey mAmunigaL!!! You mentioned that your mind is after everything except the lotus feet of SrI rAmAnuja (“una thAL ozhindhavaRRayE ugakkum”) in your previous pAsuram. With that said, since you were attached and affected by all those lowly and worldly things, how could SrI rAmAnuja accept you, given that you would have no real essence or substance in you for you would have been consumed by the mundane aspects in the world. How could have SrI rAmAnuja approved you who is full of negative vibes due to attachment with worldly aspects”? mAmunigaL replies , “During the time when I surrendered unto his lotus feet as the sole refuge, he saw the immense accumulation of negative aspects and gladly took them as objects of enjoyment. He took those as positives, accepted and approved me”. mAmunigaL gives an example to prove his point.

pAsuram 39:

vEmbu kaRiyAga virumbinAr kaiththenRu
thAm pugadAdhE pusikkum thammaipOl
thImban ivan enRu ninaiththu ennai igazhAr ethirAsar
anRu aRindhu angIkarikkaiyAl

Word-by-Word Meanings:

virumbinAr thAm – Those who relishes
vEmbu – neem (and neem leaves)
kaRiyAga – as a part of their vegetable side dish
pugadAdhE – does not throw it away
kaiththenRu – thinking that “this tastes bitter”.
pusikkum – They eat with much relish.
thanmaipOl – That is the nature of those people.

(Similarly)
ethirAsar – emperumAnAr
igazhAr – will not discard me
ninaiththu – thinking that
ennai – me (mAmunigaL)
thImban ivan enRu  – is a bad guy/ sinner.
anRu – During that day when I surrendered unto him
aRindhu – in spite of knowing that am a sinner
angIkarikkaiyAl – he regarded my sins as his object of enjoyment and approved me gleefully.

Simple Translation:

mAmunigaL celebrates the vAthsalyam of SrI rAmAnuja in this pAsuram by saying that he latter deemed his sins as his object of enjoyment. He quotes an example where some people add neem to their food and relish it rather than discarding it as bitter.

Explanation:

As per the pAsuram of thirumazhisai AzhvAr vEmbum kaRiyAgumenRu (nAnmugan thiruvandhAdhi 94)”, there are some people who eats neem and neem leaves as vegetables to go with their main course. mAmunigaL takes this pAsuram and proves his point. He says “There are some people who are not big fans of sweet and non-bitter food. These are the people who collect bitter items starting from the likes of neem etc and add them in their food. They voluntarily go about collecting them and relish them while eating it. They relish and eat with the thought that it is very bitter in the first place. Similarly, when I surrendered unto the lotus feet of my master SrI rAmanuja, he knew that I was a person full of sins. Yet he did not disregard and discard me as a sinner. Instead he treated these misdeeds and sins in me as his object of enjoyment”.

adiyEn santhAnam ramanuja dasan

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