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Arththi prabandham – 38

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Introduction

In the previous pAsuram, mAmunigaL used a phrase, “inRaLavum illAdha adhikAram”. In this pAsuram, he explores that surgically using a rationale and logic.

pAsuram 38

anjil aRiyAdhAr aimpathilum thAm aRiyAr
ensol enakkO ethirAsA! – nenjam
una thAL ozhindhavaRRaiyE ugakka inRum
anuthApam aRRu irukkaiyAl

Word-by-Word Meanings

ethirAsA! – emperumAnArE!!!
nenjam – the heart, that is deep into inferior things
ugakka – yearns for
ozhindhavaRRaiyE – things that are outside the realms of
una – you, the eternal master who is the ultimate destination for us, and
thAL – your lotus feet, that serves as the source of incessant enjoyment.
inRum – Even now (today)
irukkaiyAl – I exist
aRRu – without  any
anuthApam – sense of guilt that how can I stoop to such low levels including the likes of my heart lusting for the most inferior things in world.
ensol – There is a popular worldly adage that says:
aRiyAdhAr – Those who do not know / understand anything
anjil – at the age of five, the when the intellect begins to develop for a man by which he is able to distinguish things
aimpathilum – even when they are fifty years of age
thAm aRiyAr – will not understand.
enakkO– Was this adage created exclusively for me?

Simple Translation:

In this pAsuram, mAmunigaL quotes a popular adage that says “a person would never learn even at fifty if he is not able to learn things at five”. He continues that his mind is behind all lowly stuff in this world and never repents for doing it. He surrenders at the lotus feet of SrI rAmAnuja to protect him, who is doomed into ignorance and darkness of this world.

Explanation:
mAmunigaL says “Hey the leader of yathis!!! My mind is deeply immersed in inferior things in this world as per the phrase “thImaNam (thiruvAimozhi 2.7.8)”. As nammAzhvAr said “yAdhAnum paRRi nIngum (thiruviruththam 95)”, my mind is constantly behind all these inferior things in the world and is in constant attachment towards it. While the mind should be focused on your lotus feet incessantly, it is just doing the contrary. It just grazes on all other inferior stuff in this world. It deems those things as the final destination and goes behind them. In doing so, the mind does not even have the guilt that it is doing such a low condescending act. It never has that guilt nor feels to rectify it. Instead it yearns and lusts behind the silly things of the world. As per the phrase “thasmAth bAlyE vivEkAthmA”, the age of five is regarded as the right age when a human can apply his intellect to distinguish between things. If at that age of five, one is not able to learn and understand the differences in the world, he will never understand it even if is fifty years old. This is a popular adage that has been in vogue for a long time. I am wondering if this was created exclusively for me, for it applies to me perfectly. I do not know what is good for me. Hence, I request you my master, the omnipotent SrI rAmAnuja, to show me a way.  “nenjamum thAnozhindhavaRRaiyE ugakkum”. This can also be construed as to mAmunigal saying “If a person does not learn / understand at age of five, he will never understand at even fifty. What a pity! Even today, I have no feeling of guilt for my mind going after all materialistic things in this world. It is because of this lack of guilt, my mind continues to yearn and lust for all other things in this universe except the ultimate destination of you and your lotus feet”.

adiyEn santhAnam ramanuja dasan

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Arththi prabandham – 36

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Introduction

In the previous pAsuram, mAmunigaL said “maruLAlE pulan pOga vAnjai seyyum endhan”, thereby requesting SrI rAmAnuja to rechannelize his mind that is controlled by senses that are in turn powered by his (mAmunigAL’s) popular and cruel sins. But even after that, the effect of sins continued to linger. mAmunigaL continues that his mind goes after all those earthly, condescending, loathable and so called “pleasurable” things in the world. These things run amok in his heart and mind and had left him wondering what caused them in the first place. mAmunigaL is left bewildered as to what is the source of those sins and their effects and finally says that he does not know the answer to this question.

pAsuram 36

vAsanaiyil URRamO mALAdha valvinaiyO
yEdhenRaRiyEn ethirAsA!!! thIdhAgum
aimpulanilAsai adiyEn mananthannai
vanbudanE thAnadarum vandhu

Word-by-Word Meanings:

ethirAsA – Oh emperumAnArE!!!
thIdhAgum – That which is deemed “detrimental” for the soul
aimpulanil – and is commonly called as the “senses” of “five senses” that continuously impacts
adiyEn – my
mananthannai – heart’s
Asai – desire for (earthly happiness).
vanbudanE – (These senses) forcefully
thAn vandhu – out of its own volition, without any compulsion
adarum – has decided to reside in me forever.

(The reason for this taste/heart’s yearning, mAmunigal asks)
URRamO  – is it the attachment that is rooted at
vAsanaiyil –the innumerable sins from the times of yore?
valvinaiyO – is it my popular karmic sins
mALAdha – that is beyond any reconciliation (that which cannot be removed by any kind of penance)
yEdhenRu – what is it?
aRiyEn – I do not know about it. (The purport is that mAmunigAL wants SrI rAmAnuja to find the reason for it and subsequently obliterate it without any trace of it).

Simple Translation

mAmunigaL asks srI rAmAnuja the reason why his (mAmunigaL’s) mind and heart go after earthly pleasures controlled by sins, though he knows that they are condemned by the scriptures as “detrimental” to the soul. Unable to know the reason for why these senses and sins torture him incessantly, he requests the question to srI rAmAnuja and asks him to find the reason. Subsequently, he requests him to annihilate them and take him to his fold.

Explanation

There are somethings that are deemed “detrimental” for the soul. As they say “ainkaruvi kaNdavinbam (thiruvAimozhi 4.9.10)”, the soul goes after all those so-called pleasurable things in the world, after being triggered by the five senses. Not stopping with that, the soul yearns more and more for that pleasure. These are the pleasures have been condemned in our scriptures as “detrimental” for the soul.  As said in the phrase, “harandhiprasapam mana:” “these sense bulldoze over me out of its own volition and pull me in different directions. I have surrendered to your lotus feet and have accepted it as my sole refuge”. mAmunigaL guess the reason for this. He asks SrI rAmAnuja, As kUraththAzhvAn says, “dhurvAsanAthradhi mathas sUkhamindhiryOththam hAthum namE madhiralam varadhAdhirAja:”, is it because of me trapped in the web of sins accrued over eons? If not, as nammAzhvAr said “madhiyilEn valvinaiyE mALAdhO (thiruvAimozhi 1.4.3)”, is it my strong karma that can never be relinquished by penance nor by suffering the effects of it? I do not know what is the reason. I request you, SrI rAmAnuja to investigate the reason for this and subsequently annihilate them”. In this pAsuram and the earlier pAsuram, the phrase “aimpulan” refers to worldly pleasures that are derived by senses.

adiyEn santhAnam ramanuja dasan

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Arththi Prabandham – 35

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pAsuram 35

aruLAlE adiyEnai abimAniththaruLi
anavaratham adimai koLLa ninaiththu nIyirukka
maruLAlE pulan pOga vAnjai seyyum enRan
valvinayai mARRi unpAl manam vaikkap paNNAy
theruLArum kUraththAzhvAnum avar selvath
thirumaganAr thAmum aruLicheydha thImaith
thiraLAna aththanaiyum sEravuLLa ennaith
thiruththi uyyakkoLLum vagai thERum ethirAsA!!!

Word-by-Word Meanings

anavaratham  –  (hey SrI rAmAnuja!!!) Always
ninaiththu nIyirukka – you are thinking
aruLAlE – out of your sheer compassion that
adiyEnai abimAniththaruLi – I am deemed to be fit only in paramapadham and not in the materialistic world
adimai kolla – and are thinking about using me for your eternal service.
pulan –(my) senses,
enRan – (because of) my
val – popular
vinayai – karmas,
vAnjai seyyum – long for
pOga – and go after materialistic aspects
maruLAlE – and presents me with ignorance that shrouds the above intention of yours.
paNNAi – (I request you to) bless me
mARRi – by taking the focus out of it
manam vaikka – and rechannelize the heart
unpAl – towards you.
theruLArum – The one who is full of knowledge and who goes by the name of
kUraththAzhvAnum – SrI kUrESa and
avar selvath thirumaganAr thAmum – his son periya bhattar who got the glorious opportunity of being born as the son of kUraththAzhvAn
aruLicheydha  – deemed so low of themselves
thImaith thiraLAna – and listed out innumerable group of sins.
aththanayum – (though they said that out of humility), all of them
sEravuLLa – of them (without excluding any of them) are present.
ennaith – in my case.
ethirAsA!!! – yathirAja!
thERum – please think
vagai – of a way
thiruththi – about way to correct
uyyakoLLum – and liberate me

Simple Translation

In this pAsuram, mAmunigaL says that he has all the infinite list of sins that SrI kUrESa and his illustrious son have mentioned out of their humility in their works. These sins shroud him in realizing the pure intentions of SrI rAmAnuja who is always thinking of ways to liberate mAmunigaL and use him for his eternal service. mAmunigaL requests SrI rAmAnuja to redirected his mind that is controlled by senses that are powered by his many ordinary and cruel sins.

Explanation

maNavALa mAmunigaL says, “hey! SrI rAmAnuja!!! “kUranAthabhattAkya dhESikavarOktha samasthanaichyam adhyAsthi asankuchithamEva (yathirAja vimshathi 15)” is a phrase that celebrates the great knowledge of sri kUresar and his son periya bhattar who got the glorious opportunity of being born to him. It is because of this great wealth of being born as son to SrI  kUrESa, he is called as “SrIrangarAja kamalApadhalAli thathvam”. Both sri kUresar and bhattar, out of their extreme humility have listed their innumerable group of sins that includes the likes of the phrases “puthvAchanOcha adhikrAmangyAm (varadharAja sthavam)”. All these sins that they have listed are abundantly present in me. There is no one sin that I do not have”. mAmunigaL continues, “hey SrI rAmAnuja!! You always think about ways to correct people and liberate them as per the phrase “seyal nanRAga thiruthip paNikoLvAn (kaNNinuN siRuth thAmbu 10)”, You, out of sheer compassion towards me, deem myself to be fit in paramapadham and always think of ways to free me from the shackles of this mundane earth. Not withstanding that, you also think of ways to use me for your eternal service. However, my senses and my cruel sins shrouds that pure intention of yours. As per the phrase “SabdhAdhi bhOga ruchiranvahamEdhadhEha (yathirAja vimshathi 16)”,  my sins are so strong and popular that it takes me away from you and indulges me more and more in materialistic stuff, fueled by my senses. I request you to kindly channelize those and divert my thoughts towards you as they say “thanpAl manamvaikkath thiruththi (thiruvAimozhi 1.5.10)”. I request you to kindly bless me with a heart that thinks about you, my eternal master. Please think about it”.

adiyEn santhAnam ramanuja dasan

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Arththi prabandham – 34

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paramapadhanathan

Introduction

The preface to this pAsuram is laid in the format of an imaginary question that mAmunigaL thinks SrI rAmAnuja would have in his mind. In this pAsuram, the former tries to answer that. The question is as follows. SrI rAmAnuja asks mAmunigaL, “hey! mAmunigaL!!! Let us say that I do have lots of compassion. However, the obstacles that you have is so powerful and strong that it would make even the most compassionate person to shun away any sort of compassion towards you. So, what can I do in this regard?”. mAmunigaL answers, “The one who said ‘sarva pApEbhyO mokshayishyAmi mAsucha:‘ (I will relieve you from all your sins, do not worry)”, is none other than periya perumAL of SrIrangam (in the form of krishNa). Even HE is a person who will abide by you and do whatever you says. Hence, my svAmi! SrI rAmAnuja!!! Please liberate me, who does not have any refuge other than your lotus feet. Please ensure that I do not go through the effects of my karma and grant me salvation from bondage.

pAsuram 34

munnaivinai pinnaivinai Araththam ennum
mUnRu vagaiyAna vinaiththogai anaiththum yAnE
ennai adaindhOr thamakkuk kazhippan ennum arangar
ethirAsA nIyitta vazhakanRO? sollAy
unnai alladhu aRiyAdha yAn indha udamabodu
uzhanRu vinaippayan pusikka vENduvadhu onRu uNdO?
ennudaiya iruvinayai iRaippozhudhil mARRi
yErArum vaigundhaththu ERRi vidAy nIyE!!!

Word-by-Word Meanings

arangar – periya perumAL
ennum  – who told that
adaindhOr thamakku – “Towards those people who reach
ennai – me, who is characterized by auspicious qualities including the likes of vAthsalyam etc.,
yAnE – I, who is all-powerful, all-knowing and omnipresent, will
kazhippan – annihilate
anaiththum – all the
vinaiththogai – group of karmAs
mUnRu vagaiyAna – that are of three types including
ennum – the likes of
munnaivinai – pUrvAgam (previously acquired sins)
pinnaivinai – uththarAgam (sins of future)
Araththam – prArabdham (the effects of the karma which is to be explained in the shorter duration, i.e., the part of our karma to be experienced in a specific set of births. sanchitha karma is the who set of our karma to be experienced. prArabdha karma is a part of that whole package)”.
ethirAsA – Oh! The leader of yathis!!!
nIyitta vazhakkanRO? – Even such arangar (periya perumAL) abides by you.
sollAy – please tell me about that. Please tell me that this is a real fact.
yAn – I
aRiyAdha – do not know
unnai alladhu – anyone except you (as the protector)
vinaippayan pusikka vENduvadhu onRu uNdO? – should I reap the effects of all karmas assosciated with my being
indha udamabodu – inside this body
uzhanRu – and continue the journey forever?
nIyE– Only you should (you can)
iRaippozhudhil – in a wink of an eye
mARRi – annihilate without an iota of trace
ennudaiya – my
iruvinayai  – strong karmas.
yERRi vidAi – (By doing so), please make me ascend to
ErArum –  beautiful
vaigundhaththu – paramapadham

Simple Translation

mAmunigaL asks SrI rAmAnuja that only he is capable of removing the countless sins that he has accrued over eons and susbsequently grant moksham. mAmunigaL reiterates the fact that he has no other refuge other than the lotus feet of SrI rAmAnuja, whom, even the all-knowing, all powerful periya perumAL is subservient towards.

Explanation

mAmunigaL restates the words of periya perumAL. The latter said “there are three types of karma groups that includes the likes of “pUrvAgam”, “uththarAgam” and “prArabdham” as laid out by the phrase “pUrvAgamuththarAgArancha samArabdhamakamthathA”. To those who come unto me having renunciating everything and accepting me as the only refuge, I, who is all-powerful,  all-knowing, one who does not need the help of anything else to effect something, one who is full of auspicious qualities likes vAthsalyam etc., will annihilate all their karma without any iota of trace”. mAmunigaL continues towards SrI rAmAnuja by calling him “hey ethirAsA!!! The leader of yathis!!!! Is it not true that even such great periya perumAL is someone who abides by you and does what you tell HIM, as revealed by the phrase “vasyassathA bhavathithE”?   Can you not speak out and tell that this is in fact true and a fact? I do not know any other refuge than you, SrI rAmAnuja, who controls even the periya perumAL by his love. I am in this body of mine and continue my journey from one body to another for a long time. Should I continue this journey and suffer from the karmic effects that are results of the association with the body? However, having accrued innumerable and powerful karmic sins from time immemorial, only you, SrI rAmAnuja, is capable of annihilating them without any trace of it within a wink of an eye as described by the phrase “kadivAr thIya vinaigaL nodiyArum aLavaikaN (thiruvAimozhi 1.6.10)”. Only you are capabale of doing this and subsequently make me ascend to the beautiful paramapadham”.

adiyEn santhAnam ramanuja dasan

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Arththi prabandham – 33

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ramanuja-showing-paramapadham

pAsuram 33

innam eththanai kAlam indha udambudan yAn iruppan
innapozhudhu udambu vidum innapadi adhuthAn
innavidaththE adhuvum ennum ivaiyellAm
ethirAsA! nI aRidhi yAn ivai onRaRiyEn
ennai ini ivvudambai viduviththu un aruLAl
ErArum vaikundhaththERRa ninaivu uNdEl
pinnai viraiyAmAl maRandhu irukkiRadhen? pEsAy
pEdhaimai thIrndhu ennai adimai koNda perumAnE !!!

Word-by-Word Meaning

eththanai kAlam – how long
innam – from now
yAn iruppan – will I be, without any association
indha udambudan – inside this derisive body?
ethirAsA! – emperumAnArE!!!
nI aRidhi – you know
innapozhudhu udambu vidum  – when the body would fall at which particular time and
innapadi adhuthAn – in which particular manner and
innavidaththE adhuvum – at which particular place
ennum ivaiyellAm – (all these aforementioned things) you know for sure.
yAn – ignorant me
ivai onRaRiyEn – does not know an iota of these.
pEdhaimai thIrndhu – So, please remove my ignorance!!!
adimai koNda perumAnE!!! – The one who ruled over
ennai – me, who lives without any connection to this mortal coil (given to me in this birth)..
ini un aruLAl – From now on onwards, bless me (so that with your blessings)
ivvudambai viduviththu – the body is discarded and
vaikundhaththERRa – ascend to paramapdham
ErArum – which is a place that is exquisitely ornate and complete in beauty.
ninaivu uNdEl – (emperumAnArE!!!) if you have the desire to do so,
pinnai – then
pEsAy – please tell me
maRandhu irukkiRadhen? – What are you contemplating and why is the delay?
virayAmAl – and why are you not expediting it?

 Simple Translation

In this pAsuram, maNavALa mAmunigaL questions emperumAnAr as to what is the reason for his delay in liberating his soul and making him ascend to paramapadham. There is no shortage of compassion on emperumAnAr’s part and mAmunigaL is ready to leave his body at any time. Yet it does not happen and that makes mAmunigaL curious. The curiosity is reflected in the form of a question in this pAsuram.

Explanation

maNavALa mAmunigaL says “emperumAnArE! my svAmi! I was without the knowledge of your association earlier. You removed this void and made me realize my true self. You made me realize that I am a servant as mentioned in the phrase “vinaiyEn unakkadimaiyaRakkoNdAy (thiruvAimozhi 4.9.6)”. As a part of realizing my servitude towards you, you made me live by it and realize the significance of it. You are my svAmi indeed!!! I have a question for you. How much more do you plan to keep my soul in this derisive body? How long should I stay inside this body without any kind of true connection to it? You do know when this body will fall, you do know where it will fall and how it will.  You know everything. I am completely oblivious of any of these. I do not know an iota of these”.

mAmunigal continues, “my svAmi! I (my soul) is inside this body without any kind of liking or attachment. If you wish to liberate the soul from the body and make the soul ascend to the beautiful paramapadham, why are you delaying in doing so? Why are you not speeding the process as they say in the phrase “viNNulagam tharuvAnAy viraiginRAn (thiruvAimozhi 10.6.3)”? Please let me know the reason for the delay. There is no question about your infinite mercy. There is no reason on my part that prevents liberation. Then what is it that prevents you?”. There is yet another recitation way when it comes to the penultimate line, “maRandhu irukkiRadhen? pEsAy”. They also say “amarndhirukkiradhen pEsAy”.

adiyen santhAnam ramanuja dasan

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Arththi Prabandham – 32

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Introduction

In the earlier pAsuram, there was a line that said “aRamigu naRperumbUdhUr avadhariththAn vAzhiyE”. This meant that SrI rAmAnuja appeared / incarnated in the place called “SrIperumbUthUr”. Taking cue from that line, maNavALa mAmunigaL celebrates that glorious day when SrI rAmAnuja appeared in this world for us.

pAsuram 32

sankarabhARkara yAdhavabhAtta prabhAkarar thangaL madham
sAyvuRavAdhiyar mAykuvarenRu sadhumaRai vAzhndhidunAL
venkali ingini vIRu namakkilai enRu migaththaLar nAL
mEdhininanjumaiyArumenathuyar vittu viLangiya nAL
mangaiyarALi parAnkusa munnavar vAzhvu muLaiththidu nAL
manniya thennarangApuri mAmalai maRRumuvandhidu nAL
senkayalvAvigaL sUzhvayalnALum siRandha perumbUdhUr
sImAn iLaiyAzhvAr vandharuLiyanAL thiruvAdhirai nALE!!!

Word-by-Word Meanings

sankara – the philosophy propounded by Sankara
bhArkkara – the philosophy propounded by bhAskara
yAdhava – the philosophy propounded by yAdhavaprakAsa
bhAtta – the philosophies of bhAttas
prabhAkarar thangaL madham – the philosophy propounded by prabhAkara. All such philosophies
sAyvuRa – were destroyed (after SrI rAmAnuja appeared on the day)
vAzhndhidunAL sadhumaRai – The day when the four vEdhas would live healthily (i.e., the day when the meaning of the vEdhas would be understood and interpreted clearly) was when
vAdhiyar – people like Sankara who would argue
mAykuvarenRu – but would eventually fail without any doubt.
nAL – The day (when SrI rAmAnuja appeared) is when
vVenkali – cruel kali
ingu ini vIRu namakilai enRu  – will think that this place (earth) is no more its dwelling / ruling anymore (because of lack of conducive force to survive)
migaththaLar – and would shake terribly and wane off eventually.
nAL – The day (when sri rAmAnuja appeared) is when
mEdhini – even the earth
viLangiya – shone brightly
nanjumai Arum yena thuyar vittu – (when it realized) that its burden will be removed.
nAL – The day (when SrI rAmAnuja appeared) is when
vAzhvu – the glories of
munnavar – our entire gamut of ancestors that includes but not limited to the likes of
mangaiyarALi – thirumangai AzhvAr and
parAnkusa – nammAzhvAr
muLaiththidu – will resurface, blossom and prosper.
nAL – The day (when sri rAmAnuja appeared) is when
manniya – the place where periya perumAL (SrI ranganAthan) permanently resides
thennarangApuri – and is also known as the beautiful SrIrangam,
mAmalai – and the place that is known as “periya thirumalai” (thiruvEnkatam)
maRRum – and the various other divine places
uvandhidu – would be happy.
nALE – That day is when
vandharuLiyanAL – SrI rAmAnujar appeared
sImAnilayAzhvAr – as SrImAn and with the name of “iLaiyAzhvAr” in
perumbUdhUr – SrIperumbUthUr
sUzh – that is surrounded by
vAvigaL – (a) ponds and lakes that are full of
senkayal – red fish
vayal – and (b) paddy fields.
nALum – This place called SrIperumbUthUr, forever sports
siRandha – the look of a beautiful, great city.
thiruvAdhirai – (The star in which Sri rAmAnuja appeared in SrIperumbUthUr) was during the star of thiruvAdhirai. This is the day. This has to be the day. What a glorious day. It behooves us to take cognizance of the phrase, “SrImAn AvirabhUth bhUmau rAmAnuja dhivAkara:”

Simple Translation

maNavALa mAmunigaL  celebrates the glorious star of thiruvAdhirai when SrI rAmAnuja appeared in this world. When he was born in the earth, a lot of different things happened for good. The philosophies that were earlier misinterpreting vEdhas were destroyed. kali started to shake and feared that it would not get a place to live when SrI rAmAnuja will be there. Earth, the dhivya dhESams in it, the citizens of those dhivya dhESams everyone and everything was happy as they will be relieved on their burden when SrI rAmAnuja appears. Such a divine SrI rAmAnuja was born in SrIperumbUthUr, a place surrounded by beautiful ponds that has lots of red fish. It is a place that has the charm of a beautifully constructed city. What a glorious day indeed.

Explanation

There are some people that are referred to as “kudhrushtis”. They are those people that lack the normal vision to see things properly, as evinced by their very name of “kudhrushtis”. They are unable to see clearly the purport of vEdhas and hence explain things mentioned in them in a very shallow and misleading manner. They typically negate two things (a) the supreme lord SrIman nArAyaNan (viSEshaNam) and (b) HIS qualities (viSEshyam). The kudhrushtis include the likes of Sankara , bhAskara so on and so forth. As a result of this, the vaidhika dharmam was in hapless state. However, on the day when SrI rAmAnuja appeared in this world, the vEdhas rejoiced and knew that they are going to regain their lost glory, for their arguments and philosophies would be destroyed, paving way for the vEdhas to remain hale and healthy afterwards.

The day when SrI rAmAnuja appeared, the cruel and dangerous kali thought that it would never live comfortably in this earth. It was the day when kali started to tremble. Since the kali and kudhrushtis that were heavily influenced by kali ran helter sketler, the earth heaved a sigh of relief and shone brightly, as mentioned in the phrase “thavam thAraNi peRRadhu (irAmAnusa nURRandhAdhi 65)”. Earth shining brightly would mean that the divine places in it shone. The divine places are those that were sung by AzhvArs, thirumangai AzhvAr being the one who sang the most number of places. Hence, it goes without saying that the day when SrI rAmAnuja appeared, all AzhvArs’ glory started to prosper again. The day when SrI rAmAnuja appeared was the day all the dhivya dhESams started to be happy again. This includes SrIrangam where periya perumAL resides and thiruvEnkata mAmalai (as seen in the phrase “aruviseyyA niRkkum mAmalai (thiruviruththam 50)” and the various other dhivya dhESams. SrI rAmAnuja appeared in this earth in the star of thiruvAdhirai in a placed called SrIperumbUthUr. This place was surrounded with lakes that had lot of red fish. It always maintained the beauty of a city and its associated charm. SrI rAmAnuja  was given the name of iLaiyAzhvAr, the very name that would speak volumes of his birth and its significance.

maNavALa mAmunigaL is awestruck and exclaims “this is the day!. What a day! Can any other day match opportune day when SrI rAmAnuja came to this earth? At this point, we should remember the phrase “SrImAn rAmAnuja dhivAkara:” The phrase “thennarangApuri mAmalai maRRumuvandhidu nAL” could also mean that the citizens of dhivya dhESams that includes the likes of SrIrangam and thiruvEnkatam, would be happy on the day when SrI rAmAnuja appeared. These two dhivya dhESams serve as representatives to all others. As revealed in the irAmAnusa nURRandhAdhi thaniyan, “un nAmAmellAm enRan nAvinuLLE allumpagalum amarumpadi nalgu”, maNavALa mAmunigaL uses different names like emperumAnAr, irAmAnusa, ethirAsa and in this pAsuram he uses the name of “iLaiyAzhvAr”.

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Arththi prabandham – 31

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Introduction

In the earlier pAsuram, maNavALa mAmunigaL sang mangaLams (glories) to SrI rAmAnuja more than once. This is a habit / trait that one needs to yearn for. In this pAsuram, maNavALa mAmunigaL salutes SrI rAmAnuja and sings glories to him for his valor while destroying the arguments of those who (a) construe something outside of vEdhas and (b) those who do not understand the true purport of vEdhas. If the earlier pAsuram served as mangaLams to SrI rAmAnuja’s body parts/thirumEni, this pAsuram serves as one that is for his character.

pAsuram 31

arusamayach chediyadhanai adiaRuththAn vAzhiyE!!!
adarndhuvarum kudhittigaLai aRaththuRandhAn vAzhiyE!!!
seRu kaliyaich chiRidhum aRath thIrththu vittAn vAzhiyE!!!
then arangar selvam muRRum thiruththi vaiththAn vAzhiyE!!!
maRaiyadhanil poruL anaithum vAy mozhindhAn vAzhiyE!!!
mARanuRai seydha thamizh maRai vaLarththOn vAzhiyE!!!
aRamigu naR perumbUdhUr avadhariththAn vAzhiyE!!!
azhagArum ethirAsar adiyiNaigaL vAzhiyE!!!

Word-by-Word Meanings

vAzhiyE – Live for eternity!!!
adi aRuththAn – the one who annihilated the roots of
arusamayach chediyadhanai – six trees of philosophies that does not live by what is told in vEdhas.
vAzhiyE – Live for eternity!!!
aRaththuRandhAn – The one who drove away completely
adarndhuvarum – those who came united in large numbers,
kudhittigaLai – construed vEdhAs inappropriately and thus are referred as “kudhrushtis” as in the phrase “nAn maRaiyum niRkak kuRumbusey nIsarum mANdanar”
vAzhiyE – Live for eternity!!!
thIrththu vittAn – The one who destroyed
seRu kaliyai – the dangerous, widely spread and evil force known as “kali”
aRa – without leaving
chiRidhum – a small trace of it ever.
vAzhiyE – Live for eternity!!!
thiruththi vaithAn – The one who ordered and administered
selvam muRRum – the entire gamut of treasures of
then arangar – periya perumAL (the presiding deity at SrIrangam), who is replete with beauty
vAzhiyE – Live for eternity!!!
vAy mozhindhAn – The one who blessed us by giving his divine commentaries (also known as “SrI bhAshyam”) which talks about
poruL anaiththum – all the SAsthras
maRaiyadhanil – that is being dealt/propagated in vEdhas.
vAzhiyE – Live for eternity!!!
vaLarththOn – The one who propagated and spread
thamizh maRai – the thamizh vEdham
uRai seydha – that was given by
mARan – nammAzhvAr
vAzhiyE – Live for eternity!!!
avadhariththAn – The one who appeared in
naR perumbUdhUr – the auspicious place known as “SrIperumbUthUr” to
aRamigu – spread the concept of “total surrender” as mentioned in the aforementioned thamizh vEdham.
vAzhiyE – Live for eternity!!!
adiyiNaigaL – the sole refuge, the twin lotus feet of
ethirAsar – SrI rAmAnuja/yathirAha who is
azhagArum – replete with a lot of qualities starting from beauty etc.,

Simple Translation

In this pAsuram, maNavALa mAmunigaL says, “Long live SrI rAmAnuja (1) destroyed the six trees of philosophies that stood outside the boundaries of vEdhas and explained the principles (2) scared away the miscreants of the vEdhas (3) annihilated kali and its impact without leaving any trace of it in this world (4) restored, streamlined and ordered the treasures of SrIrangam (5) gave us the true meaning of vEdhas through his “SrI bhAshyam” (6) spread the essence of thiruvAimozhi to the interested masses and (7) appeared in the glorious SrIperumbUthUr. Long live SrI rAmAnuja’s beautiful lotus feet, the sole refuge for everyone”.

Explanation

maNavALa mAmunigaL sings glores to SrI rAmAnuja’s characteristic traits. Firstly, he starts to sing glories by praising SrI rAmAnuja as the one who annihilated the roots of six trees of philosophies. As per the phrase, “sAkhyOlukhyAkshapAdhakshpaNaka kapilapathanjali madhANusAriNa:”, there are six philosophies that exist outside the realms of vEdhas. SrI rAmAnuja destroyed their roots completely. Then, maNavALa mAmunigaL sings glories to SrI rAmAnuja who made some people run helter-skelter. These people were none other than those who misinterpreted vEdhas as described by the phrase “nAn maRaiyum niRkak kuRumbu sey nIsarum mANdanar (irAmAnusa nURRandhAdhi 99)”. All these aforementioned people and the ideas that they were able to spread hitherto was due to the evil force known as “kali” that was widely prevalent and that which engulfed this whole world. This was described by the phrase “aRusamayam pOnadhu ponRi iRandhadhu venkali (irAmAnusa nURRandhAdhi 49)”. However, SrI rAmAnuja ensured that there is no trace of kali and its effects in this world. maNavALa mAmunigaL sings glories to such a benevolent SrI rAmAnuja. After this, he sings glories for SrI rAmAnuja who ordered, administered and streamlined the treasures of srIrangam and its routine, as per the phrase “SrIman SrIrangaSriyam anubhadhravAm anudhinam samvardhayA”.

The vEdhas were in a constant state of fear for it depended on the person who explains it. Those who does not construe it comprehensively would not be able to the true purport and hence a lot would be lost in translation. SrI rAmAnuja removed this fear of vEdhas as he wrote his famous “SrI bhAshyam” (a commentary of vEdha vyAsar’s brahma sUthram). With the aid of “SrI bhAshyam”, he spread the true essence of esoteric meaning of vEdhas, after understanding them completely. mAmunigaL sings glories to SrI rAmAnuja who did this. In the invocatory verses (thaniyan) of thiruvAimozhi, there is a phrase that says “vaLarththa idaththAi irAmAnusan”. maNavALa mAmunigaL sings mangaLams to SrI rAmAnuja who helped the thamizh vEdham, also known as “thiruvAimozhi”, to grow and spread among people. The essence of SaraNAgathi (total surrender to SrIman nArAyaNan) that was extolled in thiruvAimozhi was spread to the masses. It’s reach to the common man can be solely attributed to SrI rAmAnuja who appeared in SrIperumbUthUr to do just this task. maNavALa mAmunigaL salutes him for this wonderful service to the human kind. Finally, maNavALa mAmunigaL concludes by saying “Long live the glorious wonderful feet of SrI rAmAnuja, the one replete with beauty”. The adjective “azhagArum” can be used for the noun “adiyiNaigal” (twin feet). When used in this manner, it would mean that the twin feet are akin to two beautiful lotus flowers. Not only that, it would also mean the inherent and natural beauty of SrI rAmAnuja‘s feet as such. The phrase “aRamigu naR perumbUdhur” can also mean that SrI rAmAnuja is someone who has a lot of dharmam, as shown by the phrase “irAmAnusan mikka puNNiyan (irAmAnusa nURRandhAdhi 91)”.

Translation by santhAna rAmAnuja dhAsan

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Arththi prabandham – 29

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Introduction

maNavALa mAmunigaL in this pAsuram praises about the victories of SrI rAmAnuja, the person who is solely responsible for destroying all hurdles that come in the way of paramapadham for maNavALa mAmunigaL. maNavALa mAmunigaL describes how SrI rAmAnuja defeats his opponents, the ones who quote outside the vEdhas or distort what is being said in the vEdhas. He uses books that includes the likes of SrIbhAshyam in order to defeat them. maNavALa mAmunigaL praises SrI rAmAnuja’s victories and subsequently sings mangaLams to them.

pAsuram 29

chAruvAga madhanIRu seydhu samaNach chedikkanal koLuththiyE
sAkkiyakkadalai vaRRaviththu migusAnkiya kiri muRiththida
mARu seydhidu kaNAdha vAdhiyagaL vAy thagarththu aRamiguththu mEl
vandha pAsupadhar sindhiyOdum vagai vAdhu seydha ethirAsanAr
kURum mAkuru madhaththOdu kumArilan madham avaRRin mEl
kodiya tharkka charam vittapin kuRugiya mAyAvAdhiyarai venRida
mIRi vAdhil varu pArkkaran madhavilakkadik kodiyerindhu pOy
mikka yAdhava madhaththai mAyththa peruvIrar nALum miga vAzhiyE!!!

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Word-by-Word Meanings

chAruvAga madhanIRu seydhu – (SrI rAmAnuja) burnt into ashes the philosophy called “chAruvAka matham” that is defined by “prathyakshamEkam chArvAka:”, i.e., people who follow the philosophy of chAruvAka accept only those things that they see.
samaNach chedik kanal koLuththiyE – (SrI rAmAnuja) burnt the philosophies of a weed called “samaNam” (jaina)
sAkkiyak kadalai vaRRaviththu – (SrI rAmAnuja) completely burnt and emptied the ocean known as “sAkkiyam” (baudhdha) using his works as rays of destruction
migusAngkiya kirimurithida – (SrI rAmAnuja) destroyed the philosophy called “sAnkhyam” that was largely prevalent (Because of the enormous presence, the philosophy is described as a mountain)
thagarththu –  (SrI rAmAnuja) destroyed, using his arguments
vAy – the  arguments put forth
mARu seydhidu kaNAdha vAdhiyargaL – as “counter arguments” by a group known as “kANAdha vAdhigaL”.
aRamiguththu mEl vandha – that which kept on pounding one after another
pAsupadhar sindhiyOdum vagai – like how rudhran along with his entire family ran helter skelter to save his life, even rudhran’s devotees who are called “sivasamayigaL” were made to run helter skelter by
vAdhu seydha ethirAsanAr – ethirAsan using his arguments
kodiya tharkka charam vittapin avaRRin mEl – (SrI rAmAnuja) attacked with his arrows known as “tharka” (the art of arguing using techniques such as logic etc., ) and specifically destroyed the
kURum – blabbering arguments of
mA – the mighty (in terms of numer of people)
kuru madhaththOdu – philosophy called “prabhAkara madham”
kumArilan madham – and the philosophy called “bhAtta madham”.
kuRugiya mAyAvAdhiyarai venRida – (SrI rAmAnuja) went to the place where the people of “mAyAvAdha” philosophy lived and won over the arguments of all the people whom he was able to meet.
pArkkaran madha vilakkadi kodiyerindhu pOy – (SrI rAmAnuja) shook and plucked the fundamental arguments of people of “bhAskara” philosophy and threw them astray and went ahead.
mIRi vAdhil varum – these “bhAskara” philosophy people were the people who came with so much haughtiness to argue against SrI rAmAnuja.
mikka yAdhava madhaththai mAyththa – (After conquering the bhAskra philosophy, SrI rAmAnuja) totally annihilated the philosophy of “yAdhavaprakAsa”, whose followers were huge in number.
nALum migavAzhiyE!!! – Long live
peruvIrar – emperumAnAr , who has an unmatched bravery and victories over his opponents.
 

Simple Translation

In this pAsuram, maNavALa mAmunigaL celebrates the victories of SrI rAmAnuja. Specifically, maNavALa mAmunigaL lists some of the philosophies that were prevalent and famous. maNavALa mAmunigaL praises SrI rAmAnuja who emerged victorious over the philosophies that includes the likes of “chAruvAka”, “samaNam”, “sAkhyam”, “sAnkhyam”, “kANAvAdhi”, ”pAsupatha”, “prabhAkara”, “bhAtta”, “mAyAvAdha” and “yAdhava”. maNavALa mAmunigaL concludes by saying that the victories of SrI rAmAnuja should grow daily. He sings mangaLam to such SrI rAmAnuja.

Explanation

The philosophy that is known as “chAruvAka matham”, whose basic tenet is “prathyakshamEva chArvAka:” (A chArvAka person accepts only what is seen by naked eye), was burnt down to ashes by the scorching rays of SrI rAmAnuja‘s arguments. He set fire to the philosophy known as “samaNam” (jainisim). The ocean called “sAkhya madham” was made completely dry without any trace of water in it by SrI rAmAnuja, again using his scorching rays of arguments. One of the philosphies that was spread in large numbers was known by the name of “sAnkhya madham”. Hence it is compared to a mighty mountain. Yet SrI rAmAnuja, using his vajrAyudham called “arguments”, annihilated this very mountain. There were some group of people known as “kANAdh vAdhigaL” who are known for their counter arguments. Sri rAmAmuja decimated their counter arguments using his arguments.

There were another group of people who were known by the name of “pAsupathars”. A lot of people belonging to this group flocked in large numbers to argue and win against SrI rAmAnuja. However, they were made to run helter skelter in order to save their livelihood by the arguments of SrI rAmAnuja. This was akin to how rudhran and his entire family were made to run helter skelter by krishNa during the battle of bhANAsura. SrI rAmAnuja wielded the powerful bow of arrows towards the arguments of people in “prabhAkara philosophy” and “bhAtta philosophy”. After doing this, he went towards the places where the people pursuing “mAyAvAdha philosophy” lived. Their presence was widely prevalent. SrI rAmAnuja defeated them using his arguments, as celebrated by the phrase “vAdhil venRAn nammirAmAnusan (irAmAnusa nURRandhAdhi 58)”. People from “bhAskara philosophy” came to argue against SrI rAmAnuja. However, SrI rAmAnuja not only defeated them but also ensured that no one ever walks in the path that were laid by them. There were a huge crowd from the followers of “yAdhava philosophy” that flocked together with the sole objective of defeating SrI rAmAnuja. To their utter dismay, SrI rAmAnuja obliterated them completely without any trace of their philosophy.

maNavALa mAmunigaL wishes that these brave, victorious acts of SrI rAmAnuja, that were the result of him destroying other philosophies, should go day by day.

Translation by santhAna rAmAnuja dhAsan

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Arththi prabandham – 26

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Introduction

In this pAsuram maNavALa mAmunigaL, who knows the heart of SrI rAmAnuja and speaks on his behalf. maNavALa mAmunigaL knows what SrI rAmAnuja is thinking and pours it in this pAsuram. He concludes with the request to SrI rAmAnuja about quickly granting him the ascendancy to paramapadham. SrI rAmAnuja is thinking “This person maNavALa mAmunigaL has committed lots of sins right from the day he came to me. If not for me, will there be any other person who can protect him in spite of his huge repository of sins? There might not be any one and so we should protect him”. This thought of SrI rAmAnuja is what maNavALa mAmunigaL is reproducing in this pAsuram as if it is coming from his own heart. maNavALa mAmunigaL, in continuation says who other than SrI rAmAnuja could protect him, being the only refuge for all people without any shelter whatsoever. Can the ever compassionate people that include the likes of periya perumAL protect me? maNavALa mAmunigaL says that it was SrI rAmAnuja who kindled the desire to go to the ultimate destination of paramapdham. Hence, he requests that it has to be SrI rAmAnuja who needs to ensure that he reaches there. In addition to it, maNavALa mAmunigaL says that it is SrI rAmAnuja’s thought that he ought to protect him from those innumerable sins that he commits daily. maNavALa mAmunigaL believes that it is not periya perumAL etc who are trying to protect maNavALa mAmunigaL, instead it is SrI rAmAnuja who is pining to save him from all sorts of sins and no one else”.

pAsuram 26

thennarangarkkAmO? dhEviyargatkAmO?
sEnaiyarkOn mudhalAna sUriyargatkAmO?
manniyasIr mARan aruLmAri thamakkAmO?
maRRUm uLLa dhEsigargaL thangaLukkumAmO?
ennudaiya pizhai poRukka yAvarukku mudiyum?
ethirAsA unakku anRi yAn oruvarukku AgEn
un aruLAl enakku ruchi thannaiyum uNdAkki
oLivisumbil adiyEnai oruppaduththu viraindhE!!!

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Word-by-Word Meanings

ethirAsA – Oh emperumAnArE!!!
thennarangarkkAmO? (To forgive my sins) will periya perumAL be capable to do it? or
dhEviyargatkAmO? – will the divine consorts including the likes of periya pirAtti be capable to do it? or
sEnaiyarkOn mudhalAna sUriyargatkAmO? – will the nithyasUris starting from sEnApathiyAzhvAn be capable to do it? or
manniya sIr – the one, who, forever has the auspicious qualities of vAthsalyam etc towards devotees of the Lord
mARan – and is known by the name of nammAzhvAr, would he be capable to do it? or
aruLmAri thamakkAmO? – will thirumangai AzhvAr who showers compassion towards all chEthanas, be capable to do it? or
maRRUm uLLa – will any other
dhEsigargaL – AchAryas starting from nAthamunigaL,
thangaLukkumAmO? – will they be able to do it?
yAvarukku mudiyum? – Who can
pizhai poRukka – forgive the sins
ennudaiya – that I committed?
yAn – I
oruvarukku AgEn – will not be a servant to anyone else
unakku anRi – except you.
un aruLAl – With your grace, you
ruchi thannaiyum uNdAkki – have instilled the desire in prApyam (paramapadham)
enakku – in me
oruppaduththu adiyEnai – (you) should make me reach the
oLivisumbil – bright and resplendent paramapadham.
E – (at the end of viraindhu) – is a suffix added for the sake of completion.

Simple Translation

maNavALa mAmunigaL talks about the cream of cream people including the likes of periya perumAL, HIS divine consorts, nithyasUris, AzhvArs and other AchAryas except SrI rAmAnuja. He says that none of them has the means to protect him and thereby forgive his sins. Only SrI rAmAnuja has the capability and compassion to do so. maNavALa mAmunigaL explains this thought of SrI rAmAnuja, concluding by requesting SrI rAmAnuja to take him to paramapadham and be one among the people there.

Explanation

maNavALa mAmunigaL says “Oh! The leader of yathIs!!! Even the omnipotent Lord who knows everything without the help of anything or anyone, cannot fathom the sins that I have committed. Is there any one who is capable of forgiving my sins? Will the periya perumAL, who is described by the phrases, “dhOshAyadhyabhithasyasyAth” and “en adiyAr adhu seyyAr seydhArEl nanRu seydhAr (periyAzhvAr thirumozhi 4.9.2)” be able to forgive my sins? My sins will test even HIS patience. Will, the set of pirAttis starting from periya pirAtti, who is described as “nakaschin naparAdhyathi (srIrAmAyaNam)” and “kimEthan nirdhOsha:  ihajagathi (SrI guNa rathna kOsam)”, be able to patiently forgive my sins? Will, the nithyasUris, starting from the likes of sEnApathiyAzhvAn etc. who have yearned and got the eternal service of periya perumAL and HIS pirAttis, be capable of forgiving my sins? All these nithyasUris are one and the same when it comes to doing eternal service to perumAL and pirAtti, as shown by “asmAbhis thulyObhavathu”. They are the people who talked about prapaththi in “vishvaksEna samhithai” and “vihakEndhra samhithai”. Will any of those nithyasUris, be able to forgive my sins? Will nammAzhvAr, who, forever, is replete with auspicious qualities of vAthsalyam to devotees, and who stands by it as revealed by the phrase “payananRAgilum pAngallarAgilum seyal nanRAgaththiruthip paNikoLvAn (kaNNinun chiruth thAmbu 10)”, be capable of forgiving my sins”? Will thirumangai AzhvAr, who showers his choicest blessings on all chEthanas (anything with consciousness), be capable of forgiving my sins? Will it be possible for all krupAmAthra prasannAchAryas, who are recipients of AzhvAr’s blessings, starting from nAdhamunigaL, yAmunamuni and the like, to forgive my sins? Except for you, SrI rAmAnuja, who bears and forgives any sin patiently, will any one of the aforementioned elite people be able to forgive my sins at all? It is not at all possible for them to forgive my sins. Hence, going by the phrase that describe you as “nigarinRi ninRavennIsadhaikku nin aruLingaNanRip pugalonRumillai (rAmAnusa nURRanthAdhi 48)”, you are verily the ocean of compassion and the one who forgives and protects everyone with the huge baggage of sins anyone may have. So, it is only appropriate for me to say that I belong to you and to no one else”.

maNavALa mAmunigaL continues, “It is because of your blessings that,  the surrender unto your lotus feet, was possible. Likewise, after surrender, it is because of your blessings again that I got interest in reaching the ultimate destination (prApyam). I request you to take me to paramapdham that is described as “sudaroLiyAi ninRa thannudaichOdhi (thiruvAimozhi 3.10.5)” and “theLivisumbu (thiruvAimozhi 9.7.5)” and make me one among them there. Without making me an outcast from those people in paramapdham, as described by the phrase “anguRREn allEn (thiruvAimozhi 5.7.2)”, I request you to quickly give me ascendancy to paramapadham.  The word “unakkanRi” (except for you) can be connected with both “thennarangar…..ethirAsa” and “yAn oruvarukku AgEn”. (This would convey the meaning that except SrI rAmAnuja no one is capable of forgiving the sins committed by maNavALa mAmunigaL and except SrI rAmAnuja maNavALa mAmunigaL is not for anyone.

The reasons why the aforementioned elite league of people may not be able to completely tolerate, forgive and protect maNavALa mAmunigaL from his sins is explained below. Lord Sriman nArAyaNan is someone who is characterized by the character called total independence without any cause (nirankusasvAthanthriyam). HE can be independent at any time that HE chooses and may punish a person for his sin, as revealed by “kshipAmi” and “nakshamAmi”. The set of pirAttis are described by the phrases “kshAmA lakshmI bhrungIsakala karaNOnmAthanamadhu” and “thimir koNdAL oththu niRkkum (thiruvAimozhi 6.5.2)” mean that they may be overly absorbed with their Lord that they may be resemble a statue. They may not be in a situation to forgive my sins.  When it comes to nithyasUris who are always in the eternal service to the Lord and HIS divine consorts (the set of pirAttis), they would always care for any danger to the Lord and their divine consorts, even it is out of place or out of time. The nithyasUris might be in constant fear of any lurking danger for the Lord and their consorts, as described in “AngaravAram adhu kEttu azhalumizhum (nAnmugan thiruvandhAdhi 10)”. Hence, they may not be able to protect / forgive the sins of maNavALa mAmunigaL. Next up are AzhvArs who always yearn for the kainkaryam at the lotus feet of the Lord and pirAttis. In doing so, they become ecstatic at times and forget themselves owing to their great bhakthi (devotion) to the Lord and His consorts.  The AzhvArs are epitome of bhakthi as described by the phrases “sindhai kalangi thirumAL enRazhaippan (thiruvAimozhi 9.8.10)”, “unnaikANum avAvil vIzhndhu (thiruvAimozhi 5.7.2)”, “unnaikkANum Asai ennum kadalil vIzhndhu (periya thirumozhi 4.9.3)” and “bhakthi pAravashyaththAle prapannargaL AzvhArgaL (SrI vachana bhUshaNam 43)”. Hence, they may not be capable of forgiving me and my sins. Lastly, the group of mumukshUs (those who have the interest in attaining mOksham or paramapdham) are people who follows the code of conduct (the do’s and don’t’s) as long as they are in a body. Till their mortal coils falls on the ground, they are supposed to yearn about mOksham  and supposed to be doing that at all time. Hence, they are not entitled this job of advising other people, forgiving others sins etc.  However, SrI rAmAnuja is beyond these limitations of others when it comes to protecting someone from their sins. He is someone who, looks at the misfortune of samsAris, and protects them, even if it means to finish himself. He does not look at their knowledge or lack of it. He protects them and forgives all sorts of sins that one may have committed. In addition to doing this, he makes sure that he gets the character of singing mangaLAsAsaNam to the Lord as per “ALumALar engiRavanudaiya thanimai thIrumpadi (thiruvAimozhi 8.3.3)”. So he is the one who rectifies a person that were deemed as “cannot be reformed” as per the phrase “adhu thiruthalAvadhE (periya thiruvandhAdhi 25)”. Eventually he ensures that that is person does eternal service at the Lord srIman nArAyaNan who is described as “thirumagaL kElvan”. thiruvarangaththu amudhanAr also sang about this in “maruL koNdiLaikkum namakku nenjE irAmAnusan seyyum sEmangaL maRRuLAr tharamO (irAmAnusa nURRandhAdhi  39)” in this regard.

Translation by santhAna rAmAnuja dhAsan

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Arththi Prabandham – 25

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

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EmperumAnar_thirukoshtiyur

Introduction 

In this pAsuram, maNavALa mAmunigaL raises an imaginary question. He believes that Sri rAmAnuja might have had this as a question on his mind and subsequently maNavALa mAmunigaL tries to answer him in this pAsuram.  The question / assumption is as follows. SrI rAmAnuja asked maNavALa mAmunigaL, “hey maNavALa mAmunigaL!!! You have not taken account of the sins that you have accrued.  Yet you yearned for [the opportunity to serve]. What should I do now in this regard? Please tell me”. maNavALa mAmunigaL replies, “hey! SrI rAmAnuja! The time between the day when you took me to your fold and today, you have patiently watched my sins.  You have also ensured me of paramapadham, for which I did not have any eligibility.  Now, you should not delay it further and should grant me mOksham immediately”.

pAsuram 25

enRu nirEthukamAga ennai abhimAniththu
yAnum adhaRindhu unakkEyAyirukkum vagai seydhAi
anRu mudhal inRaLavum anavaratham pizhaiyE
aduththaduththuch cheyvadhu anuthavippadhu  inichcheyyEn
enRu unnai vandhu irappadhAm en kodumai kaNdum
igazhAdhE iravupagal adimai koNdu pOndhAy
inRu thirunAdum enakku aruLa eNNuginRAy
inik kadugach cheidharuLavENdum ethirAsA!!!

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Word-by-Word Meanings

ethirAsA – Oh! ethirAsA! my master! The leader of yathis!!!
enRu – From the day
nirEthukamAga – (when you) without any reason
ennai – developed a thought towards  me
abhimAniththu – that “I (maNavALa mAmunigaL) am yours”
yAnum – I, too
adhaRindhu – knew about it
unakkE – (and served) you and you only
Ayirukkum – (and made myself) a thing that is reserved for you only and to no one else
seydhAy – You did this. Did’nt you?
vagai – (for me to have this regard for you) this way.
anRu mudhal – From that day
inRaLavum – till now
anavaratham – (I am) always
aduththaduththu – incessantly
cheivadhu – committing
pizhaiyE – only sins
anuthavippadhu – and am instantly repenting for those sins that
ini – hereafter
cheyyEn enRu – I should not commit (those sins)
unnai vandhu irappadhAm – and I come to you and plead you for support.
en kodumai kaNdum – You, even after you seeing my attorcious sins
igazhAdhE – have never dismissed / hated me for that
adimai koNdu pOndhAy – (Instead) you accepted my kainkaryam at your lotus feet
iravupagal – day and night.
inRu – (not stopping with that) today
eNNuginRAy – you are thinking of
aruLa – blessing
enakku – me
thirunAdum – with paramapadham
inik kaduga – so, quickly
cheidhu aruLavENdum – bless me with that.

Simple Translation

In this pAsuram, maNavALa mAmunigaL asks SrI rAmAnuja to quickly grant him the ticket to paramapadham. He says that right from the day when SrI rAmAnuja took him to his lotus feet with the thought that “maNavALa mAmunigaLis mine” till today, he is incessantly committing innumerable sins. Just moments after committing those sins, maNavALa mAmunigaL says that he would repent very much for doing it but that would never stop him from doing it again. This has been the case for a long time and all these days, Sri rAmAnuja did not look at the sinful side of maNavALa mAmunigaL, nor did he hate him for doing that. maNavALa mAmunigaL says that instead he made sure that he got uninterrupted service at his lotus feet day in and day out. Today, SrI rAmAnuja was even contemplating on blessing maNavALa mAmunigaL with the paramapdham. maNavALa mAmunigaL asks SrI rAmAnuja, if that is the case, what is the reason for the delay and requests him to bless immediately.

Explanation

maNavALa mAmunigaL says, “Oh! The leader of yathIs (sanyAsis)!!! You have blessed this soul with your thought that “this soul is mine”. You have done so without any reason for it. I knew about it and thanks to your blessings, I became an entity reserved exclusively for you and for no one else. From that very day till today when I seek your lotus feet, I have continued to incessantly commit nothing but sins. I repent immediately and plead to you for support. You did not dismiss me or hate me for doing sins. On the contrary, you have gifted me with uninterrupted service to you , at your lotus feet, day in and day out.  Not stopping with that, today you were even thinking of granting me paramapdham, the place reserved for highly deserving people. You were thinking to offer me a ticket to paramapdham, a place to which I am completely ineligible to go to. Having had this very thought, SrI rAmAnuja, what is the reason for your delay? I request you to bless me immediately”.

 Translation by santhAna rAmAnuja dhAsan

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