srI:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:
srI vAnAchala mahAmunayE nama:
srImadh varavaramunayE nama:
srI vAnAchala mahAmunayE nama:
Note: srI U. vE.
gOpAlakrishNa dhAsar (kOnAr) who was living in chennai and a sishya of
kOil kandhAdai vAdhUla aNNan swamy compiled a set of beautiful
phrases/sentences from nampiLLai's eedu (documented by vadakku thiruvIdhi piLLai) vyAkyAnam long ago. kOil vidhwAn srI U. vE. R
narasimhAchAryar swamy (paramapadhavAsi) wrote simple thamizh meanings
for those phrases/sentences. This book (https://docs.google.com/file/d/0ByVemcKfGLucbWJNTUMzVS1KTzA/edit?usp=sharing) was originally released on 7-1-68 and
was re-published by puthur raghurAman swamy (editior: srI sailEsa
dhayApAthram magazine). In this series we are relishing this great compilation with the english translation for the same.
Please view the previous article at http://ponnadi.blogspot.in/2013/10/divine-revelations-of-lokacharya-18.html
nampiLLai kAlakshEpa gOshti
181. rakshya varggam kuRaivaRRa dhEsamAgaiyAlE rakshakanukku sampaththu mikkirukkum ingu. kainkaryaththukku vichchEthamillAmaiyAlE sEsha bhUthanukku sampaththu mikkirukkum angu.
ரக்ஷ்ய வர்க்கம் குறைவற்ற தேசமாகையாலே ரக்ஷகனுக்கு ஸம்பத்து மிக்கிருக்கும் இங்கு. கைங்கர்யத்துக்கு விச்சேதமில்லாமையாலே சேஷ பூதனுக்கு ஸம்பத்து மிக்கிருக்கும் அங்கு.
bhagavAn looks out for the upliftment of jIvAthmAs in this samsAram (material world) there by establishing his title "rakshakan" (the protector/uplifter). As there are innumerable jIvAthmAs, his rakshakathvam (protectorship) is clearly established here and he is very wealthy in that aspect here in samsAram. The true nature of jIvAthmA is to serve bhagavAn. That servitorship is his true wealth. Since there is opportunity for un-interrupted service in paramapadham, its filled with abundance of kainkaryasrI (wealth of servitorship).
Translator's note: akAram in praNavam represents bhagavAn. bhattar highlights this in his ashtaslOki - first slOkam itself - "akArArththO vishNu:" (அகாரார்த்தோ விஷ்ணு:). In samskritham, the etymology of akAram represents avarakshaNE - which means protectorship. This quality (giving protection) is most natural for srIman nArAyaNan. piLLai lOkAchAryar beauitfully explains the true meaning of "rakshakam" in mumukshuppadi sUthrams 36, 37, 38 and 39 - we can understand the same in a precise manner with mAmunigaL's wonderful commentary.
ரக்ஷ்ய வர்க்கம் குறைவற்ற தேசமாகையாலே ரக்ஷகனுக்கு ஸம்பத்து மிக்கிருக்கும் இங்கு. கைங்கர்யத்துக்கு விச்சேதமில்லாமையாலே சேஷ பூதனுக்கு ஸம்பத்து மிக்கிருக்கும் அங்கு.
srIranganAthan manifesting his protection
bhagavAn looks out for the upliftment of jIvAthmAs in this samsAram (material world) there by establishing his title "rakshakan" (the protector/uplifter). As there are innumerable jIvAthmAs, his rakshakathvam (protectorship) is clearly established here and he is very wealthy in that aspect here in samsAram. The true nature of jIvAthmA is to serve bhagavAn. That servitorship is his true wealth. Since there is opportunity for un-interrupted service in paramapadham, its filled with abundance of kainkaryasrI (wealth of servitorship).
Translator's note: akAram in praNavam represents bhagavAn. bhattar highlights this in his ashtaslOki - first slOkam itself - "akArArththO vishNu:" (அகாரார்த்தோ விஷ்ணு:). In samskritham, the etymology of akAram represents avarakshaNE - which means protectorship. This quality (giving protection) is most natural for srIman nArAyaNan. piLLai lOkAchAryar beauitfully explains the true meaning of "rakshakam" in mumukshuppadi sUthrams 36, 37, 38 and 39 - we can understand the same in a precise manner with mAmunigaL's wonderful commentary.
- sUthram 36 - rakshikkaiyAvathu virOdhiyaip pOkkugaiyum apEkshithaththaik kodukkaiyum (ரக்ஷிக்கையாவது விரோதியைப் போக்குகையும் அபேக்ஷிதத்தைக் கொடுக்கையும்) - protecting means removing the hurdles which cause sorrow and fulfilling expectations which leads to joy.
- sUthram 37 - ivaiyiraNdum chEthanar ninRa ninRa aLavukku IdAyirukkum (இவையிரண்டும் சேதனர் நின்ற நின்ற அளவுக்கு ஈடாயிருக்கும்) - These two (removing hurdles and fulfilling expectations) are per the state/position of the jIvAthmA.
- sUthram 38 - samsArigaLukku virOdhi chathrupItAdhigaL, apEkshitham annapAnAthigaL; mumukshukkaLukku virOdhi samsAra sambandham; apEkshitham paramapadhaprApthi; muktharkkum nithyarkkum virOdhi kainkarya hAni, apEkshitham kainkarya vrudhdhi (ஸம்ஸாரிகளுக்கு விரோதி சத்ருபீடாதிகள், அபேக்ஷிதம் அந்நபாநாதிகள்; முமுக்ஷுக்களுக்கு விரோதி ஸம்ஸார ஸம்பந்தம்; அபேக்ஷிதம் பரமபதப்ராப்தி; முக்தர்க்கும் நித்யர்க்கும் விரோதி கைங்கர்ய ஹாநி, அபேக்ஷிதம் கைங்கர்ய வ்ருத்தி) - For the samsAris (materially focussed persons) enemies, diseases, etc are the hurdles and food, water, etc are desirable; For the mumukshus (one who desires to serve bhagavAn) their existence in samsAram is the hurdle and reaching parampadham is desirable; For the nithyasUris and mukthas (who are residents of paramapadham) any break in kainkaryam is the hurdle and increased kainkaryam is desirable.
- sUthram 39 - 'Iswaranai ozhinthavargaL rakshakarallar' ennumidam prapanna parithrANaththilE chonnOm ('ஈச்வரனை ஒழிந்தவர்கள் ரக்ஷகரல்லர்' என்னுமிடம் ப்ரபந்ந பரித்ராணத்திலே சொன்னோம்) - I have already explained in prapanna parithrANam that "srIman nArAyaNan is the only protector and no one else is".
Thus we can understand that bhagavAn's real wealth is him being the protector of everyone.
"srI" generally means wealth. In srIvaishNava sampradhAyam, the focus for jIvAthmAs to acquire kainkaryasrI (the wealth of servitude). paramapadam is called "nalam antham illathOr nAdu" (நலம் அந்தம் இல்லதோர் நாடு) - the abode of endless bhagavath anubhavam (which leads to endless bhagavath kainkaryam). In parampadham, jIvAthmAs are in fully realized state. They constantly engage in kainkaryam in many different ways. The nithyasUris and muthAthmAs can take any number of different forms and serve bhagavAn in paramapadham. poigai AzhwAr glorifies AdhisEshan for his many wonderful kainkaryams in his mudhal thiruvanthAdhi pAsuram 53.
senRAl kudaiyAm irundhAl singAsanamAm
ninRAl maravadiyAm nIL kadaluL enRum puNaiyAm
maNiviLakkAm pUmpattAm pulgum aNaiyAm
thirumARku aravu
சென்றால் குடையாம் இருந்தால் சிங்காசனமாம்
நின்றால் மரவடியாம் நீள் கடலுள் என்றும் புணையாம்
மணிவிளக்காம் பூம்பட்டாம் புல்கும் அணையாம்
திருமாற்கு அரவு
AdhisEshan takes many wonderful forms to serve srIman nArAyaNan constantly. He becomes the umbrella when bhagavAn goes for a walk. He becomes the throne when bhagavAn sits. He becomes the sandals when bhagavAn stands. He becomes the bed on the milky ocean for bhagavAn's comfortable lying. He becomes the auspicious lamp. He becomes the beautiful silky clothes for bhagavAn. He becomes the pillow for bhagavAn to hug while sleeping. Thus jIvAthmAs can indulge in abundance of service in srIvaikuntam (paramapadham).
182. aRivudaiyArkku poRukkavoNNAtha narakam samsAramiRE.
அறிவுடையார்க்கு பொறுக்கவொண்ணாத நரகம் ஸம்ஸாரமிறே.
jIvAthmAs are servitors of bhagavAn. For the ones who have understood this principle clearly and yearns for service to him eternally in paramapadham, just being in this material world itself is hellish.
Translator's note:
- nammAzhwAr is blessed with blemishless knowledge by bhagavAn himself out of his causeless mercy. As soon as AzhwAr realizes his position as true servitor of bhagavAn and the opportunity to serve him eternally in parampadham, he prays to bhagavAn in his first pAsuram of thiruviruththam (which is his first dhiyva prabhandham) itself that he be immediately relieved of this body in this samsAram and declares that he cannot be living here even for a moment. nampiLLai identifies in his vyAkyAnam that AzhwAr feels as if he is standing on burning hot fire.
- In thiruvAimozhi 2.6.7, He highlights this samsAram (material world) as "vidiyA vennarakam" (விடியா வெந்நரகம்) - the endless hell.
- Towards the end of thiruvAimozhi, in 10.6.5 "aruL peRuvAr" (அருள் பெறுவார்) padhigam, when bhagavAn is revealing his desire to bring AzhwAr to paramapadham soon, nammAzhwAr instructs his heart "narakaththai nagu nenjE" (நரகத்தை நகு நெஞ்சே) - laugh at this samsAram (which compared to hell) before ascending to paramapadham. nampiLLai highlights a beautiful incident in this vyAkyAnam. When azhagiyamaNavALa perumAL araiyar was ascending to paramapadham due to an illness (out of an wound), he looks at the the wound, laughs and says "I have defeated you now and I am ascending to paramapadham". Such was his conviction with bhagavAn being with him to bring him to paramapadham.
183. sarva sAdhAraNanAna svAmiyudaiya vyAbAramellAm enakkenna enakkennalAmiRE sEsha bhUtharukku.
ஸர்வ ஸாதாரணனான ஸ்வாமியுடைய வ்யாபாரமெல்லாம் எனக்கென்ன எனக்கென்னலாமிறே சேஷ பூதருக்கு.
bhagavAn is the common master to everyone. Whatever he does, the jIvAthmA being a servitor thinks that bhagavAn is doing that for the well-being of the jIvAthmA.
Translator's note: Once we truly understand that bhagavAn is the master of every one and every jIvAthmA is his servitor, we will feel happy when bhagavAn helps some other jIvAthmA as well.
For example, whenever AzhwArs think about bhagavAn helping gajEndhrAzhwAn, they think that bhagavAn is helping them actually. This is the highest state of srIvaishNavam - whatever glories that occur to other srIvaishNavas if one feels happy for that as if he himself is glorified, that shows the top-most understanding of our sath sampradhAyam.
184. gyAnalAbamuNdAna pinbu "avvarugil prApthi peRRilOm" enRu varuvathoru kuRaiyuNdO.
ஜ்ஞாநலாபமுண்டான பின்பு "அவ்வருகில் ப்ராப்தி பெற்றிலோம்" என்று வருவதொரு குறையுண்டோ.
After being blessed with blemishless knowledge and constantly engaged in enjoying the divine auspicious qualities of bhagavAn, nothing more is needed.
Translator's note: Generally, after understanding the true position of the jIvAthmA, the anubhavam (interactions) with bhagavAn can be broadly classified in to two categories:
- While visualizing bhagavAn in the mind along with his divine forms, qualities, activities, etc - to become fully satisfied and constantly engage in such bhagavath anubhavam.
- While realizing that we are still in samsAram and look at ourselves, we get plunged into an ocean of sorrow and feel the separation from bhagavAn
- pERu thappAthenRu thuNinthirukkaiyum (பேறு தப்பாதென்று துணிந்திருக்கையும்) - a srIvaishNava should be fully confident that he will reach paramapadham definitely.
- pERRukkuth thvarikkaiyum (பேற்றுக்குத் த்வரிக்கையும்) - yearning constantly to reach paramapadham due to the great desire in serving bhagavAn eternally
sAsthrigaL theppakkaraiyaraippOlE iraNdaiyum idukkip piRavikkadalai nIntha sAragyar vittaththiliruppAraippOlE irukaiyum vittu karaikuRugum kAlameNNvargaL (ஸாஸ்த்ரிகள் தெப்பக்கரையரைப்போலே இரண்டையும் இடுக்கிப் பிறவிக்கடலை நீந்த ஸாரக்யர் விட்டத்திலிருப்பாரைப்போலே இருகையும் விட்டு கரைகுறுகும் காலமெண்ணுவர்கள்) - Ones who practice karma/gyAna/bhakti yOgam, will hold on to a raft on one hand and swim with the other hand in hope of crossing this ocean of samsAram. The ones who have understood the essence of sAsthram (bhagavAn as the upAyam), will accept bhagavAn as the ship which helps cross the ocean of samsAram and stay on top of the ship waiting to reach paramapadham. mAmunigaL's vyAkyAnam is most precise and beautiful for this most important chUrNikai.
185. chEthananai ozhiya achEthananukku sthithiyillAthAppOlE Iswaranai ozhiya AthmAvukku sthithiyillai.
சேதநநை ஒழிய அசேதநநுக்கு ஸ்திதியில்லாதாப்போலே ஈச்வரனை ஒழிய ஆத்மாவுக்கு ஸ்திதியில்லை.
Matter (Body) does not sustain itself without the presence of AthmA in it. Similarly, AthmA does not sustain itself without bhagavAn in it.
Translator's note: Any thing which is observable through our senses (vision, touch, feel, etc) is called achEthanam (matter). All material objects have a soul within them. Nothing can sustain without a soul inside them. sruthi also highlights that: anEna jIvEna AthmanA anupravishya nAmarUpE vyAkaravANi (அநேந ஜீவேந ஆத்மநா அநுப்ரவிஷ்ய நாமரூபே வ்யாகரவாணி) - the purport of this pramANam in this context is - anything with name and form is controlled by a jIvAthmA. Similarly, bhagavAn is the one who sustains all jIvAthmAs. azhagiya maNavALa perumAL nAyanAr highlights in AchArya hrudhayam chUrNikai 218 that bhagavAn's vyApakthvam (omni-presence) in fully explained by nammAzhwAr in the 3rd centum of thiruvAimozhi.
186. purushArththam peRuvathu oru chEthananAlE. achEthanakriyAkalApAdhigaLAlanRE.
புருஷார்த்தம் பெறுவது ஒரு சேதநனாலே. அசேதநக்ரியாகலாபாதிகளாலன்றே
srIman nArAyaNan the ultimate benedictor
Whatever we desire to achieve, that can only be bestowed by a chEthanan (one who has knowledge and action). All karmAs such as yAgam, etc are achEthanam (based on matter). Thus, paramachEthanan (supremely knowledgeable) is the one who is the benedictor. This principle/quote is highlighted by nampiLLai in thiruvAimozhi 10.10.5 vyAkyAnam.
Translator's note: All processes such as karma yOgam, gyAna yOgam, bhakthi yOgam, yagyam, dhAnam, etc are processes given in sAsthram. They themselves are not capable of giving the fruits of the action to the performer. bhagavAn observes that a jIvAthmA is engaged in one or more of these processes and benedicts the result to the performer based on his performance. Thus, our pUrvAchAryas fully depended on bhagavAn himself and accepted him as the only means to achieve the ultimate goal of unintterrupted bhagavath kainkaryam in paramapadham.
Thus ends the beautiful collection of srIsUkthis from nampiLLai's eedu vyAkyAnam. In the next and final article we will see a concluding note from adiyen about this wonderful literature and its glories.
Full series can be viewed at: http://ponnadi.blogspot.in/p/divine-revelations-of-lokacharya.html.
Full series can be viewed at: http://ponnadi.blogspot.in/p/divine-revelations-of-lokacharya.html.
adiyen sarathy ramanuja dasan
archived in http://ponnadi.blogspot.in, also visit http://guruparamparai.wordpress.com, http://sriperumbuthur.blogspot.com
Sri:
ReplyDeleteIt has been a wonderful anubhavam for adiyOngaL, going through devarIr's explanatory notes. Poliga, poliga, poliga!
dasan
krishnan