srI:
srImathE rAmAnujAya 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.
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 https://granthams.koyil.org/2013/09/divine-revelations-of-lokacharya-13/
nampiLLai – srIperumbUthUr
131. ivargaLaith thaniththaniyE paRRinArkku svarUpa vinAsamiRE. mithunamE udhdhEsyamenRiruppArkku svarUpa ujjIvanamiRE.
இவர்களைத் தனித்தனியே பற்றினார்க்கு ஸ்வரூப விநாசமிறே. மிதுநமே உத்தேச்யமென்றிருப்பார்க்கு ஸ்வரூப உஜ்ஜீவநமிறே.
One who approaches pirAtti and perumAL separately will completely be destroyed of their true nature (identity as servant of bhagavAn). One who approaches the divine couple with service to them together as the goal, will be fully established in their true nature and be uplifted.
Translator’s note: This principle is beautifully observed in srI rAmAyaNam. sUrpaNakA wanted to enjoy srI rAma separately (and tried to harm sIthA pirAtti in the process) – she lost her nose and ears. rAvaNa wanted to enjoy sIthA pirAtti separately – he was killed by srI rAma in the end. But vibhIshaNAzhwAn understood the principle of serving sIthA pirAtti and srI rAma and approached srI rAma with pure heart. Thus he ended up being the object of the mercy of the divine couple and fully engaged in srI rAma kainkaryam.
This is why AzhwArs always glorified pirAtti‘s association with emperumAn and they always approached emperumAn with the purushakAram of pirAtti. Our AchAryas also established the same principle fully. As seen in the 130th entry, it is because of this reason, they had great attachment to dhvaya mahA manthram which facilitates surrendering to bhagavAn through pirAtti and praying for service to the divine couple.
In thiruvAimozhi 9.2.1, “paNdai nALAlE” (பண்டை நாளாலே) pAsuram, nammAzhwAr identifies how bhagavAn‘s grace took effect on him through the purushakAram of pirAtti. nampiLLai in his eedu vyAkyAnam, identifies a wonderful aspect. He says “The one who approaches bhagavAn through the purushakAram of pirAtti and is blessed by bhagavAn, will be very attached to dhivya dhEsams which are most dear to bhagavAn himself and will serve there tirelessly with great bliss”. This is what is called “ujjIvanam” (upliftment) by our pUrvAchAryas – serving archAvathAra emperumAns and dhivya dhEsams with full love and devotion is what they considered their life breath.
This is why AzhwArs always glorified pirAtti‘s association with emperumAn and they always approached emperumAn with the purushakAram of pirAtti. Our AchAryas also established the same principle fully. As seen in the 130th entry, it is because of this reason, they had great attachment to dhvaya mahA manthram which facilitates surrendering to bhagavAn through pirAtti and praying for service to the divine couple.
In thiruvAimozhi 9.2.1, “paNdai nALAlE” (பண்டை நாளாலே) pAsuram, nammAzhwAr identifies how bhagavAn‘s grace took effect on him through the purushakAram of pirAtti. nampiLLai in his eedu vyAkyAnam, identifies a wonderful aspect. He says “The one who approaches bhagavAn through the purushakAram of pirAtti and is blessed by bhagavAn, will be very attached to dhivya dhEsams which are most dear to bhagavAn himself and will serve there tirelessly with great bliss”. This is what is called “ujjIvanam” (upliftment) by our pUrvAchAryas – serving archAvathAra emperumAns and dhivya dhEsams with full love and devotion is what they considered their life breath.
132. “vazhuvilAvadimai cheyya vENdum nAm” enRadhiRE nilaininRa svarUpam. anuvarththanamAnadhiRE paramArththamAvathu.
“வழுவிலாவடிமை செய்ய வேண்டும் நாம்” என்றதிறே நிலைநின்ற ஸ்வரூபம். அநுவர்த்தநமானதிறே பரமார்த்தமாவது.
The true nature of jIvAthmA is to serve bhagavAn in all possible ways without any break. True goal is that which stays permanently.
Translator’s note: dhvaya mahA manthram has two parts. In the first part, we accept srIman nArAyaNan‘s lotus feet as the upAyam (means/process) through the purushakAram (recommendation) of pirAtti. In the second part, we pray for eternal service to the divine couple exclusively for emperumAn‘s pleasure. nammAzhwAr demonstrated the two parts of dhvaya mahA manthram in thiruvAimozhi beautifully. He demonstrated the first part of sharaNAgathi in 6.10 padhigam – “ulagamuNda peruvAyA” (உலகமுண்ட பெருவாயா), where in the 10th pAsuram “agalagillEn iRaiyum enRu” (அகலகில்லேன் இறையும் என்று), he surrenders to emperumAn through the purushakAram of pirAtti. In thiruvAimozhi 3.3 padhigam “ozhivil kAlamellAm” (ஒழிவில் காலமெல்லாம்), 1st pAsuram “ozhivil kAlamellAm vudanAy manni vazhuvilAvadimai cheyya vENdum” (ஒழிவில் காலமெல்லாம் உடனாய் மன்னி வழுவிலாவடிமை செய்ய வேண்டும்), he prays for eternal service to pirAtti and emperumAn following in the footsteps of iLayaperumAL (lakshmaNa) who always served sIthA pirAtti and perumAL (srI rAma). So the goal is to serve bhagavAn eternally. Unlike the worldly pleasures which are temporary and insignificant, service to bhagavAn in paramapadham is permanent and most blissful – that is why sAsthram, AzhwArs and AchAryas – unanimously declare that we should be fully focussed on achieving the true goal – eternal kainkaryam to bhagavAn.
Translator’s note: dhvaya mahA manthram has two parts. In the first part, we accept srIman nArAyaNan‘s lotus feet as the upAyam (means/process) through the purushakAram (recommendation) of pirAtti. In the second part, we pray for eternal service to the divine couple exclusively for emperumAn‘s pleasure. nammAzhwAr demonstrated the two parts of dhvaya mahA manthram in thiruvAimozhi beautifully. He demonstrated the first part of sharaNAgathi in 6.10 padhigam – “ulagamuNda peruvAyA” (உலகமுண்ட பெருவாயா), where in the 10th pAsuram “agalagillEn iRaiyum enRu” (அகலகில்லேன் இறையும் என்று), he surrenders to emperumAn through the purushakAram of pirAtti. In thiruvAimozhi 3.3 padhigam “ozhivil kAlamellAm” (ஒழிவில் காலமெல்லாம்), 1st pAsuram “ozhivil kAlamellAm vudanAy manni vazhuvilAvadimai cheyya vENdum” (ஒழிவில் காலமெல்லாம் உடனாய் மன்னி வழுவிலாவடிமை செய்ய வேண்டும்), he prays for eternal service to pirAtti and emperumAn following in the footsteps of iLayaperumAL (lakshmaNa) who always served sIthA pirAtti and perumAL (srI rAma). So the goal is to serve bhagavAn eternally. Unlike the worldly pleasures which are temporary and insignificant, service to bhagavAn in paramapadham is permanent and most blissful – that is why sAsthram, AzhwArs and AchAryas – unanimously declare that we should be fully focussed on achieving the true goal – eternal kainkaryam to bhagavAn.
133. Isvaranai ozhinthAradangalum thAngaL uLarAnapOthu rakshakamAga abimAniththu Abaththu vanthavARE ivargaLaik kAttikkoduththu thanthAmaikkoNdu thappuvargaL.
ஈச்வரனை ஒழிந்தாரடங்கலும் தாங்கள் உளரானபோது ரக்ஷகமாக அபிமாநித்து ஆபத்து வந்தவாறே இவர்களைக் காட்டிக்கொடுத்து தந்தாமைக்கொண்டு தப்புவர்கள்.
dhEvathAs other than sarvEsvaran will accept service from their devotees until there is any danger for themselves or the devotees. As soon as there is any danger, they will guide their devotees to bhagavAn and they will escape from there.
Translator’s note: gajEndhra mOksham is a well-known incident. When gajEndran called out for the cause of all causes to rescue him, all other dhEvathas stepped aside and waited for srIman nArAyaNa to arrive and rescue him. nammAzhwAr identifies mArkkaNdEya rishi’s charithram in 3 places in thiruvAimozhi itself (4.10.8, 5.2.7 and 7.5.7). nammAzhwAr highlights that when mArkkaNdEyan was in trouble, rudhran first helps him by the mercy of srIman nArAyaNan. nampiLLai also highlights in his vyAkyAnam that when mArkkaNdEya rishi wanted mOksham, rudhran says “I am also suffering in this samsAram like you, let us go to mukundhan (bestower of mOksham) together and pray for mOksham since the he is the only one who can give us eternal protection”. piLLai lOkAchAryar has written a separate rahasya grantham named “prapanna parithrANam” which establishes that bhagavAn is the only one who can protect us. He himself highlights this in his mumukshuppadi sUthram 39 “‘Isvaranai ozhinthavargaL rakshakarallar’ ennumidam prapanna parithrANaththilE sonnOm” (‘ஈச்வரனை ஒழிந்தவர்கள் ரக்ஷகரல்லர்’ என்னுமிடம் ப்ரபந்ந பரித்ராணத்திலே சொன்னோம்) – I have explained in prapanna parithrANam that “No one other than bhagavAn can give protect us”.
134. sarvAvasthaiyilum thannai azhiyamARiyAyinum AsritharakshaNam paNNuvan.
ஸர்வாவஸ்தையிலும் தன்னை அழியமாறியாயினும் ஆச்ரிதரக்ஷணம் பண்ணுவன்.
bhagavAn will protect his devotees even at the cost of minimizing his own glories at all times.
Translator’s note: bhagavAn gives up his glories (in the end that leads to his glories only) to protect his devotees and fulfill their vows. Let us see a few examples here.
- bhIshma pithAmaha (who is a devoted to emperumAn) took a vow that he will ensure that krishNa takes up a weapon during the battle. krishNa had earlier himself taken a vow that he will not take a weapon during the battle. But to fulfill his devotees vow, he gives up his own vow and takes up the wheel of a chariot to attack bhIshma when bhIshma continuously attacks arjuna – though he does not end up using the wheel (he only does that to fulfill bhIshma pithAmaha’s vow).
- piLLai lOkAcharyar highlights in srIvachana bhUshaNa dhivya sAsthram that mahAbhAratham clearly reveals the glories of kaNNan emperumAn because he assumed the roles of upAyam and purushakAram on himself. dhraupathi is totally devoted to krishNa. pAndavas too are very attached to krishNa – yet dhraupathi’s loving devotion towards krishNa is uncomparable. In sUthram 22, he identifies that krishNa took up the role of dhUthan (messenger – which is considered as not a dignified role), became the charioteer of arjuna and performed gIthA upadhEsam to arjuna – to protect dhraupathi. If pANdavas are to be vanquished, ultimately draupathi will be the sufferer.
135. Asrithan thappinAlum thAn poRuththu rakshippan.
ஆச்ரிதன் தப்பினாலும் தான் பொறுத்து ரக்ஷிப்பன்.
Even if his devotees ignore bhagavAn, he patiently protects them with care.
Translator’s note: bhagavAn always accompanies jIvAthmAs as antharyAmi emperumAn. In mumukshuppadi thirumanthra prakaraNam, while explaining nArAyaNa sabdham, two aspects are revealed by piLLai lOkAchAryar. sUthram 100 highlights the following principle as explained by mAmunigaL in his precise commentary – By being the AdhAram (substratum) for all entitites – his parathvam (supremacy) is revealed and by being the antharyAmi (in-dwelling soul) of all entities – his saulabhyam (simplicity/compassion) is revealed. In sUthrams 103, it is highlighted that emperumAn will look out for us even when turn away from him. In sUthram 104, it is highlighted that, just like a caring mother will always be patient with the child and even if the child is going astray, she will try to help him – bhagavAn always stays with us as our antharyAmi and guides us properly even if we are not willing to accept him.
snEham means love towards dependents. bhakthi means love towards superiors. In the next two sUthrams, snEham and bhakthi are explained with example.
136. perumALai ozhiya chellAmai piRanthu vyathirEgaththilE mudiyum chakravarththi nilai – snEham.
பெருமாளை ஒழிய செல்லாமை பிறந்து வ்யதிரேகத்திலே முடியும் சக்ரவர்த்தி நிலை – ஸ்நேஹம்.
Real snEham (friendly affection) will lead to unbearable sorrow in separation – utltimately leading to giving up once own life in such separation. Example: dhasaratha chakkaravarthi gave up his life in separation of his dear son srI rAma.
Translator’s note: dhasaratha had great attachment towards srI rAma. srI rAmA himself proclaims that he likes to be identified as the son of dhasaratha. When srI rAma left for vanavAsam (living in forest), dhasaratha was unable to bear the separation and shortly he gave up his life due to unbounded sorrow. kulasEkara AzhwAr beautifull brings out the mood of dhasaratha in his perumAL thirumozhi 9th padhigam. In this padhigam, AzhwAr cries out and manifests the same feelings as dhasaratha felt in separation of srI rAma. Of the many qualities that are identified for the pure nature of soul, unable to bear the separation from emperumAn is identified as an important quality and dhasaratha chakkaravarthi demonstrated that in his life.
Translator’s note: dhasaratha had great attachment towards srI rAma. srI rAmA himself proclaims that he likes to be identified as the son of dhasaratha. When srI rAma left for vanavAsam (living in forest), dhasaratha was unable to bear the separation and shortly he gave up his life due to unbounded sorrow. kulasEkara AzhwAr beautifull brings out the mood of dhasaratha in his perumAL thirumozhi 9th padhigam. In this padhigam, AzhwAr cries out and manifests the same feelings as dhasaratha felt in separation of srI rAma. Of the many qualities that are identified for the pure nature of soul, unable to bear the separation from emperumAn is identified as an important quality and dhasaratha chakkaravarthi demonstrated that in his life.
137.”nil” enna, “kurushva” ennumpadiyAy muRaiyaRinthu paRRina iLaiyaperumAL nilai – bhakthi.
“நில்” என்ன, “குருஷ்வ” என்னும்படியாய் முறையறிந்து பற்றின இளையபெருமாள் நிலை – பக்தி.
When srI rAma started to go to forest, iLaya perumAL (lakshmaNa) followed too. When srI rAma asked lakshmaNa to stop and not follow him, lakshmaNa performed total surrender to srI rAma and requested him to engage him in his service at all times in all ways. This state of lakshmaNa is bhakthi (unbounded affection with reverence).
Tranlator’s note: In srIvachana bhUshaNa dhivya sAsthram, piLLai lOkAchAryar highlights iLaya perumAL (lakshmaNa) as the ideal servitor of emperumAn.
Tranlator’s note: In srIvachana bhUshaNa dhivya sAsthram, piLLai lOkAchAryar highlights iLaya perumAL (lakshmaNa) as the ideal servitor of emperumAn.
- In sUthram 80, while explaining the ideal examples for upEyam (performing kainkaryam) – lakshmaNa is identified as the first person. Since lakshmaNa is the incarnation of Adhi sEshan (serpent bed – the first and foremost servitor) – he is totally focussed on serving emperumAn.
- In sUthram 83 his glories are nicely revealed. Just like a hungry person will want to eat the food that is cooked already and also the food that is being cooked, when srI rAma decided to go to the forest, iLaya perumAL said to srI rAma that he cannot bear the separation from him and surrendered unto him saying “I want to serve you and serve you always; you have to order me to perform all services for you and sIthA pirAtti”. He went along with perumAL and pirAtti to the forest and served him without taking any rest. After returning from the exile, during he coronation of srI rAma, lakshmaNa held the reverential umbrella (which is held for kings, etc) on one hand and held the fan in another hand and served srI rAma. Since he was constantly engaged in service during srI rAma’s exile, he was not satisfied with just doing one or two services – he always wanted to serve in as many possible ways.
138. rakshyavarggaththinudaiya rakshaNam oru thalaiyAnAl, thAn thannaip pENAthE nOkkum Ascharya bhUthanAnavanudaiya thiruvadigaLaiyallathu paRRuvarO.
ரக்ஷ்யவர்க்கத்தினுடைய ரக்ஷணம் ஒரு தலையானால், தான் தன்னைப் பேணாதே நோக்கும் ஆச்சர்ய பூதனானவனுடைய திருவடிகளையல்லது பற்றுவரோ.
bhagavAn has utmost concern and care towards jIvAthmAs and protects them even at the cost of minimizing his own position. Would anyone surrender to anything other than such magnanimous emperumAn’s lotus feet?
Translator’s note: As we have already seen in entries 134 and 135, bhagavAn is always concerned about all jIvAthmAs and helping them. Once this is understood, the jIvAthmAs will naturally surrender unto the lotus feet of srIman nArAyaNan only. bhagavAn is identified as svArAdhanan – very easily pleased and very easily worshippable. This principle of taking shelter of bhagavAn’s lotus feet is well established in sAsthram. Also, when taking shelter of bhagavAn, we do it at his lotus feet, because his lotus feet are the most dependable. nammAzhwAr, in thiruvAimozhi 1.2.10 guides the jIvAthmAs to take shelter of the most glorious srIman nArAyaNan’s most dependable lotus feet – “vaNpugazh nAraNan thiN kazhal sErE” (வண்புகழ் நாரணன் திண் கழல் சேரே). thiN means very strong/stable – once we hold on to those lotus feet, we will never fall down from that position. piLLai lOkAchAryar, in mumukshuppadi, while explaining the first part of dhvaya mahA manthram, in sUthram 146 says “pirAttiyum avanum vidilum thiruvadigaL vidAthu; thiNkazhalAyirukkum” (பிராட்டியும் அவனும் விடிலும் திருவடிகள் விடாது; திண்கழலாயிருக்கும்) – Even if pirAtti (who is most merciful) and perumAL (who is the most compassionate) give up on us, the lotus feet of emperumAn will not let us go – they will always protect us. So, the ones who understand these principles, will naturally take shelter of bhagavAn‘s lotus feet. In the next sUthram, piLLai lOkAchAryar identifies, just like new-born baby will naturally look out for mother’s breasts which is the source of sustenance and joy, a servitor will naturally look for the lotus feet of the master (bhagavAn) which is the source of the jIvAthmA‘s sustenance and joy.
139. sravaNa mananangaLthAn dharsanasamAnAkAraththaLavum chenRu niRkumiRE.
ச்ரவண மநநங்கள்தான் தர்சநஸமாநாகாரத்தளவும் சென்று நிற்குமிறே.
sravaNam means hearing the principles of vEdhAntham from an AchAryan. mananam means establishing such principles in ones heart firmly. These two will lead to bhakthi which will ultimately facilitate the vision of bhagavAn.
Translator’s note: In bruhadhAraNyaka upanishadh, it is said that “dhrashtavya: srOthavya: manthavya: nidhi dhyAsithavya:” (த்ரஷ்டவ்ய: ச்ரோதவ்ய: மந்தவ்ய: நிதி த்யாஸிதவ்ய:) – constant hearing, meditating on what is heard and full/deep engagement of mind in the subject matter will lead to manifestation of the divine vision of bhagavAn in ones heart. dhruva heard about bhagavAn from his mother and went looking for him in the forest. nAradha muni meets him in the forest and he instructs him to meditate on bhagavAn using thiru-dhvAdhasAkshari (vAsudhEva manthram). He then meditated on bhagavAn with single-minded focus. bhagavAn, mercifully appeared in front of him and blessed him fully. Our pUrvAchAryas fully engaged themselves in bhagavAth kAlakshEpam and bhagavath kainkaryam and emphasised on constant meditation of the divine qualities of emperumAn at all times.
140. dhyAnapararAyiruppAr dhyEya vasthuvai vittup puRambE pOvArO.
த்யாநபரராயிருப்பார் த்யேய வஸ்துவை விட்டுப் புறம்பே போவாரோ.
dhyAnam means meditating on a particular object without any distraction. Can the one who is in meditation be distracted with anything else?
Translator’s note: Once the glories of bhagavAn (dhyEya vasthu – the object of meditation) are understood, how can one stay from meditation on bhagavAn? In vishNu sUktham, it is identified that “thadh vishNO: paramampadham sadhA pasyanthi sUraya:” (தத் விஷ்ணோ: பரமம்பதம் ஸதா பச்யந்தி ஸூரய:) – In srIvaikuntam which is the ultimate abode, the nithyas/mukthas are constantly having the vision of emperumAn. piLLai lOkAchAryar beautifully explains this principle in mumukshuppadi sUthram 109.
“kaNNArak kaNdu kazhivathOr kAthaluRRArkkum uNdO kaNgaL thunjuthal” engiRapadiyE kANbatharkku munbu uRakkamillai. kaNdAl “sadhA pasyanthi” AgaiyAlE uRakkamillai (கண்ணாரக் கண்டு கழிவதோர் காதலுற்றார்க்கும் உண்டோ கண்கள் துஞ்சுதல்” என்கிறபடியே காண்பதர்க்கு முன்பு உறக்கமில்லை. கண்டால் “ஸதா பச்யந்தி” ஆகையாலே உறக்கமில்லை).
For the ones who have the extreme desire to see/reach emperumAn, they just cannot close their eyes and sleep, because their mind will not allow that and will always be thinking about emperumAn until he is achieved. For the ones who are in paramapadham, they cannot close their eyes as their mind is constantly enjoying the divine and auspicious qualities, form, etc., of emperumAn.
Translator’s note: Once the glories of bhagavAn (dhyEya vasthu – the object of meditation) are understood, how can one stay from meditation on bhagavAn? In vishNu sUktham, it is identified that “thadh vishNO: paramampadham sadhA pasyanthi sUraya:” (தத் விஷ்ணோ: பரமம்பதம் ஸதா பச்யந்தி ஸூரய:) – In srIvaikuntam which is the ultimate abode, the nithyas/mukthas are constantly having the vision of emperumAn. piLLai lOkAchAryar beautifully explains this principle in mumukshuppadi sUthram 109.
“kaNNArak kaNdu kazhivathOr kAthaluRRArkkum uNdO kaNgaL thunjuthal” engiRapadiyE kANbatharkku munbu uRakkamillai. kaNdAl “sadhA pasyanthi” AgaiyAlE uRakkamillai (கண்ணாரக் கண்டு கழிவதோர் காதலுற்றார்க்கும் உண்டோ கண்கள் துஞ்சுதல்” என்கிறபடியே காண்பதர்க்கு முன்பு உறக்கமில்லை. கண்டால் “ஸதா பச்யந்தி” ஆகையாலே உறக்கமில்லை).
For the ones who have the extreme desire to see/reach emperumAn, they just cannot close their eyes and sleep, because their mind will not allow that and will always be thinking about emperumAn until he is achieved. For the ones who are in paramapadham, they cannot close their eyes as their mind is constantly enjoying the divine and auspicious qualities, form, etc., of emperumAn.
adiyen sarathy ramanuja dasan
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In hindi – https://granthams.koyil.org/2023/10/10/divine-revelations-of-lokacharya-14/