kaliyan aruL pAdu 2

srImathE ramAnujAya nama:

srImathE varavaramunayE nama:

We have seen the first few lines of kaliyan aruL pAdu at kaliyan aruL pAdu 1 which describe emperumAn. Now the next few lines :

sakala aathmaakkaLOdu thanakkunNdaana sambaNdhamoththirukka chilar thannai yanubaviththu vaazhNdhum chilar izhaNdhu kondu achith kalparaayp pOravum kanNdu ,thiruvuLLam kalanGki ivargaL Nammaik kitti yanubavikkum viragEdhO enRu paarththu, samakaalINarkku aachrayanNa upabOgiyaana vibavanGkaL pOlanRikkE " pinnaanaar vananGkum chOdhi " engiRapadiyE ellaak kaalaththilum ellaath dhEchanGkaLilum ellaarkkum aachrayaNam sulabamaambadi panNnNi archchaavathaaramaay koyil mudhalaana thiruppadhigaL thORum gruhanGkaL dhORum NithyasaNNidhi panNnNi aachritha paraadhINanaayum, paraanGkucha pattaNaadhaadhi baktha muktharaalum aNEkaathmaakkaL ujjivikkumbadi rakshiththaruLaa NiRkiRa kaalaththile

ஸகல ஆத்மாக்களோடு தனக்குண்டான ஸம்பந்தமொத்திருக்க சிலர் தன்னை யனுபவித்து வாழ்ந்தும் சிலர் இழந்து கொன்டு அசித் கல்பராய்ப் போரவும் கண்டு ,திருவுள்ளம் கலங்கி இவர்கள் நம்மைக் கிட்டி யனுபவிக்கும் விரகேதோ என்று பார்த்து ஸமகாலீநர்க்கு ஆச்ரயண உபபோகியான விபவங்கள் போலன்றிக்கே " பின்னானார் வனங்கும் சோதி " என்கிறபடியே எல்லாக் காலத்திலும் எல்லாத் தேசங்களிலும் எல்லார்க்கும் ஆச்ரயநம் ஸுலபமாம்படி பண்ணி அர்ச்சாவதாரமாய் கொயில் முதலான திருப்பதிகள் தோறும் க்ருஹங்கள் தோறும் நித்யஸந்நிதி பண்ணி ஆச்ரித பராதீநனாயும், பராங்குச பட்டநாதாதி பக்த முக்தராலும் அநேகாத்மாக்கள் உஜ்ஜிவிக்கும்படி ரக்ஷித்தருளா நிற்கிற காலத்திலெ ;

sakala aathmaakkaLOdu thanakkunNdaana sambaNdhamoththirukka

ஸகல ஆத்மாக்களோடு தனக்குண்டான ஸம்பந்தமொத்திருக்க 

Every jIvathma is a property of emperumAn. His relationship with us is eternal. thirumangai AzhwAr states this as ‘empirAn endhai ennudaich sutRam enakkarasu ennudai vANAL’ . emperumAn has had his relationship with us from time immemorial. In navavidha sambandham, srI pillai lokAcharyar also states this.

chilar thannai yanubaviththu vaazhNdhum chilar izhaNdhu kondu achith kalparaayp pOravum kanNdu ,

சிலர் தன்னை யனுபவித்து வாழ்ந்தும் சிலர் இழந்து கொன்டு அசித் கல்பராய்ப் போரவும் கண்டு ,

Some (nItyas and mukthas) are always in bhagavadh anubavam whereas we (jIvathmAs) are losing bhagavadh anubavam and have become too attached to wordly pleasures and have our intelligence degraded very much

Most of our pUrvAcharyas’ avathArikai start in a similar trend. This is because they want us to understand the point that we are losing bhagavadh anubavam and they expect us to reform towards emperumAn.

thiruvuLLam kalanGki ivargaL Nammaik kitti yanubavikkum viragEdhO enRu paarththu

திருவுள்ளம் கலங்கி இவர்கள் நம்மைக் கிட்டி யனுபவிக்கும் விரகேதோ என்று பார்த்து

Seeing the situation, emperumAn is worried and wonders over the reason for not having anubhavam of Him and he finds a way to induce interest on us to have anubhavam of emperumAn.

samakaalINarkku aachrayanNa upabOgiyaana vibavanGkaL pOlanRikkE

ஸமகாலீநர்க்கு ஆச்ரயண உபபோகியான விபவங்கள் போலன்றிக்கே

emperumAn has five distinct forms, namely para, vyuha, vibhava, antaryami, and archai. We shall see a pasuram for understanding this. nammAzhwAr in sixth centum of thiruvAimozhi says ‘viNmIdhu iruppAy! malaimEl niRpAy!  kadal sErppAy! maNmIdhu uzhalvAy!  ivatRuL engkum maRaindhu uRaivAy!’  :

viNmIdhu iruppAy!

paravAsudevan in nityalOkam paramapadham.

kadal sErppAy!

vyUhavAsudevan , kshIrabdhinathan  in thiruppArkadal.

maNmIdhu uzhalvAy! 

vibhavAvataras like rama-krishnAdhi avataArAs

 ivatRuL engkum maRaindhu uRaivAy!’  

antaryAmi rUpam is the emperumAn residing in all chith and achith. (periya perumAl vaazhi thirunAmam - ‘anthariyAmiththuvamum AyinAn vAzhiyE’.

malaimEl niRpAy! 

Finally, archAvatAram, the emperumAn we can see with our naked eyes (vigraharUpam).

The above phrase means that unlike vibhavAvatarAs, which were useful only for people living in that time period for saranAgati (Achrayanam) , archAvatAram is the best form of emperumAn for Achrayanam for us .thirumangaiAzhwAr argues  against all the other forms. In siriya thirumadal he questions us as, ‘ErAr muyal vittuk kAkkaip pin pOvadhE?’ . He says that rabbit's flesh is better than crow’s flesh and rabbit is easier to catch as it is terrestrial whereas crow can’t be easily caught. Here rabbit is archAvatAra emperumAn whereas crow is paravAsudevan. At another place he says ‘ulagam Eththum kaNdiyUr arangkam meyyam  kachchi pEr mallai enRu maNdinAr uyyal allAl  matRaiyArkku uyyalAmE?’ that is if there is no bhakti towards archAmUrti, then one can’t attain mOksham.

More about archAvatAram can be read here.

"pinnaanaar vananGkum chOdhi" engiRapadiyE

"பின்னானார் வனங்கும் சோதி " என்கிறபடியே

People who were not present during the time of vibhavAvatAras ( avathArangalukku pirpattAr) like us are denoted as pinnAnAr. Our goal of attaining paramapadham will be fulfilled only if we have bhakti towards archAmUrti. nammAzhwAr says, ‘avan ivan enRu kUzhEnmin nenjchinAl ninaippAn yavan avanAgum nILkadal vaNNanE’.

avan is paramapadhanAthan . ivan is archAvigraha emperumAn. He advises us not to think inferior of archAmUrti in this pasuram as this archai emperumAn is the same kadalvannan. srI varavaramuni in thiruvAimozhi nUtrandhAdhi says ‘eidhumavarku innilathil archavathAram elidhenna’. Swamy says that archAvatAram helps us in attaining moksham.

ellaak kaalaththilum ellaath dhEchanGkaLilum ellaarkkum aachrayaNam sulabamaambadi panNnNi

எல்லாக் காலத்திலும் எல்லாத் தேசங்களிலும் எல்லார்க்கும் ஆச்ரயநம் ஸுலபமாம்படி பண்ணி 

This archai emperumAn has made Achrayanam easy for us . Also, people of all countries can follow him and all people can do sharanAgati.

archchaavathaaramaay kOyil mudhalaana thiruppadhigaL thORum gruhanGkaL dhORum NithyasaNNidhi panNnNi

அர்ச்சாவதாரமாய் கொயில் முதலான திருப்பதிகள் தோறும் க்ருஹங்கள் தோறும் நித்யஸந்நிதி பண்ணி

kOyil is srI rangam. Like paramapadham, He has nithya sannidhi in all dEsams and all houses. This shows the sowseelyam of perumAl. Seelya is where a superior person has as his natural quality of moving freely with his inferiors. When this act is exercised for no selfish or other purpose, it is sowseelya. That is to say, emperumAn does not cause fear in the heart of the devotees by His paratva nor does He generate any feeling in them of undue hesitation to approach Him because of His superiority. His sowseelya GuNam made Him serve as the Charioteer to Arjuna and as a messenger to pANDavAs at duryOdhanA’s court.  When chakkravarthi thirumagan hugged a hunter, His sowseelya was exhibited. 

                       sowseelyam - chakkaravarti thirumagan & guhapperumAn

aachritha paraadhINanaayum

ஆச்ரித பராதீநனாயும், 

archai emperumAn is achritha parAdhInan as already seen by the srI sUkthis of kaliyan and vishadavAk shikAmani srI varavaramuni.

paraanGkucha pattaNaadhaadhi baktha muktharaalum 

பராங்குச பட்டநாதாதி பக்த முக்தராலும் 
          

emperumAn did not stop with archAvigraham because jIvAthmas thought that archai emperumAn was not fit for Achrayanam. So he sent AzhwArs like parAnkusan and pattanAdhan for upadEsam.
 

aNEkaathmaakkaL ujjivikkumbadi rakshiththaruLaa NiRkiRa kaalaththile;

அநேகாத்மாக்கள் உஜ்ஜிவிக்கும்படி ரக்ஷித்தருளா நிற்கிற காலத்திலெ ;

emperumAn is protecting jIvAthmAs like us to survive. The verse ‘ rakshaka: sarva sidhdhanthE’  says this. emperumAn is the only rakshakan. This is one of the principles of srI vaishnavam. pArathanthryam, total dependence on perumAl for saving us, is a must for every srI vaishnavan.    

We will continue in the next post. 

adiyEn sudharsana rAmanuja dasan

kaliyan aruL pAdu 1

srImathE ramAnujAya nama:

srImathE varavaramunayE nama:

We had already seen the vaibhavams and an intro for kaliyan aruL pAdu .It can be viewed at kaliyan aruL pAdu. We will start with the mUlam and the translation of kaliyan aruL pAdu  below.
  

srIya: pathiyaay avaapthasamasthakaamanaay sree vaikunta NikEthaNanaay samastha kalyaanNagunNa paripoornNanaayirukkiRa sarvEchvaran sakala aathmaakkaLodu thanakkunNdaana sambaNdhamothirukka chilar thannai yanubaviththu vaazhNdhum chilar izhaNdhu kondu achith kalparaayp pOravum kanNdu ,thiruvuLLam kalanGki ivargaL Nammaik kitti yanubavikkum viragEdhO enRu paarththu samakaalINarkku aachrayanNa upabOgiyaana vibavanGkaL pOlanRikke " pinnaanaar vananGkum chOdhi " engiRapadiyE ellaak kaalaththilum ellaath dhEchanGkaLilum ellaarkkum aachrayaNam sulabamaambadi panNnNi archchaavathaaramaay kOyil mudhalaana thiruppadhigaL thORum gruhanGkaL dhORum NithyasaNNidhi panNnNi aachritha paraadhINanaayum, paraanGkucha pattaNaadhaadhi baktha muktharaalum aNEkaathmaakkaL ujjivikkumbadi rakshiththaruLaa NiRkiRa kaalaththile;

 
ஸ்ரிய: பதியாய் அவாப்தஸமஸ்தகாமனாய் ஸ்ரீ வைகுன்ட நிகேதநனாய் ஸமஸ்த கல்யாணகுண பரிபூர்ணனாயிருக்கிற ஸர்வேச்வரன் ஸகல ஆத்மாக்களொடு தனக்குண்டான ஸம்பந்தமொத்திருக்க சிலர் தன்னை யனுபவித்து வாழ்ந்தும் சிலர் இழந்து கொன்டு அசித் கல்பராய்ப் போரவும் கண்டு, திருவுள்ளம் கலங்கி இவர்கள் நம்மைக் கிட்டி யனுபவிக்கும் விரகேதோ என்று பார்த்து ஸமகாலீநர்க்கு ஆச்ரயண உபபோகியான விபவங்கள் போலன்றிக்கெ " பின்னானார் வனங்கும் சோதி " என்கிறபடியே எல்லாக் காலத்திலும் எல்லாத் தேசங்களிலும் எல்லார்க்கும் ஆச்ரயநம் ஸுலபமாம்படி பண்ணி அர்ச்சாவதாரமாய் கோயில் முதலான திருப்பதிகள் தோறும் க்ருஹங்கள் தோறும் நித்யஸந்நிதி பண்ணி ஆச்ரித பராதீநனாயும், பராங்குச பட்டநாதாதி பக்த முக்தராலும் அநேகாத்மாக்கள்  உஜ்ஜிவிக்கும்படி ரக்ஷித்தருளா நிற்கிற காலத்திலெ ;

srIya: pathi - ஸ்ரிய: பதி

 is the divine spouse of srI, ie. mahAlakshmi. emperumAn is always referred as the husband of thAyar even though he can be referred in many ways. When He was having all the world in his stomach during praLaya kAla, mArkandEya maharishi asked who the child was, the child showed his chest and mArkandEya maharishi found out that He was srIya: pathi. It is evident from this that emperumAn himself identifies Him as thirumAl. Even pEyazhwar starts his prabandham as ‘ thirukkandEn’ when he sees emperumAn. So emperumAn is always referred along with thAyar.

avaapthasamasthakaamanaay 

அவாப்தஸமஸ்தகாமனாய்

emperumAn has all his desires fulfilled. He has’nt got any unfulfilled desire.  This is because his nithyavAsam is paramapadham, nalam andham illadhOr nAdu (No end for happiness).

sree vaikunta NikEthaNanaay 

ஸ்ரீ வைகுன்ட நிகேதநனாய் 
 
perumAl has His nityavAsam at paramapadham. It is not reachable by anyone but it is a place where even brahma and sankarA are eager to go. Brahma says “ya: na devA : na munaya: na chAham na cha sankara: jAnanthi paramEshasya thadvishno: paramampadham”.

samastha kalyaanNagunNa paripoornNanaayirukkiRa sarveshvaran 

ஸமஸ்த கல்யாணகுண பரிபூர்ணனாயிருக்கிற ஸர்வேச்வரன்    
 
emperumAn is the residing place for all kalyAna gunAs.  emperumAnAr in his saranAgathi gadyam says ‘akhila heya pratyanIka kalyANaikatAna!’. Here ‘kalyANa aikatAna’ means the sole abode of and completely full of, all kinds of virtues. In another curnikai he says the different kalyAna gunAs of emperumAn. 
‘svAbhAvika anavadhikAtiSaya jnAna bala aiSvarya vIrya Sakti teja: sauSIlya vAtsalya mArdava Arjava sauhArda sAmya kAruNya mAdhurya gAmbhIrya audArya cAturya sthairya dhairya Saurya parAkrama satyakAma satyasankalpa krtitva krtajnatAdyasamkhyeya kalyANa guNagaNaugha mahArNava!’
This saranAgati gadyam passage is very important one since it deals with the main bhagavat gunams which are JnAna, bala, aiSvarya, vIrya, Sakti, tejas,sausilyam, vAtsalyam, mArdavam, Arjavam, sauhArdam, sAmyam, kAruNyam, mAdhuryam, gAmbhIryam, oudAryam, cAturyam and sthairyam. Emperuman is complete with all the kalyana gunas. bhagavAn is stated as  ‘paripoornNanaayirukkiRa sarveshvaran’. The thamizh equivalent for this is ‘nambi’. Nammazhwar also says ‘nambiyai then kurungudi ninra’.

Thus emperumAn is described in the first few lines. We will continue in the next post.

adiyen sudharsana ramanuja dasan

New blog for Literatures related to srI vaishnava sampradhAyam.

sri:

srimathE parAnkusAya nama:

srimathE rAmAnujAya nama:

srimadh varavaramunayE nama:

srIsailEsa dhayA pAthram dhIbhakthyAdhi guNArNavam
yathIndhra pravaNam vandhE ramya jAmAtharam munim

ஸ்ரீஸைலேச தயா பாத்ரம் தீபக்த்யாதி குணார்ணவம்  
யதீந்த்ர ப்ரவணம் வந்தே ரம்ய ஜாமாதரம் முநிம்



lakshmInAtha samArambAm nAtha yAmuna madhyamAm
asmadhAchArya paryanthAm vandhE guru paramparAm

லக்ஷ்மீநாத ஸமாரம்பாம் நாத யாமுந மத்யமாம்
அஸ்மதாசார்ய பர்யந்தாம் வந்தே குரு பரம்பராம்

With the blessings of pArthasArathy perumAl & rukmini thAyAr, along with them of AzhwArs, pUrvachAryas and asmadh acharyan, adiyEn is starting this blog with a view to translate pUrvAchArya granthas under the guidance and help of Sri Sarathy Swamy (http://guruparamparai.wordpress.com/) and others.One may ask why another blog when lots of them are spread in the net. The reason is that most of the blogs are not active and that our pUrvacharya granthas are so much that work load should be divided.

As a starting kaliyan aruL pAdu by vyAkhyAna chakkaravarti srI periyavAchan pillai is being posted.

adiyEn sudharsana ramanuja dasan