Sri Thirukkurukai Pirān's

⇐ ПредыдущаяСтр 10 из 28Следующая ⇒

ஸ்ரீ நம்மாழ்வார் அருளிச்செய்த

செரியதிருவந்தாதி

Sri Thirukkurukai Pirān's

Periya Thiruvandhādhi

Text with Translation and Commentary

Dr.N.Ranganathan

ஸ்ரீ நம்மாழ்வார் அருளிச்செய்த

செரியதிருவந்தாதி

Sri Thirukkurukai Pirān's

Periya Thiruvandhādhi

Text with Translation and Commentary

Dr.N.Ranganathan

ஸ்ரீ:

ஸ்ரீமதத ராமானுஜாய நம:

ஆழ்வார்கள் திருவடிகதள ெரணம்

Foreword

The twelve Āzhwār Saints who pioneered the Bhakti movement in India lived in the Tamizh speaking region in the deep south of nation. Their combined works are referred to as "Aruliccheyal" as they flowed from the grace of these noble hearts, who shared their mystical experiences with us through these verses. Madhurakavi Āzhwār’s Verse "அருள்

க ொண்டொும் அியவர் இன்ுற அருளினொன் அவ்வருமறறயின் க ொருள்

அருள் க ொண்ு ஆயிரம் இன்தமிழ் ொினொன் அருள் ண்ீர் இவ்வுல ினில்

மிக் தத" aptly explains the term Aruliccheyal. These Prabandhās can also be considered as the blessings "Arul" of the Almighty Sriman Nārāyana who ordained that the celestials (Nitya Sūris) should come down to this world as his divine emissaries to live among us and speak in our language, in words that have immense potency to transform the hearts of people in centuries to come. Swāmi Dйsikan called the avatāram of the Āzhwārs an "Abhinava Dasāvatāram", a new form of the earlier ten incarnations of the Supreme Almighty. Here the Āzhwārs are counted as ten as Āndaļ is clubbed with PeriyĀzhwār, her father and āchārya, while Madhurakavi is teamed with NammĀzhwār, his guru. The word "Divya" meaning divine, is therefore used unfailingly when speaking about the Āzhwārs. They are Divya Sūris; their works Divya Prabandhams; the temples sung by them are Divya Dйshās. Thus the very names used in Vaishnava parlance “Divya Prabandham” and “Aruliccheyal” speak volumes about the sanctity of these verses. Learning and understanding them, chanting them in the presence of the Lord in Archa form, contemplating on the Divine in the path shown by them has to be a life time occupation as said by Swāmi Dйsikan in his Prabandha Sāram “நொலொயிரும்

அிதயொங் ள் வொழ்தவ”. All these verses are in chaste poetic Tamizh. The mighty flow of the torrent of Bhakti cannot be captured in prose but can only be condensed into poetry which packs vast substance into each loving word so magically perfect that the Āzhwārs themselves were awestruck after uttering them. NammĀzhwār’s words "கமொழி ட்ு ஓும் வியுதம்" – Thiruvāimozhi 8-10-5 is just one example. All the Āzhwārs fully realized that it was the Paramātma speaking from within them and they

were but instruments of his divine will. “விறதயொ

நற்றமிறழ வித்தி என்

உள்ளத்றத நீவிறளத்தொய் ற்றகமொழியொ ிக் லந்து”- Nānmukan Thiruvandhādhi-

81, exclaimed Thirumazhisai Pirān who termed the Supreme one as a " க்தி உழவன்" a

farmer who strives to raise a bountiful crop of Bhakti by sowing these sweet verses as seeds in our hearts.

Āchāryās of the Srivaishnava lineage who came after the Āzhwārs, with profound scholarship in the Vйdās, Upanishads, Bhagavad Gita, Purānas and the Aruliccheyal, have made commentaries to these verses for us to understand their import and benefit from them. They have waxed eloquently on the hidden depths of each and every word that have sprung from the lips of the Āzhwārs. These commentaries termed as “Bhagavad Vishayam” written centuries ago are in archaic Tamizh with a liberal mix of Sanskrit and numerous quotes from all scriptures. Traditionally these are learnt in "Kālakshepam" from masters, which is without any doubt the best way to study them. But a lot of us in the modern age lack the basic skill set and the time required for this approach. Yet, a genuine desire to peep into the wondrous hearts of these Saints and their fascinating insights persists. An introduction to the Prabandhas in the form of translation, word by word meaning with the esoteric substance highlighted by the Āchāryās condensed in English, is thus an invaluable boon to a class of readers who have the yearning but not the means to study the original works. Such English versions are also very necessary to preserve this rich treasure trove bequeathed on us for the future.

The present work on Swāmi NammĀzhwār’s "Periya Thiruvandhādhi" is a precious addition to the store of literature in English on the works of Āzhwārs. The author Dr. N. Ranganathan, my uncle, living in Toronto, Canada amidst his very busy professional career as a leading Cardiologist, has earlier published the two works of Thirumazhisai Āzhwār, "Thiruchchanda Viruttam" and "Nānmukan Thiruvandhādhi” in English. He has also rendered a big part of the Nālāyiram to soulful music. He, ably accompanied by his wife (my aunt) Smt.Saroja Ranganathan, and a big congregation of devotees performs Kainkaryam to the Lord in Archa form at the Richmond Hill Hindu Temple at Toronto where Lord Srinivāsa and Goddess Padmāvathi reside in majestic, resplendent glory with the Archa forms of all Āzhwārs and Āchāryās. The works of the Āzhwārs are chanted on a regular basis as part of daily pujas and during the Thirumanjanam to the Mūlavar on Saturdays. The sacred Thirunakshatrams of Āzhwārs and Āchāryās and Utsavas including the Adhyayanotsavam are conducted in this distant land, almost like it is done in a Divya Dйsam in Tamil Nadu. The glorious smile that the Lord sports as is seen in the pictures adorning this book is proof that he is enchanted with this service. It is no surprise that the verses of the Āzhwārs reverberate in this far away land as Swāmi NammĀzhwār prophesied that his village, his nation and the whole world will chant the name and fame of the Lord just like him. What better way is there to do it than chanting his verses?

"ஊரும் நொும் உல ும் தன்றனப்த ொல் அவனுறடய த ரும் தொர் ளுதம

ிதற்ற!" Thiruvāimozhi -6-7-2.

Dr Ranganathan at present has added to his earlier two works, a translation and commentary to NammĀzhwār’s Periya Thiruvandhādhi. An English commentary on similar lines to the three Thiruvandhādhis of the Mudal Āzhwārs- Poigai Muni, Būdattar and Pei Āzhwār has been earlier completed by Shri N. Rajagopalan my uncle and the author Dr N. Ranganathan's elder brother. As mentioned earlier, the author himself has presented Nānmukan Thiruvandhādhi in November 1999. With this labour of love, the fifth Thiruvandhādhi in Iyarpa is being offered to the lovers of the Āzhwārs’ works. The Āzhwār Saints lighted a Gnana Vilakku- a lamp of wisdom with their garlands of verses. They revealed the Paramātma in the brilliant glow of their anubhavam. My uncles

between them in these five books on the five Thiruvandhādhis have lit a traditional, ornamental “ுத்துவிளக்ு” with five wicks to invoke the urge to study the Prabandhas in depth. As in the past this offering too will surely be received with acclaim by the devout. English may have its limitations when used to capture ancient, exotic Tamizh words but has its own charm and advantage of mass appeal.

An effort of this order in the first place is possible only with the blessing of the Āzhwār. It requires aesthetic, mystical sensibilities, a thorough grasp of the Siddhānta, vast erudition and immense devotion to the Lord in Archa form and Arulicheyal. That the Author is endowed with all this is evident from the contents of this book. This is Kainkarya in tune with the times. Swāmi NammĀzhwār brought the substance of the vast Vйdas into his four Tamizh Prabandhas and is hailed as "தவதம் தமிழ் கெய்த மொறன்

ெடத ொ ன்". The need of the day is to bring his verses to the present generation in a form that can kindle their thirst to learn more.

NammĀzhwār declared that his verses are divine ambrosia to the devotees of the Lord.

"வண்டமிழ் ூற் தநொற்தறன் அியொர்க் ின் மொிதய" –Thiruvāimozhi 4-5-10.

"கதொண்டர்க்ு அுதுண்ண கெொல் மொறல ள் கெொன்தனன்"- Thiruvāimozhi 9-4-

9. He also proclaimed that that the celestials too can never be satisfied with a hearing of his enchanting verses and clamour for an encore! "த ட்டொரொர் வொனவர் ள் கெவிக் ினிய கெஞ்கெொல்தல!" –Thiruvāimozhi 10-6-11. The mere chanting of the verses or listening to it is surely music to the ears but for the soul to revel in the substance we need such commentaries. The entire process of writing a treatise of this kind is a spiritual journey, a thorough learning experience. It is time well spent in "கதித்கதழுதி

வொெித்தும் த ட்ும் வணங் ி வழி ட்ும் ூெித்தும் த ொக் ிதனன் த ொது" as

summarized beautifully by Thirumazhisai Pirān in his Nānmukan Thiruvandhādhi.

Swāmi NammĀzhwār’s verse in Thiruvāimozhi 4-5-2 beginning "றமய்ய ண்ணொள்"

shows that the Āzhwār sang the verses the words gushing out in densely packed musical lyrics of verses, each forming a garland and his heart pondered over its substance after singing it. "ஏத்தி உள்ளப்க ற்தறன்". This feeling is transmitted to all those who chant his verses too. The more one chants them the greater the desire to revel in the substance. The final step in this pilgrimage is the impulse to add to the ocean of literature on the Āzhwār’s works in one’s own capacity akin to offering a flower at his sacred feet. This book was presented at the lotus feet of Swāmi NammĀzhwār on his holy avatāra day Vaikāsi Visākam 2014.

Peria Thiruvandhādhi is one among the three Prabandhams in the Nālāyiram named with the prefix “Peria”. The other two, Peria Thirumadal and Peria Thirumozhi of

Thirumangai Āzhwār, are termed Peria due to the length of the work. But Periya Thiruvandhādhi is the shortest among the five Thiruvandhādhis with 87 verses while the other four are made up of hundred verses. It gets this name due to its greatness and the exalted position of the Āzhwār among the Āzhwār saints. Āchāryās have described all the other Āzhwārs as parts "Angas" of NammĀzhwār who is the "Angi". In Verse75 of this Prabandham the Āzhwār addresses the Lord saying "You hold the entire creation within you and you are enshrined within me. I wonder who is greater you or me? Undoubtedly it is me!". As the Āzhwār declared "அவிவின்றி யொன் க ியன்" it is appropriate to call

this Prabandham as Periyan Thiruvandadhi too! Swāmi Dйsikan in his Prabandha Sāram verse 6 on the four works of Swāmi NammĀzhwār describes Thiruviruttam as the

maiden work of the Āzhwār "ுன் உறரத்த திருவிருத்தம் ூறு ொட்ும்". The

next work Thiruvāsiriyam is introduced as the work that follows in sequential order.

"ுறறயில் வரும் ஆெிியம்	ஏழு ொட்ும்". The third Prabandham is glorified
with special words of adulation	highlighting its greatness as "மன்னிய நற்க ொருள்
க ிய திருவந்தொதி மறவொத ி எண் த்ததழு ொட்ும்". The meaning is derived

by splitting the adjectives as Peria Thiruvandhādhi, Narporul Peria Thiruvandhādhi, Manniya narporul Peria Thiruvandhādhiemphasizing that this is very special among thefour works of NammĀzhwār and has to be stored in our hearts.

It is interesting to note that in Thiruvāsiriyam and Periya Thiruvandhādhi, the Āzhwār does not sign of with his usual trademark "Kurugoor Sadagopan's" verses. There is no mention of the author’s name or birthplace nor do they contain a Palasruti. This is the pattern seen in the works of the Mudal Āzhwārs, Thirumazhisai Pirān and ThiruppānĀzhwār. The Āzhwār seems to be totally absorbed in the bliss of Bhagavad anubhavam. Periya Thiruvandhādhi and Thiruvāsiriyam have yet another special feature that there is no mention of any Archa form in them. In verse 68 of Peria Thiruvandhādhi " ல்லும் றன டலும்" Swāmi Periyavācchān Pillai has explained the word "Kal" as "ThiruVйngada Hills" but this is not counted among the 202 verses of Mangalāsāsanam for Thiruvйngadamudayān. Throughout this Prabhandham, NammĀzhwār is addressing his heart and the Lord who is visualized within him "உட் ண்ணொல் ொணும்

உணர்ந்து". Verses of Pei Āzhwār in Moonram Thiruvandhādhi-94 "உய்த்துணர்

கவன்னும் ஒளிக ொள் விளக்த ற்றி" and Thirumangai Āzhwār’s "உணர்கவனும்

க ரும் தம் கதிந்து" Periya Thirumozhi- 1-1-1 which capture this state of rapture, rush into the mind while reading Peria Thiruvandhādhi.

The poetic translation of the verses by the Author is beautiful and free flowing. The commentary faithfully follows Swāmi Periya Vacchān Pillai’s quoting all pramānas for easy perusal. Many special features of this Prabandham are brought out and the spiritually charged state of mind of the Āzhwār is palpable in the words. It is a great pleasure and a proud privilege to pen this foreword to this labour of love. The greatest fruits of life which elude others are easily attained by those who take refuge in venerated elders. These are words from the sacred lips of NammĀzhwār. "க ியொர்க் ொட்

ட்டக் ொல்

க றொத

யன்

க றுமொறு

விவொள்வொய்

அரவணதமல்

வொட்டொற்றொன்

ொட்ினதன"–Thiruvāimozhi

10-6-10.

good

fortune

connected with this book is surely the blessing of two Periyars, the Āzhwār and my dearest uncle who has always been the role model and inspiration to me. Heartiest congratulations on the successful completion of this kainkaryam and my humble thanks for blessing me with this opportunity. I invoke the grace of the Almighty on Dr.Ranganathan and his loving family with the unique palasruti from Thiruvāimozhi 8-

10-11 "நல்ல தத்தொல் மறனவொழ்வர் க ொண்டக ண்ீர் மக் தள".

Smt. Radha Muralidhar,

Chennai, India.

ஸ்ரீ:

ஸ்ரீமதத ராமானுஜாய நம:

⇐ Предыдущая 5 6 7 8 91011 12 13 14 Следующая ⇒