, 1 страница

அவதாரிகக

Introduction to this Prabhandham:

"அவதொிற -Avathārikai" refers to the introductory remarks by the Āchārya at the beginning of the commnentary of the given work (prabhandham) explaining the origin and the purpose of the particular prabhandham. It often has the special insights of the Āchārya. The translation will be incomplete without it. Therefore it is included here.

Even as Sri Nammāzhwār began singing the very first verse of his first divya sūkthies of

Thiruviruttham (divine verses of Thiruviruttham), ("இறமதயொர் தறலவொ"-

Thiruviruttham-1), the transcendental Lord full of all the Kalyānagunās (the auspicious attributes), blessed the Āzhwār with His unconditional grace so that he could sing the glories of Him. Being the Suzerain Lord of all the eternal beings, He chose to reveal to the āzhwār, His real nature, form, attributes as well as the splendor of both His vibhūthies (realms) namely the eternal (Nitya) and the sporting (Līlā) vibhūthi of the physical cosmic realm. Seeing the eternal beings and their non-material forms, nature and unrestricted knowledge and ability to enjoy eternally the bliss of the Lord, āzhwār feels that he also has similar right to this eternal enjoyment. Realizing however, the limitations of his knowledge, his nature and his body, being placed in this mundane Līlā vibhūthi, he requests the Lord to cut asunder this bondage of his physical body. This was spoken about in the very first verse in Thiruviruttham. க ொய் நின்ற ஞொனும்

க ொல்லொகவொழுக்ும் அழுக்ுடம்ும் இந்நின்ற நீர்றம இனியொுறொறம –

(Thiruviruttham- 1). Does the entire prabandham of Thiruviruttham convey this meaning? Āchārya Sri Periyavācchān Pillai says, "yes", pointing out that in the last verse of the same prabhandham, which describes the fruit that will accrue to those who will read and learn these verses, Āzhwār concludes by saying that they would not be born and be immersed in this physical world of endless cycles ("அழுந்தொர் ிறப் ொம்

க ொல்லொவருவிறன மொயவன் தெற்றள்ளல் க ொய்ந்நிலத்தத" - Thiruviruttham-

100). In addition, Āzhwār begins in the first verse of that prabhandham saying "this servant makes a petition" (அிதயன் கெய்யும் விண்ணப் தம) and in the last verse

ends by saying "as petitioned by Māran" (மொறன் விண்ணப் ம் கெய்த). The Lord

however did not fulfill the desire of the Āzhwār as requested in the first verse, for He wanted to make use of the Āzhwār and bring forth through him four divya sūkthies including Thiruvāimozhi, with intent to protect the world and its beings. Āchārya draws here a parallel between this and what the Lord did for Sri Bhīshma, the grandsire, who was severely wounded in the great war of Mahā Bhāratha and was lying on the bed of arrows waiting to give up his mortal coils. The Lord kept him alive to bring out through him His will and desire to fulfill the Dharma samsthāpanam (establish the Ethical order). Similarly, He made the Āzhwār live in this world for several years to accomplish His task through him.

Although the Lord is his master, the one who will remove all his obstacles and the Āzhwār declares himself to be His servant and yet in Thiruviruttham, Āzhwār describes Srī Vaishnavās as the leaders. The reason behind this is that Srī Vaishnavās will help in attaining the Lord Himself. Srī Thirumangai āzhwār declares that Srī Vaishnavās who sing the glories of the Lord are indeed to be sought after in this world as well as in the

eternal

realm

"த ரொளன்

த தரொதும்

க ிதயொறர

ஒரு ொலும்

ிி ிதலன்"

(Periya Thirumozhi 7-4-4).

மச்ெித்தொ மத்3 தப்ரொணொ த ொ3த4யந்த: ரஸ் ரம்

த²யந்தஶ்ெ மொம் நித்யம் துஷ்யந்தி ெ ரமந்தி ெ (Geetha 10-9)

"They delight and revel, having their minds fixed on Me, loving Me even more than their own lives, talking to each other about My attributes and always conversing about Myself".

That is how true Srī Vaishnavās conduct themselves enhancing the enjoyment and experience of union with the Lord. Let us look at what did the āzhwār deal with, in his second prabhandham, "Thiruvāsiriyam". Although the Lord did not liberate the Āzhwār from the shackles of this mortal life, He bestowed clear knowledge for him to experience fully His true nature, form, attributes and splendor even while being stationed in this realm of the physical world. In "Thiruvāsiriyam", Āzhwār expresses his experience of these.

In the third prabhandham of Periya Thiruvandhādhi, (which is the subject of our current study) what does Āzhwār deal with? In the physical world of sense oriented experience, even when one experiences things that are considered the best, they may even turn out to be not fit to be talked about by the experiencer. On the otherhand, in the case of Bhagavat Vishayam ("Divine Matter"–things about the Lord), even the experienced partwill be beyond all description, and the materials yet to be experienced will be even greater. In this Thiruvandhādhi, since Āzhwār begins the first verse, "ுயற்றி ுமந்து" (with great excitement and enthusiasm about serving the Lord) and ends the

prabhandham with " " (advising his mind to try and sing theglories of the beautiful divine feet of the Lord), Āchārya concludes by saying that this prabhandham depicts how Āzhwār's enthusiasm and interest in Bhagavat Vishayam growin proportion to its greatness.

முயற்றி சுமந்சதழுந்து முந்துற்ற சநஞ்தெ!

இயற்றுவா சயம்தமாடு நீ ூடி–நயப்ுகைய

நாவ ீன்சதாகைக்கிளவி உள் சொதிதவாம் நற்ூகவப்

ூவ ீன்ற வண்ணன் ுகழ்.

O' Mind! You are ahead of me in your excitement and enthusiasm about serving the Lord. Please join me in singing the glories of the Lord. Let us sing the kalyāna gunās of the Lord with the hue of the good Pūvai flower, in poetic verses with apt and beautiful phrases and words arising from the sweet tongue.

Āzhwār addresses his mind in this verse. As soon as he instructs his mind to serve the Lord, it got too excited and became enthusiastic and began to get ahead of him. Āzhwār thus addresses his mind to join him in singing the innumerable auspicious glories (kalyāna gunās) of the Lord.

ுயற்றி ுமந்து:

Sri Periyavācchān Pillai compares the enthusiasm of Āzhwār's mind in service to the Lord to that of Sri Lakshmana in going to the forest in order to serve Sri Rāma .

ப்ரொத ³வது மஹொ ொ⁴ ³ கஸௌமித்ிர் மித்ரநந்த³ந ூர்வஜஸ்யொுயொத்ரொர்த்தத² த்³ருமெீறரரலங்க்ருத:

(Srimad Rāmāyanam - Sundara Kāndam- 33-28)

"The highly fortunate son of Sumitrā, who is pleasant to his friends, dressed in robes made of tree bark, got ready (even before Rāma) to follow his older brother".

Is it correct to say this when actually Kaikeyi gave robes made of tree bark to Sri Rāma before she gave them to Lakshmana? It is however quite justified by his nature and his attitude towards Sri Rāma as seen by his own statement.

3 3

தீப்தமக் நிமரண்யம் வொ யதி ரொம: ப்ரதவக்ஷ்யதி ப்ரவிஷ்டம் தத்ர மொம் தத³வி த்வம் ூர்வமவதொ⁴ரய

(Srimad Rāmāyanam - Āranya Kāndam 21-17)

"Mother! If Sri Rāma is noted to enter raging fire or the forest, you can be rest assured that I would be already inside there ahead of him".

Sri Rāma wore robes of tree bark to keep up the words of his father whereas Lakshmana decided to wear them on his own since Sri Rāma wore them.

⁴ வொம்ஸ்து ஸஹ றவதத³ ஹ்யொ ிி ஸொுஷுரம்ஸ்யதத அஹம் ஸர்வம் ிஷ்யொமி ஜொக்³ ரத ஸ்வ தஶ்ெ தத

(Srimad Rāmāyanam - Āranya Kāndam 31-25)

"You will play with Vaidйhi at the foot of the hills. I shall serve you in all ways both when you are asleep as well as when awake".

Thus cancellation of the intended coronation of Sri Rāma became the blessing of Lakshmana who was able to serve the Lord.

In the previous verse, Sri Lakshmana is addressed as son of Sumitrā (கஸௌமித்ி), to indicate that his nature was not a surprise since his mother Sumitrā herself was of similar nature.

ஸ்ருஷ்டஸ்த்வம் வநவொஸொய ஸ்வுரக்தஸ் ஸுஹ்ருஜ்ஜதந ரொதம ப்ரமொத³ ம் மொ ொர்ஷீ: ுத்ர ப்⁴ரொதி ³ ச்ெ²தி

(Srimad Rāmāyanam - Āranya Kāndam 40-5)

" Lakshmanā! You are born to adapt to life in forest. You are very fond of Sri Rāma, who loves you. O' Son! When Rāma walks, (distracted by its beauty), don't overlook those who plan to harm him."

The other term used was மித்ரநந்த³ந: (pleasing to the friends). All those friendly to Sri Rāma were also eager to serve him. Even when they could not do so, the action of Lakshmana pleased them and gave them all satisfaction.

Sri Rāma wore robes of tree bark instead of his crown. Wearing of the tree bark by Lakshmana on the other hand signifies his crowning for the kingdom of service (அி ூும் அரு).

ுந்துற்ற கநஞ்தெ! - enthusiastic and spirited mind!

யதி³த்வம் ப்ரஸ்தி²ததொது³ர்க் ³ம் வநமத்³றயவ ரொ ⁴வ அக்³ ரஸ்தத ³மிஷ்யொமி ம்ருத்³நதீ ுஶ ண்ட ொந்

(Srimad Rāmāyanam)

"O' Rāghavā, if you leave for the forest which is difficult to access, today itself, I will go ahead of you stepping and clearing the darbhā grass and the thorns".

இயற்றுவொய் எம்தமொு நீ ூி-

Āzhwār tells his mind that it is nice that you are excited and enthusiastic about serving the Lord. But take me also, who is behind you.

நயப்ுறடய (நயுறடய) meaning the verses should be such as to bring on new glories to the subject of the poetry,

என்னொல் தன்றனப் தவிய இன் வி ொி (Thiruvāimozhi 7-9-10)

நொவ ீன்- Poetry arising from the tongue - meaning Āzhwār and his mind simply just need only to enjoy the verses. The Lord seated in his mind will bring out the verses automatically Himself.

கதொறடக் ிளவி – with beautiful words and sweet phrases without any harshness (since it was not constructed with hard effort of the mind).

உள் க ொதிதவொம் -

யததொ வொதெொ நிவர்த்தந்தத அப்ரொப்ய மநஸொ ஸஹ

3 3 3 3 4fஆநந்த ம் ப் ரஹ்மதணொ வித் வொந் ந ி த தி ுதஶ்ெதநதி

"From which Brahman reaching whom, unable to fathom whom, the words and mind return, he who knows the bliss of that Brahman never fears anything."

Āzhwār however is trying to portray those auspicious gunās of that Brahman by his words.

நற்ூறவப் ூவ ீன்ற வண்ணன் ு ழ் - Āzhwār states that the words can not adequately express the glories of that Lord.

ூறவ– the Pūvai flower is only a limited simile to the softness, the fragrance and the hue of the Lord's divine form. Since the flower will dry and shrivel within a short order of time it cannot be really similar to the eternal resplendent form of the Lord, Āzhwār qualifies it by calling it "நற்ூறவ" (good Pūvai)

ூவ ீன்ற வண்ணன் – Form similar to the dark hue of the Pūvai (Kāyām) flower.

The உ மொனம் "upamānam" (simile) and the உ தமயம் "upamйyam" (the subject of comparison) are transposed as in

த ொ³ஸத்³ ருதஶொ ³வய: ³வய:ஸத்³ருதஶொக ள³

"The animal gavayam is like the cow. The cow is like the animal gavayam"

ு ழ்தவொம் ழிப்த ொம் ு தழொம் ழிதயொம்

இ ழ்தவொம் மதிப்த ொம் மதிதயொம் – இ தழொம் மற் கறங் ண்மொல் கெங் ண்மொல் ெீறல்நீ தீவிறனதயொம்

எங் ண்மொல் ண்டொய் இறவ.

O' Lord! If we glorify Thee, it would only amount to insulting (since it would not befit your auspicious attributes). If we do not glorify Thee, then we would not be malevolent. Furthermore, if we think of Thee, we will become discourteous. If we do not think of Thee, we will not be discourteous. O' Lord with the beautiful red eyes who is loving and compassionate! Please listen without any anger. These actions of us, who are of sinful deeds, singing or not singing Thy glories, are the result of our delusion.

Āzhwār who stated that he would sing the auspicious kalyāna gunās of the Lord in sweet words (நொவ ீன் கதொறடக் ிளவி உள் க ொதிதவொம்), in the first verse, wihdraws from the attempt feeling that it is an invincible task. (யததொ வொதெொ நிவர்த்தந்தத)

தத்தவந யஸ்ய மஹிமொர்ணவஶீரொணு:

3 3

ர்த்தும் ததீயமஹிமஸ்துதிுத் யதொய

மஹ்யம் நதமொஸ்து

வதய நிர த்ர ொய (Stōtra Ratnam -7)

"I who has no shame calling myself a poet and attempting to sing the praises of the Lord whose glories are like the ocean of which even an atom of a tiny drop, Siva and Brahmā are unable to fathom, must only pay homage to myself" states thus Sri Ālavandār in his Stōtra Ratnam

Sri PeriyaVācchān Pillai here draws a similarity between the Āzhwār's state and that of Sri Ālavandār.

To express a matter in poetry really means not only describing all the true facts but also embellishing and attributing more than the actual facts. However the glories of the Lord while attractive and auspicious, they are limitless. The nature of the kalyāna gunās attracted the Āzhwār to sing them but the unfathomable depth made him retract from the attempt for any such attempt would only be like insulting rather than glorifying.

ு ழ்தவொம்

ழிப்த ொம் – Glorifying the Lord is like insulting

ு தழொம்

ழிதயொம் – Not glorifying the Lord is like not insulting

Āzhwār is being emphatic by stating both ways, thereby showing that one should not insult the Lord by words.

இ ழ்தவொம் மதிப்த ொம் மதிதயொம் – இ தழொம் – By this Āzhwār says that one

should not insult even mentally.

Taking the statement of the Āzhwār in this verse as well as the following mantra from Kйna Upanishad,

யஸ்யொ மதம் தஸ்ய மதம் மதம் யஸ்ய ந தவத³ஸ:

அவிஞொதம் விஜொநதொம் விஞொதம் அவிஜொநதொம் (Kйna Upanishad 2-3)

"It is known to him to whom It is unknown; he does not know to whom It is known. It is unknown to those who know well and known to those who do not know"

Sri Parāsara Bhattar states the following in his Rangarājastavam

அமதம் மதம் மதமதொ மதம் ஸ்துதம்

³ ⁴ ³

³ ³ ⁴

இதி ரங் ரொஜுத ஜூ ு ஷத் த்ரயீ

ஸ்துமதஹ வயம் ிமிதி தம ந ஶக்ும: (Rangarājastavam 1-13)

"If the Paramātmā is considered unknowable, It becomes known. If It is considered knowable, then It becomes unknown. If It is considered glorifiable, It only becomes insulted, if It is considered not glorifiable then It becomes glorified – so declares the Vйdas (both the Tamil and the Sanskrit Vйdas). How can we the unintelligent ones beginto glorify that Paramātmā who is none other than Sri Ranganāthā? "

எங் ண்மொல் கெங் ண்மொல் --

தஸ்ய யதொ² ப்யொஸம் ுண்ட³ீ தமவமேிண ீ(Chāndōgya Upanishad 1-6-7)

"That Paramātmā (Who is in the center of the Stellar system) has two eyes which are like the lotuses freshly blossomed by the sun's rays".

The eyes indicate that He is the Suzerain Lord. The first "மொல்" means that He is the Lord. The second "மொல் " indicates that He is loving and compassionate

ெீறல்நீ- நீ ெீறீ அருளொதத-

தீவிறனதயொம்-- of sinful deeds (by virtue of the fact that we attempt to sing Thine glories without properly understanding them)

எங் ண்மொல் ண்டொய் இறவ -- Both our attempt to glorify Thee and subsequent retraction from it are the result of our delusion.

இறவயன்தற நல்ல இறவயன்தற தீய
இறவகயன் றிறவயறிவதனலும் –இறவகயல்லொம்
என்னொல் அறடப்ுநீக்க ொண்ணொதிறறயவதன
என்னொல் கெயற் ொலது என்.

⇐ Предыдущая 8 9 10 11 121314 15 16 17 Следующая ⇒