Prabhandam & Slokas

Ramanuja Nutranthathi – 7

“namm Kooraththaazhwaan”

விளக்கவுரை

ஒரு சில பதங்கள் மூலம் வர்ணிக்க அரியதாகவும், பரமபதம் அளவு பெருகிநிற்கும் திருக்கல்யாண குணங்கள் நிரம்பியவராகவும் உள்ளவர்; தவறான பாதையில் ஆத்மாவை இட்டுச் செல்ல வல்லதான அஹங்காரம், வித்யாகர்வம், தனகர்வம் ஆகிய மூன்று பெறும் குழிகளை மிகவும் எளிதாகக் கடந்து நிற்பவர்; நமக்கு நாதனாக உள்ளவர் – இவர் யார் என்றால் நம்முடைய கூரத்தாழ்வான் ஆவார். அப்படிப்பட்ட கூரத்தாழ்வானின் திருவடிகளை நாம் அண்டிய பிறகு நிகழ்வது என்ன? ஏய்ந்த பெரும் கீர்த்தி இராமானுசன், தமிழ் மறைகள் ஆயிரமும் மொய்ம்பால் வளர்த்த இதத்தாய் இராமானுசன் என்று கூறும்படியாகத் திருக்கல்யாண குணங்களை கொண்ட உடையவரின் குணங்களை சிந்தித்தபடி இருக்கும் நிலையானது எனது பாவங்கள் காரணமாக எனக்கு இதுவரை ஏற்படாமல் இருந்தது. அந்த நிலை மாறி (கூரத்தாழ்வானின் திருவடிகளை அண்டிய பின்னர்) , எம்பெருமானாரின் திருக்கல்யாண குணங்களையே புகழ்ந்து கூறியபடி, தவறான வழிகளில் செல்லாத நிலை ஏற்பட்டுவிட்டது. இன்று முதல் இனி வரும் காலங்களில் எந்த ஒரு விஷயமானாலும் எனக்குக் கஷ்டம் என்பதே இல்லை.

Though I am not qualified, what I am doing is apt for my swaroopam. There is nothing wrong. adiyEn due to KooratthAzhwAn sambandham, can compose these verses. EmperumAnAr Ramanuja’s glories are ineffable. yathO vaachO nivartthanthE apraa aapya manasa sa: Where the words can not reach, the mind also can not describe or contemplate the glories. Knowing fully well, one can’t still stop praising Ramanuja. It is one’s karthavyam [duty] to do so. It is not to fully comprehend His glories and sing; but attempt and show his gratitude. Why are you trying then- one may ask me. You may try on your own acharya KoorathhAzhwAn. He is also beyond one’s description as he has crushed three kuRumbu. [Described below] Even foe one sthuthi, I am not qualified. How can I compose two sthuthis one on Ramanuja and another on AzhwAn. It is AzhwAn’s grace that I can even think of attempting this. He [AzhwAn] gets pleased by such an attempt of mine because I am praising his acharya- Paramaachaarya.

Meaning

Indescribable KooratthAzhwAn (Sri Ramanujacharya’s prime disciple) has got immense and enormous greatness in him; He could get rid of and is able to cross over the three great pitfalls that pushes one down with its strong influence and do great damage to the individual (they are: False pride for being born in the highest caste; for being blessed with the good education and jnAnam; for being a strict follower of VairAgyam and anushtaanam – AzhwAn has no pride even though he fulfils and has all three above attributes! What a personality!) I, after taking refuge at his feet, am able to compose on the greatness of Emperumaanaar Sri Ramanujacharya, (who enables his disciples get over their karmic bondage and samsaaric afflictions), and am able to go away from the track of being away from the Greatest Bliss. Hence, there is no grievance or regret for me.

When one sings of Ramanuja, all sins would vanish. EmperumAnaar, his millions of sishyas and their sishyas, their ArAdhyan Lord RanganAthan-0 due to Their limitless compassion and dayA on me, all my paapams would evaporate. Emperumaanaar, is the acharyan of asmadhAchArya [my acharya] Swami KooratthAzhwAn, who has crossed the great pitfalls. Thus my sthuthi is also kind of Acharya sthuthi. As per saasthrAs, when Acharya’s acharya is present, one should first prostrate at Pracharya and then only Acharyan. It is Sishya kruthyam.

Sishya’s Parama purusha praapthi [The ultimate goal of attaining Parama Purusha Lotus Feet] alone is the consideration and thinking of Acharyas. Acharya’s glory and praising their greatness alone is the goal and thought of sishyas. KooratthAzhwAn thus has been immensely pleased about these verses that are sung in praise of his acharyan, Swami Emperumaanaar and thus adiyEn [Amudhanar] is also happy about that as it is my acharyan ThiruvuLLam. Kaimkaryamaavadhu Swami ugandha yEval thozhil seyvadhu- says Swami Desikan. Kaimkaryam is serving what is acharya’s thiruvuLLam [in acharyan’s mind]. Thus, these verses are accepted and are enjoyed by Acharyan, Praachaaryan as well as all millions of Paramacharya’s sishyas. “Mozhiyai kadakkum. . . vanja mukkuRumbaam kuzhiyai kadakkum”¦

AmudhanAr further says kooraththAzhvan is the person who has surpassed the mukkuRumbhu. What is mukkuRumbhu?

Smt Sumithra Varadarajan adds:

It is nothing but considering oneself great due to the wealth he possesses, or due to the family or caste in which he is born or due to his educational qualification or intelligence. KooraththAzhvan had all the three. He was so wealthy that he used to do anna dhAnam throughout the day which even surprised perundEvi thAyar of kAnchipuram, who is none other than the goddess of wealth (SridEvi). KooraththAzhvan was a high class Brahmin but he never cared about that, he cared about only rAmAnuja sambhandham and considered all rAmAnuja sambhandhis irrespective of their birth to be equal. Thirdly, the intelligence of kooraththAzhvan. Azhvan is the prime reason for us to have got SribhAshyam today. He was an Ekasandha krAhi (one who learns all the lessons in just one session). He just out of interest scanned through the pages of the bhOdhAyana vriththi grandham got from the saraswathi bandharam during the nights when ethirajar was asleep.

After losing the grantham to others, rAmAnujar was struck with grief but Azhvan with great confidence assured that he can recollect whatever he has read in the two or three nights and since he has seen through the whole book he will help EmperumAnAr with the writing of SribhAshyam. Only with this confidence EmperumAnAr started writing the bhAshyam and completed it successfully. In appropriate places, Azhvan corrected EmperumAnAr without any hesitation. Such was the understanding between the acharya and shisya. But at no time did Azhvan feel that he is more intelligent and great. He always considered himself to be only the shisya of EmperumAnAr.

The three egos, which generally puts down a person was won by koorththAzhvan and that has been remarked by amudhAnAr in the above paasuram. Azhvan gave his darshan for our darshanam (rAmAnuja ddarshanam). He is the acharya who saved the life of our yethirajar. Even when ethirajar forced him to pray to the lord to grant him vision he refused saying that it is against the norms of a prapanna to ask for anything from the lord. A prapanna is deemed to accept whatever the lord grants him and always remain in the service to the lord. KooraththAzhvan showed it in practice. Even after loosing vision he did not keep quiet but continued to do pushpa (flower) kainkaryam to Azhagar in thirumAlirunchOlai. He sang excellent prabhandams famously known as panchastavams viz. , Sri Vaikunda stavam, athimAnusha stavam, sundarabhAhustavam, VaradarAja stavam, Sri stavam. Thanks to Smt Sumithra Varadarajan. [if one wishes to inculcate Athma guNAs, one needs to constant contemplate on Swami KooratthAzhwAn’s glories.]

AzhwAn, even when Ramanjua was writing the Sri bhashyam, used to write what Ramanuja orally tells and AzhwAn will check if it is alignment with what he had read in bodhayanavritthi. If there is any inconsistency, he would not even voice due to greatest respect for acharyan and Ramanuja would understand and revisit what he had said to enhance and improve upon.

AzhwAn would happily start again. That is sishya lakshaNam.

Though he himself had such an apaara jnAnam, he had sent his sons Vyaasa bhattar and Parasara bhattar to Embaar. No vidhyAmadhakuRumbu.

Source:

http://sundarasimham.org/
http://namperumal.wordpress.com/

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