Ramaanujar Sambandam..

..anushdaanam thaan mukkyam..vaithya  naatha  deeshithar kathai..poor vaa chaarya paara thanthram  venum..bakthi  adipadai..gjaanam  vairaakyam..vedaanthra  sangraham mydalil  sri  baashyamkadfasil moontrum  gadya  trayam..pras thaana  thrayammaargam-uba  nishad/ brahma saasthram/ geethai..moontrukum  vurai..9000 granthamsri  baashyam 32 asharam.. kuraivaaha -vedaantha  saaram..mukkya sootra artham arullinaar..visaaram entri  deebam nasduvaaha..moontrum..geethaa baashyam..vubanishad  thaniyaaha  ellai..vedaartha sangrahamatharkku  pathil..

..surukkam..thiru  venkadathil  saathithaarthaath  parthya  deebihai..thathvam/ hitham/purushartham therinthu kolanum..moontraiyum therinthu  kollanum..chedana achedana visishdan-vazi-hitham-vubaayam- piraa baham-adaivikum karma/ gjana bakthi avaney.. purushaartham-kannin  siru thaambu-athamam/madyamam/vuthamam..

.chit-atma.achit-vueir atra- easvaran..arivu atra porullkall thaaznthathu ..kaivalya  anubavam -naduvilmathyamam..nanjeeyar– em berumaan paarkum  pothu  alla  vilaa sittru  enbam..modsham-kainkaryam vuthamam..achit- gjanam attarthu..andarbahi- anaithukkulumavan  erukiraan..aatma vum kooda kal/ kattaiyil erukkum..nama/ robampirika kadaveyn-yenkiraan..arivu  attra prakruthy-jeevatmavaal-sareeram aaha  konndu  thaangu hiraan..paramatma  therinthavar-jeevatma  patri  therinthu  kola vilai..kovil poy  therinthu  koll  kiraar.. saasthram mattum kondu  therinthavarkall-

..yethukku  piranthom yentru  therinthu kondaal athey  janmathil-modsham peralaam..pirahlaadan  solli  tharuhiraan kuzanthai  kallukku..nithyam/avyayaha-azivu-vihaaram elaathu/suthaha-pirakruthi thoshjam thattaathu/yehaha- ontru thaan deham pola pala vuruppykkal ellai..shedragjaha-sareeram vithai  nilam..vuba yohiravan poruthu  palan tharum../asrehaha-erukkumvarum vudambu appuram savam peyar  maarum..avikraayaha-maaru  paadu  ellaathavan..ethu vudambu- naanyentru thottrum..kannanai  moodinaalum naan thontrum..endariyam  thevai  ellai..thaaney  thanakku -svayam pirakaasam/porullpaarka  villakku  venum..vilakkai paarka villaku  pothum..thanaiyum kaatti  matravaiyum kaattum..

..deham-paraaku-pirarku  sthothra vasthu..aham puthya-.annu-dehathai  konndu  seyhiraan.deham-saathanam aatma -karthaa ethu  karuvi.. bohamanubavikiraan adimaiyaay  erukku deham..suha thukam bohamanubavikka  deham yenbar  thongi erukum pothu sareeram thaan -appo ellaiyey..emberumaanukku sareeramaathma-avan ethaalumaffect pannaa thavan.

..aatheyam-thaanubavan.niyamikiravan/adimai-swami moontrum.. thaan..nyamipathai  seyvaan.. seshadvam-aathma perumai -paragatha -paran-yejamanan-thanakku  menmai seyya -para aatha-echaiyaal-kai  kollapaduhiraan-seshaha…aathyam aaha erukirathu..

..visishdaath vaitham..duvaitham-eruvar thanmai-erumai-betham-ontru ellai erandaaha/palavaaha..chedanamveraemberumaan vera–na dvaitham- advaitham-ontraay erukum thanmai.. eikyam..loham poy .pathartham poy . jeevatma poy mattru  yellaampiramai.. nizal  paarthu erandu  yenbathu polabrahmam ontru thaan erukirathu . visishdaath vaitham-koodinavanin orumai-emberumaan-chedana chedana visishdathva-ellavatrilum-aathma/para matma  koodi erukiraan..yehathvam–svandramay  vera  ontrum ellai  yellorumadimai..

..kudam/yeera mann/chakaram-thadi/kusavan movarum thevai..vubaadana nimithasaha -kaariya kaarannam..puthisa vundaaha  vilai  vera  avasthai adaithal..vundaaha pohira avasthai -piraaha vastha yohai-mun nilai -vubaadaana kaariyam..mann-vubaadaanam..kuyavan-nymitha kaarannam..chakaram-karuvi-eyakkamum-saha -kaari  thunnai  pannum kaariyam-vubakarannam..emberumaan.kodiyavanin  orumai  -veru oru kaaranamumentri  panniyavan -moola kaarannan-man-gjanamelaithanaha maaraathu  kuyavan -gjanam erukku thaaney  vundaka mudiyaathu mann  venum..sakthi ellai..ver muthalaay vithaay-moontrum  avan..erunthumavan maara maattan -bogtha-anubavikiravan ..poo/vadu/kaay/pazam roobam maari…svaroobamey  maarukirathu  .sareerampola..svaaba  vikaaram -saapitta pinbu  ..santhosham..gjanathilmaaru  paadu..thonndu bavan-emberumaan.vihaaram ellai..

..sruthi-beda/ abeda/gadaha..muran paattai  pokagadaha- serthu   vaikkum..poruthi kaattum..sareera athma baavam..

..mudal slohathaal anaithum solhiraar..

..varadam-yaanaimalai siharam-  perum devi thaayaar  vudan serthy-dayaanithi -sahalaarthy-tharbavan-piranahaarthy- vannagum anaivar kashdam tholaikiraan..baagya/kuthrushdi-bayathai  pokkinaar emberumaanaar..sruthi bayampokkina raamanujaryohiyai sevikirom..sri baashyam- vubayaasahar -aruhil vaikiravar–artham solli-sri sailapathi-thiru venkada mudaiyaan mun saathithaar..daath paryam-nokku..deebikai- villakku  pottu  kaatu  hiraar..

..a-muthalthiru naamam-radshahan/kaappavan.. seshiyaay  erukiraan- para gatha-seshikku yajamanukku..sesha  saayiney- nithya  viboothi  kaattu  hiraar ethaal..namaha- namas kaaram// vubaya  viboothiyum–orey  sabthathaal kaati naar..nithyar/ muthar  vunndu yentru  kaatu  hiraar..nirmala aanantha -nir gunnam  yenbarukku thalaiyil adikiraar..virotham-kallyaanna  gunnamerukku/nir  gunnamserthu-nir gunnam=thaazntha gunnam ellai yentra  artham-nir mala-azukku  attra yenkiraar..anantha  kallyaanna  nithi -eruppidam-kadal pola-vishnnu- vyaa bahan- namaha-vannakkam..hitham adi  pannuvathu -sarannagathi sesha sayi- purusharthamthathvam-yellaa chedana achedanungallum..mudal slohathaalethai  solli .. aduthu aacharyar- aalla vandar..yaamamuni-paatham4slohathil..piramadam solli thosham-sankara /yadavaprahasar/ parambaranhaeithiham-yevam- appadi pattavan gjanamattravan–jeevatma pala -jagad grahithathaam–yaar edam poy  sarann adaiya–brahma  pari gatham-sankara-paro vubaathi- kavarnthathaam karma  vasa pattathaam..yadava prakasar-bedam/ abedam vunndu achedanam-chedanam -pola..asu pathya piram–eranndumontru -piramaanam/dargam eranndum ellai..sthuthi nyaaya  bedam–viba reethamaahavum erukkirathu..jagad pirasitham-mohanam etham-poy vera–eduthu kaattum thappu-

 Aandaal,Aazlvaar,Emberumaanaar ,Jeeyar  Thiru Adikalley  Sarannam.

Geetha Saaram 13-14 to 13-18..

..sloham 13-14..Thiru mazisai  aazlvaar avathaara   thottamum mandabam-mey gjaanam vallara geethai-sudarsana amsam -4700 varusham  erunthu arullinaar.ezlil 120/96 eranndu  pira  bandam…baarghava-biruhu  maharishi- kana kaangiyenbavaledam  mayangi  …born as life less child -perumaalum thaayaarum eduthu -vueir vottamarullinaar –bakthi saarar – paarvathi/paramasivan  vanthu thantha  thiru  naamam  –thiru vaallan–pirambu  kudi -pangayaselvi  valarthaarkall- oru  piravil eranndu  piravi  konndaar pola-kannanukkum-sivanukku  kaal kannai  kaatiyavar– Aaraa amuthan-piraan peyarai  serthu  konnd-thiru mazisai  piraan aanaar –Aara amutha  aazlvaar  aanaar avanum..yuga sithi  petravar-Vyagra  vaahananai yohathaal jayithaar..

sarvendriya-gunabhasam
sarvendriya-vivarjitam
asaktam sarva-bhrc caiva
nirgunam guna-bhoktr ca

“The Supersoul is the original source of all senses, yet He is without senses. He is unattached, although He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all the modes of material nature..eranndu  nilai baktha aathma/ muktha aathmaa..

Sarva = all, indriya = organs’, guna = actions,-seyal paadukallaiyum- abhasam = carried out Sarva = all, indriya = organs’, guna = actions, abhasam = carried out .. Sarvendriya = all organs are, vivarjitam = left out or abandoned–vittu  viduthal-varjanam-Asaktam = not bound by any body [in Mukta state]-kattu  pada  villai  yentha  dehathilum  , sarva = all [bodies]–vulaham anaithumbagavaan evan yellaa vudalaiyum.., bhric‘ caiva = are also supported [in Bhaddha state-samsaara disaiyil-.Nirgunam = without [satva, rajas and tamas] qualities [in Mukta state], guna-bhoktr ca = and enjoys all [satva, rajas and tamas] qualities [in Bhaddha state]. In samsaram or in this Universe, atman is subject to all the qualities like satva, rajas and tamas..pulan  konndu  seyalpaadu/ vudambai thaanguthal/ muk  gunna serkkai  moontrum..muktha  thisaiyil -sareeram  venndiya  padi  kainkaryam panna yeduthu  kolvaan..eranndum  mudiyum....sloham 13-15.. Embaar  -avathara sthalam-Mathura mangalam-mazalai  mangalam-yenbar..Ramanuja padachhayaa govindahnapayini |
tata yatta swaroopasa jeeyan math visra mathsali ||...1021-thai-punar vasu..garudan amsam..sri  vaikundanaathaperumaal/kamala valli  thaayaar..garuda pushkarani–vetha aamotha  vimanam–saptha rishi/  suparna  mahaa-rajavukku  piradyadsham..  SWAMI  PERIYA NAMBI /SWAMI PERIYA THIRUMALAI NAMBI,/ SWAMI THIRUKKOSHTIYUR NAMBI,/ SWAMI THIRUMAALAI ANDAAN [திருமாலையாண்டான்] and AZHVAR THIRUVARANGA PERUMAL ARAIYAR. Along with SWAMI THIRUKKACCHI NAMBI-SIX  AACHARYAS  FOR -EMBERUMAANAAR..THIRU MALAI NAMBI-SISTERS SRI DEVI-KAMALA NAYANA BATTAR- GOVINDA BATTAR WAS BORN-EMBAAR /BOOMAA DEVI-aasoori  kesava  somayajulu-raamaa nujar avathaarm..eruvarum  maru  mahankall..ontru  vitta saho tharar kall-aacharya  beedamum alangarithaar.. battar  evarukku pinbu.. rama nujar  marumhan-mudali  aanndaan....emberumaanaar-thiru  naamam embaar  aaha surukki...guru  parambarai-

.vuthbahir antas ca bhutanam
acaram caram eva ca
suksmatvat tad avijneyam
dura-stham cantike ca tat

“The Supreme Truth exists outside and inside of all living beings, the moving and the nonmoving. Because He is subtle, He is beyond the power of the material senses to see or to know. Although far, far away, He is also near to all.”

Tat = that atman, bhutanam = Five great elements [pancha bhuta – space, air, fire, water and earth], bahi = outside, antas ca = and inside–velliyilum vullum erupar..mukthar velliyilum  bakthar  vudalil  vullum…Acaram = still or stationary, caram eva ca = also moving.–asainthum asaiyaamalum .. When residing in a body, atman moves about..mukthiadaintha pinbu  vudalyethaiyumyeduthu  kollalaam  asaiyavum  asaiyaamalum  erukkalaam….Sukshmatvat = [atman is] very minute. –aanai/ponai/ erumbu  aatma orey  maathiri minute  size-gjanam surungum  perukkum..Vedas say that the size of atman is one hundredth of one hundredth fraction of the tip of paddy [நெல்]. Tad avijneyam = and so not understood.-ariya pada  mudiyaathi– gjeyam-arivukku  vishayam  …Durastham = [atman is] very farther away.–aatma  gunnangall20  theriyaatha vanukku .Antike ca = and very nearby.– aathma  pannbukall  vallarntha  van edam– naan yennaiyey  therinthu  kola villai- aazvaar.. Thus atman is:vuyarthy  solkiraar ethaal..

• inside and outside pancha bhuta,
• moving and still,
• minute,
• unable to be understood, and
• far away and closeby.

Ramanuja’s Commentary-sloham 13-15-..The words sarvendriya-gunabhasam means that the source of the brahman or spiritual substratum pervading all existence known as Parabrahma or the Supreme Being who is capable of illuminating all the senses with consciousness along with their faculties such as sight, sound, smell, taste and touch, etc. But devoid of all material qualities Parabrahma is capable to perform all the activities of the senses without the need of physical sense organs. The same holds true for the atma or immortal soul which is capable of experiencing the activities of the senses without sense faculties and which by its own virtue has the capacity of omniscience like Parabrahma. The word asaktam means indifferent or unattached to the material and yet is sarva-bhrt ca or capable of assuming all physical bodies and is the maintainer of all physical bodies. The Chandogya Upanisad VII.XXV beginning sa eva dhastat meaning the Supreme Lord is everywhere in all directions. The Supreme Lord is nirgunam meaning transcendental to the three modes of material nature pervading material existence which are goodness, passion and ignorance and yet the Supreme Lord is the ultimate experiencer of these three modes.   

• SLOHAM 13-16.. VAIKUNTHA  PERUMAALL SANITHI..nintra thiru kolam..vaikunda  naathan nintra thiru kolamengey-Whoever chants Vedas, they will experience aamoda, pramoda and sammoda [ஆமோதம், பிரமோதம், சம்மோதம்]. Modam means delight-aanantham per aanantham miha per aanantham… It is delight, more delight and most delightful..KAMALA VALITHAAYAAR SANNITHI.. -ellaimai maaraatha  divya  kolam..garudanai anupi  yaaham mudithu  snaanam panna  pushkaranni- kaadcham  thanthaar vaikunda  perumaall..Swami Embar signalled to the Arayar who was dancing to show conch and discus. Arayar grasping that signal, in the next instance when appoocchi was mentioned showed signs of conch and discus held by the Lord.-sangu  chakaram kaatti yentruembaarkaatta -embaar ey  eruntheero yentraaraam  emberumaanaar…adyayana  vuthsavathil–vinnappam seyvaarkall-araiyar..mechuothu  sangampaasurathilapoochi  kaattu  hiraan -pillai thamizl  paadinaar settaikalai.. 

avibhaktam ca bhutesu
vibhaktam iva ca sthitam
bhuta-bhartr ca taj jneyam
grasisnu prabhavishnu ca

 

“Although the Supersoul appears to be divided among all beings, He is never divided. He is situated as one. Although He is the maintainer of every living entity, it is to be understood that He devours and develops all.”

Bhutesu = by [being resident of] bodies of various species [like Deva or human or animal or bird, etc], avibhaktam = not different.–atma  gjaanam  vullavanethai  therinthu  kolhuiraan..sarvathra  samadarsana-pandithar  yentyru sonna  maathiri..sareeram-villai nilamyentru therinthavan…vibaktham-pirivu..vibhaktam sthitam = [he is] difference exists [ from other atman residing in other bodies]. .. Tad = that atman, jneyam = is to be understood [as different from body], because , bhuta-bnartr = supports body-thaangu  hirathu… Bhuta means bodies made of the Five great elements…Grasisnu = absorbs.–grahikiraan-vunnavai vunnuhiraan..  aatmaa saappidaathu -aatma  ellatha  vudambu saappidaathu.thanithu  vudambu  vunnaathu..seyal paduvatharkku  vunnvuvatharkku  thoonnduthal.. Here it means eating the food, which is Achit. .. Prabhavishnu = and manifestation thereafter [such food becomes, after digestion,sperm or semen and after residing in womb is born as an infant,etc.]. Neither the sperm nor the womb is atman. But atman is different from all these.   veru paadu  theriya aatha  gjaanamum 20 gunangallum venndum..Thus atman is different from body, because of:

• supporter of body.
• eating food.
• present in various manifestations of food.

 

• Ramanuja’s Commentary….sloham 13-16–The word bahih means outside, this refers to the atma or immortal soul which still exists even when it departs a physical body at death and abandons the subtle body along with the five elements of earth, water, fire, air and ether although it is present within them as well. As confirmed in the Chandogya Upanisad VI.VII.VII beginning sa ya esho animaitad means: The source of the brahman or spiritual substratum pervading all existence is Parabrahma the Supreme Lord Krishna who is eternally existing in everything by His transcendental potency. By nature it is acaram or stationary and unmoving but it is caram or moving in its embodied state. Due to being supra-subtle without material, mundane qualities it is avijneyam or incomprehensible. The atma or immortal soul possesses all powers and knowledge although it occupies and inhabits a bodily form. Because it is subatomic it can not be perceived by technological methods and remains a mystery. Therefore it is extremely difficult for worldly people of logic and reason to understand it being separate and distinct from the physical body. The words durastham cantike ca tat means that the atma although present within their own bodies is very far away from those who are arrogant, ostentatious, irreverent, etc. who do not possesses the 20 virtues of righteousness given in verses 8 to 12 such as humility, reverence and nonviolence. But contrarily it is extremely near to those dear ones who possess the 20 virtues. This is because these 20 virtues facilitate a living entities ability to perceive internally and realize the atma.   

   

..SLOHAM13-17..AVATHARA MANDABAM-1 mile  thooram kovilil  erunthu ..paambu  kadithaalum  visham yeraathaam  ev vooril.. paambin  vaay  mullai  yeduthaar  embaar..radshippathu  namkadamai.paambin  vaay  visham vaithathu  paambin  kutramellai yey..atma gjaanamvanthavar..nadai  murai  paduthi  kaattinaar….Lakshminatha samarambham natha yamuna madyamam |asmad acharya paryantam vande guru paramparam ..EMBAAR- periya  thirumalai  nambikku-AACHARYAR   PADUKKAI   NALATHAA   YENTRU    SOTHITHU  PAARTHU   THARUVAAR– yenakku  naraham kidaithaalum  para  vaayillai sarama sloham arulli  raamaanujar  sonnathu  pola..moontru  murai  thiru  malaikku  poy  erukiraar  eberumaanaar.. embarai  kooti  kondu  vanthaar  oru  thadavai-kathaivai  thatti-VITTRA MAATTUKU PULEDUVAAR ENGU  YAARUMELLAI -VAASALTHIRAVAATHAAR..vaanginavan  thaan  pul  vaangi  tharanum..embar than gjaanam vunndu  yentru thalaiaatti -erukku  yentru  yetru  konndaar.ellai  yentraal sishyaraal  guruvukku  ellai  aahi  vidum  yentraaraam..baava suthi  padaithavar..pirathi  palippu  raamaa nujarai  polasevi–thiru  thandathudan..Actually it is not satari; because satari refers to Nammalwar. In fron of the Lord is Satari. Similarly, what is in front of Nammalwar is called Madurakavi; what is in front of Swami Ramanuja is called Mudaliyandan; and what is in front of Swami Embar is called [Prasara] Bhattar. ..

jyotisam api taj jyotis
tamasah param ucyate
jnanam jneyam jnana-gamyam
hridi sarvasya visthitam

“He is the source of light in all luminous objects. He is beyond the darkness of matter and is unmanifested. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone’s heart.”

..He tells that atman is more luminous than other luminous objects like Sun, Moon, nadshathram,fire,etc. Tad = that [atman], jyotisam api = even [lends] luminescence to, jyoti = luminous objects [like Sun, fire, etc.].  Param = superior to, Tamas = [here it is not to be taken as darkness, but] moola prakruti [primordial matter].–eruttai  kurikka  villai- Jneyam = [atman] has to be understood, jnanam = as [embodiment of] Gyana or knowledge, jnana-gamyam = attainable knowledge or Gyana. .-gjanam/gjana svarooam yentru  purinthu  kollanum/adaiya padubavanum yentru  therinthu  kolanum..20  pannbukallai  pazahi  konndu…sooshmaay oru  edathil erunthum yellaam therinthu konndu erukiraar..gjanam  konndu  porullai  purinthu  kollhirom.. atman is:

• Brighter.
• Superior to body.
• Embodiment of knowledge.
• Understood only by Gyana.
• Result to be attained.
• Residing in heart.
  Ramanuja’s Commentary…sloham 13-17..By the Supreme Lord Krishna who is known as Parabrahma intrinsic potency as the source of the brahman or spiritual substratum pervading all existence it is devoid of all divisions abiding everywhere within all creatures, demigods, humans etc. But to the spiritually unaware there appears to be divisions and differences due to variegation of forms. What Lord Krishna has stated in verse two of this chapter that those who are knowledgeable of the ksetra-jna are spiritually enlightened about the atma or immortal soul existing equally within all living entities distinctly separate from the physical body although resideing within the etheric heart of all sentient beings. When textural quotes are read as I am a demigod, I am a man, etc. it is only referring to the body, the physical form shrouding the atma due to karma the resultant reactions from past life activities. To comprehend the atma as a distinct, separate immortal entity can be discerned by reflection and contemplation inasmuch as the atma provides the support for the aggregate combination of the five fundamental elements of earth, water, fire, air and ether which in varying degrees make up the physical body. So Parabrahma is known as bhuta-bhartr the maintainer of all beings as distinguished from the maintained. Since Parabrahma exists after the time of universal destruction He is known as grasisnu the annihilator of the material elements as distinguished from the annihilated. Because Parabrahma is the causer of transformations He is known as prabha-visnu the creator of universal manifestation as distinguished from the created. Inasmuch as no such properties are ever present in a dead body it can be correctly concluded that mere matter possessed ksetra or field of activity is never capable of being the maintainer, the annihilator or the creator whereas the ksetra-jna is capable. 
• ..SLOHAM 13-18..Pettai- varada raja  puram-purusha  mangalam/mudali aandaan-  avathaara sthlam- pachai  varanna perumaal..munaiyil  hanumaan sannithi– thiru panni  nadanthu  kondu  erukirathu  darma push karanni-darma  vimaanam..haareetha  vaarannar- yaanai-vaarannam.. darma  puthran-yuthishtran- raja suya yaaham -pannum pothu em berumaan vanthu  radshithu allitha  edam.. amarntha  thiru  kolam..yaanai-thiruma  kaanna vaikum-sevithaalum  vyappudan  sevika  vaikkum.. porum yentra  yennam varaathu nirangusa svaathanthram..bakthi maa vatti angusan-aazlvaar paasurangalukku adanguvaan.. baahan sangili thokki  vanthu  koduthu  katta  sollum.. bakthiyum avaney  tharuvaan..

  iti kshetram tatha jnanam
  jneyam coktam samasatah
  mad-bhakta etad vijnaya
  mad-bhavayopapadyate

  “Thus the field of activities [the body], knowledge and the knowable have been summarily described by Me. Only My devotees can understand this thoroughly and thus attain to My nature.”

  Mad bhava = My [Sri Krishna’s] nature, upapadyate = tries to attain, mad-bhakta = My [Sri Krishna’s] devotee..Iti = thus [as told in the last 17 slokas], kshetram = body [as told in slokas 5 and 6], thatha gyanam = and [then] Gyana [about attaining atman told in slokas 7 to 11, that is the 20 qualities to be acquired], jneyam = matter to be understood [atman, told in slokas 12 to 17] by Gyana..

   
• deha atma veru  paadu  solluhiraan..18-ethu  kaarum sonnathai  summaraise  pannuhiraan..yen nilamai adaiya  muyantru -avan  nilamaiadaikiraan..mad-baavam -samsaaram  pattru  attra  nilai..ethi -evvaaraha shedram-vudal..dadaa gjaanam-atmapattriya  arivi -20  gunnangall..saathanam..7-11-slohangallilsonnaan.meley geyam-ariya thakkathai sonnaan 12-17 varai..samasathaha- oru sera surikku..vuba badyathey- adaikiraan.. mad baktha-atma saashaad kaarathukku-eisvaryam venum yenbavanum/avanai adainthu  anubavikanum  avanaiyey  kettu  peruhiraan..

..Ramanuja’s Commentary .sloham13-18…Lights are those found in the sun, the stars, fire, gems, etc. The light of these lights denotes that which illuminates all these or that by which they are perceived denoting the light of consciousness by which all luminaries such as the sun and the stars are seen to shine. As for human made lights such as lamps, torches and the rest, they only dispel the darkness intervening between the sense of sight and its object and their illuminating power is limited to the sense perception of sight. But there is no limitation with the light and sight of the atma once it has been realised. The words tamasah param means beyond darkness referring to the darkness of tamas or ignorance designating the subtle but limited conditions of prakriti or the material substratum pervading physical existence; but the atma or immortal soul being eternal is transcendental to any conditions or limitations. The words jnanam jneyam means knowledge worthy of being known comprehensible by the intellect and characterised by consciousness. The words jnana gamyam means wisdom accessible through knowledge or that wisdom gained from embodying and living the 20 virtues given in verses 8 through 12 beginning with amanitvam or reverence. These exalted virtues which constitute spiritual knowledge are the means to achieve the wisdom of the atma. As the atma is situated within the heart of all sentient beings, the Supreme Lord Krishna known as Parabrahma is hrdi sarvasy dhisthitam situated in the heart of all sentient beings.Ramanuja’s Commentary….The words sarvendriya-gunabhasam means that the source of the brahman or spiritual substratum pervading all existence known as Parabrahma or the Supreme Being who is capable of illuminating all the senses with consciousness along with their faculties such as sight, sound, smell, taste and touch, etc. But devoid of all material qualities Parabrahma is capable to perform all the activities of the senses without the need of physical sense organs. The same holds true for the atma or immortal soul which is capable of experiencing the activities of the senses without sense faculties and which by its own virtue has the capacity of omniscience like Parabrahma. The word asaktam means indifferent or unattached to the material and yet is sarva-bhrt ca or capable of assuming all physical bodies and is the maintainer of all physical bodies. The Chandogya Upanisad VII.XXV beginning sa eva dhastat meaning the Supreme Lord is everywhere in all directions. The Supreme Lord is nirgunam meaning transcendental to the three modes of material nature pervading material existence which are goodness, passion and ignorance and yet the Supreme Lord is the ultimate experiencer of these three modes.  Ramanuja’s Commentary…Lord Krishna begins this verse with sarvatah pani-padam tat meaning the Supreme Lords has hands and feet everywhere. This denotes that by His potency the Supreme Lord is capable of doing everywhere what all hands and feet do in the embodied state. Similarly He speaks sarvatah srutimal loke meaning He hears everything in all directions internally and externally. This denotes that He is capable of performing the functions of the senses such as hearing and seeing without the need of any physical sense organ. The Supreme Lord known as Parabrahman although possessing not hands and feet is able to perform the activities of hands and feet. The Svetasvatara Upanisad III.IXX beginning apani pado jivana grihita meaning: Footless and handless He moves and grasps; eyeless and earless He sees and hears. That the atma or immortal soul of every sentient being even situated as an infinitesimal particle of Parabrahman also has the capacity of performing functions without organs as well. This is confirmed in the Mundaka Upanisad III.I.VIII beginning tatha vidva punya-pape vidhuya niranjana param samyam upaiti means: The atma casting off the dross of merit and demerit becomes purified attaining qualitative sameness in transcendence as the brahman. So in conclusion the ksetra-jna abides throughout all creation encompassing everything. This means that the atma pervades all things in creation without exception for the atma has no limitations of time and space. The atma is qualitatively equated to Parabrahman but quantitatively it is minuscule similar to a ray of light from the sun.   

Ramanuja’s Commentary-for sloham 13-14……Lord Krishna begins this verse with sarvatah pani-padam tat meaning the Supreme Lords has hands and feet everywhere. This denotes that by His potency the Supreme Lord is capable of doing everywhere what all hands and feet do in the embodied state. Similarly He speaks sarvatah srutimal loke meaning He hears everything in all directions internally and externally. This denotes that He is capable of performing the functions of the senses such as hearing and seeing without the need of any physical sense organ. The Supreme Lord known as Parabrahman although possessing not hands and feet is able to perform the activities of hands and feet. The Svetasvatara Upanisad III.IXX beginning apani pado jivana grihita meaning: Footless and handless He moves and grasps; eyeless and earless He sees and hears. That the atma or immortal soul of every sentient being even situated as an infinitesimal particle of Parabrahman also has the capacity of performing functions without organs as well. This is confirmed in the Mundaka Upanisad III.I.VIII beginning tatha vidva punya-pape vidhuya niranjana param samyam upaiti means: The atma casting off the dross of merit and demerit becomes purified attaining qualitative sameness in transcendence as the brahman. So in conclusion the ksetra-jna abides throughout all creation encompassing everything. This means that the atma pervades all things in creation without exception for the atma has no limitations of time and space. The atma is qualitatively equated to Parabrahman but quantitatively it is minuscule similar to a ray of light from the sun.   

 

Ramayanna Thani Sloham-part 19-Shri. Vellukudi Swami..

subhagaH citra kuuTo asau giri raaja upamo giriH |
yasmin vasati kaakutsthaH kubera iva nandane || 2-98-12

12. asau= that; subhagaH= enchanting; chitrakuuTaH giriH= mountain of Chitrakuta; giriraajopamaH= resembles the King of mountains; yasmin= on which; kaakutthsaH= Rama; vasati= is residing; kuberaH iva= as Kubera the Lord of riches; nanadane= is living in the garden of nandana.”

“That enchanting mountain of Chitrakuta resembles the King of Mountains on which Rama is residing, as Kubera the Lord of riches is living in the garden of Nandana.”..

..Divya desa perumai..vuhanthu  arullina edangallil vasithu  /kainkaryam panna venum..chitra  kooda  perumai solhiraar  ethil..baradan  maamaa  edamkandahar-ahgaanisthaan yenbar..kettiyaaha  pidithu  konndaan thiru vadikallai..chitra  koodam paarthathum  ninaithu  paarthu aruliya sloham..

..malai  kaadu  yellaam  eshvaahu edam thaan-sotha  edam pola  erukiraanaam..vali   vathil perumaalley  ethai solli  kaattuvaan..thiru  venni sangamam-venni -kuzal- kuzal  vaaraay  paasuram..venni  maathavan sannithi..yemunai nathi  pesi  gangaiyai  vara  vazaithatham..brahm vaalgangai  pira  baaham pesa  mudiya  villai..sarasvathi pesa  vanthaall–mahaath yamam sola  mudiyaamal vedhi- anthar yaamiyaay  vull  puhunthaallaam..

..pirayaah -3 mile -sirungi pera puram-maan  kontru  maatti  vaithu  eruntghaanaam..20 mile thorathil barath  vaajar aasramam..up/mp border-chitra koodam..vichitra kodam- azahiya serkkai..man thaahini  nathi  karai ..perumai  vudaiya  edam. ramanaiyum thaayaaraiyum vaa  vaa  yentru vara vetra  perumai.. vadamathurai -pirantha  antrey  vell  yerinaanm.. ayothyai-14 varusham  kaattuku  po  yentrathu..thiru  naarayanna  puram  emberumaanaarai -vaa yentru  vara vettru  perumai  petrathu  pola..

..avaney  virumbu  puhuntha desam..thaayaarmaar/ anai varum vanthu  paartha edam.padai  veedu  vanthu padu  kaadu  kidantha  edam…piraatti tholaiththu  panchaadi..  ayothyai  kizambi elangai  pohum  pothu  -naduvil -sri  rengathil-periya perumaall  erunthathu  pola perumaallum engeyu  naduvilthangiya  [perumai..baathuhaa  pattaa bishehamseythu  vaithu  perumai..

.. hambi  pakkam- sukreevaathikall…anaithu  snaiyum  engu  erunthu  thaan kadar karaikku 12naadkalukkul ponathaam -kanndeynseethai  yentra  sol kettathum yezuha  senai  sonnaan  sugreevan -ye-kettathum  vaanara  senai  kizambithaam..samuthra  raajan ethan naduvil 3 naall thaamasam-raaman  kobam vara vazaithathukku  kedkannumaa..

..2 sargam vaithaaraa-varannanaikku- chithra koodamum/mandaakini  nathikkum..ayothya gaandam-94/95..

guhaa samiiraNo gandhaan naanaa puShpa bhavaan vahan |
ghraaNa tarpaNam abhyetya kam naram na praharShayet || 2-94-14

14. kam naram= what sort of man; na praharSayet= would not be filled with delight; guhaasami karaNaH= by these glades; gandhaan= (from which) fragrance; naanaa puSpa bhavaan= of many flowers; vahan= issues; ghraaNatarpaNam= pleasing to the senses?

“Who would not be filled with delight, by these glades from which fragrance of various flowers issues, pleasing to the senses?”

vaidehi ramase kaccic citra kuuTe mayaa saha |
pashyantii vividhaan bhaavaan mano vaak kaaya samyataan || 2-94-18

18. he vaidehi= O, Seetha!; ramase kachchit= are you happy; mayaa saha= with me; chitrakuuTe= on this Chitrakuta mountain; pashyantii= seeing; vividhaan= various; bhaavaan= objects; mano vaakkaaya sammataan= agreeable to your thought, word and temperament?

“O, Seetha! Are you happy with me on this Chitrakuta mountain, seeing various objects agreeable to your thought word and temperament?”

vasvauka saaraam naliniim atyeti iva uttaraan kuruun |
parvataH citra kuuTo asau bahu muula phala udakaH || 2-94-26

26. asau= this; chitra kuuTaH parvataH= mountain of Chitrakuta; bahumuula phalodakaH= with its abundance of roots fruits and water; atyetiiva= is more beautiful; vasvaukasaaraam= Kubera’s capital(Alaka) then Vasvaukasara; naliniim= Nalini the capital of Indra better known as Amaravati; uttaraan kuruun= and uttara kuru the country of Eternal Beatitude.

“This mountain f Chitrakuta with its abundance of roots fruits and water is more beautiful than Vasvankasara better known as Alaka the capital of Kubera the Lord of Riches, Nalini the capital of Indra (the God of celestials) better known as Amaravati and Uttarakuru the country of Eternal Beatitude.”

kaccin maNi nikaasha udaam kaccit pulina shaaliniim |
kaccit siddha jana aakiirNaam pashya mandaakiniim nadiim || 2-95-9

9. pashya= see; mandaakinii nadiim= this River Mandakinii; maNinikaashodaam= with its crystal-like clear water; kvachit= at some places; pulina shaalinim= with its shining sand-dunes; kvachit= at some places; siddha janaakiirNaam= filled with Siddhas (who are bathing); kvachit= at some places.

“See this River Mandakini with its crystal-like clear water at some places, with its shining sand-dunes at some places and crowded with Siddhas who are bathing at some other places.”

Siddha: A class of semi-divine beings endowed with mystic powers

imaam hi ramyaam gaja yuutha lolitaam |
nipiita toyaam gaja simha vaanaraiH |
supuShpitaiH puShpa dharair alamkR^itaam |
na so asti yaH syaan na gata kramaH sukhii || 2-95-18

18. naasti saH= there is non in the world; yaH na syaat= who would not be; gata klamaH= relieved of his fatigue; sukhii= and feel refreshed; imaam= on the banks of this river; ramyaam= enchanting; gaja yuutha lo Ditaam= frequented by herds of elephants; gaja simha vaanaraiH= who with lions and monkeys; nipiita toyaam= come here to drink; alamkR^itaam= and which is adorned; puSpabharaiH= with innumerable flowers; supuSpitaam= in full bloom.

“There is none in the world, who would not be relieved of his fatigue and feel refreshed on the banks of this enchanting river, frequented by herds of elephants, who with lions and monkeys, come here to drink and which is adorned with innumerable flowers in full bloom.”

iti iva raamo bahu samgatam vacaH |
priyaa sahaayaH saritam prati bruvan |
cacaara ramyam nayana anjana prabham |
sa citra kuuTam raghu vamsha vardhanaH || 2-95-19

19. bruvan= speaking; bahu= many; samgatam= suitable; vachaH= words; itiiva= thus; saritamprati= about Mandakini River; saH raamaH= that Rama; raghuvamsha vardhanaH= who bestows delight to Raghu dynasty; chachara= strolled; ramyam= in the beautiful; chitrakuuTam= mountian of Chitrakuta; nayanaanjana prabham= with the radiance of a piece of collieries.

Describing the varied beauties of the Mandakini River, Rama the bestower of delight to Raghu dynasty with his beloved consort as a companion, strolled in the lovely mountain of Chitrakuta which was shining like a piece of collieries.”..

..thaayaar  kadashithu-azahukoodithaam..kallum  kanai  kadalum ..pul yentru ozinthana  kaann-vuhanthu  enithu   varai  kovil-giri  raajan–therukku  thiru  malai -thiru  maalerum solai-

.serthy yaalvantha  perumai -chithra  koodathuku..pidi /kallirumvittu  piraiyaatha  malai-mada  kalliru enamser .solai  malai..kambanum -paaraay/ kaanaay  yentru  varnikiraar..sem thenai  vaangi  kalliru -garbamaana  penn  yaanaikku  vuoti vittathaam..seethaiyaiyum ov oru  paasurathilumvarnnikiraar-aadu  hintra  maa mayil lilum  azahiya  kuyil- yentru -serthu oppu..nangall kunthan  kai vidaan-then thisai thilaham pol erukkum-gjaanathu yellaamnadanthu  kuntramum/ vullamum  kai  vidaan.. thiru vikraman  thanedamthedi  nadanthaar  pola -nadanthaan..maa vali theriyaamal konda thu  pola -nam vudalam theriyaamal vullam puhunthaan.. thiru  maal erumsolai erunthu -vubaayam- aazlvaar  manampettraan -vubeyam..yeri  vantha  yenniyai  eppadi  vuthaithu thalluvaan -kuntramum kai  vidaan..

..kaakusthan-pola amarnthu erunthaan..yesmin vasathi- edam mukyam- avanai  vida -param sentru ser thiru venkadam pola..

 Sri  Sita  Rama Jeyam .

Ramayanna Thani Sloham-part 17-Shri. Vellukudi Swami..

idam vyasanam aalokya raaj~naH ca mati vibhramam |
kaamaeva ardha dharmaabhyaam gariiyaan iti me matiH || 2-53-9

9. aalokya= “reflecting on; idam=this; vyasanam= misfortune; raaG^yaH=of the king; mativibhramamcha= and his mental derangement; me= my; matiH= belief; iti= (is) that; kaama eva= passion alone; gariiyaan= is stronger; artha dharmaabhyaam= than earthly gain and religious merit.”

“Reflecting on this misfortune of the king and his mental derangement, I deem that passion alone is greater than early gain and religious merit.”

..aham eko gamiSyaami siitayaa saha daNDakaan |
anaathaayaa hi naathaH tvam kausalyaayaa bhaviSyasi || 2-53-17

17. aham=”I; ekaH= alone; gamishhyaami= will go; siitayaa saha= along with Sita; daNdakaan= to Dandaka forest. tvam= You; bhavishhyasi= become; naathaH= protector; kausalyaa= to Kausalya; anaathaayaaH= the supportless.”

“I shall proceed to Dandaka forest alone with Sita, while you will be the protector for Kausalya, who has no defender.”

..na etat aupayikam raama yad idam paritapyase |
viSaadayasi siitaam ca maam caiva puruSa R^iSabha || 2-53-30

30. etat= “this; na= is not; oupayikam= proper; raama= oh Rama; yat paritapyate= that you should grieve; idam= in the manner. vishhaadayasi= You cause distress; siitamcha= to Sita; maamchaiva= and me too; purushharshhabha= oh jewel among men!”

“It is not proper, oh Rama, that you should grieve in this way. You cause distress to Sita and me too, oh jewel among men!”

.na ca siitaa tvayaa hiinaa na ca aham api raaghava |
muhuurtam api jiivaavo jalaan matsyaav iva uddhR^itau || 2-53-31

31. raaghava= “Oh, Rama! hiinaa= Bereft; tvayaa= of you; siitaa= Sita; na= will not survive. ahamapi = I also; na jiivaavaH= We shall not survive; muhuurtamapi= even for a moment; matsyaaviva= like fishes; uddhR^iton= pulled out of water.”

“Oh, Rama! Bereft of you , neither Sita nor I will not survive even for a moment, like fish pulled out of water.”

..asai  pottu paarkiraan raaman.. lakshmananai  thirumbi  pohasolla  avan sollum pathil.vun  ethayathin  vull erunthu   varumvaarthai  yentru  therinthaal  vueir  vaaza  maatten yenkiraan..piriyil  elenukku  ellam kovum ak  kullathilmeen erey- naayanaar.. saamyam piriyaamaiyil  .. baradan  saamyam pirinthu  katharuvathil….sad  baavam-ezappu.yen sevaha  naarkku  yennaiyumvullan -thoothu. thiru  maalai aanndaan  nirvaaham- erukiraar  yentru  em berumaanaar- entriyaamaiyaal erukiraar  yenbathu  therinthathey  sava  radshahan  avan  radshikka  evarum  erukiraar  yenbathai  therivikka..oru  jeevan  vunndu  yenbathai..

..seethai  solli thanai  sonnathu -pira  sitham ontrai  solli..arjunan  pirappai  solli than avathaaram -geethaa charyan  sonnathu  pola..seley  kaniyarum–thaay  thanthai   yentru arintheyn.varuvaano  yen manni  villakkai..yen esaiyaanai..yeney aad seythu/kainkaryam/yaaruku-yenakku-yenakkey/ek kaalathukum-yen manakkey  vanthu -edai veedu  entri..

..aathma banthu-kooduvathu  ellai  naan -vulahathaar vudan–porull kai vunndaalsela  kaana-

jalajaani ca puSpaaNi maalyaani sthalajaani ca |
na adya bhaanti alpa gandhiini phalaani ca yathaa puram || 2-59-8

8. jalajaani= water-born; puSpaaNi= flowers; maalyaani= flowers; sthalajaani= living on dry land; adya= now; alpa gandhiini= giving very little fragrance; phalaani ca= and fruits; na bhaanti= do not have luscious look; yathaa puram= as before.

“Water-born flowers and flowers living on dry lands now give very little fragrance and fruits do not have a luscious look as before.”.visanam-varutham-vaadiya  marangall/pushbam/sedi/kodi..dey -vun  naattil-matra naadu-elai-vuddum naadumvulahum than oppa -aaki  vaithaan..thiru kurukoor than oppa aakkinathu pola..kosala  desam muzuvathum–eshvaahu kulam-boomi/soththu-naattiley-anaivarum-vaasi  entri thukkam..janangallai pottri paathu kaappava raja-pithaa.vun raajyathil..bakthi  vunndaakkinathey  neer- yenganey neer annai meerkall yemmaimunivathu -then kuru hoor nambiyai kanndapin yentrathu  pola..kaatti  kodukirathu mun odiyaaha  marangallumvittu  pirinthaal thukkam yentra-perumai..kuruhoor  makall sevippar-adim,ai-sambanthathaaltherinthavarkall..

..mahaa raja-ku graamam ellai..kuru  nilamannan ellai..mahaa dasami- orey kudaiyil kaanchi purathil perumaalum thaayaarum -thollueniyaanil thani thaniyaaha-ezunthu arulluvaar..anaithu  makkallaiyum   yeerakaiyaalthaduvaan– aazli mazali kanna- yeera kaiyaal  radshikumthanmai  thaan vaithu erunthaan.athu pola.daasathy-ambaramey- kannan pannuina  daanamyellaam -pillaiyey  yentraal-athu  pola–ambana kannaal yasodhai singam-kannan kann paarthu thaykku  yentru anumaanam..ranjanaathu raaja-aanantha paduthuvan..

..val  vinaiyenai yeerum gunnamvudaiyavan..rama- thanakum namakkumvaasi erunthaalum sama maaha paarkkum avanukka-vala ezl vulahu  mun aazlvaar nilai vera  pin nilai  vera ..ramethi -aanantham kodupava nukku  thukamaa..

aprahR^iSTa manuSyaa ca diina naaga turamgamaa |
aarta svara parimlaanaa vinihshvasita nihsvanaa || 2-59-15

niraanandaa mahaa raaja raama pravraajana aatulaa |
kausalyaa putra hiinaa ivaayodhyaa pratibhaati maa maa || 2-59-16

15-16. mahaaraja= Oh, emperor; ayodhyaa= the city of Ayodhya; aprahR^iSTa manuSyaa cha= with joyless people; diina naaga turamgamaa= with elephants and horses looking miserable; aarta svara parimlaanaa= with sighing exhaustion to cries of pain; vinihshvasita nihsvanaa= filled with sounds of moaning; niraanandaa= cheerless; raama pravraajana aatulaa= anguish due to Rama’s exile; pratibhaati= as Kausalya; putra hiinaa= without her son.

“Oh, emperor! The city of Ayodhya with its joy-less people, with its elephants and horses looking miserable, with sighing exhaustion due to cries of pain, filled with sounds of moaning, cheerless and feeling anguish due to Rama’s exile, appears to me, like Queen Kausalya without her son.”..

..jalamerukum maram-virusham–aanaal avan ellai yentru  nantaraha  vaadi-pattu  poha villai..thirumba  suham varum yentra  nambikkai14 varusham pinbu  paarthu santhoshikka.. ver- elai yellaam  vaadina- elai vuthir kaalam ellai..puthra pauthraathi  pola  pushbam  mottu yellaam vaadina..

Sri  Sita Rama Jeyam.

Ramayanna Thani Sloham-part 18-Shri. Vellukudi Swami..

.

uttiSTha uttiSTha kim sheSe raaja putra mahaa yashaH |
tvad vidhaa na hi shocanti santaH sadasi sammataaH || 2-72-24

24. mahaayashaH= o, the highly illustrious; raajaputra= prince! UttishhTha uttishhTha= arise, arise; kim= why; sheshhe= are you lying down? SantaH= gentlemen; tvadvidhaaH= like you; sammataa= honoured; sadasi= in the assembly of men; na shochantihi= do not indeed lament.

“O, the highly illustrious prince! Arise,arise! Why are you lying down? Gentlemen, like you, respected in the assembly of men, do not grieve indeed.”

..katiya surihaiyan-guhan kaditha  vaayinanvettiya  moziyinan..vizikkumthee yinan.. kottiya  surihaiyan kittiyathu  amar..elliyinaamep padai -anchana  vanan-naay  guhan..yen vueir naayahan vanchanaiyaal yeythiyaarasanum vanthaaney  ..vezanudum padai-aaru kadanthida  povaaro thozamai sol..gangai eru karai  vudaiyaan -vungalkula  naathan vueir thunnaivan  yentrathum..nahai ellantha  muhan-vaskarai vudaiyaanai maasadaintha  meyyaanai..kallum karaiyum. vil kaiyil ezunthu viza- nanbiyumokku hintraan  em berumaan pin piranthaar ezaiparopizai..ayal nintraar  thambiyum okku hintraan..thunbam  oru  mudivu  ellai..

..aayiram ramar -thaay  vurai  kondu- thee  yentru  neethu  sinthanai  muhathil thekki-ninai popparo aayiram raman..sudu sol kettu pin  puhaz  vaangi kolhiraan..lakshman gunnamsolli  nantri solhiraan raama  kainkaryam nadakka  therivithaanaam..

tam jaagratam guNair yuktam vara caapa iShu dhaariNam |
bhraatR^i gupty artham atyantam aham lakShmaNam abravam || 2-86-2

2. aham=I; abravam= spoke; tam lakshhmanaam= to that Lakshmana; yuktam= endowed with; guNaiH= virtues; shara chaapaasidhaariNam= who wielded arrows, bow and a sword; jaagratam= and was awake; atyantam= very much; bhraatR^I gupyartham= for the sake guard of his brother.

“I spoke as follows to that Lakshmana, who is endowed with virtues and wielding arrows bow and a sword and who was keeping a vigil for the safe guard of his brother.”

..baagavath  pirathaabam-vedan soli baradan kedkiraan-shad baavam- anushdaanam -kaikalal samuthra  kadalai eraitha pundarehaasar-pola  .lakshmanan kainkaryam-kadal..aopremeya- vupu  kadal  vaibavam kettathu barada kadal..

aacacakShe atha sadbhaavam lakShmaNasya mahaatmanaH |
bharataaya aprameyaaya guho gahana gocaraH || 2-86-1

1. atha= thereafter; guhaH= Guha; gahanagocharaH= the foremost dweller; aachachakshhe= told; bharataaya= Bharata; aprameyaaya= who was having incomprehensible qualities; sadbhaavam= about the quality of goodness; lakshhmanasya= of Lakshmana; mahaatmanah= the high soled.

Then Guha the foremost dweller reported Bharata, who was having incomprehensible qualities, about the quality of goodness of Lakshmana(as follows)..

radnam-petti  sothu  sothai  aallumaa- swamiyaay  paarthu  radnathai  pettikkul  vaithaal  paarthukum.kula  perumai  aakkinavan -naayanaar-mootha  penn sirappum/nadu  pillaiyinaakkamum/kadaisi  pillai  pola  sirai  aruthavar  aazvaar  yenkiraar.

Sri  Sita Rama Jeyam.:

Ramayanna Thani Sloham-part 16-Shri. Vellukudi Swami..

iyam taata sukhaa shayyaa tvad artham upakalpitaa |
pratyaashvasihi saadhv asyaam raaja putra yathaa sukham || 2-51-2

2. iyam= “This is; sukhaa= a comfortable; upakalpitaa= made; tvadartham= for you; taata= Oh friend; pratyaashvasihi= relax; saadhu= well; yathaasukham= comfortably; asyaam= on it; raajaputra= Oh, prince!”

“Here is a comfortable bed made for you, my friend! Relax well comfortably on it, Oh, prince!”

.vetha -vethyan nyaayam.sabirathaayam-avan pola vethamumraamaayana  maaha avatharithathu..

..kann ennaithunjaa-divya desangallanaithumnilaipera naamumerukkanum..sri  vaishnnava  lakshannamkaattu  kiraan.. kangulum pahalum kann thuyilariyaall-thuyilaall yentru  sollaamalthuyilariyaall yenkiraar–paraangusa  naayahikku -thuyil-yentbathu  yenna yentru theriyaathaam..lakshmanan-therintha  thokkamvittaan  kaattil-thookkam-aneha suhangalluum vubalakshanam..

.lakshmanan suthi  suthi vara -guhan pin thodara -guhan sishyar  avarkallai  pin thodara -oru naall  thiru  muhathil  vizithaarai  vadivu  azahu  paduthum paadu..

Sri  Sita  Rama Jeyam.

Ramayanna Thani Sloham-part 15-Shri. Vellukudi Swami..

..

putradvayavihiinam cha snushhayaapi vivarjitam |
apashyadbhavanam raajaa nashhTachandhramivaambaram || 2-42-29

29. putradvaya vihiinam= bereft of two sons; snushhayaapi = and the daughter in law also; vivarjitam= having left; raajaa= the king; apashyat = saw; bhavanam= the house; ambaram iva= as a sky; nashhTochandram= without a moon .

Bereft of his two sons and his daughter –in-law also having deserted, the king saw that house devoid of charm as a sky without a moon.

raamam me.anugataa dR^ishhTiradyaapi na nivartate |
na tvaam pashyaami kausalye saadhu maam paaNinaa spR^isha || 2-42-33

33. kausalye =”Oh,Kausalya! me dR^ishhTiH =My sight ;anugataa=extinguished along with ; raamam=Rama;na nivartate =and not turned out. adyaapi=Even now; na pashyaami =I cannot see; tvaa=you;saadhu=properly ;spR^isha=touch ;maam=me ;paaNinaa=with your hand.”

“Oh, Kausalya! My sight has extinguished along with Rama and not returned. Even now, I am not able to see you properly. Touch me with your hand.”

..chandran ezanthaaahaasam yenkiraan…pilaikal eruvarum/maatu  pennum  ponathaal..

..yen kann  raaman pin ponathaam yenkiraan..enum vara villai..vunnai  kaana vilai  kaikallaal thoduvaay.. mudiyaaney-pathihathil   karannangall-ananyaarha  maaha ponathu  yenkiraar ethu  pola aazlvaarum.. nenjai anuppi  paarka  solla  athum avan edamey  sentru  thirumba  villai..manasukku  adimai ellaamal.–vishya  vailakshan yathaal..rishi kesan–yasan /nyamikiraan namathu endariyangallai  yellaam..ovthaarya gunathaal kanndavar manam  kavarum/vazangum.. ethilum yetramkanna piraanuku  thaamey  vazanguvaaraam-kavara maattaan..yen  nenjam ponathaal eni  yaarai  konndu yen vusaa vey  –pillai  kuzaam oli- pillai  pidikiravan vuor -nenjaiyum/kannaiyum pidithu  kondu  pohum perumaal- then thiru  perai.

..oru karannam  aduthathin   vyaabaaram kettathum -eppadi yentraan- paimkol paambu yeri  vrai paran-kannumkaathum  ontru- kadsevi-baagavathar kall nishdai- kann/kaathu avan thanthavai avanaiyey  kettu paarthu anubavikka..avanukku  vuba yoha padutha.. parithu  konndu  povaan..

.. pin   ponathaam- samuthram- gaambeeram- kadalil  vizuntha vitta  porullai  theduvomaa..muthu/pavallam  pola avan kalyaanna  gunnangallkidaikkum samuthram..aazlam  kaanna  mudiyaatha samuthram..aallavanthaar-naatha muniyaigjaana/bakthi  -bagavath   vishayathil kadalaahavum/ethara  vishayathil vairaakya  kadal  aahavumarullukiraar..

..kann-minu  minuppu  -oli.karumanni  naduvil endariyam–mookku nuniyilnuharum enariyam pola..thiru  meni  yellaam olli  kattrai–sooriya/chandra /nadshathram oli  kadan  vaangikkumaam-athu  pola  kann  ponathaam- to refill- aazlnthu  ponathaam..kann  grahithu  vuruvam therinthu  kollhirom..evan athaiyey grahithu  konndaanaam..anu gathaa- pin  ponathaam..chaithanyam  pettru..achethana  kann kooda  ..mukthi  adainthu  -eshda  roobam yeduthu  konndu..mukthan -para vaasu devan pin povathu  poley  engeyey-entha leelaa vibothiyiley  raaman  pinbu  ponathaam..pur paa muthal-nar paal vuythanan-engey  -naan  muhan  pettra  naattulley-parama  padam  pola panni koduthaan pola..

..kannavaan-yennaavaan- ethey  jaathi  thaan avanum..nin ennaiyeynallan  yentru  nenju  neenginathu  pola.nam  kannan kann -radshahan-allathu  ellai thor  kanney-am kann maal-kann-azahiya/edad/gjaanam/ bagavaanyentra arthathil..

..kanndu  vuraithal-nallathu/theeyathu vivehithal -pahuthu  arivu  ethu  thaan..aaraaynthu arithal..dasarathar theeyavan  yentrum  raaman nallavan  yentru  therinthu  ponathaam.vivehithu  manasukku  sollum..aathmavin  adimai..manasu  paalam pola -kann/ kaathu  vunnarnthu seythi  anuppum..engey  thaaney  nallathu  thedi  ponathu..evan  edam solla  vanthaal  thaamkettu  povom yentru  vunnarnthu.

..mey  thirushda-yen kannkall-yenakku  sesham ethu -avan edam ponathu-parakatha athisayaaathaanam-perumai serppathu thaan- seshikku-seshanin kadamai..athai perum swamiyaay eruppavan  avan..

..yen ethu  ellai yentru -60000 varusham kooda erunthu  vittu -25 varushamey therintyha raaman  pin ponathu-antru naan  piranthilan -pirantha  pinbu  maranthilan  pola..nantraaha pazahina  yen kan-sudandran ellai- paara thanthran–svaabathiley-achit koda  pettra gunnam.thanechai  yaaha  ponathu..

.yen vudai-veru yaar kannumellai..kaikeyi/manthrai kankallengey thaanvulana..naan pazakkineyn ramanai  paarkka- vanthu pohu-vanthu -ellainchanaanathu-60000-40000-20000-25 vayasaha kurainthathu–deva kumaran robam -etharkaavathu raman kattukku poha  veyndaamyentru  kaikeyiedamkenchinaan..selhintrathu yen nenjam-yengannamneer  munivathu annaimeer -thiru kurunkudi nambiyai  naan kannda pin-thaay-nallathutheduvaall..yennai-avanukku  yentru ettu pirantha yennai–neer-sevai panni vaitha  neerey–nambi kannda pinbu- munbu  panni  erukalaamey-4arthamum pothinthu erukkum..

..yennaipola  kann-sabala chitham- 365 penn-kausalyai-kainkaryam-thaasi/pathni/sahotharipola..mangalla  haarthi  edupaalaam..yenkann- bagavath  sambandam-naamathai kurithu  perumai padanum..namakku  thaan bagyam ellai -athuvaavathu pin ponathey–vunumsoru -thiru koloor pathiham-yen  ella maan  puhum vuor-sarvam vaasudevam..kallvan kol-yen thann mada maan-vayaalaali mannavaallan-piraapya vishayathil-gjaanam aanantham vanthavai yellaam  adi kazinthey–yen vudaiya  panthum kazalum thanthu pohu nanbi-pola.abimaanamkonndapathaartham vaanga koodathu-saasthram.nerukamay annaithu konndaanaam-kalla siripu  vudanum..viseshasaasthram–vunnathu yenbathal- baagavatha  sambandampetra porull.kanapuram kai thozlum  pillaiyai pillai.

..naan ezantha thai  kann petrathey..-pettra thaayarai  vittahantru-yen nenjam pona vazi sellamal raaman  pona vazi sentrathey.pona kariyam mudiya villai-thirumba villai..kan vattathukulerunthaalthirumba mudiyaathu..kudakootha mainthaa- aadiya edangallai yey  paarthu eruntha gopikal pola..athyayana  vuthsavamnadanthu mudinthaalumantha  edathaiyey parthu  konndu  eruppathu  pola..

..aathma paduthina paadu  ninainthu  varunthi mukthiadainthu  pin  ponathaam..thirumbi  varaathaa-narahathai  nahu  nenjey-pola..namakku svargamaahiya samsaaram-aazlvaaruku  naraham..kann thirubi vara vilai raaman thaanvara  villai yentraalethuvum vara  vilai..sumandran -2 naall erunthuthirumbinaan-periya perumaal-archai-anaivaraiyumkootti  konndu  pohum varai  thirumbamattaarkall- nasa punaavarthathey -na sapuna aavar thathey-vanthaal-kutharka  vaathikal kedka- evanaa varuvaanaa -avan thalli  viduvaanaa -kashdam anubavitha avan thaanaaha  vara  maattaan -evanvaruvaanaa  yentru  aneha kaalam erunthavanum thalli  vida  maattaan..yennilmunnampaarithu vizungiyavan..

.thuva- neeerukirathu sabdathaal vunarnthen– maamisa kann thaan  erukirathu..raamanai  petha  vunnai  kooda paarkka  mudiyavillai..sarva enthariyanakal nayanam-kan -pirathaanam. patta mahishikkul  ee  pirathaanam erandaiyum paarka  mudivillai..yen  amuthinai kanndaa  kannkal mattru  ontrinai  kaannavey ..kattuku  pohasona kaikeyi .nee ponaalvueir  nilaikaathu  yentrasna nee-menmaikku ellaiavallkeez maikku  ellai.. lohaparthaa- visaalamanam padaithaay-naampoha vittomerukkum pozuthu kaikeyiya  parthen eppo pona pinbu vunnai paarkkamudiya  villai yentru  pulambu hiren..thodu-kaiyaal-vunarchi yaavthu erukkaa  yentru parthu kollhiren..yeera kaiyaal yen viraha  thaabamtheera thadavi kodu..karumbinai kandakannkall- thondaradi podi kannalyenaathu  karumbu  yentrathu eyarkkai-

.vishaya  seermaiyal   kan emaikall- ontrukku enontru  saamyam.

Sri  Sita Rama Jeyam.

Ramayanna Thani Sloham-part 14-Shri. Vellukudi Swami..

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ye tu raamasya suhR^idaH sarve te muuDha cetasaH |
shoka bhaareNa ca aakraantaaH shayanam na juhus tadaa || 2-41-20-

20. tadaa= Then; raamasya= Rama’s; ye= which; suhrudaH= ownfriends; te sarve= all of them; muudhachetasaH= bewildered in mind; aakraantaaH= overwhelmed; shoka bhaareNa= by the weight of their agony; na jahuH: did not abandon; shayanam= their beds.

Then, all of Rama’s own friends were bewildered in mind and the weight of their agony overwhelmed them. They did not leave their beds.

..yethu- yevarkalo  yennil-vithyaasa paduthu  kiraar- dasaradan  poha sonnaan-kausalyai -mangalaa saasanampanni anuppinaal..evarkall  baavam- pathu onbathu paashai aaha  veru  pattu  erunthathaam–thani  vazi- avan nanmaiyey karuthu  bavarkall. seppu mozi pathi nttu vudaiyaal/muppathu  kodi  muhamvudaiyaall-athanaal  19 paashai  yenkiraall.dasaranan  darmathin  saatharana ninaivaaha  erunthaan-evarkal thangallai  paaraamal avanaiyey  parthu erunthaarkall..

.orey  viboothi yaaha  saamya bathi  petrar pola-..pul poonndu  yellaam  asurar gokulathil.. manasu chitham ellai-thamvasamellai athanaal piraarthika  vilai..soba  malai azunthi erunthathaal-padukka  vilai..viraha daabam..suha/thukka.seetha/vushna-bagavath vishayathil erukkanum.kulesekara perumaall-karathoshannar  vudan thaniyaaha asaahaya   naaha  erukiraan yentru kettathum senai  kalai  kotti kondu  kadalileranginaar-nilai  ezanthaar-athanaal-perumaall-aanaar..

Sri  Sita Rama Jeyam.

Ramayanna Thani Sloham-part 13-Shri. Vellukudi Swami..

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raamam dasharatham viddhi maam viddhi janaka aatmajaam |
ayodhyaam aTaviim viddhi gaccha taata yathaa sukham || 2-40-9-

9. vidhdhhi= know; raamam=Rama; dasharatham= to be Dasaratha; vidhdhhi= look upon; janakaatmajaam= Seetha the daughter of Janaka; maam= as myself; vidhdhhi= consider; aTaviim= forest; ayodhyaam= as Ayodhya; gachchha= depart; yathaasukham= happily; taata= my son!

“Know Rama to be Dasaratha. Look upon Seetha the daughter of Janaka as myself. Consider the forest as Ayodhya and depart happily, my son!”

..sumathrai athi sangai pattu -vinnulaar perumaanai adimai seyvaaraiyum -garudan pasiyaal sumuhan-kathai pola..petrathey  vana  vaasathuku  thaan..raman nadai azahai paarthu-kaalallum kann suzalum- kain karyathukku  thadai padum..ethiram yentru aazlvaar  mohithathu  pola-

..raman-dasarathan..seethai-thaay  pola..adavi-kaadu-ayothyai..por kaalamethu vunakku..maathaapithaa deva devo hari–kanna  neer  paaycha  venndaatha thanthai avan..ellaielai yenakku  ethir- embaar  aruliyathu  pola..naayanaar- baagavathar  yentru  pillai loha acharyar azuthathu  pola..ahila  jagan matharam asmin  maatharam pola..

..jeyesha   piraatha- thahappan okkum.pon vaitha edathil poo  pola ellai–kallyaanna  gunnamnirainthavan– paal kudikka  kaal  pidippaar  vunndaa-thulya seela vyo vrutham–patta  mahishi..

.kattilrishikall aasaiyaaha  vaa vaa  yentru vara verpar..athanaal pohalaam. dasarathar-eni meleruka  maattar- athanaal  ramanai dasarathan ..erunthum  ellathaerkku  samam  naanum/naadum..

.. gunnam  saamyam.. sthree paara thanthar– penn sol kettu  dasaranan kaatukku  anuppinaan ..pen sol kettu evanum maan pin  povaan.vunnaiyum  poha  solvaall  seethai naan solvathu  pola..kaadum naadu  polalangaikku anuppum/kadarkaraikkum  anuppum..

..veeran dasaradan  pola.. yutham  kanndu payapadaathavan..14000 kara  thooshanar  sandai. seethaa piraatiyum yennai  pola paya  pada maattaall.. kaadumaanantham  kollum naadai  pola..

.. pirivu  thukam saamyam.. ramanum 10 maasam pirinthu /visleshya  thukkam saamyam..pon mudi  sooda pohiraan raaman..nija kaarannam- sumanthran kedpaan-thanthaiku  yena sethi  yentru  -nee avaraiyum yennaiyum mathithu  yetru  koll  yentru piraarthikiraallaam..vuba desam ellaiyaam.. kurai kalai paarkaathey..svami-jeevatma  pin povathu pola archiraathi margam..vendiya  roobam yeduthu  kondu.. nizalum adithaarum pola- nadanthey  kainkaryam– adiyorodu  erunthu  kainkaryam  piraarthithaar  aazlvaar..athu pola..

. thatha- bagavath  samban thaal- neerada  pothuveer -yenbathu  pola..kuraintha  suham thaan anubavika -10 maasamseethai  pirivinaal.. raman pin povathar pin  yethu thaan suham.. rama  kainkaryam  aasai  pattathu  pola peruvaay  yenkiraall.

Ramayanna Thani Sloham-part 12-Shri. Vellukudi Swami..

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bhavaams tu saha vaidehyaa giri saanuSu ramsyate |
aham sarvam kariSyaami jaagrataH svapataH ca te || 2-31-25

25. bhavaamstu= be it so, that you; vaidehyaasaha= along with Seetha; ramsyate= enjoy yourself; girisaamushhu= on mountain= ridges; aham= I; karishhyaami= I shall do; sarvam= everything; te= (while) you; jaagrataH= are waking; svapatashcha= or sleeping.

“You along with Seetha enjoy yourself on mountain-ridges. I shall do everything while you are waking or sleeping.”

..vetha  artham  ethihaasa/ puraannam  sollum..sirai  ponavall yettramum/thothu ponavan yettramum..sarannagathi  palan- draubathikku- vasthram..vutharai- garbam tharika.. darma puthran-raajayam pera..sarann  adainthathum – avan peru  mochu  vittu  eruppaanaam- yenna kedkka pohiraano yentru naam avanukku -maasusaha- sollanum..thanakku  ontrum kedkaathavan thaan bakthan..thiru  maaley  naanum vunakku paza  adiyeyn–nama- artham- periaazlvaar. nee  kollaamal pohaathu..panni vidaikallai  konndu  thaan  pohanum yentru  madi pidithu  kedkiraallaanndaal..vadsalai  maathaa-moontru  maasam noy  vaay  patta  kuzanthai  pasikirathu  yentra sol kedkku maa pola-sarvagjan- namvaarthai ethir  paarthu  eruppaan..perukku  kaalamthaaztha ethu than kaarannam..aham sarvamkarishyaami-  vunnai  arithithu  vanthom-

..parama  pathail  -vishvak  senar garudan anaivar eruppar/ayothyaiyil baradan/ sadrugnan eruppar/ engey yepadi  yellaam  mudiyumo apadi  yellaam kainkaryam –malai  thaaz varai -yentrathu ayothyaiyil malai  ellai.. thiru  venkadathu yenbathai  thaan solkiraan..

.bavaamtha-perumai  serthu -avanukkum .athu  thaan namakku  kadamai..thaduthum/vallaithumpiraarthikkanum..saha  vaidevi- godaavaril  neechal potti  pothum naduvaraha  eruntha  kai karyamvaay vittu  seethaa  piraatti  sirithaall..

..puhal  ontrum ellai -yentru  solli dvayathai  vida perumai  serthaar..adiyeyn-naam-ajam-thathvadasini vasanam..thazikai/ padukkai  kainkaryam.. ellam  kovum  pinbu poha evvaaru  nadanthaay raamaavo..

Sri  Sita  Rama Jeyam.