Daily Archives: January 28, 2016

thiruvAimozhi – 2.2.5 – thagum sIr

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SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

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Previous pAsuram


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram – AzhwAr says “Due to his having lotus-eyes, he alone is supreme”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains the lotus-eyed nature of emperumAn which reveals his supremacy.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.


தகும் சீர்த் தன் தனி முதலினுள்ளே
மிகும் தேவும் எப் பொருளும் படைக்கத்
தகும் கோலத் தாமரைக் கண்ணன் எம்மான்
மிகும் சோதி மேல் அறிவார் எவரே?

thagum sIrth than thani mudhalinuLLE
migum dhEvum ep poruLum padaikka
thagum kOlath thAmaraik kaNNan emmAn
migum sOdhi mEl aRivAr yavarE


Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

thagum – suitable (for creation etc)
sIr – one who is having qualities such as gyAnam (knowledge), Sakthi (capability) etc
than – his
thani – distinct
mudhalin uLLE – in the vow which is the cause (for the world)
migum – greater (which leads to the doubt of being controller)
thEvum – celestial beings such as brahmA, rudhra et al
epporuLum – all beings/objects starting with humans
padaikka – to create
thagum – that which highlights that “he is suitable”
kOlam – beautiful
thAmarai – like a lotus flower
kaNNan – with the eyes
emmAn – than my master
migum sOthi – param jyOthi (supreme radiance)
mEl – greater than this
aRivAr – knowers (among vaidhikas)
yavar – who?

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Are there any vaidhikas who know someone greater in radiance than emperumAn who has lotus like beautiful eyes which highlight the ability to create great dhEvas (brahmA, rudhra et al), human beings and all other entities just with his distinct will/vow and who has suitable qualities such as knowledge, ability etc for creation etc?

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • thagum padaikka – One who is having those qualities such as gyAnam, Sakthi etc., which are used in creation
  • than thani mudhalinuLLE – primordial matter which is the cause for all material effects; it can also be said as the sankalpa gyAnam (divine will) of bhagavAn as said in thaiththiriya upanishath “bahusyAm” (let me become many) which is the cause for creation.
  • thani mudhal – Singular cause; differentiating from philosophers such as those who present paramANu (atomic particles) as kAraNam (cause)
  • migum dhEvum … – dhEvathAs (celestial beings) who are at times confused to be supreme. Their supremacy is only visible until the doubt is cleared as seen in SrI rAmAyaNam bAla kANdam 75.19 “…adhikam mEnirE vishNum…” (once the dhEvas saw vishNu breaking Siva’s bow, they understood the greatness of vishNu).
  • epporuLum – All objects. His eyes reveal that he is the one who is qualified to create everything. Even if he does not have the ability to protect [hypothetically speaking], he has eyes which are most beautiful, cool and those which won over me. He is the most radiant. He too was won over in a similar manner as in the case of thiruvadi (hanuman). nampiLLai explains SrI rAmAyaNam sundhara kANdam 53.8 here. rAma: – One who is completely beautiful; kamalapathrAksha: – his eyes are like a swirl in a river (to get sucked in); what is the ability of those eyes? sarvasathvamanOhara: – They could even steal the heart of mine (who is born as an animal that jumps from branch to branch). rUpadhAkshiNyasampanna: prasUtha: – one who has unlimited bodily qualities and spiritual qualities has appeared as SrI rAma; jankthmajE – Oh SIthA! you too are equally great (hanuman speaking towards her in most eloquent manner).
  • migum sOthi – As seen in chAndhOhya upanishath “paramjyOthirupa sampadhya:” (reaching brahmam who is explained by the term paramjyOthi:), nArAyaNa sUktham “nArAyaNana parOjyOthi:” (nArAyaNa, the supreme radiance) etc., SrIman nArAyaNan alone is explained as paramjyOthi.
  • mElaRivAr yavarE – Is there anyone who knows “Except SrIman nArAyaNan, there is someone else talked about and established through nArAyaNa anuvAkam (sUktham)”?
  • yavarE – This is similar to ALavandhAr challenging everyone in sthOthra rathnam 11 “vaidhika: ka:” (which vEdhAntha scholar who rejects your supremacy over all other dhEvathAs? – implies no one will do that). Is there any vEdhAntha scholar who shows jealousy towards you who is clearly glorified in nArAyaNa anuvAkam etc? If such a person exists, he can be declared as avaidhika (one who is ignorant of vEdhAntha). This is explained in pAdhma purANam “vishNu bhakthi vihInO … thasya uthpaththir nirUpyathAm” (Even though one is well learned in all SAsthram, if he does not accept the supremacy of vishNu, he is not entitled to be called a brAhmaNa and his birth is questionable).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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upadhESa raththina mAlai – 57

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SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

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pAsuram 57

thEsikar pAl kEtta sezhum poruLai sindhai thannil
mAsaRavE UnRi(a) mananam seydhu – Asarikka
vallArgaL thAm vachana bhUdaNaththin vAn poruLaik
kallAdhadhennO kavarndhu.                                                         57


Word by word meaning

Asarikka vallArgaL thAm – Those who can follow
sezhum – rich
poruLai – auspicious meanings
kEtta – as learned
thEsikar pAl – from AchAryas
mAsu aRa – such that blemishes are removed
manana seydhu – and think about it
UnRi – and keep the meanings firmly
sindhai thannil – in mind,
kallAdhadhu – are not learning
kavarndhu – with interest
vAn – the great
poruLai – auspicious meanings
vachana bhUdaNaththin – of SrI vachana bhUdaNam;
ennO – don’t know why.


As he said ‘kaRRa adhanukkAm nilaiyil nillum aRindhu [upadhESa raththina mAlai – 56] as positive proposition to establish its meanings, now he is saying in negation as ‘kallAdhadhu ennO kavarndhu’ to establish the meanings as well, he being of good deed, as those in the previous pAsuram were postponing it for doing later (ARiyirundha), he is divining after researching, that he does not find any reason for them to delay/not learn SrI vachana bhUshaNam.

thEsikar pAl kEtta sezhum poruLai – They are – being expectant of the right time to ask questions, keeping in mind the auspicious meanings heard, in the sannidhi (presence) of AchAryas who are earnest in the good of self and others,

sindhai thannil mAsaRavE – They learn such that – doubts, misunderstandings, jealousy, and such are completely removed including any scent of it.

UnRa mananam seydhu – As said in ‘SruthasyArthasya yukthithO anuchintham mananam [Srutha prakASikA]’ (continuously thinking about the meanings heard along with its explanations, is mananam), doing mananam through the mind, of the meanings heard, as said in ‘mAsaRRAl mananam’.

Asarikka vallArgaL thAm – they who are capable of practicing all the meanings heard, without missing anything,

vachana bhUdaNaththin vAn poruLai – divine meanings of SrI vachana bhUshaNam which is like the continuation of what you are practicing; pregnant meanings;

vaduganambi-avatharasthalamvaduga nambi who knows the vAn poruL

kallAdhadhu ennO kavarndhu – what could be the reason that they don’t learn the valuable meanings (of SrI vachana bhUshaNam) in the sannidhi of AchAryas? As said in ‘mAnidhiyAm vachana bhUdaNam uNdE adhin padiyai UnamaRa Asariththu’ (~ grand wealth of vachana bhUshaNam is there, be interested in its lessons without any shortcomings), having this great wealth, unlike how a blind who got huge wealth would be, why are they ignoring that and being like ‘varil pogadEn, kedil thEdEn’ (~ Won’t leave it if it comes, won’t look for it if lost (being indifferent))?

While they are having brains, ability, etc., and this is being complete in meanings, it is being difficult to know the reason for them not falling over it and learning it.

They should not say that they do not have the brains and ability for learning and following it; should not say that this is not complete in meanings since this is shining brightly in meanings that are for following. Even then they are being like this due to lack of interest/love – he is figuring that out by correcting them to create this interest/love.

As said in ‘karthA SAsthrArthavathvAth’ [bhrahma sUthram 2.3.33] (~ SAsthram says that karthA IS the doer of actions) , the human birth is being eligible for doing in action what is present in SAsthram, isn’t it?

So, instead of delaying by thinking – let me get those meanings when ever I get those meanings (peRRa pOdhu peRugiROm) – be of serene character and with full love achieve the proper learning – is the abstract of this pAsuram.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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