Daily Archives: September 8, 2019

periya thirumadal – 34 – pon aNaiyAr pinnum

Published by:

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

Full Series

<< Previous

ponnanaiyAr pinnum thiruvuRuga – pOrvEndhan

Word by word meaning

pon anaiyAr thAm – those who are fortunate
pinnum thiru uRuga – let them shine with more and more of physical beauty
pOr vEndhan – rAma, who is like a tiger in war

vyAkyAnam

pon anaiyAr – since they are sleeping on the bed of flowers which is like sleeping on fire, they are similar to gold which gains lustre after being burnt in fire. Alternatively, the term pon anaiyAr would refer to those who are fortunate. AzhwAr is mocking them saying that since these people are capable of sleeping even amidst forest fire, they are indeed fortunate ones!

pinnum thiruvuRuga – let this fortune be with them forever.

The prabandham now talks about sIthAppirAtti who followed SrI rAma to the forest. As a precursor to it, the prabandham talks about the quality of SrI rAma wherein he does not expect anything from anyone.

por vEndhan – one who has great valour, like a tiger, in war. One who is called as raNamukharAman [rAna is war; mukham is face]

vEndhan – even though dhaSaratha chakravarthy was ruling ayOdhyA, rAma had the strength to rule the country, making dhaSaratha to remain aloof. Just as bharatha had said “na mantharAyA na cha mAthrasyA dhOshO na rajyO na cha rAghavasya I mathpApapamEvAthra nimiththamAsIth vanapravESa raghunandhasya  II” (it was not due to the fault of mantharA (servant of kaikEyi) or of my mother that SrI rAghava (SrI rAma) had to leave the kingdom and go to the forest. It was purely due to my sins that he had to go) the opinion of bharatha is that one who was capable of piercing seven sAla trees with one arrow could not have gone to the forest because of lack of any strength.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 9.9.1 – malligai kamazh

Published by:

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

Full series >> Ninth Centum >> Ninth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, parAnguSa nAyaki mercifully explains how entities such as southerly breeze etc harm her individually in the evening time.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

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.

pAsuram

malligai kamazh thenRal IrumAlO! vaN kuRinji isai thavarumAlO!
sel kadhir mAlaiyum mayakkumAlO! sekkar nan mEgangaL sidhaikkumAlO!
alliyam thAmaraik kaNNan emmAn AyargaLERariyERu emmAyOn
pulliya mulaigaLum thOLum koNdu pugalidam aRigilam thamiyamAlO!

Listen

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

malligai kamazh – having the fragrance of jasmine
thenRal – southerly breeze
Irum – piercing me in all ways like a sword applied with poison!
vaN – pleasing to the ears and easily graspable even for non-inquisitive ones
kuRinji isai – music with the tune of kuRinji
thavarum – pierces deep into the self;
sel – focussed on setting
kadhir – having sun
mAlaiyum – evening time
mayakkum – causes bewilderment (to destroy the knowledge and not be able to even call out);
sekkar – during the evening time, having reddish complexion
nal – attractive
mEgangaL – clouds
sidhaikkum – harming my body by reminding me his form with golden garment;

(in this manner, after having four different enemies)
alli – blossomed
am – beautiful
thAmaraik kaNNan – one who is having lotus flower like beautiful eyes
emmAn – being the lord (who won over us for us to say “jitham” (victory) by that)
AyargaL ERu – having pride which attracts even the gOpas (cowherd boys) who belong to the same clan
ari ERu – one who is proud like the best lion (due to winning over women and men without any distinction)
em mAyOn – one who is having amazing activities (of interacting with us humbly during the state of union)
pulliya – embraced (being greatly desirous towards me)
mulaigaLum – bosom
thOLum – shoulders
koNdu – having
thamiyam – we who are alone (after being separated from him)
pugalidam – refuge
aRigilOm – we don’t know.

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

The southerly breeze having the fragrance of jasmine is piercing me in all ways like a sword applied with poison! The music with the tune of kuRinji which is pleasing to the ears and is easily graspable even for non-inquisitive ones, pierces deep into the self; the evening time which is having the sun focussed on setting causes bewilderment; the attractive clouds which are having reddish complexion during the evening time, are harming my body by reminding me of his form with golden garment; we who are alone here after having our bosom and shoulders embraced by emperumAn who is having blossomed, beautiful lotus flower like beautiful eyes, being the lord, who is having pride which attracts even the gOpas (cowherd boys) who belong to the same clan, who is proud like the best lion and is having amazing activities, don’t know any refuge. The protector is not here; we are helpless; we have a lot of harmful enemies around us; we don’t know how to protect and present him the aspects he likes. Al and O [AlO] indicate the great sorrow. He was called out in every line, due to the great sorrow.

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

  • malligai – [Commentator becomes amazed at parAnguSa nAyaki’s mood] Who is listening to her when she calls out “malligai … sekkar nal mEgangaL sidhaikkumAlO”?
  • malligai kamazh thenRal – The southerly breeze which can torment us on its own, is now carrying the sweet fragrance of jasmine too. Southerly breeze carrying the fragrance resembles sword, which is used to kill, with poison being applied on it. All the aspects which were favourable when he was with us, are now harming us. emperumAn is the one who would usually call out in separation as seen in SrI rAmAyaNam kishkindhA kANdam 1.69 “yAni smaramaNIyAni thayAsaha bhavanthimE | thAnyE vA ramaNiyAni jIvathOmE thayA vinA ||” (Whichever objects were pleasing to me when I was with sIthA, are now causing me pain in her absence), SrI rAmAyaNam kishkindhA kANdam 1.52 “Esha pushpavahO vAyus suka sparSOhimAvaha: | thAm vichinthayatha:kAnthAm pAvakaprathimOmama ||” (This youthful, cool breeze with fragrance is feeling like fire for me who is thinking about sIthA), SrI rAmAyaNam kishkindhA kANdam 1.104 “sadhA sukam ahammanyE yampurAsaha sIthayA | mAruthas savinA sIthAm SOkasajjankOmama ||” (The same breeze which gave me joy when I was with sIthA, is now increasing my sorrow in separation from her) and SrI rAmAyaNam kishkindhA kANdam 1.103 “dhanyA lakshmaNa sEvanthE pampAyA vana mArutham” (lakshmaNA! Fortunate are the those (couples) who are served by this breeze from the river pampA). As said in thiruviruththam 5 “ikkAlam ivvUr panippiyalvellAm thavirndhu erivIsum” (the breeze which is naturally cool, is very hot at this time only), it is harmful only for AzhwAr.
  • malligai kamazh thenRal – The southerly breeze is harming both the sense of smell and touch. Like someone who sends an army in the night which can only be known on being physically assaulted, it cannot be seen; one cannot escape on the sight of them. This breeze is having mouth everywhere to harm us.
  • eerumAlO – It is harming the body inch by inch, while the body is already gone due to the separation.
  • vaN kuRinji isai thavarumAlO – Beautiful kuRinji music is piercing me. The wound which was caused by the breeze is further pierced by the music. The breeze would torment externally only; the music will enter inside through the ear and torment internally.
  • vaN kuRinji – The more the music can go through the ears, the more it can harm. How enjoyable will it be when he is together with us? In separation, it will harm us as much. The kuRinji music and the southerly breeze discussed among themselves and arrived, complimented each other in tormenting me. It appears that they have discussed among themselves and arrived saying “We cannot kill her normally, it should be very cruel; in that, you take care of this aspect and I will take care of this other aspect”.
  • sel kadhir … – The evening which has the sun which has already set, is bewildering us. The evening which is having sunset, is making us to be infatuated with love. Just as those who put cloth in the mouth and then kill, it is not even allowing me to call out to reveal my suffering and sustain myself.
  • sekkar nal mEgangaL sidhaikkumAlO – The clouds which have the evening reddishness and blackish complexion, reminding me of his form, and despising the others “How did they torment you? [They have not done a good job]” and sliced me part by part saying “Should we leave the entity behind while tormenting?”
  • alli am thAmaraik kaNNan … – Why should I be angry at them? Is he himself not waiting to finish us? Did he not separate, thinking “If we unite and then separate from her, she will perish”? They are tormenting me giving some opportunities; but he is the one who removed our refuge.
  • alli … – The eyes are the ones which establish the first relationship; only after that, he will unite.
  • emmAn – One who made me exist for him fully by the beauty of his eyes.
  • AyargaL ERu – Just as he won over the cowherds with that beauty. As said in SrI rAmAyaNam ayOdhyA kANdam 3.29 “pumsAm dhrushti chiththApahAriNam” (SrI rAma’s beauty will attract the eyes and mind of even men), his beauty will even melt diamond. If he can torment those who are equal to him [cowherds], what to speak of helpless girls?
  • ari ERu – One who remains prideful, after lovingly glancing at her and making her fully exist for him, uniting with her and attaining unattainable goal. Best among lions.
  • em mAyOn – One who is having such greatness, is mingling with us humbly just as inferior persons will mingle with superior persons by holding their hand, feet etc. He united with her to cause butterflies in her stomach.
  • pulliya mulaigaLum thOLum koNdu – He is not coming; I am surviving with sorrow; I have the children [bosom] who are born for him and have no refuge. While I am waiting for him, when will he come and enjoy the fullness of these bosom? Just as the children would cry out for food during famine, these bosom are tormenting me.  It appears that when he unites he is incapable of uniting with all limbs. The place in which he was immersed [bosom] and the place where he rested [shoulders].
  • pulliya … – She is highlighting his anxiety during the union, the great pleasured attained by her limbs during that union, how he interacted as if attaining an unattainable goal and how she is lacking refuge now.
  • pugalidam aRigilam – I don’t see a refuge to escape from the southerly breeze etc during separation from him.
  • thamiyamAlO – At this stage, since even the protector has not come, I am alone here. In this manner, if all his wealth are tormenting me, just as he accepted the arrow of bagadhaththa which was aimed at arjuna, on his chest after pushing arjuna aside, should he not have been with me knowing that they [sorrows] will come? If he is with me, they will engage in humble service. Even for SrI rAma, when he was crying out in sorrow, at least his younger brother was with him as said in SrI rAmAyaNam kishkindhA kANdam 1.1 “rAmas saumithri sahitha:” (SrI rAma is with lakshmaNa); I don’t even have such companion. [Same SlOkam is explained in detail]
    • sa: – SrI rAma’s state in separation of sIthA and being caught by kabandha is explained.
    • thAm – That [pond] which will even melt those who don’t have such separation and suffering.
    • pushkariNIm – Ponds which have flowers everywhere, gardens and the place which is fit to have water-sports. But those who are in separation cannot behold this.
    • gathvA – While not thinking about it, he arrived there, just as approaching the proximity of death. When asked “what is it to be like being close to death?”
    • padhmOthpala jashAkulAm – Having that which resembles the face and eyes. It is said in thiruvAimozhi 5.1.7uyar thAmarai sengazhunIr mAdhargaL vANmugamum kaNNum Endhum” (having ponds which are vast like ocean, with tall lotus and red lily flowers which reflect the radiance from the beautiful face and eyes of the ladies).
    • rAma: – One who eliminated the cry of others.
    • saumithri sahitha: – To have one who will protect along in some manner as said in SrI rAmAyaNam kishkindhA kANdam 1.126 “raraksha dharmENa” (protected SrI rAma by his virtue and strength) in the front; as one enters the river, he would first hold on to a boat.
    • vilalApa akulEndhriya: – he called out with various identities.

With the desire to attain the apt goal (emperumAn), and as emperumAn did not arrive as per AzhwAr’s desire, and as he did not observe the signs of his arrival such as the sound of musical instruments, the sound of SrI pAnchajanya, the sound of the string in his bow, the sound of the wings of thiruvadi (garudAzhwAr), the other auspiscious signs and clarity in mind, even the favourable aspects become harmful. This is the state of everything appearing to be an enemy here after body and senses suffer and being unable to abandon the samsAra which is the hurdle and not fitting here either. Hence, another way of bringing out the essence is like saying “the evening sunset time is like the state of not fitting here well and not reaching paramapadham, and only suffering here in between”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

SrIvishNu sahasranAmam – 10 (Names 91 to 100)

Published by:

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

Full Series

<< Part 9

91. aha: (अहः)

Since none belonging to him is considered as lowly, he is called ‘aha:’ – the one with no lowly possessions. The ancient ‘maula niruktham’ (मौल निरुक्तम्) states the meaning of ‘aha:’ as ‘the one with no lowly possessions’.

Also, the scriptures say thus: “If a soul performs even a small good deed, that good deed will never let him down further”.

Going by this, it can also be understood thus: the one who wakes up all souls bound in this material creation – appearing to be sleeping due to their ignorance from time immemorial – is called ‘aha:’, meaning the one who is like the ‘day’.

Etymology: The one who has no lowly possessions is called ‘aha:’. Alternately, the one who wakes up all bound souls – appearing to be sleeping due to their ignorance from time immemorial – is called ‘aha:’.

न सन्ति हिना यस्यॆति अहः स परिकीर्तितः |
अनाद्यविद्या निद्रायां स्वधी हॆतुतया ह्यहः ||

92. samvathsara: (संवत्सरः) (also repeated in 423)

Among the souls who are thus woken up from the deep slumber of ignorance by him, since he resides within them as their guiding force, he is called ‘samvathsara:’ – the one who guides from within.

The root ‘vas’ (वस्) is prefixed with ‘sam’ (सं), due to which ‘saran’ (सरन्) adjunct is suffixed to it. While the ‘saran’ adjunct is being suffixed, the ‘sa’ (स) in ‘samvas’ (संवस) changes to ‘ta’ (त), resulting in the divine name ‘samvathsara:’.  (संवत्सरः).

bhagavAn himself declares thus in the bhagavath gIthA: “I give them the ‘budhdhiyOga’ or intellect, using which they attain me at the end”, “I am the one who uplifts them”, et al.

Etymology: The one who resides within the realized souls as their guiding force from within is called ‘samvathsara:’

इत्थं तॆषु प्रबुद्धॆषु वसत्युद्धरणाय यः संवत्सरः |

93. vyAla: (व्यालः)

As shown in the SrI rAmAyaNam, where SrI rAma says “Oh SugrIva, bring that vibhIshaNa to me. I have granted abhayam / security to him”, since he accepts all souls as his own by sending out his messengers, he is called ‘vyAla:’ – the one who accepts all souls as his own. The ‘vi’ (वि) adjunct is used to mean ‘specially’, and the ‘A’ (आ) qualifier shows that he makes the souls as his own ‘in all ways’. The root ‘lA’ (ला) means to accept.

Etymology: The one who accepts all souls as His own is called ‘vyAla:’.

तान् आत्मसात् व्यालः उक्तः करॊति यः |

94. prathyaya: (प्रत्ययः)

Since all such creatures firmly believe in him, he is called ‘prathyaya:’  – the one who is most trusted. He only creates trust in himself among individual souls, and also grants assurance to them. This is as said in the scriptures: “…that supreme godhead, who grants us the knowledge about himself”.

The vishNu thathva says thus: “I tell you repeatedly, oh brahman! The most trustworthy entity is that purushOththama alone!”

bhagavAn himself says thus in the mahAbhAratha: “If at all you know things well, and if at all you trust me wholeheartedly, then hand over bhImasEna and arjuna to me right away”.

Etymology: The one who creates trust in himself among such individual souls is called ‘prathyaya:’.

यॊsसौ प्रत्याययति तान् प्रत्ययः स उदाहृतः |

95. sarvadharSana: (सर्वदर्शनः)

The one who shows all of his greatness to those who have accepted his supremacy is called ‘sarvadharSana:’  – the one who shows all of his greatness.

The scriptures say:

  • “Such a soul, who is devoid of sorrows, sees that effulgent and supreme ruler – bhagavAn – transcending thamas purely out of his grace”
  • “…to those souls, bhagavAn shows his own divine and auspicious body”, etc.

Etymology: He is called ‘sarvadharSana:’  since he shows his own all-enduring greatness to the deserving souls, and also since he only grants the necessary vision for it.

महिमानं सर्वसहं तॆषां दर्शयतीति सः |
सर्वदर्शन आख्यातॊ नवार्णॊ लॊचनप्रदः ||

==============================
अजः सर्वॆश्वरः सिद्धः सिद्धिः सर्वादिरच्युतः ।
वृषाकपिरमॆयात्मा सर्वयॊगविनिस्सृतः ॥ ११ ॥
==============================

96. aja: (अजः) (also repeated in 206, 524)

For all such souls, since he is the one who wards off all the obstacles that stop them from attaining him, he is called ‘aja:’ – the remover of all obstacles.

In this divine name, the word ‘aja:’ gets the meaning of ‘warding off’.

This is as said in the scriptures:

  • “Among such souls, I destroy their ignorance out of sheer mercy by residing in their minds as the guiding light of knowledge”
  • “I shall free you from all of your sins”, etc

Etymology: He is called ‘aja:’, for he wards off all obstacles in attaining him for the individual souls.

प्रत्यर्थिनः स्वसम्प्राप्तौ प्रजानं क्षिपतीति अजः |

97. sarvESvara: (सर्वॆश्वरः)

Since he gets hold of all surrendered souls by himself instantly by removing off their dependence on others in attaining him and their frailty, without differentiating them as capable or incapable souls, he is called ‘sarvESvara:’ – the one who attains the individual souls impartially.

The root ‘aSnOthi’ अश्नॊति (attains) is suffixed with the ‘varat’ (वरट्) adjunct to indicate that such attainment is instant in nature. The ‘a’ (अ) in the root changes to ‘I’ (ई), resulting in the form of ‘ISvara:’ (ईश्वरः).

In the SrI rAmAyaNam,  bhagavAn is said to have reached and attained vibhIshaNa similarly, in a quick instant.

Etymology: The one who attains all surrendered souls himself instantly – irrespective of whether the souls are capable or not – in order to iron out their mutual differences is called ‘sarvESvara:’.

अशक्तानां च शक्तानां वैरूप्यं शरणैषिणाम् |
अश्नुतॆ परिहर्तुं यः स सर्वॆश्वर ईरितः ||

98. sidhdha: (सिद्धः) (also repeated in 825)

For all such surrendered souls, he is said to be the ready means of salvation – by his nature. The word ‘sidhdha:’ represents a readily available entity. This divine name shows his piety in uplifting souls. Similar devoutness is shown in other names such as ‘prathitha:’ प्रथितः (321), et al.

He does not need any other means in order to attain him, as shown in the scriptural statements such as this one: “The knowledgeable souls call bhagavAn himself as the highest means of attaining him”, et al.

Etymology: Since bhagavAn is – by nature – a readily available means of attaining him, he is called ‘sidhdha:’.

स्वरूपॆणैव भक्तानां सिद्धत्वात् सिद्ध उच्यतॆ |

99. sidhdhi: (सिद्धिः)

Since bhagavAn is only attained even by other means (such as bhakthi, et al), he is called ‘sidhdhi:’ – the fruit of varied actions.

The scriptures say thus:

  • “…desiring whom they observe the vow of celibacy”
  • “Our obeisance be to that supreme godhead, whom the followers of various dharmas worship in various forms in order to attain various fruits”, etc

Etymology: Since he is only attained even by all other means, he is called ‘sidhdhi:’.

अयमॆव ह्युपायैश्च सिद्धिः स्यात् साध्यतॆ यतः |

100. sarvAdhi: (सर्वादिः)

Since bhagavAn is himself the source of all kinds of fruits for such souls – both in this world as well as the nether, he is called ‘sarvAdhi:’ – the source of everything.

This is as shown in the scriptures thus:

  • “Your devotees pray to you – the supreme godhead, the eternal, and the best among men – and attain all of their desires both in this world as well as in the nether”
  • “With the utterance of the name ‘krishNa’ (कृष्ण), they attain all their desires in all three worlds”, etc

Etymology: The source of all attainable fruits is called ‘sarvAdhi:’.

सर्वॆषां पुरुषार्थानां मूलं सर्वादिरीरितः |

Thus ends the first centum (prathama Sathakam) in SrI bhagavath-guNa-dharpaNa, which is an explanation of SrIvishNu sahasranAma, by the scion of SrI hAritha clan, the son of SrIvatsAnga miSra (kUraththAzhwAn) – SrIranganAtha by name, also called SrI parAsara bhatta, who wrote this glorious commentary at the behest of SrI rangarAja.

adiyen srinivasa raja ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org