Daily Archives: September 10, 2019

thiruvAimozhi – 9.9.3 – iniyirundhu ennuyir

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Full series >> Ninth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, parAnguSa nAyaki says “His divine limbs remain in my heart and are tormenting me”.

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.


iniyirundhu ennuyir kAkkum ARen iNai mulai namuga nuNNidai nudangath
thuniyirungalavi seydhAgam thOyndhu thuRandhemmai ittagal kaNNan kaLvan
thaniyiLam singam emmAyan vArAn thAmaraikkaNNum sevvAyumn neelap
paniyirum kuzhalgaLum nAngu thOLum pAviyEn manaththE ninRIrumAlO!


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

ini – after those which pacify us become harmful
irundhu – survive
en uyir – my life
kAkkum ARu en – how can I save?
iNai mulai – my bosoms which are attractive to him, due to their apt pairing
namuga – to soften (due to the joy in his embrace)
nuN idai – the slender waist
nudanga – to weaken
thuni – to increase the sorrow
iru – in many ways (more than she can handle)
kalavi seydhu – united
Agam thOyndhu – immersed in my body and enjoyed me (just as a tired person will fully immerse in the pond with great desire)

emmaith thuRandhu – abandoning me (giving up his mercy)
ittu – leaving me behind (like insentient matter)
agal kaNNan – krishNa who has the main quality of leaving [his devotees]
kaLvan – having mischievous activity during union with the intent to separate
thani – being distinguished, having attained the unattainable goal
iLam singam – (due to that) having youth and pride like young lion
em mAyan – one who is having the amazing acts of humbly interacting with me, to separate
vArAn – (he) is not arriving;
thAmaraik kaNNum – his lotus like eyes which manifested the sorrow in separation
sevvAyum – his reddish lips (which will not speak about separation)
neelam – having bluish colour (due to being loosened in union)
pani – having coolness
iru – expansive
kuzhalgaLum – divine hair
nAngu thOLum – four divine shoulders (which branched out to embrace her, to sustain himself during separation)
pAviyEn – me who is having sin (to be separated and engaged in him), my
manaththE – in mind
ninRu – shining
Irum – tormenting.

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

How can I survive and save my life after those which pacify us become harmful? Causing my bosoms which are attractive to him, due to their apt pairing, to weaken the slender waist, to increase the sorrow in many ways, krishNa who has the main quality of leaving, united with me, immersed in my body and enjoyed me, abandoned me and left me. He who is having mischievous activity during union with the intent to separate, who is distinguished, having attained the unattainable goal, having youth and pride like a young lion and who is having the amazing acts of humbly interacting with me to separate, is not arriving. His lotus like eyes which manifested the sorrow in separation, his reddish lips, his expansive, cool divine hair which is having bluish colour, his four divine shoulders are all shining and tormenting me who is having sin, by remaining in my mind.

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

  • ini irundhu en uyir kAkkum ARu en – The body which I considered as mine, has become inimical; the beauty which I considered as mine, has become inimical; is there anything such as surviving and trying to save myself?
  • iNai mulai namuga – The bosoms which are praised by him for their apt pairing, just as when a hard surface loosens when rained upon, became softened on being touched by him during union.
  • nuNNidai nudanga – To weaken the already slender waist which cannot be seen like a field which is covered by crop. While uniting he did not know how to care for the other person; he only got his desire fulfilled.
  • thuni irum kalavi seydhu – Uniting only to lead to sorrow.
  • irum kalavi – The interactions during the union were beyond her ability to handle. Since union will always end in separation, it is said to be causing sorrow; since the union was beyond her ability to handle, it is said to be causing sorrow.
  • Agam thOyndhu – Melting her by the union, as said in mahAbhAratham mOksha dharmam 4.50 “…Esha brahma pravishtOsmi…” (like immersing in a cool pond during a hot summer day, AthmA stays satisfied on attaining bhagavAn), he united with her; like those who will remain immersed in a pond during summer time.
  • thuRandhu – All his deep engagements like these are only to abandon her.
  • emmai ittu – Showing such affection towards me, yet leaving me as some would leave some achith padhArtham (insentient objects) and forget that they have left such objects.
  • agal kaNNan – For him, union happens rarely; separation is his identity; he united since without union there is no separation.
  • kaLvan – His cool glances, sweet talks and interactions during the union captivate us fully. He interacted in such a manner as to make us think that he is doing those due to great love for us, and in separation we realise that he did all of those to later harm us during separation.
  • thani … – As said in SrI rAmAyaNam AraNya kANdam 37.18 “yasyasA janakAthmajA – apramEyam hi thaththEja:” (One cannot measure the greatness of the one who is married to the daughter of SrI janaka), he remained distinguished due to his union with her.
  • iLa – The more he united with him, the younger he became.
  • singam – After uniting with her, he shone with pride as if attaining the unattainable goal.
  • em mAyan vArAn – The one who became flustered thinking about the separation and due to great desire towards me, is not arriving now. His detachment now is as good as his attachment then. The difficulty he had in leaving me then is the same as his arrival now.
  • thAmarai … – Just as he is not visible to our eyes, would these also not be present in the heart [tormenting me]? While going, why should he leave these behind [to torment me]? She is saying that he is having divine eyes which appeared to be considering the union as their benefit; or saying that emperumAn stood showing all his sorrow in separation without speaking about it.
  • sevvAyum – The lips which became reddish due to not explaining about the separation fully. This is emperumAn’s “nimiyum vAyum kaNgaLum” [similar to her features explained in thiruvAimozhi 6.5.2 ].
  • neelap pani irum kuzhalgaLum – The dark, cool, expansive divine hair which became loosened during the union and was not cared for due to the separation.
  • nAngu thOLum – The four divine shoulders which embraced her to sustain himself on seeing  her stumbling until he cares for the hair; it was as said in SrI bhAgavatham 5.3 “… upasamhara” (Oh lord of nithyasUris who is having conch, disc and mace, you have taken birth here with this divine form. Oh my lord! Out of compassion, please conceal this form [and assume a human form] for the sake of kamsa et al [who are unfavourable]); for the girls, the four shoulders will be visible. dhraupadhi said in mahAbhAratham sabhA parvam 75.43 “Sanka chakra gadhApANE” (Oh one who holds conch, disc and mace).
  • pAviyEn – I am a sinner to have enjoyed these beauties and lost them, but unable to forget them. My….
  • manaththE ninRu eerumAlO – They are eternally present in the mind and tormenting me. I am not having him within my arms’ reach to embrace him and also not being able to push him away from the heart. He has made me not to survive by losing my knowledge and forgetting him.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumadal – 36 – ponnagaram pinnE

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ponnagaram pinnE pulamba valam koNdu                                                47
mannum vaLanAdu kaivittu mAdhirangaL

Word by word meaning

ponnagaram – all the people who were residing in the beautiful city of ayOdhyA
pinnE pulamba – even though they came behind (SrI rAma) crying (telling him not to go to the forest)
valam koNdu – not stepping back from his from resolve
vaLam mannu nAdu kaivittu – renouncing the wealthy state of kOsala


ponnagaram – ayOdhyA matches the aprAkrutha (not belonging to material world) land of  SrIvaikuNtam which is mentioned in thiruvAimozhi 6-8-1 as “ponnulagu” (golden place). The reason for this is that just as nithyamukthas (permanent residents of SrIvaikuNtam as well as those who went from material world after attaining liberation), the people of ayOdhyA took great joy in mingling with SrI rAma. SrI rAmAyaNam ayodhyA kANdam 59-9 says “api vrukshA: parimlAnA: sapushpAnkura kOrakA:” (Even insentient entities in ayOdhyA such as trees with flower, tender shoot and bud were withering (due to separation from SrI rAma)).

ponnagaram pinnE pulamba – the people of ayOdhyA went behind SrI rAma, wailing, and calling out to him, unable to sustain being separated from him. Did not kulasEkara AzhwAr too say in perumAL thirumozhi 8-5 “suRRamellAm pinthodara” ((SrI rAma) was followed by relatives and others)!

valam koNdu – emperumAn who incarnated as SrI rAma to display qualities of easy approachability, softness etc relating to simplicity, hardened his heart to manifest a deep resolve since he was going away from those who are dear to him. valam – strength.

mannum vaLanAdu kaivittu – though he gave up his right over the throne, did he at the least stay in the country? Did he not leave the country and go to forest?

mannum vaLanAdu – the state of kOsala, which is sweeter than ayOdhyA and over which he had the  right to rule over.

kaivittu – leaving ayOdhyA, with even animals suffering from the pangs of separation, just as it is mentioned by dhaSaratha chakravarthy’s minister sumanthra “mama thvaSvA nivruthasya na prAvarthantha varthmani I ushNamaSru vimunjchanthO rAmE samprasthithE vanam II” (my horses (after leaving SrI rAma) could not go on the correct path; after SrI rAma went to the forest, they shed tears of sorrow). bhUthaththAzhwAr says in iraNdAm thiruvandhAdhi 15thirindhadhu venjamaththuth thErkadavi pirindhadhu sIthaiyai mAn pin pOy” ( was it he (SrI rAma) who entered the forests and got separated from sIthA?)  He normally sleeps on the serpent bed (AdhiSEshan). Did he sleep on the ground? Is it not an act which makes others to feel very much worried for him? Just as kulasEkara AzhwAr says in perumAL thirumozhi 9-2 “evvARu nadandhanai emmirAmAvO” (How did you manage to walk in the forest, our dear SrI rAma?) and in perumAL thirumozhi 9-3 kallaNai mEl kaNthuyilak kaRRanaiyO kAkuththA” (Oh SrI rAma! Did you learn to sleep on a bed of stones?) did he not carry out activities which made those who were dear to him have a churning feel in their stomachs?

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

adiyEn krishNa rAmAnuja dhAsan

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SrIvishNu sahasranAmam – 12 (Names 111 to 120)

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111) amOgha: (अमॊघः) (also repeated in 156)

The one whose relation is never futile is called ‘amOgha:’ – the unfailing one. SrImadh rAmAyana says thus: “Oh rAma! The very sight of yours is unfailing. Praising you would never go in vain. Those who are devoted unto you would never fail to attain their fruits”.

Etymology: The one whose connection is far from being futile is called ‘amOgha:’.

वितथस्पर्शरहितः स ह्यमॊघः प्रकीर्तितः |

112) puNdarIkAksha: (पुण्डरीकाक्षः)

bhagavAn’s eternal abode SrIvaikuNtam is called ‘puNdarIkam’ (पुण्डरीकम्). Since bhagavAn is like the eye of all those who enter SrIvaikuNtam, he is called ‘puNdarIkAksha:’ – the eye of SrIvaikuNtam.

This means he is like the eye of all those who eternally reside in SrIvaikuNtam. This is as per the scriptural statement that says “He is like the wide eye of SrIvaikuNtam”, et al.

Etymology: The eternal imperishable abode SrIvaikuNtam is called ‘puNdarIkam’. He who is like the eye of the souls who reside in SrIvaikuNtam is called ‘puNdarIkAksha:’.

पुण्डरीकं परं धाम नित्यमक्षरमव्ययम् |
तद्गतानाम् अक्षिभूतः पुण्डरीकाक्ष ईरितः ||

113) vrushakarmA (वृषकर्मा)

Although being aloof as detailed thus, since bhagavAn sports all righteous actions that would benefit even the lowly souls like us, he is called ‘vrushakarmA’ – the one with righteous actions.

Etymology: The one whose actions are known to be beneficial to everyone, and righteous at the same time, such a one with the most auspicious actions is popularly called ‘vrushakarmA’.

श्रॆयस्करं धर्मरूपं कर्म यस्य प्रचक्षतॆ |
वृषकर्मॆति विख्यातॊ शुभकर्मप्रदॊ मनुः ||

114) vrushAkruthi: (वृषाकृतिः)

Since bhagavAn is verily the embodiment of such righteousness, he is called ‘vrushAkruthi:’  – the form of righteousness. Alternately, since his divine form wards off the three heats of samsAra, thereby sprinkling nectar on the fallen souls, and since his actions are most desirable and his form is the most beautiful, he is called ‘vrushakarmA vrushAkruthi:’ (वृषकर्मा वृषाकृतिः). The root for this alternate meaning is in the word ‘vrush’ वृष् (sprinkling).

The scriptures hail bhagavAn thus:

  • “He gladdens the whole world by his cool and divine beauty – akin to ten thousand moons lightening up together”.
  • “With his divine and beautiful form which is free from blemishes, and with his divine look, constantly emitting knowledge from his body, and also with his moon-like lustrous face, he keeps gladdening the fallen souls – who are burnt in the fire of previous karma – in order to ward off their miseries.”
  • “There, he beheld krishNa seated in a high pedestal, bedecked with gems and gold, who looked like the wonderful dark cloud bordering the mEru mountain.”, et al.

Etymology: The one who is verily the embodiment of righteousness is called ‘vrushAkruthi:’. Alternately, the one who sports the divine form and actions that are extremely cool like the nectar to the fallen souls being burnt in the three heats of samsAra is called ‘vrushakarmA vrushAkruthi:’.

धर्मरूपाकृतिर्यस्य स वृषाकृतिरुच्यतॆ |
तापत्रयाग्निदग्धानां सुधॆवात्यन्तशीतलम् |
रूपं कर्म च यस्यास्ति वृषकर्मा वृषाकृतिः ||

रुद्रॊ बहुशिरा बभ्रुः विश्वयॊनिः शुचिश्रवाः ।
अमृतः शाश्वतस्थाणुः वरारॊहॊ महातपाः ॥ १३ ॥

115) rudhra: (रुद्रः)

bhagavAn – with such various divine forms and deeds – makes the devotees lose their heart to him and shed tears of joy. Thus, he is called ‘rudhra:’ – the one who makes the devotees cry.

The scriptures have said thus:

“All creatures must see that devotee who sheds the cool tears of joy with goose bumps all over his body at the very thought of bhagavAn, and who is constantly engrossed in the pastime of hailing the auspicious qualities of bhagavAn”

Etymology: Since bhagavAn makes his devotees shed tears of joy by showing them such beautiful and divine forms and deeds, he is called ‘rudhra:’. This manthra bestows joy to all such intimate devotees.

ईदृक् रूपैः चॆष्टितैश्च भक्तान् सानन्दबाष्पयन् |
रॊदयन् रुद्र उद्दिष्टः सर्वसन्तॊषदॊ मनुः ||

116) bahuSirA: (बहुशिराः)

bhagavAn possesses innumerable heads, (thousands of hoods) like the AdhisEsha. Hence he is called ‘bahuSirA:’ – the one with many heads.

Etymology: The one who has many hoods is called ‘bahuSirA:’.

फणाश्च बहवॊ यस्य स वै बहुशिरा मतः |

117) babhru: (बभ्रुः)

Since bhagavAn bears the whole world on his hoods in such a form, he is called ‘babhru:’ – the one who bears the world on his hoods.

The root ‘brU:’ भृ (to bear) gets the ‘ku’ (कु) adjunct, resulting in the form of ‘bhru’ (भ्रु). This results in this divine name ‘babhru:’ (बभ्रुः).

The scriptures say:

  • “He, unto whom all of these worlds form the invaluable gems on the hoods, bears the whole string of creation…”
  • “He who bears the world in the form of ‘anantha’ (अनन्तः) on his hoods….”, etc

Etymology: The one who bears the whole world on his hood in the form of ‘anantha’ is called ‘babhru:’.

अनन्तरूपॊ यॊ धत्तॆ पृथ्वी बभ्रुः स ईरितः |

118) viSvayOni: (विश्वयॊनिः) (also repeated in 151)

The one who sports various divine forms in order to mingle with his devotees very normally, and the one who organizes a special setup for the same, is called ‘viSvayOni:’ – the one who mingles with the world (all creatures).

This means he unites with all the souls himself.

The root ‘yu’ यु (to mix up) gets the ‘nith’ (नित्) adjunct resulting in the word ‘yOni:’ (यॊनिः).

Etymology: BhagavAn is called ‘viSvayOni:’ since he unites with the creatures himself.

विश्वॆषां भॆजुषां स्वॆन विश्वयॊनिस्तु मिश्रणात् |

119) SuchiSravA: (शुचिश्रवाः)

The one who necessarily listens to the words of such devotees is called ‘SuchiSravA:’ – the intent listener.

As bhagavAn has declared himself in the mahAbhAratha, “Oh arjuna, I listen to every word of my devotee who talks pure and pleasant words. I do not listen to the sinful talks ever. That is why I am called ‘SuchiSravA:’  by the learned men”.

The definition of ‘Suchi:’ शुचिः (pure) is laden with devotion.

This is as seen in the mahAbhAratha verse that says: “vidhura offered pure and quality food”, where purity referred to vidhura’s pure love towards bhagavAn.

The same context is further recorded thus: “vidhura’s words were full of righteousness, pleasantness, and full of meaning. Listening to such pure words of vidhura, bhagavAn krishNa wished that the night should never finish. Alas, that night passed and the dawn broke…”

Etymology: The one who intently listens to the words spoken by his devotees is called ‘SuchiSravA:’.

भक्तैरुक्तान्यवश्यं यः शृणॊति स शुचिश्रवाः |

120) amrutha: (अमृतः)

Although serving bhagavAn eternally, since the liberated souls are never satisfied due to bhagavAn’s unquantifiable sweetness and due to his nature of warding off samsAra, he is called ‘amrutha:’ – the sweetest.

The scriptures have hailed bhagavAn thus: “Just as a lower mortal is never satisfied by drinking nectar, so also a true devotee is never fully satisfied by looking at the divine forms of janArdhana”.

Etymology: bhagavAn is called ‘amrutha:’ because he is the one who wards off the shackles of aging and death. Alternately, he is called so, since his devotees are never fully satisfied even by serving him eternally. He is called ‘amrutha:’, also due to his unquantifiable sweetness always.

जरामृत्यॊर्वारणॆन ह्यतृप्तॆर्वाsपि सॆवनात् |
अमृतः स्यात् निरतिशय माधुर्यॆण च सर्वदा ||

adiyen srinivasa raja ramanuja dasan

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