Daily Archives: September 25, 2019

thiruvAimozhi – 9.10.6 – anban Agum

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

Full series >> Ninth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr says “emperumAn in thirukkaNNapuram will eliminate the hurdles of those who surrender unto him and will be affectionate towards them”.

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

anbanAgum thana thAL adaindhArkkellAm
sembon Agaththu avuNan udal kINdavan
nanpon Eyndha madhiL sUzh thirukkaNNapuraththu
anban nALum thana meyyarkku meyyanE

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

thana thAL adaindhArkku ellAm – for those who surrendered unto his divine feet
anban Agum –  being with ultimate vAthsalyam (motherly forbearance)
sem – reddish
pon – like gold
Agaththu – having form
avuNan – hiraNya, the demon’s
udal – body
kINdavan – one who effortlessly tore apart

(to eliminate such enemies of devotees and accept their service)
nan pon – by pure gold
Eyndha – made
madhiL sUzh – surrounded by fort
thirukkaNNapuraththu – in thirukkaNNapuram
anban – one who desirously resides
than meyyarkku – for those who consider emperumAn as the ultimate goal
nALum – always
meyyan – (he too, towards them) will consider them as the ultimate goal

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

emperumAn being with ultimate vAthsalyam for those who surrendered unto his divine feet, who effortlessly tore the body of hiraNya, the demon who was having reddish gold like form, is desirously residing in thirukkaNNapuram which is surrounded by fort made of pure gold. For those who consider emperumAn as the ultimate goal, he will always consider them as his ultimate goal.

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

  • anban … – For those who hold his divine feet as the means, as said in SrI rAmAyaNam sundhara kANdam 21.20 “SaraNAgatha vathsala:” (sIthA says – SrI rAma shows motherly love towards those who surrender unto him), he will have great love towards them where he will not see their faults; SrI rAmAyaNam yudhdha kANdam 18.3 ‘dhOshO yadhyapi thasya syAth’ (Even if faults are there in him, let them be). What does he do to their hurdles? They will see the same fate as prahlAdha’s hurdles. One who effortlessly tore apart the body of the demon, hiraNya.
  • nan pon Eyndha madhiL – Fort made of pure gold; attractive fort.
  • thirukkaNNapuraththu anban – The abode where he resides thinking “this is the apt place to protect my devotees”.
  • nALum thana meyyarkku meyyanE – For those who are ananyaprayOjana (not having any expectation other than kainkaryam) towards him, he too remains ananyaprayOjana (not having any expecation other than being with them). For those who have friendly attitude [even if it is superficial], he will remain as said in SrI rAmAyaNam yudhdha kANdam 8.3 ‘nathyajEyam‘ (I will not abandon even if he has faults).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumadal – 51 – konnavilum mUvilai

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konnavilum mUvilai vEl kUththan podiyAdi
annavan than ponnagalam senRAngu aNaindhilaLE                                  71

Word by word meaning

kol navilum mU ilai vEl – one who has the weapon sUlam (spear), which has three leaves [sharp edges], which indulges in the occupation of killing
kUththan – one who is famously called as a dancer
podiyAdi – one who is famous for applying ash all over his body
annavan than – sivapirAn (rudhra) who is like that
pon agalam Angu senRu aNaindhilaLE – did she not go to him and embrace his beautiful chest?

 vyAkyAnam

kol navilum – it will prompt to kill; it is a weapon which keeps instructing him to kill since he is the deity for bringing AthmAs to their end. It is unlike the weapon which is praised by nammAzhwAr in thiruviruththam 33 as “aruLAr thiruchchakkaram” (the divine chakra (disc) which is full of mercy) and in thiruvAimozhi 2-10-5 as “aRamuyalAzhi” (the divine disc which is always engaged in the righteous path of protecting devotees).  Even those who desire to see it will be overcome with fear and grief [it is that cruel].

mUvilaivEl – just as he is virUpAksha, one with three eyes, his weapon too has three leaves.

kUththan – is his dance similar to the beautiful dance as enunciated mercifully by periyAzhwAr in periyAzhwAr thirumozhi 1-6-6 “thUya nadam payilum sundhara” (Oh one who has the beauty of dancing beautifully to attract the mind!)? His dance is like that of a ghost’s.

podiyAdi – Please see the enjoyment which she (umA) is going to get after attaining rudhra. He has applied ash as sandalwood paste.  Did she not take so much of efforts to attain this?

annavan – instead of saying with her (parakAla nayaki’s) mouth that he (rudhra) has decorated himself with various other materials such as Umaththai (bush plant, thorn-apple), erukkam (Indian madddar plant, whose exuded sap is very poisonous), bones, tiger skin etc, she turns her face away so as not to see what he has worn and says “Someone like that”.

than ponnagalam – she considers his chest which has all the above mentioned decorative features as greatly enjoyable, since she is his wife.

senRAngu aNaindhilaLE – did he come even after she had performed this much of penance? Did she not go on her own volition and embrace him as if it is one-sided exhibition of love?  He is not the akAravAchyan (one who is referred to by the single syllable ‘a’ (emperumAn, the supreme entity)) who will melt and fall head over heels [in doing great things for his devotee] once the devotee performs an anjali (saluting with cupped palms). Is it not to attain such an entity that she (umA) had performed such great penance? When she had taken such efforts, is it any wonder that I (parakAla nAyaki) am engaging in madal to attain emperumAn?

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

adiyEn krishNa rAmAnuja dhAsan

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SrIvishNu sahasranAmam – 26 (Names 251 to 260)

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251 and 252) Sishtakruth (शिष्टकृत्) Suchi: (शुचिः) (also repeated in 157)

Also, since bhagavAn bestows all auspiciousness upon the sentient and insentient entities according to their merits and makes them tread the right path, he is called ‘Sishtakruth’ – the one who makes his devotees tread the right path. Furthermore, since he is pure by himself and does only good deeds to his devotees, he is called ‘Suchi:’ – the pure one (or the one who does only good actions).

Etymology: Since bhagavAn bestows all auspiciousness upon the sentient and insentient entities according to their merits through their eternal relationship with himself, and since he is auspicious himself with great effulgence not expecting any external aid, he is called ‘Sishtakruth’ and ‘Suchi:’ respectively.

स्वानुकूलशुभान् कुर्वन् स्वसम्बन्धॆन तान् स्वयम् |
अनाधॆय महादीप्तिः शिष्टकृच्छुचिरुच्यतॆ ||

253) sidhdhArtha: (सिद्धार्थः)

Whatever has been said till now is being further elucidated with this divine name. bhagavAn is called ‘sidhdhArtha:’ since all of his desires are ever fulfilled.

Etymology: He whose every desire is fulfilled is called ‘sidhdhArtha:’. In other words, since no desire remains to be attained by bhagavAn, he is called ‘sidhdhArtha:’.

सिद्धाः प्राप्ताः यस्य सर्वॆ ह्यर्थाः सिद्धार्थ ईरितः |
अवाप्त सर्वकामॊ वा सिद्धार्थ इति कथ्यतॆ ||

254) sidhdhasankalpa: (सिद्धसंकल्पः)

Furthermore, he is also called ‘sidhdhasankalpa:’. This means that he accomplishes everything (or attains every desire) by his independent will alone.

As the scriptures say, he is the one whose desires are auspicious and ever fulfilled.

Etymology: Since he is the one who is capable of accomplishing all that he desires (in other words, since he is the one whose every desire is fulfilled by his will alone), he is called ‘sidhdhasankalpa:’.

सत्यसंकल्पत्वाच्च सिद्धसंकल्प ईरितः

255) sidhdhidha: (सिद्धिदः)

Since bhagavAn bestows the eight siddhis (ashta mahA sidhdhis viz., aNimA, mahimA, laghimA, garimA, prApthi, prAkAmyam, Ishithva and vashithva) to the practitioners of yoga, he is called ‘sidhdhidha:’ – the grantor of sidhdhis.

Etymology: ‘sidhdhidha:’ is the one who grants the eight siddhis (powers) to the practitioners of yoga.

सिद्धिदः साधकॆभ्यॊ यॊ ह्यणिमाद्यष्टसिद्धिदः |

256) sidhdhisAdhana: (सिद्धिसाधनः)

Apart from granting such lower results (ashta sidhdhis), bhagavAn also possesses bhakthi as a tool that enables the mortal souls to attain verily his supreme abode. This ‘bhakthi’ not only brings us the sweetest of the sweet – bhagavAn himself, but is also equally sweet even at the time of practicing.

Etymology: Since bhagavAn possesses the tool (bhakthi) that enables us to attain him, he is called ‘sidhdhisAdhana:’.

तत्सिद्धॆश्चापि हॆतुत्वात् सिद्धिसाधन ईरितः |

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वृषाही वृषभॊ विष्णुर्वृषपर्वा वृषॊदरः ।
वर्धनॊ वर्धमानश्च विविक्तः श्रुतिसागरः ॥ २८ ॥
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257) vrushAhI (वृषाही)

The day when an individual soul places its first step towards bhagavAn results as the most righteous day for it. It becomes the most auspicious day for the individual soul – as much as the opening day (ankurArpaNam अङ्कुरार्पणम्) is for any grand festivity in the temples.

The root ‘vrusha:’ वृषः (righteousness) is conjoined with ‘ahan’ अहन् (day), and gets the ‘tach’ (टच्) adjunct, resulting in the word ‘vrushAha:’ (वृषाहः). The one who possesses such a day is called ‘vrushAhI’ – the one who renders the day when an individual soul approaches him as the most auspicious.

As shown in the vishNu purAnam, akrUra claims the day when kamsa sends him to meet krishNa as the most auspicious. He considers it as the dawn in his life.

He exclaims thus: “Behold! My birth has fructified today! All the darkness in my life is gone, and the auspicious dawn is setting in. That is because I shall look into the divine face of that vishNu, who possesses wide eyes like the blossoming lotus’ leaves”

Other scriptures have also followed suite when they have said “the day when an individual soul doesn’t see that kESava is indeed darkness; and even the night when the individual soul has seen him is itself the brightest day”, etc.

Even the upanishath exclaims thus: “Whenever the individual soul rests in the shelter of bhagavAn, then it sheds all its fears (of samsAra). Whenever the individual soul moves away from bhagavAn, it is drowned in fear”.

Etymology: The word ‘vrusha:’ refers to ‘dharma’ or righteousness. The day when an individual soul places its first step towards bhagavAn itself results as the most auspicious and righteous day for it. Thus, bhagavAn is called ‘vrushAhI’.

वृषॊ हि धर्मस्तद्रूपम् अहर्यस्य दिनं स्मृतम् |
प्रथमाभिगमाहाख्यं वृषाही स प्रकीर्तितः ||

258) vrushabha: (वृषभः)

Since bhagavAn showers his nectarine love over such people who take a step towards him to protect them from the heat of the fires of samsAra, he is called ‘vrushabha:’ – the sprinkler of nectar (his love).

The root ‘vrush’ वृष् (to shower) is adjoined with ‘abhach’ (अभच्) per grammatical rules, resulting in this divine name.

Etymology: bhagavAn is called ‘vrushabha:’ since he showers his divine nectarine love on the fallen souls being burnt in the heat of samsAra when they approach him. This manthra dispels fears from the minds of his devotees.

अभिगच्छत् भक्तजनान् सुधावर्षणतॊsन्वहम् |
वृषभश्च समाख्यातः सिञ्चन् भयहरॊ मनुः ||

259) vishNu: (विष्णुः) (also repeated in 2 and 663)

Showering his love thus, since bhagavAn pervades all places, he is called ‘vishNu:’ – the one who pervades.

The root ‘vishal’ (विषल्) means ‘pervasiveness’ in this context. It gets the ‘kich’ (किच्) adjunct, resulting in this divine name.

The pervasiveness in this divine name comes in the context of bhagavAn generously fulfilling the wishes of the individual souls – including his enemies – and hence being intimate with all such souls. Since he stays closely with every individual soul thus, this divine name is said to expound his pervasiveness.

bhagavAn himself declares in the bhagavath gIthA, “Oh arjuna, there cannot be any sentient or insentient entity existing without me”.

Etymology: Since bhagavAn pervades all places by his shower of divine love (like a torrent that pervades an entire area), and since he is absolutely necessary for the very existence of every entity, he is called ‘vishNu:’.

विष्णुः स्यादविनाभावात् व्याप्यव्यापकभावतः |

260) vrushaparvA (वृषपर्वा)

The word ‘vrushA:’ refers to the varNa-ASrama dharmas (rights). They form the flight of steps to reach him. Hence, he is called ‘vrushaparvA’ – the one who possesses the rightful duties as steps to reach him.

Etymology: The word ‘vrushA:’ refers to the varNa-Ashrama dharmas or the rightful duties (varNa = character – brAhmaNa, kshathriya, vaiSya, SUdhra; ASrama = the stage of life – brahmacharya, gruhastha, vAnaprastha, sanyAsa). The one who possesses such rightful duties as the flight of steps to reach him is called ‘vrushaparvA’.

वृषा वर्णाश्रमा धर्माः पर्वाण्यारॊहणॆ तु तॆ |
यस्य सन्ति सदा सॊsयं वृषपर्वा प्रकीर्तितः ||

adiyen srinivasa raja ramanuja dasan

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