Monthly Archives: October 2019

periya thirumadal – 86 – anna uruvil ariyai

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

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anna uruvil ariyaith thirumeyyaththu
innamudha veLLaththai indhaLUr andhaNanai                                 126
mannu madhiL kachchi vELukkai ALariyai
manniya pAdagaththu em maindhanai – vehkAvil                             127

Word by word meaning

anna uruvil ariyai – as narasimhamUrththy (emperumAn’s divine form with lion face and human body) who has such (distinguished) divine form
thiru meyyaththu – in thirumeyyam
in amudham veLLaththai – being greatly enjoyable as a sweet ocean of nectar
indhaLUr – at thiruvindhaLUr
andhaNanai – being supremely merciful
kachchi – in the town of kAnchIpuram
vELukkai ALariyai – as narasimha in the divine abode of thiruvELukkai
pAdagaththu manniya em maindhanai – as our youthful entity at thiruppAdagam where he has taken permanent residence
vehkAvil – at thiruvehkA

vyAkyAnam

kOttiyUr anna uruvil ariyai – one who has taken residence at thirukkOttiyUr with the beautiful form of narasimha which cannot be described by words, other than saying “He is like that”.

kOttiyUr ariyai – the place got the name of kOttiyUr since the gOshti (group of people) gathered at that place to discuss the means to eliminate the demon iraNiyan (hiraNya kashyap). periyAzhwAr too celebrated emperumAn there in his periyAzhwAr thirumozhi 4-4-6 “thirukkOttiyUr nAdhanai narasinganai” (narasimha, the lord of thirukkOttiyUr).

ariyai – this refers to the wondrous narasimha form with which emperumAn has taken residence here, going by the divine names of theRkAzhwAr and kOLariyAzhwAr.

anna uruvil ariyai – even this AzhwAr (thirumangai AzhwAr) who sang the wondrous verse while composing a hymn in order to praise SrI rAmapirAn, as in periya thirumozhi 8-5-6 “muriyum veNdhirai mudhugayam thIppada muzhangazhal eriyambin varikoL venjilai vaLaiviththa maindhanum” (the great warrior SrI rAma who drew his beautiful bow which appeared cruel [at that time] such that the fiery arrows which were making dreadful sounds from it, would burn down the ocean which was in a state of agitation with its whitish waves ) could not compose a verse on thirukkOttiyUr emperumAn and merely said “appadippatta uru” (a form similar to that).

thirumeyyaththu innamudha veLLaththai – one who is like a sweet nectarean ocean who removes the craving of those who are going on their way to thirukkOttiyUr.

innamudham – if nectar [from ocean] were consumed, it will satiate one’s thirst. But this nectar, even when merely thought of, will sweeten one’s heart and satisfy the person’s craving.

indhaLUr andhaNanai – one who is merciful and has taken residence at thiruvindhaLUr. andhaNan – one who has a beautiful quality (of being merciful). thirukkuRaL (a thamizh literary work composed around 2000 years ago) says “andhaNar enbar aRavOr maRRevvuyirkkum sendhaNmai pUNdu ozugalAl” (the term andhaNar refers to one who lives by the path of righteousness and who is merciful towards all the other creations). The term andhaNan also refers to being sacred.

mannum madhiL kachchi vELukkai ALariyai – the term vELirukkai transformed to vELukkai. vEL – one who is so beautiful that he is like a cupid for all the cupids. ALariAL ari – narasingam (form with lion face and human body). narasimha is worshipped with the verse ugram vIram mahAvishnum (mahAvishNu who is valorous and who is very angry). But, hiding that valour, emperumAn manifests his beauty [at the divine abode thiruvELukkai] which makes his followers to be fearful as to what will happen to him and hence they built a high fort around the divine abode. emperumAn has taken residence in such a divine abode.

mannum madhi – the commentator nAyanAr says that the fort is such that it would not get destroyed even during deluge

manniya pAdagaththu em maindhanai – one who has taken permanent residence at thiruppAdagam, manifesting his form with which he carried out the activity of a messenger for pANdavas.

manniya maindhanai – also refers to one one who is permanently youthful

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

adiyEn krishNa rAmAnuja dhAsan

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உபதேச ரத்தின மாலை – பாசுரம் – 30

ஸ்ரீ:  ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமாநுஜாய நம:  ஸ்ரீமத் வரவரமுநயே நம:

உபதேச ரத்தின மாலை

<< பாசுரம் 29

எண்ணரும் சீர்ப் பொய்கை முன்னோர் இவ்வுலகில் தோன்றிய ஊர்

வண்மை மிகு கச்சி மல்லை மாமயிலை மண்ணியில் நீர்

தேங்கும் குறையலூர் சீர்க் கலியன் தோன்றிய ஊர்

ஓங்கும் உறையூர் பாணன் ஊர்

முப்பதாம் பாசுரம். இதுவரை ஆழ்வார்களின் அவதார தினங்களைப் பெரிதும் கொண்டாடினார். இனி, நான்கு பாசுரங்களில் இவர்களின் அவதார ஸ்தலங்களைக் கொண்டாடுகிறார். இப்பாசுரத்தில் முதலாழ்வார்கள், திருமங்கை ஆழ்வார் மற்றும் திருப்பாணாழ்வாரின் அவதார ஸ்தலங்களை அருளிச்செய்கிறார். ஸ்ரீ அயோத்யா, ஸ்ரீ மதுரா ஆகியவை எம்பெருமான் அவதரித்த திவ்ய க்ஷேத்ரங்கள். இவற்றுக்கு எவ்வளவு பெருமை உண்டோ அதை விடப் பெருமை பெற்றது ஆழ்வார்களின் அவதார ஸ்தலங்கள். ஏனெனில், ஆழ்வார்கள் அவதாரத்தாலேயே நாம் எம்பெருமானைத் தெரிந்து கொண்டோம்.

எண்ணுவதற்கரிய கல்யாண குணங்களை உடைய முதலாழ்வார்கள், அதாவது, பொய்கை ஆழ்வார், பூதத்தாழ்வார் மற்றும் பேயாழ்வார் இவ்வுலகத்திலே வந்து அவதரித்த ஊர்களானவை முறையே வளப்பம் பொருந்திய காஞ்சீபுரம் (திருவெஃகா), திருக்கடல்மல்லை மற்றும் திருமயிலை ஆகிய ஸ்தலங்கள். மண்ணி ஆற்றில் நிர் மிகுந்து இருக்ககூடிய திருக்குரையலூர் சீர்மை பொருந்திய திருமங்கை ஆழ்வாரின் அவதார ஸ்தலம். உயர்த்தியை உடைய திருக்கோழி என்று சொல்லப்படும் திருவுறையூர், திருப்பாணாழ்வாரின் அவதார ஸ்தலம்.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

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thiruvAimozhi – 10.3.3 – vIvan nin

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

Full series >> Tenth Centum >> Third 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 “This one sided love, of your ignoring us and our liking you, should perish”.

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

vIvan nin pasu nirai mEykkap pOkku vevvuyir koNdu enadhAvi vEmAl
yAvarum thuNai illai yAn irundhu un anjana mEniyai Attam kANEn
pOvadhanRu oru pagal nI aganRAl poru kayaRkaNNiNai nIrum nillA
sAvadhu ivvAykkulaththAychchiyOmAyp piRandha iththozhuththaiyOm thanimai thAnE

Listen

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

nin pasu nirai mEykkap pOkku – In your going to tend the cows (which you consider as your activity matching your dharma)
vIvan – I will perish;
vevvuyir koNdu – breathing hot (due to this disease of separation)
enadhu Avi – my AthmA (soul)
vEm – is burning due to that;

(in that state)
thuNai – companion
yAvarumillai – there is no one;

(due to desire, even in that state)
yAn – I
irundhu – alive
un anjana mEniyai – your form which is attractive like dark pigment
Attam – activity
kANEn – not seeing;
nI aganRAl – if you go
oru pagal – that one day time alone
pOvadhu anRu – will remain without moving;

(getting disturbed due to sorrow)
poru – fighting (with each other)
kayal – like a fish
kaN iNai – pair of eyes which you praise
nIrum nillA – tears are not stopping;
ivvAyk kulaththu – in this cowherd clan (in which you are born)
AychchiyOmAyp piRandha – being born as cowherd girl instead of cowherd boy
thozhuththaiyOm – we who are lowly, our
ith thanimai thAnE – being alone in this manner
sAvadhu – should end.

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

I will perish if you go to tend the cows; as I am breathing hot, my AthmA is burning due to that; there is no companion for me; I am alive but not seeing the activity of your form which is attractive like dark pigment; if you go, that day time will remain without moving; tears are not stopping in the pair of eyes which you praise and which resemble fish fighting with each other; we are born lowly as cowherd girls instead of cowherd boys; our loneliness should end. Implies – since loneliness is natural for them, ending it means ending themselves. Also implies that loneliness is as good as death.

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

  • vIvan … – Having your going to tend the cows as the reason, I will perish. If you think “isn’t it my duty?”, then you will end up doing sthrIvadham (killing of woman).

When asked “How do you know that you are reaching the end?” she says,

  • vevvuyir … – Can you not see me? Due to your leaving, I am breathing heavily and having that as the reason, my heart has withered. I am burning by the fire of sorrow in separation; she is saying “Don’t you have the capability to pour water on this heart?”.
  • enadhu Avi – Don’t consider everyone to be like yourself [I am suffering and you are not].
  • yAvarum thuNai illai – You, who are my companion, have left; if you leave, naturally my friends who are my companions, would also leave; cuckoos, peacocks etc have also developed hatred towards me, like the townspeople.
  • yAn irundhu – Did I get to experience that [death] which happens when you leave? Even after suffering everything, I am continuing to live one hundred years; the desire to see you somehow, will not let me die. emperumAn who separated will neither let me die nor let me sustain; just as arjuna remained facing many insults after krishNa ascended to paramapadham.
  • un anjana mEniyai Attam kANEn – Did I get to enjoy the sustaining force of those who continue to live? She is desiring for the uruveLippAdu (visualisation) which she enjoyed in thiruvAimozhi 7.7EzhaiyarAvi“.
  • un – You have not seen yourself in mirror. Had you seen, should you not think “those who are separated from me will not survive”?
  • mEniyai – She in not interested to engage in his svarUpam (true nature) or guNam (qualities); as an eager woman, she is desiring for his body!
  • Attam kANEn – I did not get to see him walk around in front of me with his body.

He said “This is just for the day time”, and she says,

  • pOvadhu anRu … – Don’t think that it is the same for us like for you. When you step away, even if 30 nAzhigai [each nAzhigai is 24 minutes] pass it will not move even a little bit, just as those firm malayALar (people from the present state of kEraLam) who decide to get something from someone, will not move away until they get it; that is not due to the nature of the daytime.
  • nI aganRAl – It is because of your nature. If that is the nature of the daytime, even while you are together with us, it should stay still. Just as I cannot see night [darkness] when you are with me, I cannot see the daytime moving in your absence. When he is present, we cannot see night; iraNdAm thiruvandhAdhi 81nAraNanaik kaNdEn pagal kaNdEn” (I saw nArAyaNa, I saw light). He remains without saying “pOvadhu anRu oru pagal“; even previously she said that he said “I will not leave” [but left. Hence, she will not trust him].
  • poru kayal … – I am unable to stop the tears which are flowing from my eyes, due to your leaving.
  • nIrum nillA – Even if I can stop you, I cannot stop the tears. The suffering in thinking about the separation is similar to the fighting of the fish.

When asked “What should I do?” she says

  • sAvadhu … – Let the separation in this lowly life of being born as a girl in this cowherd clan, be ended. Whether you go or remain here, let my loneliness end. She is speaking like sAvithri who told yama “I should get hundred children with him” [When yama was taking her husband, sathyavAn, away, sAvithri prayed to yama and he agreed to give her a boon. She cleverly asked him to let her get hundred children with sathyavAn]
  • thanimaidhAnE – sAvadhu – Alternative explanation. We don’t distinguish between loneliness and separation! Also implying that this loneliness itself is death. AzhwAr says in thiruvAimozhi 2.3.7ninnalAl ilEn” (I have no existence without you); even thirumangai AzhwAr says in thirunedundhANdagam 1iRappadhaRkE eNNAdhu” (not thinking about death, that is kaivalyam, self enjoyment). Another explanation – this loneliness is very bad, and hence let this one sided love end. When a kaikkiLaith thalaivi (heroine who is engaged in one sided love) loses patience, she will say anything.

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

உபதேச ரத்தின மாலை – பாசுரம் – 29

ஸ்ரீ:  ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமாநுஜாய நம:  ஸ்ரீமத் வரவரமுநயே நம:

உபதேச ரத்தின மாலை

<< பாசுரம் 28

எந்தை எதிராசர் இவ்வுலகில் எந்தமக்கா

வந்துதித்த நாள் என்னும் வாசியினால் இந்தத்

திருவாதிரை தன்னின் சீர்மை தனை நெஞ்சே

ஒருவாமல் எப்பொழுதும் ஓர் 

இருபத்தொன்பதாம் பாசுரம். இந்த நன்னாளான சித்திரையில் திருவாதிரையின் வைபவத்தை எப்பொழுதும் நினைத்திரு என்று தன் நெஞ்சைக் குறித்து அருளிச்செய்கிறார்.

நெஞ்சே! எமக்கு ஸ்வாமியான யதிராஜர் இந்த உலகத்திலே வந்துதித்த பெருமை பெற்ற நாளான சித்திரையில் திருவாதிரையின் சிறப்பைத் தவறாமல் எக்காலத்திலும் ஆராய்ந்து அனுபவிக்கவும்.

முந்தைய பாசுரங்களில் உலகத்தவர்களுக்கு உபதேசித்தார். இப்பாசுரத்திலே தானே இந்த நன்னாளின் வைபவத்தில் ஈடுபட்டு அனுபவிக்கிறார். எம்பெருமானார் தாமே “அகில ஜகத் ஸ்வாமின்! அஸ்மத் ஸ்வாமின்” (எல்லா உலகுக்கும் நாதனே! எனக்கு நாதனே!) என்று எம்பெருமான் விஷயமாக ஸ்ரீகத்யத்தில் அனுபவித்ததைப் போலே, இவரும் கீழ்ப் பாசுரங்களில் எம்பெருமானார் உலகுக்குச் செய்த நன்மையை அனுபவித்து, இப்பாசுரத்தில் தனக்குச் செய்த நன்மையை அனுபவிக்கிறார்.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் – http://divyaprabandham.koyil.org/

ப்ரமேயம் (குறிக்கோள்) – http://koyil.org
ப்ரமாணம் (க்ரந்தங்கள்) – http://granthams.koyil.org
ப்ரமாதா (ஆசார்யர்கள்) – http://acharyas.koyil.org
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் – http://pillai.koyil.org

thiruvAimozhi – 10.3.2 – thagavilai

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

Full series >> Tenth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, as parAnguSa nAyaki speaks in this manner, to sustain her, emperumAn embraces her repeatedly. Seeing that, she says “while I get ultimate bliss in your union, when I think that you will leave, all that bliss becomes illusion like waking up from a dream in the sleep, and hence I am suffering”. This can also be considered as speaking about previously occurred union.

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

thagavilai thagavilaiyE nI kaNNA! thada mulai puNardhoRum puNarchchikkArAch
chuka veLLam visumbiRandhu aRivai mUzhkkach chUzhndhu adhu kanavena nIngi AngE
aga uyir agam agandhORum uL pukku Aviyin param alla vEtkai andhO!
miga miga ini unnaip pirivaiyAmAl vIva nin pasu nirai mEykkap pOkkE

Listen

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

kaNNA – Oh krishNa (who is known to be obedient towards girls)!
nI – you
thagvilai thgavilaiyE – are not having mercy in any manner (matching such obedience);

(even when you are present and united with me)
thada – expansive (to be praised by you)
mulai – bosoms
puNardhoRum – every moment you embrace
puNarchchikku – for that embrace
ArA – uncontrollable, great
suka veLLam – ocean of bliss
visumbu iRandhu – going beyond (endless) sky
aRivai – intellect too
mUzhkka – to be subdued
sUzhndhu – surrounded

(immediately)
adhu kanavena – as a dream
nIngi – faded away
AngE – in that situation
aga uyir – where the prANa (vital air) which is inside
agam agam thORum – in every spot
uL pukku – entering inside
Aviyin – for the AthmA (which is the abode)
param alla – intolerable
vEtkai – desire (increased);
andhO! – alas! (I am unfortunate to inform this to you who are with me now!)
ini – now

(at this point, you have to do this)
miga miga – further
unnai – you
pirivaiyAm Al – to handle the separation
nin – your
pasu nirai mEykkap pOkku – going to tend the cows for their grazing
vIva – should avoid.

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

Oh krishNa! You are not having mercy in any manner; every moment you embrace my expansive bosoms, I am surrounded with uncontrollable, great ocean of bliss which goes beyond the sky, and my intellect is subdued too; but that experience faded away as a dream, and my desire increased in the AthmA to become intolerable as it entered inside every spot  where the prANa is present; alas! Now, to handle separation from you, you should avoid any further intent on going to tend the cows for their grazing.

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

  • thagavilai … – (You krishNa, have no mercy) krishNa is popularly known to be the property of girls. But you, who are the property of girls, remain merciless. 

krishNa says “You are telling me that I am merciless! I did not think about leaving you and neither have I left you” and tightly embraced her to sustain her.

  • thada mulai … – Even if he embraced her million times, she will think “he is embracing me to separate from me” and her body will become pale when his hands relaxed from the tight embrace; he will see that and embrace her to pacify her and this will keep repeating. Though this could mean the union in the past, it is more apt to speak about the union in present only.
  • thada mulai – emperumAn is going through the same emotions which those who try to know him, go through [her bosoms are so expansive to be able to easily comprehend]; one cannot enjoy them fully; the ultimate enjoyability which cannot be fully enjoyed even by emperumAn himself who is the ultimate enjoyer.
  • puNarchchikku ArAch chuka veLLam – The ocean of bliss which cannot be controlled even after the union. The bliss matches the nature of the couple uniting. Just as his svarUpam cannot be determined to be in a particular manner, his excellent enjoyability cannot be determined; her desire is as explained in thiruvAimozhi 10.10.10 “adhanil periya avA” (my desire which is greater than everything).
  • puNardhoRum puNarchchikku ArAch chuka veLLam – Alternative explanation – That is, union happens rarely, but the bliss remains eternally. It is said in kuRundhogai 3 “nilaththinum peridhE vAninum uyarndhanRu, nIrinum AraLavinRE sAral, karungOl kuRinjip pUk koNdu perundhEn izhaikkum nAdanodu natpE” (The heroine says – my love for nAdan (her beloved) is longer than earth, taller than sky and deeper than ocean. Just as honey extracted from the kuRinji flower will be taken to bee-hive, I will be taken home by him). Just as honey is extracted from kuRinji flower to be enjoyed.

When asked “How big is this bliss?” She says,

  • visumbu … – AkAsam (ether) is the one which gives space for all entities; even making that look very small, and further, the bliss makes the knowledge which was acquired by the divine blessing of emperumAn also look very small. Alternative explanation – visumbu indicates paramapadham – mOksham (ultimate bliss) is explained in thirukkuRaL 1103 as “thAmaraik kaNNan ulagu” (the abode of lotus eyed lord). Hence – going beyond thripAdh vibhUthi [paramapadham which is three times the size of samsAram], it subdued ubhaya vibhUthi (both spiritual and material realms) and my intelligence.
  • adhu kanavena nIngi – It faded away just as a dream will disappear. On seeing its vastness, I thought there is no end to it; on seeing it disappear, it felt like a flood drained and the ground underneath became hot. One who united in such manner, separated. The endless union is explained as dream and magic; this union too remains endless.
  • AngE – In that situation.
  • aga uyir – The heart which is the abode of prANa.
  • agam agandhORum – Every spot in the heart. [Will the mind be expansive to have many spots?] Due to previous, special unions, the heart remains expansive. The union and separation will cause space in the heart; sorrow will fill in all of those spots.
  • Aviyin param alla vEtkai – The eagerness is not limited to the atomic nature of the AthmA; bhUthaththAzhwAr too said in iraNdAm thiruvandhAdhi 100enRan aLavanRAl yAnudaiya anbu” (my love is not limited to my size); the desire is beyond the abode [AthmA] on which it exists. There are three states in an AthmA – sukham (in the state of joy), dhu:kham (in the state of sorrow) and svarUpENAvasthi (neutral state); did I get to remain in the neutral state!
  • andhO! – It is sad that you have to learn this from me! While both of us enjoy in union, in separation, I have to explain the sorrow to you! While the union is equal for both, the sorrow is just for me!

When asked “So, what needs to be done?” she says,

  • nin pasu nirai mEykkap pOkku – vIva – You should not go to tend your cows.

When asked “Why should I not go?” she says,

  • miga miga ini unnaip pirivaiyAmAl – Since it will lead to further separation from you.
  • pirivai – This is poetic way of saying pirivu. Avoid going to tend the cows, which will lead to separation. pOkku is singular. Just as it is said “pasu vandhana” (cow[s] came, where pasu is singular indicating the group, vandhana is in plural), pOkkugaL (travels, plural) is mentioned as pOkku (travel, singular).
  • ini vIva – Though you have gone previously, at least going forward, you should avoid going.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumadal – 85 – then thillai

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

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then thillaich chiththira kUdaththu en selvanai
minni mazhai thavazhum vEngadaththem viththaganai                                   124
mannai mAlirunjOlai maNALanai
konnavilum Azhip padiyAnaik kOttiyUr                                                                 125

Word by word meaning

then thillaich chiththirakUdaththu en selvanai – the wealthy entity (who has taken residence) at thillai chiththira kUtam, which is in the southern direction
mazhai – clouds
minni – shining brightly
thavazhum – coming to, gently
thiruvEngadam – at thiruvEngadamalai (one who has taken residence)
em viththaganai – one who has amazing qualities and activities, for us
mannanai – as the supreme lord
mAlirunjOlai maNALanai – as the bridegroom who has taken residence at thirumAlirunjOlai
kol navilum Azhi padaiyAnai – one who has as his weapon, the divine disc which is capable of annihilating enemies
kOttiyUr – at thirukkOttiyUr

 vyAkyAnam

then thillai chiththirakUdaththu en selvanai – one who is reclining at the beautiful thillai thiruchiththirakUdam as a very wealthy entity. Alternatively, one who has the wealth of beauty.

minni mazhai thavazhum vEngadaththu em viththaganai – the cloud, which is an achEthana (one without knowledge), crawls through the key hole at thirumalai after the temple has been closed, to carry out thiruvArAdhanam (worshipping emperumAn as per the procedure laid down in SAsthras), carrying lightning with it to provide light. He is such an amazing entity that the cloud does all these. Alternatively, just as it is mentioned in various pAsurams (from the collection of 4000 dhivya prabandham), such as nAchchiyAr thirumozhi 8-4 “vEngadaththuth thannAgath thirumangai thangiya sIr mArvaRku” (to emperumAn in whose divine chest, SrI mahAlakshmi has taken residence); thiruvAimozhi 6-10-10alarmElmangai uRai mArvA – thiruvEngadaththAnE” (Oh one who is dwelling at thiruvEngadam and in whose divine chest pirAtti is dwelling); periya thirumozhi 6-10-6 “minnoththa nuNmarungul melliyalaith thirumArvil mannaththAn vaiththugandhAn” (emperumAn who is very joyous after fittingly carrying SrI mahAlakshmi who has a waist similar to lightning and who has a very soft nature, on his divine chest), it could be considered that AzhwAr is referring to emperumAn’s dark, divine form in which he is carrying the golden hued pirAtti as minni mazhai thavazhum. Did not the ancient vEdhas refer to him as in nArAyaNa sUktham “neelathOyatha madhyasthA vidhyullEka . . ” (emperumAn has a dark form across which mahAlakshmi resides as a ray of lightning) and in thamizh vEdham (thiruvAimozhi) as “neelamuNda minnanna mEni ” (divine form of emperumAn with a streak of lightning)!

mannanai mAlirunjOlai maNALanai – the person who held my hand [as in marriage] is the king for the whole land! The implied meaning here is that he has given up on me just because he is the king of the land.

konnavalum AzhippadaiyAnai – one who has the deadly weapon of divine disc which is feared much because of its restiveness in killing enemies such as namuchi (son of mahAbali) et al.

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

adiyEn krishNa rAmAnuja dhAsan

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SrIvishNu sahasranAmam – 45 (Names 441 to 450)

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

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441) nakshathranEmi: (नक्षत्रनॆमिः)

Since bhagavAn guides the constellations, he is called ‘nakshathranEmi:’. The root ‘nee’ नी (to guide) gets the ‘mi’ (मिः) adjunct, resulting in the word ‘nEmi:’.

The vishNu purANa says thus:

“Since bhagavAn sets the constellations – which are like fire globules – into motion by cycles of wind and thus effects those constellations, he is called ‘pravaha’. Thus, he spins all the celestial bodies such as moon, sun, and other planets. All the celestial bodies including the constellations – which are thus set into motion by bhagavAn – finally revolve around him in a cycle”.

Etymology: He who guides the glorious stellar constellations by spinning them (setting them into motion), and whom the constellations come around in such motion is called ‘nakshatranEmi:’.

यॊ नक्षत्रात्मकं चक्रं ज्यॊतीरूपमनामयम् |
नयति भ्रामयति यं भ्रमन्तमनुयाति तत् |
नक्षत्रनॆमिः स ज्ञॆयॊ नवार्णॊ भ्रमनायकः ||

442) nakshathrI (नक्षत्री)

The vishNu purANa hails thus: “The stellar form of bhagavAn that is called as ‘SimSumAra’ in the skies is supported by nArAyaNa himself who resides in the heart of that constellation.”

Thus, since bhagavAn supports SimSumAra chakra, he is called ‘nakshathrI’.

Etymology: He whose divine form is the glorious SimSumAra constellation in the sky (or in other words, he who supports the SimSumAra chakra) is called ‘nakshathrI’.

शिंशुमाराकृतिः प्रॊक्तं यद्रूपं ज्यॊतिषां दिवि |
तद्यस्यास्ति स नक्षत्री सप्तार्णॊ लॊकपावनः ||

443) kshama: (क्षमः)

As detailed till now, since bhagavAn bears the weight of all worlds with utmost ease, he is called ‘kshama:’.

The vishNu purANa hails thus: “Since bhagavAn bears all the constellations, he is called ‘pravaha’”.

Etymology: He who bears the weight of all worlds with ease is called ‘kshama:’.

अनायासॆन निखिलं भारं च भुवनस्य यः |
सहतॆ स क्षमः प्रॊक्तः षडर्णः क्षान्तिदायकः ||

444) kshAma: (क्षामः) (also repeated in 858)

During the intermediate deluge (called ‘naimiththika praLayam’), when all other stars are gone, this constellation remains in a subdued state. Hence bhagavAn in the form of SimSumAra is called ‘kshAma:’. The root ‘kshai’ क्षै (reduction) gets the ‘ma:’ (मः) adjunct, resulting in this divine name.

The vishNu purANa hails thus:

“The four great stars in the SimSumAra do not die at deluge”

“Oh maithrEya, at the time of intermediate deluge, only the regions upto the dhruva maNdala get destroyed and would be submerged under water”

Etymology: Since the SimSumAra consisting of four stars near dhruva maNdala stays on in a subdued state even during the intermediate deluge when all other stars are destroyed, bhagavAn is called ‘kshAma:’.

अवान्तरलयॆ कैश्चित् क्षीणस्तारागणैः सह |

क्षामॊ ध्रुवसमीपस्थः चतुर्नक्षत्रसंयुतः ||

445) samIhana: (समीहनः)

Thereafter, since bhagavAn always engages all the creatures in this creation in their respective designations, he is called ‘samIhana:’.

The thaiththirIya AraNyaka says “All entities keep going around you (for their respective positions)”

The udhyoga parva of mahAbhAratha hails thus:

“That purushOththama – the best among all entities – sets in motion all of the earth, sky, heaven, and all other entities in this creation, as if this a mere sport for him”

Etymology: The one who re-engages every entity in their respective designations at the beginning of creation is called ‘samIhana:’. He is the one who sets every entity in action.

स्वस्याधिकारॆ सर्वान् यः समीहयति सृष्टिषु |
समीहनः स विज्ञॆयस्त्वष्टार्णः कार्यदायकः ||

================================
यज्ञ इज्यॊ महॆज्यश्च क्रतुः सत्रं सतांगतिः ।
सर्वदर्शी निवृत्तात्मा सर्वज्ञॊ ज्ञानमुत्तमम् ॥ ४८ ॥
===============================

446) yagya: (यज्ञः) (also repeated in 971)

Having begun to hail bhagavAn’s glories by saying “…that glorious abode – the third world – where dhruva is situated, is called by the divine name ‘vishNu padham’” etc, the vishNu purANa continues to expound the divine forms of bhagavAn in the dhruva maNdala, clouds, rain, etc in a hierarchy, and finally comes down to ‘yagya’, its limbs and its fruits by saying “This is the divine land of enjoyment of the fruits of yagya. yagya is well established in this place”, “The consumer of havis (agni) is nurtured by feeding him with ghee oblations”, etc. Thus, bhagavAn’s divine form of yagyna is being hailed, and hence he is called as ‘yagya:’ (yagya:).

The root ‘yaj’ यज् (to worship) gets the nang (नङ्) adjunct per grammatical rules, resulting in this divine name.

The vEdhas openly declare “vishNu himself is yagyna”.

Etymology: Since bhagavAn is worshipped with yagyas, he is himself called ‘yagya:’.

यज्ञाराध्यतया यज्ञः |

447) ijya: (इज्यः)

bhagavAn accepts worship from lower mortals who desire for mundane benefits (such as wealth, etc) in the form of lower demigods such as indhra and others. Thus, he is called ‘ijya:’ – the one who accepts worship through rituals in the form of demigods.

It is said thus in the SAnthi parva of SrI mahAbhAratha: “Whoever worships the manes, demigods, brAhmaNas, and agni shall indeed be worshipping verily that vishNu who is the indweller of every soul”.

bhagavAn also says thus in the bhagavath gIthA: “Oh arjuna, whoever worships the other gods (demigods) would also be worshipping only me (as I am their indweller), but against injunctions (which say that everyone should worship bhagavAn only)”

The vishNu purANa says “That supreme soul vishNu is indeed worshipped by an entity only by following the varna-ASrama principles; there is nothing that pleases bhagavAn other than this”.

All these statements and more show that he is worshipped even for lower material desires through indhra and other demigods.

Etymology: He who is worshipped with various rituals is called ‘ijya:’.

इज्यः कर्मभिरर्चितः |

448) mahEjya: (महॆज्यः)

Furthermore, bhagavAn directly accepts the pure worship of his dear devotees who have no other desire than uniting with him. Hence, he is called ‘mahEjya:’ – the one who is worshipped directly by his dear devotees.

bhagavAn himself describes the mindset of such pure hearted devotees in the bhagavath gIthA thus:

“Those pure souls who submit the fruits of all actions unto me, whose minds are firmly rooted in me alone, and who worship me and meditate upon me….”

He also instructs arjuna in the battlefield thus:

“arjuna, give up the fruits of all actions (submit them unto me), and with a pure heart with no mundane desires or sense of ‘mine’ (mamakAra), go and fight the war”.

Etymology: He who is worshipped greatly is called ‘mahEjya:’. In other words, he who is directly and fondly worshipped by devotees desiring only his union is called ‘mahEjya:’.

इज्या हि महती यस्य स महॆज्य उदाहृतः |

449) krathu: (क्रतुः)

The five mahayagyas (to please five entities such as the god, manes, sages, fellow human beings and animals and the like), aupAsana (औपासन) and other yagyas making up the seven pAka yagyas (involving sacrifices with cooked materials), agnihOthra (अग्निहॊत्र) and other forms of the seven haviryagyas (involving oblations in the fire), the seven types of oblations (सप्तसंस्थाः) such as agnishrtOma (अग्निष्टॊम) etc which are generally termed as ‘yagyn’s, etc are collectively called ‘krathu’s. Since bhagavAn is worshipped through such krathus, he is himself called ‘krathu:’.

The word krathu comes from the fact that such yagyas involve performance of some prescribed actions.

Etymology: agnishtOma and other sacrifices consisting of the ‘saptha-samsthA’ and other such sacrifices are collectively called ‘krathu’s. Since bhagavAn is worshipped through such sacrifices, he is called ‘krathu:’.

अग्निष्टॊमादयः सप्तसंस्थाः क्रतव ईरिताः |
आराध्यः क्रियतॆ तैरित्यसौ क्रतुरुदीरितः ||

450) sathram (सत्रम्)

The type of sacrifice conducted for a long duration involving many yajamAnas (performers of rituals) is called ‘sathram’. Since bhagavAn is worshipped through ‘sathram’s at all times and therefore attained by all such worshippers, he is called ‘sathram’.

The word ‘sath’ (सत्) gets the ‘thra’ (त्र) adjunct, resulting in this divine name.

Etymology: The sacrifices that are conducted for long durations such as for several months by several yajamAnas are called ‘sathra’s. Since bhagavAn is worshipped through such sathras and therefore becomes their final goal, he is called ‘sathram’.

अनॆक यजमानॆ च दीर्घॆ मासादि चॊदितॆ |
सत्रॆ तैराराध्यतया सत्रं स्यात् सीदतीति सः ||

adiyen srinivasa raja ramanuja dasan

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SrIvishNu sahasranAmam – 44 (Names 431 to 440)

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

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431) artha: (अर्थः)

bhagavAn is verily the goal of attainment for all true devotees who are full of true knowledge. Thus, he is called ‘artha:’ – the wealth.

The root ‘ru’ ऋ (goal) gets the ‘than’ (थन्) adjunct, resulting in this divine name.

bhagavAn himself declares thus in bhagavath gIthA: “The truly knowledgeable soul surrenders unto me saying ‘vAsudhEva is everything’”

Etymology: The one who is attained as the only goal by ‘paramaikAnthin’s (परमैकान्तिनः) who have otherwise completely given up all of the other three desires (viz. dharma, artha and kAma) is called ‘artha:’.

परमैकान्तिभिर्नित्यम् एषणात्रयवर्जितैः |
स्वयं प्रयॊजनतया प्राप्यमाणॊsर्थ उच्यतॆ || 

432) anartha: (अनर्थः)

The ignorant souls desiring material benefits would not approach bhagavAn for his sake, but they approach him only for lower material benefits. Thus, he is also called ‘anartha:’.

Such ignorant souls approach bhagavAn only for the sake of gaining material wealth from him.

This is as hailed in the scriptures thus:

  • “kubEra seeks wealth from me…”
  • “Devotees of bhagavAn can be classified into three categories based on the type of fruits they desire from him (gaining material wealth, liberation from samsAra, and purely his service)”.

Etymology: Since bhagavAn is not sought unconditionally by the less fortunate seeker of material benefits, the learned men call him ‘anartha:’.

(In other words, since bhagavAn is sought with the sole intention of gaining lower material benefits, he is called ‘anartha:’)

अर्थार्थिनाsल्पभाग्यॆन निर्व्याजं नार्थ्यतॆ यतः |
तस्मादनर्थ नामाsसौ वॆदविद्भिः प्रकीर्तितः ||

433) mahAkOSa: (महाकॊशः)

Although bhagavAn keeps giving abundantly to everyone at every time, since his wealth never diminishes, he is called ‘mahAkOSa:’ – the one with tremendous treasure.

The immense treasure that he possesses consists of various nidhis such as ‘Sankha nidhi’, ‘padhma nidhi’, etc. (famously called ‘nava nidhis’), high mountains (such as mahAmEru – which is a golden mountain with a diamond peak), and other similar things.

Etymology: He whose treasury is filled with immense wealth made of the great Sankha, padhma and other nidhis, and high mountains (such as mEru) is called ‘mahAkOSa:’.

शङ्खपद्मादिनिधयॊ महान्तॊ रॊहणॊ गिरिः |
कॊशा भाण्डगृहा यस्य महाकॊशः स उच्यतॆ ||

434) mahAbhOga: (महाभॊगः)

The experience of lower material benefits is also given by bhagavAn only. Hence he is called ‘mahAbhOga:’.

bhagavAn declares thus in the bhagavath gIthA: “Thereafter, he begets all material desires as ordained by me”

Etymology: He from whom the experience of great materialistic desires born out of lowly wealth is also born is called ‘mahAbhOga:’. He is indeed the one who grants all the desired wealth.

अर्थसाध्यः कामभॊगॊ यस्मादॆषां महानिति |
महाभॊगः स विज्ञॆयॊ ह्यष्टार्णश्चिन्तितार्थदः ||

435) mahAdhana: (महाधनः)

Since bhagavAn possesses immense wealth sufficient to bestow immeasurably even upon the greediest person in this creation, he is called ‘mahAdhana:’.

prahlAdha hails this attribute of bhagavAn thus:

“People like marIchi, dhaksha, and others begot the fruits of righteousness, wealth and other material desires infinitely, as bestowed by bhagavAn”.

Etymology: Since bhagavAn always possesses inexhaustible wealth that can be bestowed even upon the greediest person immeasurably, he is called ‘mahAdhana:’.

अनिरूप्यातिकृपणप्रदॆयं धनमक्षयम् |
अस्यैवास्तीति सततं स महाधन ईरितः ||

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अनिर्विण्णः स्थविष्ठॊ भूः धर्मयूपॊ महामखः ।
नक्शत्रनॆमिर्नक्षत्री क्षमः क्षामः समीहनः ॥ ४७ ॥
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436) anirviNNa: (अनिर्विण्णः) (also repeated in 893)

As explained previously, even after giving away lowly material wealth immensely to the seekers, although bhagavAn repeatedly tries to attract such souls towards him thereafter, the ignorant souls would never turn towards him easily due to their strong desires in lowly material benefits. Yet, bhagavAn never gives up. He tirelessly tries again with great earnestness (like a greedy soul working hard to amass wealth) to bring them into his fold. That tireless exertion of bhagavAn itself results in his eternal engagement with these worlds (repeated cycles of creation, sustenance and destruction). Thus he is called ‘anirviNNa:’.

The vishNu purANa glorifies this attribute of bhagavAn thus: “The eternal cycles of creation, sustenance and destruction of all these worlds are verily due to the tireless attempts of bhagavAn in bringing all souls into his fold”.

Etymology: He is called ‘anirviNNa:’ who is constantly occupied in the eternal cycles of creation, sustenance and destruction (without the least bit of despondence).

अनिर्विण्णॊ जागरूकॊ जगद्व्यापारसन्ततौ |

437) sthavishta: (स्थविष्ठः) (also repeated in 53)

Thereafter, the non-depressed tireless efforts of bhagavAn in bringing people into his fold are illustrated famously in the uththama anuvAka of svAdhyaya brAhmaNa as well as in the vishNu purANa. From this divine name, the stellar form of bhagavAn as ‘SimSumAra’, which is a constellation in the shape of a crocodile is hailed.

Since bhagavAn – in this form – is expansive as ‘SimSumAra’, he is called ‘sthavishta:’.

The vishNu purANa says thus: “The SimSumAra chakra is verily the divine form of bhagavAn – our Lord”.

Etymology: Since bhagavAn always manifests in the SimSumAra chakra form as a stellar constellation in an expansive form, he is hailed as ‘sthavishta:’. He is the one who cleanses us of all our sins.

शिंशुमाराकृतितया तारारूपॆण सर्वदा |
स्थौल्यात् स्थविष्ठः सम्प्रॊक्तः सप्तार्णः पापनाशनः ||

438) bhU: (भूः)

Being in association with the dhruva star, since the SimSumAra chakra acts as the support for all entities, bhagavAn (in the form of SimSumAra chakra) is called ‘bhU:’ – the support.

The vishNu purANa says “At the end of that constellation (SimSumAra) is the dhruva star located”.

Etymology: Since the SimSumAra chakra supports every entity due to its relation with dhruva star, bhagavAn in that form is called ‘bhU:’. He is the one who grants all the desired wealth to his devotees.

औत्तानपादिसम्बन्धात् सर्वाधारतया तथा |
भवतीति च भूः प्रॊक्तॊ भक्तानां भूतिदॊ मनुः ||

439) dharmayUpa: (धर्मयूपः)

Since bhagavAn bears the dharma thathvam in a prime position as his head, he is called ‘dharmayUpa:’. The root ‘yu’ यु (to unite) gets the ‘pa’ (प) adjunct with a dhIrgha swara in the root, resulting in the word ‘yUpa’.

The scriptures support thus:

  • “Dharma takes shelter in his head”
  • “His head is verily dharma”, etc.

Etymology:  Since bhagavAn bears the entity of ‘righteousness’ as verily his head at all times, he is called ‘dharmayUpa:’.

उत्तमाङ्गतया धर्मतत्वं यौतीति सर्वदा |
धर्मयूपः समाख्यातॊ ह्यष्टार्णॊ धर्मदायकः ||

440) mahAmakha: (महामखः)

Since the ‘yagya’ itself is a limb of bhagavAn – which is also an auxiliary tool for the practice of dharma, he is called ‘mahAmakha:’.

This is since the scriptures say “yagya is itself known to be verily the dharma”.

Etymology: Since ‘yagya’ itself – which is most revered due to its being the embodiment of dharma – is the limb of bhagavAn, he is called ‘mahAmakha:’. He is the one who supports every soul in its righteous actions.

धर्मदॆहतया पूज्यॊ यज्ञॊsस्यावयवॊ यतः |
ततॊ महामखः प्रॊक्तॊ ह्यष्टार्णः कर्मकारकः ||

adiyen srinivasa raja ramanuja dasan

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periya thirumadal – 84 – munnivvulaguNda

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

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munnivvulaguNda mUrththiyaik kOvalUr
mannum idai kazhi em mAyanaip pEyalaRap                                     122
pinnum mulaiyuNda piLLaiyai aLLal vAy
annam irai thErazhundhUr ezhum sudarai                                          123

Word by word meaning

mun i ulagu uNda mUrththiyai – in an earlier time, as the lord, keeping all these worlds in his divine stomach and looking after them
kOvalUr – thirukkOvalUr
idai kazhi mannum em mAyavanai – as our thirumAl (emperumAn) who has taken permanent residence in the corridor [of mrigaNdu maharishi’s hermitage] at thirukkOvalUr
pEy alaRa mulai uNda piLLaiyai – as an infant who ate [from] the bosom of the demon pUthana such that she cried out in pain
aLLal vAy – in marshy places
irai thEr azhundhUr – at thiruvazhundhUr, to seek prey
ezhum sudarai – as an effulgent lamp

vyAkyAnam

mun ivvulaguNda mUrththiyai – to ensure that the people of this world do not bring more harm their way, emperumAn annihilated them and protected them by keeping them in his divine stomach, due to which his divine form became splendorous.

mun – this implies that his quality of protecting the people is always available, from time immemorial.

mun – he protected them before they suffered during deluge.

ulagu – he protected all the entities which or who were existing at that point of time.

kOvalUr mannum idai kazhi em mAyavanai – since thirukkOvalUr is the place where emperumAn jostled with the first three AzhwArs and became extremely blissful, he took permanent residence there, reminiscing that incident. Such an amazing entity, he is.

pEy alaRap pinnum mulai uNda piLLaiyai – yaSOdhA would always praise him whenever she nurses him. When pUthanA, the demon who was commanded by kamsa to kill infant krishNa, smeared poison on her bosom and came to nurse krishNa, she screamed aloud in pain as he bit her bosom. Taking that (screaming noise made by pUthanA) as a song of praise on him, he drank her milk. He had such childishness in him.

aLLal vAy annam irai thEr azhundhUr – the swans would normally detest entering muddy places; but these swans entered such marshy places in thErazhundhUr, in search of prey.

azhundhUr ezhum sudarai – he is the supreme effulgence who does not let go of his followers, who showered affection on me who is very lowly and has nothing good in him. Alternative meaning: the sun which rises from thErazhundhUr.

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

adiyEn krishNa rAmAnuja dhAsan

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உபதேச ரத்தின மாலை – பாசுரம் – 28

ஸ்ரீ:  ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமாநுஜாய நம:  ஸ்ரீமத் வரவரமுநயே நம:

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ஆழ்வார்கள் தாங்கள் அவதரித்த நாள்களிலும் 

வாழ்வான நாள் நமக்கு மண்ணுலகீர் ஏழ் பாரும்

உய்ய எதிராசர் உதித்தருளும் சித்திரையில்

செய்ய திருவாதிரை

இருபத்தெட்டாம் பாசுரம். இந்த நன்னாளான சித்திரையில் திருவாதிரை, ஆழ்வார்களின் திருநக்ஷத்ர தினங்களைக் காட்டிலும் நமக்கு மிகவும் முக்யம் என்பதை எல்லோரும் அறியும்படி அருளிச்செய்கிறார்.

உலகத்தவர்களே! சித்திரையில் திருவாதிரை தினமாவது ஆழ்வார்களின் திருநக்ஷத்ர தினங்களைக் காட்டிலும் நமக்கு மிகவும் முக்யமானது. ஏனெனில் எல்லா உலகத்தில் உள்ளவரும் வாழ்ச்சி பெற வேண்டும் என்பதற்காகவே இந்தச் செம்மையான திருவாதிரை நாளில் ஸ்ரீராமானுஜர் வந்துதித்தார்.

ஆழ்வார்கள் எம்பெருமானாலே மயர்வற மதிநலம் அருளப்பெற்றவர்கள். உலகத்தில் உள்ளோரின் வாழ்ச்சிக்காகப் பாசுரங்களை அருளிச்செய்த்வர்கள். அவர்கள் செய்ததை அடிப்படையாகக் கொண்டு, எம்பெருமானார் உலகத்தில் உள்ளோர் எல்லோரும் நன்மை பெறும்படி ஸம்ப்ரதாயத்தை நன்றாக நடத்தினார். அமுதனார் இராமானுச நூற்றந்தாதியில் “உலகோர்கள் எல்லாம் அண்ணல் இராமானுசன் வந்து தோன்றிய அப்பொழுதே நண்ணரு ஞானம் தலைக் கொண்டு நாரணற்காயினரே” என்று அருளிச்செய்துள்ளார். இதற்கு வ்யாக்யானம் அருளிய மாமுனிகள் இதே விஷயத்தை அங்கும் அனுபவித்தார். ஒரு பெரிய மஹானான, ஆதிசேஷ அவதாரமான எம்பெருமானார் அவதரித்த அக்காலத்திலேயே அங்கிருந்தவர்கள் நன்மை அடைந்தார்கள் என்றும், ஸ்ரீ பாஷ்யம் போன்ற க்ரந்தங்களை அருளிச்செய்து, ஜனங்களின் ஞானத்தை வளரச்செய்து அவர்களை நல்வழிப்படுத்தினார் என்றும் இரண்டு விளக்கங்களை அங்கே அருளிச்செய்துள்ளார்.

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