Monthly Archives: October 2019

SrIvishNu sahasranAmam – 32 (Names 311 to 320)

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

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311) SishtEshta: (शिष्टॆष्टः)

Since bhagavAn is thus most desired by the scholarly men like mArkandEya and others as the ultimate goal of attainment, he is called ‘SishtEshta:’ – the one who is liked by learned men.

In the same AraNya parvaA of mahAbhAratha, bhagavAn is quoted to have said thus:

“All those learned men who are eternally stationed in saththva guna and have given up the body-mindedness continuously contemplate upon me, and worship me in all ways”.

Etymology: Since bhagavAn is desired as the supreme goal of attainment by foremost of all learned men and Brahmins such as mArkandEya et al, he is called ‘SishtEshta:’.

मार्कण्डॆयद्विजादीनां पण्डितॆष्वग्रयायिनाम् |
उत्कृष्टपुरुशार्थत्वॆन इष्टः शिष्टॆष्ट उच्यतॆ ||

312) SikhaNdI (शिखण्डी)

As shown in the scriptures that say “I see that lion among men seated, who is radiating immense effulgence”, bhagavAn possesses his immense, inviolable, and ruling effulgence itself as an ornament on his head. Hence, he is called ‘SikhaNdI’ – the one who possesses his greatness itself as his ornament.

Etymology: The one who possesses immense, inviolable and supreme effulgence itself as an ornament on his head is called ‘SikhaNdI’.

अत्यप्रधृष्यमैश्वर्यं परं यत्तॆज आस्थितम् |
तच्छिखण्डं तु यस्यास्ति तं शिखण्डीति चक्षतॆ ||

313) nahusha: (नहुषः)

bhagavAn binds the individual souls with his ‘mAyA’ (a strange power). Thus he is called ‘nahusha:’ – the one who binds. The word ‘nahyathi’ (नह्यति) means to bind. Thus, the etymologists indicate the meaning of this name as ‘the one who binds’.

As the SvEthASvathara upanishath puts it, “All of these are bound in his mAyA”.

Etymology: Since bhagavAn always binds the individual souls with his power of ‘mAyA’, he is called ‘nahusha:’.

जीवान् स्वमायया नित्यं नहुषॊ नयतीति सः |

314) vrusha: (वृषः)

The same bhagavAn – who binds the individual souls in this material creation with his strange power called ‘mAyA’ – also revives such souls stuck in the interiors of this ocean (called samsAra) with his nectarine words and charming beauty, and revitalizes them with his nectarine showers of love. Thus, he is called ‘vrusha:’ – the one who sprinkles/showers.

This divine name comes from the root ‘vruSh’ (वृष्), meaning ‘to shower’.

mArkandEya maharishi says thus in the AraNya parva of mahAbhAratha: “Thence that boy with lotus-like eyes, a chest adorned with a mark called ‘SrIvathsa’, and a divine body full of effulgence spoke pleasing words to me thus: ‘Oh mArkandEya, I have known you. You are exhausted, and you need some rest’”

Etymology: Residing like nectar amidst the individual souls fallen into the ocean of samsAra, the one who revives such fallen souls with his charming beauty and sweet words and thus showers his love generously on such souls is called ‘vrusha:’.

सागरस्यॊदरॆ नित्यं वसन्नमृतरूपया |
स्वदॆहकान्त्या वाचाsपि सम्यगाश्वासयन् मुहुः ||
बहुशः सिञ्चति तु यः वृषः स परिपठ्यतॆ ||

315) krOdhahA (क्रॊधहा)

Thence, the incarnation of bhagavAn as bhArgava-rAma or ‘paraSurAma’ is hailed. Having uprooted twenty one generations of unruly kshathriyas, since bhagavAn as paraSurAma subdued his anger at the behest of kashyapa, he is called ‘krOdhahA’ – the one who subdued his anger.

Etymology: The one who subdued his anger that splay ill upon the kshathriyas, at the behest of kashyapa, is called ‘krOdhahA’. This six syllable manthra dispels anger of the chanters.

काश्यपस्य प्रार्थनया यः क्रॊधं क्षत्रहानिदं |
हतवान् क्रॊधहा प्रॊक्तः षडर्णः क्रॊधनाशकः ||

316) krOdhakruth (क्रॊधकृत्)

The one who was roused with anger at the unruly kshathriyas earlier is called ‘krOdhakruth’.

Etymology: ‘krOdhakruth’ is the one who was earlier roused with anger against the kshathriyas (for a full 21-generation period).

क्रॊधकृत् क्षत्रियॆभ्यॊ यः पुरा क्रॊधं करॊति सः |

317) karthA (कर्ता) (also repeated in 382)

The one who killed kArthavIrya who actually triggered such fierce anger in him is called ‘karthA’. The vishNu dharma says, “paraSurAma is the one who dispelled kshathriyas from the face of this earth”.

Etymology: The slayer of kArthavIrya, who was the main reason for triggering fierce rage is called ‘karthA’.

क्रुद्धॆतॊर्कार्तवीर्यस्य छॆत्ता कर्तॆति शब्द्यतॆ |

318) viSvabAhu: (विश्वबाहुः)

Since bhagavAn’s hands are thus beneficial to the entire world by removing thorns is called ‘viSvabAhu:’.

Etymology: The one whose hands are beneficial to the entire world is called ‘viSvabAhu:’.

विश्वस्मै यस्य बाहू स विश्वबाहुः प्रकीर्तितः |

319) mahIdhara: (महीधरः)

The one who bears the entire world by eliminating the weight in the form of evil people is called ‘mahIdhara:’.

Etymology: The one who reduces the load (by eliminating evil people) of this earth and bears it is called ‘mahIdhara:’.

भारावतरणं कृत्वा गां धत्तॆ स महीधरः |

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अच्युतः प्रथितः प्राणः प्राणदॊ वासवानुजः ।
अपांनिधिरधिष्ठानमप्रमत्तः प्रतिष्टितः ॥ ३५ ॥
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320) achyutha: (अच्युतः) (also repeated in 101, 557)

bhagavAn is hailed by brahmA, indhra, varuNa, and other dhEvas thus: “Oh lord, you are the one who never falter from your position (of protector). Thus, you are hailed by everyone as ‘achyutha:’ ”.

Since bhagavAn doesn’t give up his greatness even during his incarnations (births in various species) unlike the other demigods such as brahmA, rudhra, et al, he is called ‘achyutha:’.

Etymology: Since bhagavAn doesn’t lose his greatness even in his incarnations amidst the demigods such as brahmA, rudhra et al who are bound to lose their positions some day, he is called ‘achyutha:’.

साधर्म्यॆणावतारॆsपि ब्रह्मॆन्द्रवरुणादिभिः |
न स्वैश्वर्यात् प्रच्युतॊ यः सॊsच्युतः परिकीर्तितः ||

adiyen srinivasa raja ramanuja dasan

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thiruvAimozhi – 10.2.2 – inRu pOy

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

Full series >> Tenth Centum >> Second decad

Previous pAsuram

Image result for thiruvananthapuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr says “Reciting a single divine name is sufficient to eliminate the hurdles;  that itself is a protection in thousand ways”.

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

inRu pOyp pugudhirAgil ezhumaiyum Edham sArA
kunRu nEr mAda mAdE kurundhu sEr serundhi punnai
manRalar pozhil ananthapura nagar mAyan nAmam
onRum OrAyiramAm uLLuvAr umbar UrE

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

inRu – without any delay, on the same day when the desire is acquired
pOy – go
pugudhir Agil – if you reach

(as said in “nOpajanam smaran“)
ezhumaiyum – forever
Edham – the defect of samsAra
sArA – will not affect;

(the abode which is reached)
kunRu nEr – like a mountain
mAdam – mansions
mAdE – in the proximity
kurundhu sEr – with kurundhu tree
serundhi – serundhi flower tree
punnai – punnai tree
manRu – in the centre of the town
alar – blossoming
pozhil – being enjoyable, having garden
ananthapura nagar – in the town of thiruvananthapuram
mAyan – (having qualities such as saundharya (beauty), sauSeelya (simplicity), saulabhya (easy approachability) etc which are enjoyed by his devotees) the amazing lord’s
nAmam – the names which highlight such qualities
onRum – any one of them
Or – being distinguished
Ayiram A – in thousand ways
uLLuvArkku – for those who determine

(the enjoyment of such qualities in that abode itself)
umbar Ur – paramapadham.

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

If you go without any delay on the same day when the desire is acquired, and reach thiruvananthapuram, the defect of samsAra will forever not affect you; in thiruvananthapuram, blossoming gardens are present in the centre of the town which has proximity of mountain like mansions, kurundhu trees, along with serundhi trees and punnai trees; for those who determine in thousand ways, any one of the names which highlight the qualities of the amazing lord in such thiruvananthapuram, that town itself is paramapadham. Implies that paramapadham can be given up. manRu also implies manRal (spreading), meaning the garden which spreads fragrance.

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

  • inRu pOy pugudhirAgil – If you go and reach there, today itself when you acquired the desire to go. “To become a qualified person, is it not required to have detachment towards worldly aspects etc? Is it enough to have the desire alone?” Yes. They are required for the matter [bhakthi yOgam etc] where such qualifications are expected as said in jAbAli smruthi “yadhaharEva virajEth thadhaharEva pravrajEth” (one should accept sanyAsam as soon as one acquires vairAgyam [detachment]); for that matter (emperumAn related matter) which is common for all, which is apt, and which is already desiring for him and waiting for his desire, such desire alone is required; since he cannot earn the qualification matching emperumAn’s greatness and emperumAn as said in nAnmugan thiruvandhAdhi 60ALpArththuzhi tharuvAy kaNdu” (Oh! Lord you are in search of a person who has surrendered unto your divine feet), nothing else is required. He is of the nature to say as said in SrI rAmAyaNam yudhdha kANdam 18.19 “yadhivA rAvaNasvayam” (even if it is rAvaNa himself, bring him); [SrI rAma says] don’t come back empty handed, even if rAvaNa had come carrying the name “vibhIshaNa”. When asked “Why?” [SrI rAma says] Don’t think whether it is not enough if we accepted someone who came from lankA. Only those who have shortcomings are desired by us; that (shortcomings) is present in rAvaNa. Since vibhIshaNa has good qualities as said in SrI rAmAyaNam AraNya kANdam 17.23 “vibhIshaNasthu dharmAthmA’ (vibhIshaNa is of noble character) , he can even come in the future; isn’t rAvaNa the one who is in a dangerous situation where even if he delays a fraction of a moment, he will see disaster? Hence, should we not accept rAvaNa first? Now, if we accept vibhIshaNa, these four assistants will also benefit along with him; but if we accept rAvaNa, we can accept the whole of rAkshasa clan; just as we accepted sugrIva mahAraja, leading to the uplifting of the whole monkey clan.
  • ezhumaiyum Edham sArA – Calamities will never befall us.
  • sArA – Even he need not specifically think about it. As said in periyAzhwAr thirumozhi 5.4.3 “summenAdhE kaivittOdum” (will run away being unable to breathe), they will not come close thinking “this is not the abode for us”; due to our relationship with the royal clan [of emperumAn], they will flee; periiya thiruvandhAdhi 54vAnO maRikadalO …” (After worshipping the divine feet of krishNa who killed vathsAsura and kapiththAsura, I don’t know where my sins went. Did they hide in the sky? Did they dissolve in the ocean? Did they merge in the wind? Did they melt in the fire? Did they hide in the forest?)
  • kunRu … – The enjoyability of the wealth in the town is such that even if we are affected with the sufferings, we will desire to go there. The mansions which seem to be carved out of mountains, the kurundhu, serundhi and punnai trees which are in close proximity as if giving shade for the mansions; they are located close to each other.
  • manRalar pozhil – The gardens which are blossomed in the surroundings of the town. Alternatively, manRu – manRal which means fragrance, and alar means spreading, indicating the gardens where the fragrance is well spread.
  • kunRu nEr mAdam – nanjIyar would mercifully say “I saw with reverence, piLLai thirunaRaiyUr araiyar and bhattar entering [the SrIrangam town with saptha prAkAram – seven layers] and circumambulating the same; others would do it quickly, but these two would see the divine palaces [residences] and divine towers as if drinking through their eyes; seeing that, I thought ‘while the act of circumambulation is the same for all, what a great distinction they have over others’ “.
  • sEr serundhi – It is as said in SrI rAmAyaNam sundhara kANdam 16.5 “raghavOrhathi vaidhEhim” (SrI rAma suits sIthA pirAtti in all aspects). Here AzhwAr is talking about the plants/trees while subsequently he talks about nithyasUris. In dhivyadhESams, due to all of them being desirable for emperumAn, AzhwArs/AchAryas would think that there is no difference between distinguished personalities and plants/trees; for nithyasUris, there is scope to go to paramapadham; while they will not think like that due to their great love towards dhivyadhESam out of knowledge; but they do have the ability to think like that; but, for these plants, they don’t even have that scope [so, they are most fortunate to remain in dhivyadhESams forever]. [An incident is explained] Think about embAr’s merciful words when piLLai jananAtha brahmarAyAr was organizing a tree cutting event in SrIrangam [This incident is explained in detail in thiruvAimozhi 5.9.1]. When AchchAn thiruvAli nAdu dhAsar gave some high quality betel nuts to bhattar, bhattar mercifully said “How are they looking so good? Did they grow in thiruvaruL kamugu (areca trees which received the divine mercy of emperumAn)?” They were not grown with water but with his merciful glance.
  • ananthapura nagar mAyan – His great simplicity of leaving SrIvaikuNtam and arriving here thinking “Let me give audience to lowly persons” and not leaving thiruvananthapuram, is spoken here.
  • nAmam onRum Or AyiramAm – It is said that even his single name will eliminate all the hurdles; in the same manner, one who has thousand divine names, which will protect in thousand ways.
  • uLLuvArkku – Desirability is abundantly available; now, those who can meditate upon that are required.
  • uLLuvArkku – Those who can meditate upon emperumAn’s quality of simplicity in thinking “let me give audience to lowly persons” and residing here joyfully, while he, as sarvESvaran, lives amidst nithyasUris in SrIvaikuNtam.
  • umbar UrE – For those who meditate upon the divine names, their residence itself is paramapadham; alternatively – the abode which those who meditate upon the divine names attain is paramapadham. paramapadham is desirable due to his eternal presence there. Now, when one who has dharmaikyam (being the same in paramapadham and thiruvananthapuram), is residing here, there is nothing wrong to say that this abode is desirable.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 31 (Names 301 to 310)

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

Full Series

<< Part 30 

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युगादिकृद्युगावर्तॊ नैकमायॊ महाशनः ।
अदृश्यॊ व्यक्तरूपश्च सहस्रजिदनन्तजित् ॥ ३३ ॥
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301) yugAdhikruth (युगादिकृत्)

Thence, the boundless wonder of bhagavAn is shown with the ensuing divine names. The divine form of bhagavAn as a baby lying on a banyan leaf is instantiated for expounding bhagavAn’s marvellous deeds.

At the end of brahmA’s day, a partial destruction of the first three worlds occurs, which is called ‘naimiththika praLayam’ in the philosophical parlance. At the end of every such praLayam, since bhagavAn restores the beginning of a new cycle of yugas, he is called ‘yugAdhikruth’ – the one who begins the cycle of yugas (or time). He is the one who isn’t affected by the destruction waters, and restores the cycle of time (helpful in creation and sustenance of entities) without fail.

Etymology: The eternal and supreme lord bhagavAn lies on a banyan leaf, and causes the recurrence of yugas in a new cycle at the end of destruction, due to which he is called ‘yugAdhikruth’.

न्यग्रॊधशायी भगवान् पुराणः पुरुषॊत्तमः |
करॊत्यादिं युगस्यान्तॆ स युगादिकृदीरितः ||

302) yugAvartha: (युगावर्तः)

bhagavAn causes the cycle of yugas to recur each time with all the dharmas of each yuga intact, and hence called ‘yugAvartha:’.

Etymology: With all the rights (dharmas) of each yuga intact (such as in krutha, thrEtha, dvApara and kali), since bhagavAn causes the cycle of four yugas to recur, he is called ‘yugAvartha:’. He is verily the ‘hari’, who is of the form of time.

धर्मव्यवस्थया स्वस्य युगाद्यावर्तनान्मुहुः |
युगावर्तः समाख्यातः कालरूपधरॊ हरिः ||

303) naikamAya: (नैकमायः)

Although bearing the form of an innocent baby, bhagavAn possesses a number of immensely marvelous deeds such as swallowing the entire world, sleeping on a small banyan leaf all alone in the deluging waters without any support, etc, which are incomprehensible and beyond logic. Since the count of such wondrous deeds is large, he is called ‘naikamAya:’ – the one whose wondrous deeds are multitude.

The word ‘mAyA’ in this divine name doesn’t signify delusion as the advaithins put it. Rather, it is used in a number of other contexts to mean ‘truth’, such as in the following quotes:

“Know the mAyA to be verily this prakruthi” (in here, the word ‘prakruthi’ has numerous interpretations).

The etymologists define the meaning of ‘mAyA’ as ‘knowledge’.

The scriptural statements such as “the learned gain knowledge from bhagavAn”, “…the one who knows the knowledge of all entities”, etc., the word ‘mAyA’ is understood to mean ‘knowledge’.

Similarly, the vishNu purANa says thus: “With the fiercest effulgence and lightening speed, the chakra destroyed the thousand ‘mAyAs’ of shambara one by one”. In this case, the word ‘mAyA’ is used in the context to mean ‘wondrous body’, and not ‘delusion’. This is clear from the fact that it was slain with a weapon, which is not possible in case of ‘delusion’.

In the varAha purAna, the wonders of bhagavAn are listed thus:

“The rise of clouds and their return to the ocean, the waxing and waning of the moon, the flow of wind, the occurrence of lightening, the movement of the sun – all go on to show the wondrous acts of vishNu”

All these scriptural statements clearly show the meaning of the word ‘mAyA’ as ‘extreme wonder’.

The AraNya parva of mahAbhAratha captures the utter amazement of sage mArkaNdEya at the sight of bhagavAn lying on a small banyan leaf in the deluging waters, and quotes him thus: “Oh king! At that very sight of all the worlds in the small belly of bhagavAn (lying in the form of a baby on a banyan leaf), I was taken by great surprise…”

He is further quoted to have said thus: “Oh, the scion of bharatha clan! Having shown such wondrous sights, bhagavAn vanished all of a sudden. All those sights are greatly surprising to me even now”.

Thus, the scriptures abundantly quote the word ‘mAyA’ in the contexts to mean ‘extremely wondrous’.

Etymology: Taking the form of an innocent child, since bhagavAn possesses numerous wondrous deeds such as swallowing the worlds, sleeping on a small banyan leaf with no support, etc, he is called ‘naikamAya:’.

मुग्धार्भकत्वरूपॆण जगन्निर्भरणादपि |
वटैकपत्रशयनान्निरालम्बजलॆ मुहुः ||
अनन्ताश्चर्यसंयुक्तॊ नैकमायस्तु स स्मृतः ||

304) mahASana: (महाशनः)

Since bhagavAn swallows all worlds at the time of destruction, he is called ‘mahASana:’ – the one with a great appetite.

The AraNya parva of mahAbhAratha says thus: “I saw all the moveable and immoveable entities – which I have seen in this world till now – in the belly of that great Lord”.

Etymology: Since bhagavAn swallows all worlds, he is called ‘mahASana:’.

भुवनानां निगरणात् महाशन इतीरितः |

305) adhruSya: (अदृश्यः)

bhagavAn is called ‘adhruSya:’ since he possesses divine deeds that are hidden from the mundane logic. The root ‘dhruS’ (दृश्) gets the ‘kyap’ (क्यप्) adjunct as per grammatical rules, resulting in the word ‘dhruSya:’ (that which is seen). This divine name negates the captivity of such divine deeds of bhagavAn from the mundane logic.

As the scriptures put it, “How is it ever possible that a small baby sleeps blissfully while the entire world has been destroyed? How is it that I am unable to comprehend the greatness of that child even with fierce penance?”

Etymology: With his wondrous deeds even during the great deluge that are beyond all logical boundaries, since bhagavAn is hidden from the comprehension (of even great seers such as mArkaNdEya maharishi, who constantly meditate upon him), He is called ‘adhruSya:’.

अतर्क्यवृत्तान्ततया जगतः प्रलयॆsपि यः |
न लभ्यश्चिन्त्यमानॊsपि सॊsदृश्य इति कथ्यतॆ ||

306) vyaktharUpa: (व्यक्तरूपः)

Although beyond comprehension as expounded thus, since bhagavAn shows himself in glorious divine forms, he is called ‘vyaktharUpa:’ – the one who is manifest.

As the AraNya parva of mahAbhAratha puts it, “bhagavAn always shines forth in my mind like the linseed flower, with a divine mark in his chest called ‘SrIvathsa’ which is verily the abode of SrI mahAlakshmi”.

“Oh king! The divine lotus feet of that bhagavAn – which are coppery in color, and which are gentle in nature, beautiful to behold and decorated with reddish toes – were borne on my head and saluted”.

Etymology: Since bhagavAn manifests in glorious and divine forms, and since he showed himself thus manifestly to the learned mArkaNdEya maharishi – who was moving about in the deluging waters (when he sought to behold the glorious form of bhagavAn), he is called ‘vyaktharUpa:’.

महाजलॆ सञ्चरतॊ मार्कण्डॆयस्य धीमतः |
दृश्यॊ यॊ व्यक्तरूपत्वात् दिव्यविग्रहधारणात् ||

307) sahasrajith (सहस्रजित्)

bhagavAn wins over everything even while lying for the entire duration of creation spanning over thousand cycles of chathuryugas. Thus, he is called ‘sahasrajith’.

The AraNya parva of mahAbhAratha quotes bhagavAn thus: “Oh brahmarishi! I shall lie down for the entire duration of thousand chathuryugas…”

Etymology: Since bhagavAn wins over everything in the thousand cycles of chathuryugas even while lying down, he is called ‘sahasrajith’.

सहस्रयुगसंख्याकं सर्वकल्पान्तमॆव हि |
शयान इव जयति सहस्रजिदिति स्मृतः ||

308) ananthajith (अनन्तजित्)

Although bearing the form of a small child (with limited attributes), since bhagavAn’s greatness cannot be measured by anyone anytime in anyway. Thus, he is called ‘ananthajith’.

mArkaNdEya maharishi claims thus in the AraNya parva of mahAbhAratha: “Oh king! Even after wandering in his belly for more than a hundred years, I could not reach the end. Not just that, I could not even see how his end looked even from a distance!”

Etymology: bhagavAn’s greatness has no bounds and cannot be traced by anyone anytime in anyway, although he sports the form of a small child with limited attributes. Thus, he is called ‘ananthajith’.

मितस्य शिशुरूपस्य कदाचित् कश्चिदॆव च |
कथञ्चिदवधिर्नास्ति महिम्नः परमात्मनः |
तस्मादनन्तजिदिति वस्वर्णॊ जयदॊ मनुः ||

=============================
इष्टॊsविशिष्टः शिष्टॆष्टः शिखण्डी नहुषॊ वृषः ।
क्रॊधहा क्रॊधकृत्कर्ता विश्वबाहुर्महीधरः ॥ ३४ ॥
==============================

309 and 310) ishta: (इष्टः),  aviSishta: (अविशिष्टः)

Since bhagavAn is most desired by each and every entity alike in his belly – irrespective of birth – just like an infant craving for its mother, he is called ‘ishta:’ (the one who is desired) and ‘aviSishta:’ (the one who is equal).

Etymology: The one who is engrossed in protecting all entities alike is called ‘ishta:’ and ‘aviSishta:’. (Just as all entities desire him alike, so also bhagavAn protects every entity without any bias)

इष्टॊsविशिष्टः कथितः सर्वरक्षणतत्परः |

adiyen srinivasa raja ramanuja dasan

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உபதேச ரத்தின மாலை – பாசுரம் – 15

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

உபதேச ரத்தின மாலை

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உண்டோ வைகாசி விசாகத்துக்கு ஒப்பொரு நாள்

உண்டோ சடகோபர்க்கு ஒப்பொருவர் உண்டோ

திருவாய்மொழிக்கு ஒப்பு தென் குருகைக்கு உண்டோ

ஒரு பார் தனில் ஒக்கும் ஊர் 

பதினைந்தாம் பாசுரம். கீழ்ப் பாசுரத்திலே சொன்ன ஆழ்வார், அவர் அவதரித்த நாள், ஊர் மற்றும் அவர் அருளிச்செய்த திருவாய்மொழி ஆகியவற்றின் பெருமையைத் தாமே நன்றாக அனுபவித்துப் பேசுகிறார்.

ஸர்வேச்வரனான ஸ்ரீமந் நாராயணனும் அவன் விபூதிகளும் ஓங்கும்படி மங்களாசாஸனம் செய்த நம்மாழ்வார் அவதரித்த இந்த திருவைகாசித் திருநாளுக்கு ஒப்பாக ஒரு நாளுண்டோ? (கிடையாது) நம் சடகோபரான நம்மாழ்வாருக்கு ஒப்பாக ஒருவர் உண்டோ? (ஸர்வேச்வரனும், நித்யர்களும், முக்தர்களும், இவ்வுலகத்தவர்களும் ஒருவரும் ஆழ்வாருக்கு ஒப்பாக மாட்டார்கள்) வேதத்தின் ஸாரத்தை விரிவாக உரைக்கும் திருவாய்மொழிக்கு ஒப்பான ஒரு ப்ரபந்தம் தான் உண்டோ?  (கிடையாது) இப்படிப்பட்ட ஆழ்வாரை நமக்குப் பெற்றுத் தந்த திருக்குருகூருக்கு ஒப்பான ஒரு ஊர் உண்டோ? (ஆதிநாதப் பெருமாளுக்கும் நம்மாழ்வாருக்கும் ஸமமான பெருமையைக் கொடுக்கும் ஊர். எம்பெருமானின் பரத்வம் அர்ச்சாவதாரத்திலே பொலிந்து தோன்றும் திவ்யதேசம். நம்மாழ்வாரின் திருவவதார ஸ்தலம். நம்மாழ்வார் அருளாலே, எம்பெருமானார் காலத்துக்கு நான்காயிரம் ஆண்டுகளுக்கு முன்பே அவரின் பவிஷ்யதாசார்ய விக்ரஹம் அவதரித்த ஊர். எம்பெருமானாரின் புனரவதாரமான மணவாள மாமுனிகளின் திருவவதார ஸ்தலம். இப்படிப் பட்ட ஏற்றம் வேறு எங்கும் நாம் காண முடியாது). இப்படி எம்பெருமான், ஆழ்வார் மற்றும் ஆசார்யர்களுக்குப் பெருமை சேர்க்கும் ஸ்தலமாக இருப்பதால் முப்புரியூட்டினதாகக் (மூன்று மடங்கு ஏற்றம் பெற்றதாக) கொண்டாடப்படுகிறது.

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periya thirumadal – 71 – pinnOr ariyuruvamAgi

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

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pinnOr ariyuruvamAgi eri vizhiththuk                                                     100
konnavilum venjamaththuk kollAdhE vallALan
mannu maNikkunji paRRi varavIrththuth                                               101

Word by word meaning

pin – after passage of some time
Or ari uruvam Agi – incarnating as an incomparable narasinga mUrththy (lion face and human body)
eri vizhiththu – looking with fiery eyes
kol navilum vem samaththuk kollAdhE – not killing in battlefield where people are killed
vallALan – that hugely strong demon’s
mannu maNi kunji paRRi vara Irththu – pulling closely, the hair which is decorated with crown made of gems 

vyAkyAnam

pin – after some time had passed. Since emperumAn is an ocean of mercy, he waited patiently with the hope that the demon would mend his ways.

Or ari uruvam Agi – He became an incomparable lion after the demon crossed the limit of insulting emperumAn’s devotee. He became part lion, part human, a form unseen before in the world.

Or ari – lion, without any parallel. Even if emperumAn, who is a sathya sankalpan (whatever he wills, would happen without fail) desires, he cannot take a form like this again.

Agi – he combined human and lion entities which are incongruous in nature in order to destroy hinraNya who was vain since he had taken boons [from other deities] that his death will not come about either at the hands of humans or animals etc.

eri vizhiththu – his eyes are always cool like lotus, since he is the mother for all the entities, by his nature. However, when he sees any disrespect shown to his devotees, his eyes would turn fiery due to anger.

kol navilum vem samaththuk kollAdhE – If hiraNya were to be killed in a battlefield by shooting an arrow at him and making his head roll on the earth, that would be like a crown on his head. Instead of that, he had to be tortured.

vallALan – he had strength in his heart which could not bear the fame that his child acquired and a strength in his body which made even narasimha to take a step back.

mannu maNikkunji paRRi vara Irththu – [emperumAn] first pulled the crown [of hiraNya] which had made him to order his subjects to chant his name in their prayer by saying “hiaNyAya nama:”

manikkunji paRRi vara iRththu – Since hiraNya had not been insulted by anyone until then, his life almost left him out of shame, when emperumAn pulled him by his crown. Then, emperumAn dragged him as if he were a corpse.

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

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 10.2.1 – kedum idarAya

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

Full series >> Tenth Centum >> Second decad

Image result for thiruvananthapuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr invites SrIvaishNavas saying “All the hurdles in reaching thiruvananthapuram which is the destination, will be gone. Please come! Let us recite this divine name ‘kESava’ which is pleasing to us and go there”.

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

kedum idarAya ellAm kEsava enna nALum
kodu vinai seyyum kURRin thamargaLum kuRugagillAr
vida mudai aravil paLLi virumbinAn surumbalaRRum
thadamudai vayal ananthapura nagar pugudhum inRE

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

As said in “vaikuNta nAma SravaNam aSEshAga vinASanam“, krishNa who has excellent hair, his
kEsavA enna – as we just recite the name kESava

(as one drinks the sweet milk, one’s bile disease will be eliminated)
idar Aya ellAm – all sorrows
kedum – will be eliminated and driven out (to unseen place);
nALum – eternally

(as per pApa)
kodu vinai – cruel tortures
seyyum – doing
kURRin thamargaLum – servitors of yama (by the recital of the name of lotus-eyed lord as said in “ithIrayanthi“, as said in “thyaja pata dhUratharENa“, as said in periyAzhwAr thirumozhi “kOlAdi kuRugappeRA[dhE]” (he cannot come close to where I rule) and in periya thirumozhi 8.10 .8 “kaLLar pOl“)
kuRugagillAr – will run away;

(this being said) (to have the enemies not come closer)
vidam udai – having abundant poison
aravil – on the divine mattress
paLLi virumbinAn – one who mercifully rests, manifesting his desire to be united with his devotees

(just as the mukthAthmAs who are blissful due to enjoying his qualities will sing sAmagAnam)
surumbu – beetles which have drunk honey
alaRRum – making sounds in a disorderly manner
thadam – flower filled ponds
udai – having
vayal – having fields
ananthapuranagar – thiruvananthapuram
inRE – (without any further delay) today itself
pugudhum – reach.

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

As said in “vaikuNta nAma SravaNam aSEshAga vinASanam“, as we recite the divine name of krishNa who has excellent hair, all our sorrows will be eliminated and driven away; servitors of yama, who are eternally doing cruel tortures, will run away; emperumAn is mercifully resting on the divine serpent mattress which is having abundant poison, in thiruvananthapuram which is having fields with flower filled ponds which has beetles which have drunk honey and are making sounds in a disorderly manner; let us reach there today itself.

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

  • kedum idarAya ellAm – Anything which is known as sorrow will be eliminated. If one performs a yagya for twelve years as atonement for brahma hathyA (killing of a brAhmaNa), the same person needs to perform another atonement for another sin; here [while reciting the divine name, kESava] that is not required as said in vishNu dharmam “pApEnthanAgni:” (He is like fire for the firewood of sins).

When asked “Would the atonement also be many?”, AzhwAr says,

  • kEsavA enna – As we speak about how he eliminated a particular enemy, anything known as enemies will be eliminated just as the whole clan of rAkshasas got destroyed due to rAvaNa’s unfavourable acts.
  • ellAm – All future and past sins will be destroyed as said in thiruppAvai 5pOya pizhaiyum pugu tharuvAn ninRanavum” (past sins and future sins).
  • enna – Just the recital is required since it will lead to the result fully; alternative explanation – – if we speak about his having excellent hair, our sorrows will be eliminated as said in mahAbhAratham “kESava: klESa nASana:“. Another explanation – he is the controller of brahmA and rudhra; still the first explanation is most important.
  • nALum … – Even those confidential servitors of yama who are engaged in cruel activities on a daily basis, will not come close. Even if they are yama’s servitors, can they come close to sarvESvaran’s devotees? SrIvishNu purANam 8.7.13 “svapurusham … ” [SlOkam is explained subsequently]; SrIvishNu dharmam “thasya yagya varAhasya …” (yama says “I repeatedly worship those who worship the greatly capable yagya varAha) – in this, did yama not say “praNAmam yEpi kurvanthi” (I repeatedly worship)? nAnmugan thiruvandhAdhi 68iRainjiyum sAdhuvarAyp pOdhumingaL” (yama said “praying to them, leave their presence softly”) – [yama says] When you see them, don’t just think that we have no control over them, instead, approach them, offer your prayers and service, and then leave! svapurusham –  yama observes his servitor going with rope, spear and dog and thinks “bhAgavathas and others will all be present; what if he goes in front of bhAgavathas like this?” and speaks with anxiety. svapurusham – as he is speaking to his confidential servitor, he is speaking about his own inferior nature instead of speaking about his own greatness, as it is unavoidable now. abhivIkshya – he has only some control over the situation [as given by bhagavAn]; before starting to instruct his servitor, he lovingly glances at him. madhusUdhana prapannAn – When the servitor asks “what is the problem for bhagavAn, if we torment this bhAgavatha?”; [yama says] these bhAgavathas have placed their responsibilities upon him; if something happens to them, he will come forward, beating his chest. The servitor asks “For us, who are your servitors, if we need to fear for someone else, who are you to command us?” [yama says] prabhur aham anya nruNAm – Will there not be shortcoming in me, only if I don’t have a say under those who are under my control? Should we analyse the aspect in which we have no control? [yama is saying that he has control over everyone other than bhAgavathas] The same incident is explained by thirumazhisaip pirAn as well in nAnmugan thiruvandhAdhi 68thiRambEnmin …”. mudhal thiruvandhAdhi 55avan thamar evvinaiyar…” (Even the most sinful persons, if they are devotees of bhagavAn, will not be checked by the servitors of yama). These are the messages which they [yama and his servitors] discuss among themselves. thiruchchandha viruththam 116 “mARu seydha …” (If SrI rAma who destroyed lankA for the sake of sIthAp pirAtti does not abandon me, can yama check my historical sins and punish me?) Does he have the ability to check the servitors of SrI rAma, the son of emperor dhaSaratha. [An incident from the life of parASara bhattar is explained] During an uthsavam, bhattar was with a great assembly of SrIvaishNavas. Some SrIvaishNavas come and inform him “It is time for sandhyAvandhanam”. bhattar responded “We are immersed in the divine beauty of perumAL; if we delay our duty a little bit, can yama consider this as a mistake and question us? When a king is listening to the accounts and balances of various people, and if the name of a close confidante of the king is read out, the king would say ‘Alright! Skip that name and read further’ and thereafter that close confidante’s name will never be read out”; in this context, thirumangai AzhwAr mercifully said in periya thirumozhi 6.3.9 “unakkAgith thoNdu patta nallEnai vinaigaL naliyAmai nambu nambI” (Oh perfect lord! Ensure that I who am fully existing for you and serving you, am not bothered by my sins). periya thirumozhi 8.10 .8 “vaLLalE un thamarkku enRum naman thamar kaLLar pOl” (Oh generous lord! For your devotees, the servitors of yama are like lowly beings) – both of them [i.e., your devotees and yama’s servitors] cannot travel in the same route. periyAzhwAr thirumozhi 5.4.4 ‘kodumai seyyum …‘ (yama who gives out cruel punishments cannot enter where I rule) – when asked “What if yama’s servitors happen to cross the path of your devotees?” – as said in same pAsuram “thadavaraith thOL chakkara pANI sArngavil sEvaganE” (Oh one who has vast mountain like shoulders, divine chakra in the hand and the valorous one with SArnga bow), he will send his divine chakra and remove the shoulder, shoot an arrow to knock down the head and so on. They will go through the same fate as bANAsura and rAvaNa. periya thirumozhi 10.6.5 “vENdAmai naman thamarai en thamar vinavap peRuvAr alar enRu ulagEzhANdAn” (He protected the worlds, to highlight that yama’s servitors cannot question his devotees, since it was his own wish) – yama’s servitors cannot question my devotees. What is the reason for that? vENdAmai – he himself wished that it does not happen. Can a general clerk enter the private quarters of the king and assess the situation there? emperumAn who says as in periyAzhwAr thirumozhi 4.9.2 “seydhArEl nanRu seydhAr” (even if they commit mistakes, it was done for good purpose), will not lead his devotees to yama’s servitors. thirumAlai 1nin nAmam kaRRa Avalippudaimai – naman thamar thalaigaL mIdhE – nAvalittuzhitharuginROm” (with victorious war-cry, we walk on the heads of yama and his servitors, due to the pride of learning your divine names). As said in SrIvishNu purANam 8.7.14 “prabavathi samyamanE” (he can punish me too) – he who is controlling me, is unlike me who can control [just] you; I can only assess someone when they are present in front of me; but he is present everywhere.
  • nALum kodu vinai seyyum kURRin thamargaLum kuRugagillAr – Can they approach me due to being used to torment me previously, even after I have taken my first step towards bhagavAn?
  • kuRugagillAr – mahAbhAratham “nirdhOsham vidhdhi tham” (he should be thought as defectless) – even if we took birth and died, having accomplished nothing, and even if he has committed unpardonable sins; still he should be thought as defectless only. When there are defects, why should we consider in this manner? prabhAvAth – Should we see him? [No] Should we not see whom he has surrendered unto? [Yes] If we analyse him, that means, we are limiting bhagavAn’s mercy.
  • killAr – Is there anyone who goes near burning fire? It is not that they wont approach him based on the orders of bhagavAn, the controller; but would one not want to save oneself?
  • vidam udai … – Now prApyam (attainable goal) is explained further.
  • vidam udai – Like a thorn fence for tender coconut, no one can get close to him; as said in mUnRAm thiruvandhAdhi 66vAyndha madhu kaidabarum vayiRurugi mANdAr” ( those demons madhu and kaitabha who came there got killed by having their bowels rotting), the enemies will be finished.
  • aravu – It would have softness, coolness, fragrance etc matching the serpent species.
  • paLLi virumbinAn – He is mercifully resting there as explained in paryanka vidhyA [Explained in detail in thiruvAimozhi 2.8aNaivadhu aravaNai mEl” decad]. As said in “thamEmvamvith pAdhEnAdhyArOhathi” (knowing him thus, he sets foot on AdhiSEsha and climbs there) – one can climb on the serpent bed, by stepping on it.
  • surumbu alaRRum – The beetles will do what is done by mukthas as said in thaiththirIya upanishath “Ethath sAma gAyannAsthE” (The liberated soul is singing sAma gAnam).
  • thadam udai vayal – The ponds will resemble virajA river and other divine water bodies.
  • ananthapura nagar – This abode resembles kalangAp peru nagaram (the unshakable great abode – paramapadham).
  • pugudhum inRE – It is not possible to remain peaceful thinking “let us reach there in due course”; let us go and reach there today itself, when we have acquired the desire.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumadal – 70 – pon mudigal paththum

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

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pon mudigaL paththum puraLach charam thurandhu                                    98
thennulagm ERRuviththa sEvaganai AyirakkaN
mannavan vAnamum vAnavar tham ponnulagum                                          99
thannudaiya thOL valiyAl kaikkoNda dhAnavanai

Word by word meaning

pon mudigaL paththum puraLa – making the ten beautiful heads to roll (on the ground)
saram thurandhu – raining arrows
then ulagam ERRuviththa  sEvaganai – as a great warrior who made (that rAvaNa) to reach yamalOka (hell)
Ayiram kaN mannavan vAnamum – the swargalOka (heaven) belonging to the thousand eyed indhra
vAnavar tham ponnulagum – the divine words of (other) dhEvathAs (celestial deities)
thannudaiya thOL valiyAL kaikkoNda dhAnavanai – hiraNyAsura who made them his, through the strength of his shoulders

vyAkyAnam

pon mudigaL – not respecting his opponent, SrI rAmapirAn, thinking “He is, after all, only a human being” and came to the battlefield with crowns on his heads.

paththum puraLa – [SrI rAma] separated the ten heads as well as his life [from rAvaNa’s body]. The syllable um (in paththum) refers to ‘life’ which has not been stated directly. This implies the speed with which the arrow pierced rAvaNa’s body such that life also could not escape. Another interpretation is that [SrI rAma] did not spare even one head and made them all bite dust.

saram thurandhu – due to the boon that rAvaNa had been given, once his head is severed, it will grow back again. This term saram thurandhu denotes the speed with which SrI rAma rained the arrows on rAvaNa so that even as each head reappreaed, it was severed once again.

thennulagam ERRuviththa sEvaganai – when rAvaNa was the all-powerful demon, all the people in yamalOka (hell) left it, so that it was in ruins, and carried out menial tasks for rAvaNa. Now, rAvaNa and his army, having been annihilated, went to hell and carried out menial tasks there, making it full and active again. SrI rAma is celebrated for his valour, by this verse. Due to SrI rAma, that world which was in ruins, became thennulagam (beautiful world).

sEvaganai – the opinion here is  “You are all going to see how such a valorlous person is going to suffer at my hands” [since parakAla nAyaki is going to engage in madal on emperumAn, by spoiling his reputation].

(AyirakkaN . . . . vIranai) Starting with the world AyirakkaN and ending with vIranai, parakAla nAyaki says that she is going to destroy the fame of emperumAn who killed the demon hiraNya [hiraNya kashyap, the father of prahlAdha].

AyirakkaN – he is provided with a thousand eyes since he has to rule over the long swargalOka (heaven).

AyirakkaN mannavan vAnamum – the three worlds over which indhra, who has been given a thousand eyes, has to be aware of and rule over. vAnam – swargam. The um in vAnamum refers to the other two worlds, earth and anthariksha, the intermediate world, which have not been explicitly mentioned.

vAnavar tham ponnulagum – the beautiful worlds of other deities such as yama, sUrya et al.

thannudaiya thOL valiyAl – these [worlds] were not granted [to hiraNya] as a gift by anyone or received as a boon from any deity or obtained through penance. These were obtained through his valour. If he marks the boundaries of his kingdom (in the celestial worlds) those deities [who were the original owners of such worlds] would leave their lands on their own.

kaikkoNda dhAnavanai – the demon whose nature is such that he will usurp

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

adiyEn krishNa rAmAnuja dhAsan

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SrIvishNu sahasranAmam – 30 (Names 291 to 300)

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

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291) bhUthabhavyabhavannAtha: (भूतभव्यभवन्नाथः)

Such auspicious qualities and extraordinary divine deeds showing bhagavAn’s absolute supremacy and divine wealth are not just temporary. Rather, they are ever associated with bhagavAn – in all three frames of time namely past, present and the future. Hence, he is called ‘bhUthabhavyabhavannAtha:’ – the lord of all three frames of time.

The scriptures hail bhagavAn thus: “He is the lord of past, present and the future, the slayer or kESi, and the one with beautiful locks of hair. He is the protector of yAdhava clan, and the slayer of all their enemies at all times”.

Etymology: He whose absolute lordship holds in all three frames of time namely past, present and future is fondly addressed as ‘bhUthabhavyabhavannAtha:’ by learned men.

ऐश्वर्यं स्वाम्यमथवा त्रिषु कालॆषु यस्य सः |
भूतभव्यभवन्नाथ इत्युक्तः सद्भिरादरात् ||

292) pavana: (पवनः)

Furthermore, bhagavAn is called ‘pavana:’ since he moves about freely and reaches every nook and corner in this creation like free flowing air. The root ‘pavi:’ (पविः) means movement. Even the flow of wind is only due to bhagavAn’s movement.

Etymology: Since bhagavAn voluntarily moves about all places at all times, and bestows speed and movement to the flowing wind, he is called ‘pavana:’.

यतः स्वयं तु सर्वत्र प्रवहत्यॆष नित्यशः |
प्रवाहः पवनस्तस्मात् कथ्यतॆ वॆगदॊ मनुः ||

293) pAvana: (पावनः) (also repeated in 817)

Moving about at all places thus, since bhagavAn sanctifies even the purifying objects such as ganga, etc., and makes them useful in this world, he is called ‘pAvana:’ – the sanctifier.

agasthya maharishi praises bhagavAn, “Oh scion of the raghu clan (rAma), you are indeed the sanctifier of all entities in all worlds”

Etymology: The one who sanctifies even the purifying objects such as ganga, etc. merely by their relationship with him (ganga is the SrI-pAdha-thIrtham of bhagavAn) is popularly called ‘pAvana:’. He is the one who bestows the purifying ability even to the purest objects.

यः स्वसम्बन्धिगङ्गादीन् पावयॆत् लॊकपावनान् |
स पावन इति ख्यातः पावनत्वप्रदॊ मनुः ||

294) anala: (अनलः) (also repeated in 716)

Even after favoring all entities in this creation thus in multiple ways (showing his divine qualities and forms, purifying objects at all places at all times, etc), since bhagavAn is never satisfied even with his extreme kindness, he is called ‘anala:’ – the one who is never satisfied. bhagavAn is ever enthusiastic in favoring his devotees, and never lazes from it.

Just a small fraction of this great quality can be seen even in the commonly known ‘anala:’ in this creation – the fire – with the manifestation of the nature of never being satisfied (with the amount of fuel fed to it).

The vishNu purAna says “The fire in the oblations grows more and more with the feeding of fuel”.

Etymology: Even after favoring his dear devotees again and again, the one who is never satisfied with his deeds and longs to do more for them is called ‘anala:’.

अपर्याप्तॊ हि भक्तॆभ्यॊsप्युपकृत्य पुनः पुनः |
अनुग्रहं यः करॊति स अनलः परिकीर्तितः ||

295) kAmahA (कामहा)

With such a longing to protect his devotees, since bhagavAn shears off all the attachments towards material objects for such devotees who constantly dwell upon his auspicious qualities, he is called ‘kAmahA’ – the shearer of desires.

The pAncharAthra Agamas reflect the state of mind of all the true devotees of bhagavAn in the jithanthE sthOthram when it says “Oh Lord, my mind is now free from the blemishes of desire after having attained the shelter of your lotus feet”.

The thaiththirIya upanishath hails the true devotee of bhagavAn as “the learned one who is not washed away by the pull of desires”.

The kathOpanishath says “those who truly desire bhagavAn observe brahmacharya”.

All these statements and more show that bhagavAn frees his devotees from the clutches of ‘kAma’ or desire.

Etymology: The one who shears the desires on material objects in the minds of the devotees who constantly dwell upon his divine qualities is called ‘kAmahA’. The manthra fulfils all the desires of such devotees (even without their asking for it).

पुंसां स्वदर्शिनां यॊsसौ स्पृहांश्च विषयान्तरॆ |
हतवान् कामहा प्रॊक्तः सर्वाशापूरकॊ मनुः ||

296) kAmakruth (कामकृत्)

bhagavAn only bestows all the desired fruits of his devotees – both in this world as well as in mOksha. Further, he only generates the desire for his divine feet in his devotees. Hence, he is called ‘kAmakruth’ – the one who generates and fulfils all desires.

Etymology: bhagavAn is called ‘kAmakruth’ since he is the one who generates the desire for his lotus feet in his devotees.

स्वपादपद्मॆ रागादिकरणात् कामकृत् स्मृतः |

297) kAntha: (कान्तः) (also repeated in 660)

bhagavAn attracts every individual with his natural beauty, gentleness, divine forms and auspicious attributes. Hence, he is called ‘kAntha:’ – the one who is most desirable.

The root ‘kam’ (कम्) means to love. It gets the long form (dhIrgha) suffixed by the ‘tha’ (त) adjunct by grammatical rule that says “अनुनासिकस्य क्विझलॊः किन्ति”, resulting in this divine name.

Etymology: Since bhagavAn instantly steals the minds of individuals with his natural beauty and auspicious qualities, he is called ‘kAntha:’.

सौन्दर्यादि गुणैः कान्तः मनॊहरतया भृशम् |

298) kAma: (कामः)

bhagavAn is also called ‘kAma:’ due to his possession of many great virtues such as morality, generosity, compassion, etc.

With just a very small fraction of such great qualities, even people like manmatha excite the entire world.

Etymology: The one who is exceedingly desirable to the minds of people by his great virtues (such as morality, generosity, et al) is called ‘kAma:’.

निकामकमनीयत्वात् शीलाद्यैः काम ईरितः |

299) kAmapradha: (कामप्रदः)

bhagavAn only bestows the fruits of all desires – irrespective of whether the devotees desire verily his own self, or the lowly material benefits. Hence, he is called ‘kAmapradha:’ – the one who bestows the devotees with all that they desire.

The vEdhas hail bhagavAn thus: “The supreme one who bestows multitude of desires to all entities”

Etymology: Since bhagavAn bestows the desired fruits to all his devotees who seek verily his own self, as well as the devotees who seek the material benefits, he is called ‘kAmapradha:’.

स्वकाम्य-क्षुद्रकामॆभ्यॊ यथार्थं काम्यदानतः |
कामप्रदः समाख्यातॊ ह्यष्टार्णॊ मनुरुत्तमः ||

300) prabhu: (प्रभुः) (also repeated in 35)

With such extraordinary desirability due to his auspicious and beautiful forms and qualities, since he steals the minds of his devotees, he is called ‘prabhu:’.

SrImath rAmAyana hails thus: “rAma steals the minds of every individual with his beautiful lotus eyes and with his great qualities”

Etymology: The one who engages himself in stealing the minds of his devotees by his auspicious forms and qualities is called ‘prabhu:’.

सर्वॆषां चित्तहरणॆ प्रभुः प्रभवतीति यः |

Thus ends the third centum (thruthIya Sathakam) in SrI bhagavath-guNa-dharpaNa, which is an explanation of SrI vishNu sahasranAma, by the scion of SrI haritha clan, the son of SrIvathsAnka miSra (kUraththAzhwan) – SrIranganAtha by name, also called SrI parASara bhatta, who wrote this glorious commentary at the behest of SrI rangarAja.

The third centum is completed.

adiyen srinivasa raja ramanuja dasan

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உபதேச ரத்தின மாலை – பாசுரம் 14

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

உபதேச ரத்தின மாலை

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ஏரார் வைகாசி விசாகத்தின் ஏற்றத்தைப்

பாரோர் அறியப் பகர்கின்றேன் சீராரும்

வேதம் தமிழ் செய்த மெய்யன் எழில் குருகை

நாதன் அவதரித்த நாள்

பதினான்காம் பாசுரம். ஏனைய ஆழ்வார்களைத் தனக்கு அவயவமாகக் கொண்டு, திருவாய்மொழி மூலமாக வேதாந்த அர்த்தங்களை எளிய தமிழில் வெளியிட்ட நம்மாழ்வார் அவதரித்த வைகாசி விசாக நன்னாளை இவ்வுலகத்தவர்கள் நன்றாக அறியும்படிக் கொண்டாடுகிறார்.

சீர்மை பொருந்திய வைகாசி விசாகத்தின் பெருமையை இவ்வுலகத்தவர்கள் நன்றாக அறியும்படிச் சொல்லுகிறேன். சீர்மை பொருந்திய வேதத்தின் அர்த்தங்களை அழகிய தமிழ் மொழியில் அருளிச்செய்த உண்மையாளரான அழகிய திருக்குருகூரின் தலைவரான நம்மாழ்வார் அவதரித்த நாள்.

மெய்யன் என்றால் உள்ளதை உள்ளபடி நேர்மையுடன் பேசக் கூடியவர். வேதத்துக்குச் சீர்மையாவது, அபௌருஷேயத்வம் (யாராலும் இயற்றப்படாதது), நித்யத்வம் (எப்பொழுதும் இருப்பது), ஸ்வத ப்ராமாண்யத்வம் (தானே தனக்கு ஆதாரமாக இருப்பது) போன்றவை. மேலும் எம்பெருமான் ஸ்ரீமந் நாராயணனுடைய ஸ்வரூப, ரூப, குணங்களையே பேசுவதாக இருப்பதும் ஒரு முக்யமான சீர்மை. வேதத்தைத் தமிழ் செய்வது என்றல் வேத வேதாந்த்தத்தின் தாத்பர்யங்களை தமிழ் மொழியிலே தன் நான்கு ப்ரபந்தங்களான திருவிருத்தம், திருவாசிரியம், பெரிய திருவந்தாதி, திருவாய்மொழி மூலமாக நாம் அனைவரும் புரிந்து கொள்ளும்படி அருளிச்செய்தது.

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