Daily Archives: October 9, 2019

thiruvAimozhi – 10.1.7 – maRRilam araN

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Full series >> Tenth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr says “As we approach thirumOgur which is the abode of emperumAn who is the cause of all and hence cannot avoid protecting us, all our sorrows will be immediately eliminated”.

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.


maRRilam arAn vAn perum pAzh thani mudhalA
suRRum nIr padaiththu adhan vazhith thol muni mudhalA
muRRum dhEvarOdu ulagu seyvAn thirumOgUr
suRRi nAm valam seyya nam thuyar kedum kadidhE


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

thani – having uniqueness (of not being created etc as said in “ajAmEkAm“)

(being the singular cause of many effects)
vAn – having ultimate greatness (to have all the effects in a fraction of himself)
peru – having the ability to create all effects
pAzh mudhalA – starting with prakruthi (primordial matter)
suRRum – pervading everywhere
nIr – causal water
padaiththu – creating
adhan vazhi – through that
thol – being ancient (since he is existing prior to the creation of the worlds inside the oval shaped universe)
muni mudhalA – brahmA who contemplates the creation process and others
muRRum dhEvarOdu – with all dhEvathAs
muRum ulagu – the whole material realm
seyvAn – one who creates, his
thirumOgUr – thirumOgUr
suRRi valam nAm seyya – as we (joyfully) perform favourable acts such as circumambulation etc
nam – our
thuyar – suffering due to the loneliness
kadidu – immediately
kedum – will go;

maRRu araN ilam – we don’t have any other protection.

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

emperumAn is having uniqueness, ultimate greatness and the ability to create all effects in the whole material realm, creates everything starting with primordial matter, the all-pervading causal water, and creates the ancient brahmA who contemplates the creation process, and others including dhEvathAs; as we perform favourable acts such as circumambulation etc in his thirumOgUr, our suffering due to the loneliness will immediately go. Hence, we don’t have any other protection.

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

  • maRRilam araN – We don’t have any other refuge.  When asked “can he protect us?” AzhwAr says “this is his nature” in the remaining portion of the pAsuram.
  • vAn … – Starting with the distinguished mUla prakruthi (primordial matter) which remains strong even if all the material entities which are the effects, get annihilated.
  • suRRu nIr padaiththu – As said in manu smruthi “apa Eva sasarjAthau“ (first, he created water), creating the causal water which surrounds everything.
  • adhan vazhith thol muni mudhalA – Through that, creating dhEvathAs starting with chathurmuka (four-headed) brahmA who is ancient and who engages in contemplation.
  • muRRum dhEvarOdu ulagu sevyAn thirumOgUr – thirumOgUr, the abode of emperumAn who creates all celestial species and all worlds.
  • suRRi nAm valam seyya – As we reach there and engage in circumambulation etc.
  • nam thuyar kedum kadidhE – Our sorrow of thinking that we have no companion in our [final] journey will immediately go. It is said in thaiththirIya upanishath Anandhavalli 6,7 “athasO bhayam gathO bhavathi” (he will get rid of fear of samsAram); hence, there is no need for any other protection.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 28 (Names 271 to 280)

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271) vasu: (वसुः) (also repeated in 105, 701)

For his great devotees who live their life claiming bhagavAn to be everything for them (as in ‘vAsudhEva: sarvam’ वासुदॆवः सर्वम् – SrI bhagavath gIthA – 7-19), he becomes the greatest wealth himself. Thus, he is himself called ‘vasu:’ – the greatest wealth.

Etymology: Since he is himself the greatest wealth in all forms (for his great devotees like vidhura, mAlAkAra, AzhwArs, et al), he is called ‘vasu:’.

सर्वस्य हरिरूपत्वाद्धनं यस्मात् वसुस्ततः |

272) naikarUpa: (नैकरूपः)

Thence, the universal form (viSvarUpam) of bhagavAn displaying all the greatness as extolled till now is hailed. bhagavAn manifests in numerous forms that his devotees desire. Thus he is called ‘naikarUpa:’ – the one who manifests in numerous forms.

The manthra varNas in vEdhas hail thus while saluting bhagavAn: “I salute repeatedly that bhagavAn whose form is universal”

In bhagavath gIthA, arjuna claims thus: “I behold your glorious universal form which is infinitely expansive in all directions, with numerous heads, hands, abdomens, tongues, and eyes, which has neither a beginning nor an end”

Etymology: The one who always manifests in numerous forms is called ‘naikarUpa:’. With a multitude of forms, the one who is beheld by all of his devotees according to each of their levels of knowledge is called ‘naikarUpa:’. He is the one who manifests in all places in all forms.

यः सदा बहुरूपश्च नैकरूपः स कीर्तितः |
तत्तज्जनज्ञानयॊग्यं रूपं यस्य विशॆषतः |
नैकरूपः समुद्दिष्टः सर्वप्रत्ययगॊचरः ||

273) bruhadhrUpa: (बृहद्रूपः)

bhagavAn’s every form is magnanimous – to the extent that it completely pervades all the space in all directions. Thus, he is called ‘bruhadhrUpa:’ – the one who has magnanimous forms.

In the bhagavath gIthA, arjuna hails bhagavAn’s viSvarUpam thus:

“Your glorious form has completely pervaded all of the available space in all directions on this earth and in the skies, as well as everywhere in between”.

Etymology: The one whose form(s) is (are) so massive as to pervade all space is called ‘bruhadhrUpa:’.

व्याप्नुवद्यस्य रूपं तु बृहद्रूपः स कीर्तितः |

274) SipiviShta: (शिपिविष्टः)

The word ‘Sipi’ (शिपि) connotes ‘ray of light’. The word ‘vishta:’ (pravishta:) means that he pervades such rays.

As yAska puts it, “the word ‘Sipaya:’ represents rays; since such rays are entered by bhagavAn, he is called ‘Sipivishta:’”.

The scriptures declare that the body hair of bhagavAn is full of effulgent rays like the shining sun.

The bhagavath gIthA says thus: “Oh bhagavAn, you pervade all creatures through these most effulgent rays, which seem to be so fierce that they are ready to burn up everything”

Etymology: The word ‘Sipaya:’ refers to the rays. Since bhagavAn manifests by pervading all of such rays, he is called ‘Sipivishta:’. He is thus in the form of the sun, moon, fire, etc (other effulgent entities).

शिपयॊ रश्मयः प्रॊक्ताः व्याप्य तॆष्वपि वर्तनात् |
शिपिविष्टः समाख्यातः सूर्यॆन्द्वग्न्यादिरूपवत् ||

275) prakASana: (प्रकाशनः)

Since bhagavAn manifests in such glorious forms before his devotees who wish to see him thus – such as arjuna, bhIshma, udhanka, et al, he is called ‘prakASana:’ – the manifest one.

In the bhagavath gIthA, bhagavAn declares thus:

  • “Oh arjuna, you cannot behold my form with these fleshy eyes. I shall give you the divine eyes with which you can behold my universal form in all its glory. Behold my grandeur”
  • “You just beheld my glorious form which is not easily seen by all people” etc.

Etymology: The one who shows himself in his most glorious form (universal form) to his devotees like arjuna who seek to behold such grandeur is called ‘prakASana:’.

दिव्यरूपं दिदृक्षुभ्यॊ पार्थादिभ्यॊ विशॆषतः |
रूपं प्रकाशयति यः स प्रकाशन इतीरितः ||

ऒजस्तॆजॊद्युतिधरः प्रकाशात्मा प्रतापनः ।
ऋद्धः स्पष्टाक्षरॊ मन्त्रश्चन्द्रांशुर्भास्करद्युतिः ॥ ३० ॥

276) OjasthEjOdhyuthidhara: (ऒजस्तॆजॊद्युतिधरः)

The word ‘Oja:’ (ऒजस्) refers to power. Similarly, the word ‘thEja:’ (तॆजस्) refers to the capacity to overpower others. It also refers to glory. The word ‘dhyuthi:’ (द्युतिः) refers to effulgence. Since bhagavAn possesses all of these – power, overpowering capacity, fame and effulgence, he is called ‘OjasthEjOdhyuthidhara:’.

This is a single name, and should not be split.

The scriptures hail bhagavAn’s glorious attributes thus:

  • “Just as flies fall into fire all by themselves, so also the rAkshasas come with utmost urgency to get killed by bhagavAn”
  • “Oh hrushIkESa, I sing all your glories”
  • “bhagavAn’s divine form is so effulgent that it looks like a thousand suns shining brightly together in the sky” etc.

Etymology: Extraordinary power is called as ‘Oja:’. The capacity to overpower others is termed as ‘thEja:’. It also means glory. ‘dhyutih:’ means effulgence. The one who always sports all of these attributes is hailed with a single divine name as ‘OjasthEjOdhyuthidhara:’.

असाधारणसामर्थ्यं बलमॊजः प्रचक्षतॆ |
पराभिभवसामर्थ्यं तॆजश्च परिपठ्यतॆ ||

कीर्तिर्वा द्युतिरौज्वल्यं तानि धत्तॆ च यः सदा |
ऒजस्तॆजॊद्युतिधरॊ ह्यॆकनामा प्रकीर्तितः ||

277 and 278) prakASAthmA (प्रकाशात्मा), prathApana: (प्रतापनः)

Since bhagavAn’s charm is well accepted even by the ignorant souls, he is called ‘prakASAthmA’ – the one whose characters are well manifest even among the dullards.

This is proven from the fact that even dhritharAshtra (who is in the opposing party to krishNa) pleads to bhagavAn thus: “Oh lotus eyed one – pundarIkAksha, you are indeed the lord of all worlds. Therefore, oh greatest of Yadhava clan, you must do me a favor”.

Further, since bhagavAn remains fierce to all of his opponents, he is called ‘prathApana:’. This is as hailed in the scriptures thus: “…with your ferocity, all your opponents get burnt”.

Etymology: The one who possesses an enviable character that is well accepted even by dullards is called ‘prakASAthmA’. The one who is fierce to his opponents is called ‘prathApana:’.

मूर्खैरपि सदा सम्यक् प्रतिपन्नस्वभाववान् |
यः स स्यात्तु प्रकाशात्मा तीक्ष्णभावः प्रतापनः ||

279) rudhdha: (ऋद्धः) (also repeated in 353)

bhagavAn is called ‘rudhdha:’, since he is ever growing like the ocean tides on a full moon day.

The udhyOga parva in mahAbhAratha says thus: “Then the lion among men – bhagavAn – spoke further about his glorious form that is divine, extraordinary and vivid, and which is ever prosperous”

Etymology: Since bhagavAn prospers like the increasing ocean tides on a full moon day, he is called ‘rudhdha:’.

पार्वणॊ जलधिर्यद्वत् वृद्धिमान् ऋद्ध उच्यतॆ |

280) spashtAkshara: (स्पष्टाक्षरः)

Since all the vEdhas glorify bhagavAn’s prosperity thus, he is called ‘spashtAkshara:’ – the one whose glories are clearly spoken.

Etymology: Since bhagavAn’s glories are clearly hailed in the streams of vEdhas, he is called ‘spashtAkshara:’.

स्पष्टीकृताश्च वॆदार्णाः यस्मात् स्पष्टाक्षरस्ततः |

adiyen srinivasa raja ramanuja dasan

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உபதேச ரத்தின மாலை – பாசுரம் 8

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உபதேச ரத்தின மாலை

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பேதை நெஞ்சே இன்றைப் பெருமை அறிந்திலையோ

ஏது பெருமை இன்றைக்கு என்னென்னில் ஓதுகின்றேன்

வாய்த்த புகழ் மங்கையர்கோன் மாநிலத்தில் வந்துதித்த

கார்த்திகையில் கார்த்திகை நாள் காண் 


எட்டாம் பாசுரம். அவதார க்ரமத்தில் சொல்வதாக அறிவித்திருந்ததால், ஐப்பசி மாதத்துக்குப் பிறகு கார்த்திகையில் அவதரித்த திருமங்கை ஆழ்வாரைப் பற்றி அருளிச்செய்கிறார் அடுத்து. இரண்டு பாசுரங்களில் திருமங்கை ஆழ்வாரின் பெருமைகளை விளக்குகிறார். முதலில், திருமங்கை ஆழ்வாரின் அவதார தினப் பெருமையைத் தன் நெஞ்சுக்கு விளக்குகிறார்.


அறிவற்ற நெஞ்சமே! இந்த தினத்தின் பெருமையை நீ அறிவாயோ? உனக்கு நான் சொல்லுகிறேன் கேள். இன்று தான் கார்த்திகை மாதத்தில் கார்த்திகை நக்ஷத்ரம். இந்த நன்னாளிலேயே பொருந்திய புகழைப் பெற்ற திருமங்கை தேசத் தலைவரான ஆழ்வார் இந்தப் பெரிய நிலவுலகில் அவதரித்தார்.

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periya thirumadal – 64 – mannu malarmangai

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mannu malarmangai maindhan kaNapuraththup                                                           90
pon malai pOl ninRavanRan ponnagalam thOyAvEl
ennivai thAn vALA enakkE poRaiyAgi                                                                                   91

Word by word meaning

malar mangai mannum mandhan – being the supreme being who is firmly attained by periya pirAtti (SrI mahAlakshmi) who resides on a flower
kaNapuraththup ponmalai pOl ninRavan than – emperumAn who stands as a golden mountain in thirukkaNNapuram, his
pon agalam thOyAvEl – we have not attained his beautiful, divine chest
vALA ivai thAn en – what is the use of these wasted things?
ivai – these bosoms
enakkE poRaiyAgi – they have become an unwanted burden even for me


mannum malarmangai maindhan – the words are to rearranged as malarmangai mannum maindhan – he is the forever young entity in whom pirAtti who resides on a lotus flower dwells permanently.

maindhan – Just as vishNu sUktham in rig vEdham says “yuvA kumAra:” (he is forever youthful )and just as yajur vEdham says “yuvA suvAsA:” (he is always youthful since periya pirAtti dwells in him forever), he is forever young.

kaNapuraththup ponmalai pOl ninRavan – one who stood at thirukkaNNapuram forever, with a distinguished form such as mEru mountain (a celestial mountain).

kaNapuraththu – it is not a mountain which is very difficult to reach such as mEru. He is a mountain who is seen by everyone.

pon agalam – When water is very sweet to taste, one who drinks it will repeatedly cry out “Water”. In the same way, his divine chest is so distinguished that pirAtti who resides on it permanently, will keep thinking about it.

thOyAvEl – I have not attained! The long syllable at the end (El) denotes the pain suffered by parakAla nAyaki in not embracing with that divine chest.

thOyAvEl – Since emperumAn is referred to as “maragadha maNiththadam” (pond made of emerald gem), “vAsaththadam” (pond where  pirAtti dwells) and “SIthamiva hradham” (cool pond), she laments that she has not wet herself in the cool pond of his chest to get rid of the pangs of separation. Just as thirunedundhANdagam 13 says “melliyal thOl thOyndhAy” (embracing the slender pirAtti’s shoulders), whenever emperumAn feels the pangs of separation, it is on the cool pond of her shoulders that he embraces. azhagiya maNavALap perumAL nAyanAr, one of the commentators for this prabandham says “ Since he has beautiful chest, she thinks that she can embrace him when she melts down due to the pangs of separation. Isn’t she too a hiraNyavarNai (golden hued)?” hiraNyavarNAm is from SrIsUktham. Based on the SlOkam from SrI vishNu purANam “sthrInAmnI lakshmi” (all women are attributes of lakshmi), this interpretation assumes prakAla nAyaki to be pirAtti herself.

ennivaidhAn vALA – just as SrI rAma told lakshmaNa in SrI rAmAyaNam kishkindhA kANdam 1-44 “paSya lakshmaNa pushpANi nishpalAni bhavanthi mE” (lakshmaNa! Look at the flowers which are of no use to me), since the flowers which sIthAppiratti did not enjoy  are of no use to him, parakAla nAyaki too says that there is no use of her qualitites, her femininity and her bosoms which are not enjoyed by him.

enakkE poRaiyAgi – I carry these bosoms because they are to be enjoyed by him. When he is not enjoying them, could I carry them on my own? They are an unnecessary burden even for me. Did not ANdAL too say in nAchchiyAr thirumozhi 13-8 “koLLum payan onRillAdha kongai thannaik kizhangOdum aLLippaRiththittu avan mArvil eRindhu en azhalai thIrvanE” (I will uproot these useless bosoms , throw them on that krishNa’s chest and get rid of my suffering)?

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

adiyEn krishNa rAmAnuja dhAsan

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