Daily Archives: October 17, 2019

thiruvAimozhi – 10.2.3 – Urum putkodiyum

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Full series >> Tenth Centum >> Second 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, AzhwAr says “No particular divine name is required to eliminate the hurdles, anyone among the thousand is enough”.

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.


Urum putkodiyum ahdhE ulagellAm uNdumizhndhAn
sErum thaN ananthapuram sikkenap pudhirAgil
thIrum nOy vinaigaL ellAm thiNNam nAm ariyach chonnOm
pErum Or AyiraththuL onRu nIr pEsuminE


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

(To protect)
puL – periya thiruvadi (garudAzhwAr)
Urum – will ride;
kodiyum – the flag hoisted for protecting
ahdhE – is also that;

(during praLayam (deluge) when he cannot go and protect)
ulagu ellAm – whole world
uNdu – consumed (and protected by placing in the stomach)
umizhndhAn – spat it out after deluge
sErum – mercifully resting to give audience to those who are of subsequent times
thaN – invigorating
ananthapuram – thiruvananthapuram
sikkena – with firm faith in not expecting anything other than kainkaryam
pugudhirAgil – if you reach
nOy – disease (of taste for worldly pleasures)
vinaigaL ellam thIrum – all karmas (which are the root for such disease) will be eliminated;
nAm – we, who are experts in this principle

(for you)
aRiya – to know
thiNNam – firmly
sonnOm – told;

(going there)
pErum Or AyiraththuL – among his enjoyable thousand divine names
onRu – anyone
nIr – you
pEsumin – recite.

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

emperumAn will ride periya thiruvadi (garudAzhwAr); the flag hoisted for protection is also the same garudAzhwAr. emperumAn consumed the whole world, spat it out after the deluge, and is mercifully resting to give audience to those who are of subsequent times in invigorating thiruvananthapuram. If you reach there with firm faith in not expecting anything other than kainkaryam, your diseases and all karmas will be eliminated. We, who are experts in this principle, have firmly told this for you to know. You can recite any one among his enjoyable thousand divine names. While all his names are enjoyable, no names are to be considered as primary or secondary.

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

  • Urum puL – He will ride periya thiruvadi, as his vehicle.
  • kodiyum ahdhE – This is a sample for nithyasUris too. This is highlighted to show that the variegated forms/aspects acquired by those nithyasUris who are untouched by samsAram as said in mudhal thiruvandhAdhi 53senRAl kudaiyAm” (becomes umbrella when emperumAn walks), will be applicable even for emperumAn who reached thiruvananthapuram [i.e., nithyasUris will serve archAvathAra emperumAn also in the same way]. Even if the servitor says as said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (I will serve you both (perumAL and pirAtti) in all the ways), there is no use, unless emperumAn accepts it as said in SrI rAmAyaNam ayOdhyA kANdam 31.22 “kurushva mAm” (lakhsmaNa to SrI rAma – You should make me follow you). For the servitor, when he does not engage in small services, he cannot retain his svarUpam (true nature). emperumAn who has no expectation, will take up an inferior position and eliminate the servitor’s shortcomings. He will remain an expectant (of the servitor’s service) and make the servitor become devoid of expectation. emperumAn should remain devoid of any expectation and yet make the servitor retain his true nature. When he minimizes his own stature to have the servitor’s true nature established, that will help in retaining his non-expectant nature. Only after remaining as said in periya thirumozhi 2.2.3 “innAr thUdhan ena ninRAn evvuL kidandhAnE” (He who stood there to be said as ‘he is the messenger of pANdavas’ is now resting in thiruvevvuL”), his true nature (of being subservient towards his devotees) was established.
  • ulagu … – Not only does he accept service from those who are untouched by samsAra, he also consumes the world during the danger of deluge, protects it by placing in his stomach and releases it subsequently by spitting it out so that it does not struggle inside.
  • sErum thaN ananthapuram – During the danger of deluge, the world was in anxiety till it entered emperumAn’s stomach; he had the same anxiety until he entered this dhivyadhESam; it is saying that this the abode where he, who protected us during the danger of delug,e has reached, or is saying that he is mercifully resting here without any worries.
  • thaN ananthapuram –  It is not because of his bewilderment, he is desirous of this town; he cannot leave it due to its enjoyability. Since it is known as “ugandharuLina nilam” (emperumAn dwells there with great eagerness), should it not be like this? It is said in thirunedundhANdagam 6thAnugandha Ur” (the abode which is dear to him). paramapadham is dear to both himself and nithyasUris; here it is only his desire; even when they don’t manifest the same desire, he is eagerly waiting here.
  • sikkena – As said in chAndhOgya upanishath 8.15 “na cha punarAvarthathE” (there is no return), if you reach there with irreversible taste.
  • thIrum … – The sorrows and their cause will be eliminated.
  • thiNNam – As said in ithihAsams/purANams “sathyam sathyam punas sathyam …” (I declare the truth again and again).
  • nAm aRiyach chonnOm – We who have seen it our ourselves, are firmly telling you who don’t understand the greatness, to not lose it.
  • nAm – AzhwAr has suffered a lot previously and finally has seen the shore now.
  • sonnOm – We have told so that we are not blamed for not informing; if they [worldly people], being bound, do not believe it and continue to suffer, let them do that.

You told that reaching thiruvanthapuram is to be done. What do we recite after having reached there?

  • pErum Or … – We have already told that he is having thousand names where each of those names will protect in thousand ways; among those, you can recite any one of the names, which you like.
  • pEsuminE – You don’t even need to do it with heart’s consent – just plain recital is enough.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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உபதேச ரத்தின மாலை – பாசுரம் – 16

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பல்லாண்டு பாடிய நம் பட்டர் பிரான் வந்துதித்த

நல்லானியில் சோதி நாள் 

பதினாறாம் பாசுரம். மற்றைய ஆழ்வார்களைவிட மிகுந்த பெருமையைப் பெற்றவரான பெரியாழ்வாரின் ஏற்றத்தை இப்பாசுரம் தொடக்கமாக ஐந்து பாசுரங்களில் வெளியிடுகிறார். இப்பாசுரத்திலே பெரியாழ்வார் அவதரித்த ஆனியில் சோதி நன்னாளின் பெருமையை தன்னடைய திருவுள்ளத்துக்கு அருளிச்செய்கிறார்.

மற்றைய ஆழ்வார்களின் திருநக்ஷத்ரங்களிலே சபல புத்தி உடைய நெஞ்சமே! இந்த ஆனி மாதம் ஸ்வாதி நன்னாளின் பெருமை உனக்குத் தெரியுமா? நான் சொல்லுகிறேன் கேள். மங்களாசாஸனம் என்ற உயர்ந்த தாத்பர்யத்தை தன்னுள் கொண்டுள்ள திருப்பல்லாண்டை அருளிச்செய்த பட்டர்பிரான் அவதரித்த தினம் ஆகையாலே இது ஒரு சிறந்த நாள்.

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periya thirumadal – 72 – thannudaiya thALmEl

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thannudaiya thALmEl kidAththi avanudaiya
ponnagalam vaLLugirAl pOzhndhu pugazh padaiththa                                 102
minnilangum Azhip padaiththadakkai vIranai

Word by word meaning

thannudaiya thAL mEl kidAththi – making (hiraNya) to lie on his lap
avanudaiya – his
pon agalam – beautiful chest
vaL ugirAl pOzhndhu – parted asunder with his sharp nails
pugazh padaiththa – getting the fame (of having protected his follower, prahlAdha)
min ilangum Azhi padai thadaikkai vIranai – being a great warrior who has the divine chakrAyudham (disc) which is radiant like lightning 


thannudaiya thAL mEl kidAththi – on [emperumAn’s] lap where periya pirAtti (SrI mahAlakshmi) will recline, instead of making me [prakAla nAyaki] recline, will he make a rude entity to recline? One of the commentators for this prabandham, azhagiya maNavALap perumAL nAyanAr quotes nampiLLai who has said that he had heard from bhattar (parASara bhattar) who said that parakAla nAyaki is saying “He should have allowed people like me to approach his lap; on the divine feet which are the goal for his followers, how is he keeping a demonic entity? ”

avanudaiya ponnagalam – the demon’s name is hiraNyan which means one made of gold. Thus his chest is golden hued. Alternatively, just as a sacrificial lamb is nurtured well, his chest is made to look beautiful so that it can be an apt prey for emperumAn’s divine nails.

vaLLugirAl pOzhndhu – Since it was golden chest, it melted under the fiery eyes of emperumAn. Then, with his beautiful nails, emperumAn tore it just like one tears the rind of a banana plant.

pugazh padaiththa – emperumAn gained the fame that even when one’s [biological] father turns inimical, he would be the father without any cause and that he is the generous person who would transform himself in order to protect his devotee.

minnilangum Azhi – the fat, huge body of hiraNyan was a small feed for emperumAn’s divine nails. The divine disc, since it could not get any prey, roared and let out effulgence, sticking out its tongue. Did not nammAzhwAr too say in thiruvAimozhi 4-8-7kiLaroLiyAl kuRaivillA ariyuruvAyk kiLarththezhundhu kiLaroLiya iraNiyanadhagal mArvam kizhiththugandha vaLaroLiya kanalAzhi valampuriyan” (emperumAn has the divine disc with its blazing flame and the divine conch even as he appeared with a rage as narasimha and tore apart into two, the broad chest of hiraNya who had a glowing lustre).

vIranai – AzhwAr recalls the nrusimha anushtup manthra which is famous in nrusimha
thApanIyOpanishath “ugram vIram” (the valorous person who is angry).

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

adiyEn krishNa rAmAnuja dhAsan

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SrIvishNu sahasranAmam – 32 (Names 311 to 320)

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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 |

अच्युतः प्रथितः प्राणः प्राणदॊ वासवानुजः ।
अपांनिधिरधिष्ठानमप्रमत्तः प्रतिष्टितः ॥ ३५ ॥

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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