Daily Archives: October 18, 2019

thiruvAimozhi – 10.2.4 – pEsumin kUsaminRi

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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 fourth pAsuram, to trigger the taste in those who surrender, AzhwAr says “What noble deeds would those, who serve emperumAn in thiruvananthapuram without any expectation, have done previously?” Alternatively, AzhwAr is saying “Speak about the fortune of those who serve emperumAn in thiruvananthapuram without any expectation”

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

pEsumin kUsam inRip periya nIr vElai sUzhndhu
vAsamE kamazhum sOlai vayal aNi ananthapuram
nEsam seydhuRaiginRAnai neRimaiyAl malargaL thUvip
pUsanai seyginRArgaL puNNiyam seydhavARE

Listen

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

periya – abundant
nIr – having water
vElai – by ocean
sUzhndhu – surrounded
vAsamE kamazhum – spreading the fragrance
sOlai – gardens
vayal – fields
aNi – having as decoration
ananthapuram – in thiruvananthapuram
nEsam seydhu – showing ultimate vAthsalyam (motherly love) (to manifest himself to the devotees)
uRaiginRAnai – one who is eternally residing
neRimaiyAl – in proper means matching his being the lord
malargaL – tools such as flowers
thUvi – offering (being overwhelmed by love)
pUsanai seyginRArgaL – those who worship
puNNiyam – fortune
seydha ARu – the way they got
kUsam inRi – without seeing (your) disqualification and without feeling shy (seeing the overwhelming motherly love of those who worship the vathsalan (emperumAn who is like a mother)
pEsumin – try to praise.

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

emperumAn is showing ultimate vAthsalyam and eternally residing in thiruvananthapuram which is having fields and gardens spreading the fragrance, as decoration and is surrounded by ocean having abundant water; try to praise those who offer such emperumAn in proper means matching his being the lord with tools such as flowers considering the way they got that fortune, without seeing your disqualification and without feeling shy.

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

  • pEsumin kUsam inRi – Speak without feeling shy, seeing your disqualification. Though AzhwAr was mercifully blessed by emperumAn with divine knowledge and devotion, having been in samsAram since time immemorial, due to that impression, he felt shy speaking about emperumAn saying “aruvinaiyEn” (sinful me); AzhwAr thinks the same is applicable for even those who are coming now to speak about emperumAn. While speaking about bhagavath vishayam one need not feel shy; one was not speaking since there was no faith; as one understands the aptness of it, then one can speak without any shyness.
  • periya nIr … – Being surrounded by ocean which is having abundance of water, and having garden which has fragrance. The ocean is surrounding the garden like a fort to not let out the fragrance.
  • vAsamE kamazhum – The fragrance of the garden suppresses the bad smell emitted by the ocean; thiruvananthapuram which is decorated with fields which have such garden. It can also be recited along with previous phrase as in “nEsam seydhu uRaiginRAnai – pEsumin kUsaminRi“. In that case, it will highlight AzhwAr’s amazement as in “nEsam seydhuRaiginRAnai – pUsanai seyginRArgaL puNNiyam seydhavARE“. Alternatively, it can also be recited starting with “periya nIr” and ending with “pUsanai seyginRArgaL puNNiyam seydhavARRai – pEsumin kUsaminRi“, implying “praise without feeling shy, as to how fortunate are those who are worshipping such emperumAn”; in that case, “kUsaminRip pEsugai” means – bhAgavathas cannot be praised casually unlike the case of bhagavAn [hence, they have to be praised with great care/love].
  • nEsam seydhu uRaiginRAnai – He remains in paramapadham since it is unavoidable for him. He resides here showing the defects in paramapadham; as seen in “if there is a place where there is no scope for protecting the suffering ones, what is the point in residing there!”, he desirously resides here considering this abode to be the apt place for protecting the suffering ones; SrI rAmAyaNam ayOdhyA kANdam 95.12 “adhikam puravAsAchcha” (residing in this chithrakUtam is greater than residing in ayOdhyA).
  • neRimaiyAl malargaL thUvi – Offering flowers etc at his divine feet with the understanding of “sarvESvaran is the lord; this AthmA is his servitor”; alternative explanation – as he desirously resides in this abode, we too, desirously offer these flowers; another explanation – as he arrived here considering this place to be dear to him, due to their presence here, they also surrender unto him without expecting anything else from him [other than kainkaryam].
  • puNNiyam seydha ARE – Is the service of nithyasUris who served as said in thiruviruththam 21 “sUttu nanmAlaigaL thUyana Endhi” (carrying the best garlands), a service! They [residents of paramapadham] are like SrI bharathAzhwAn; these [residents of thiruvananthapuram] are like iLaiya perumAL (lakshmaNa). Even after emperumAn leaves them [in paramapadham], they remain there due to their pArathanthriyam (total dependence).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 33 (Names 321 to 330)

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321) prathitha: (प्रथितः)

Since bhagavAn is popularly known to hold his greatness at all times, he is called ‘prathitha:’ – the popular one.

This is as said in the scriptures thus:

  • “…His name is widely known”
  • “He is the only one who is bound to succeed in everything”, etc.

Etymology: The one who is popular in this world due to his being ‘achyutha’ (as explained in the previous divine name) is called ‘prathitha:’.

अच्युतत्वॆन लॊकॆsस्मिन् प्रख्यातः प्रथितः स्मृतः |

322) prANa: (प्राणः) (also repeated in 67 and 408)

The one who is verily the life force for all souls in this world is called ‘prANa:’. (In the 67th divine name, bhagavAn’s nature of being dear to the nithyasUris as much as their very life force was expounded. In this divine name, bhagavAn being the life force for all individual souls in this world during his incarnations is said)

The scriptures hail thus:

  • “I am verily the life force, and the knower. Know me to be the life of all, and verily the nectar, and worship me”
  • “bhagavAn is the nectar for all dhEvas, and he is verily the life of all souls”
  • “bhagavAn is called ‘prANa:’, since he is the life force in every entity”, etc.

Etymology: Since bhagavAn is like the life force in every individual soul, he is called ‘prANa:’.

पुंसां जीवितरूपत्वात् प्राण इत्यभिदीयतॆ |

323) prANadha: (प्राणदः) (also repeated in 66, 409 and 956)

Thereafter the ensuing divine names hail the kUrmAvathAra (incarnation as the great tortoise) of bhagavAn.

Since bhagavAn bestowed the dhEvas with all energy necessary to churn the magnificent milky ocean, he is called ‘prANadha:’ – the bestower of power.

In the manthra varNas, bhahavAn is hailed as “the one with immense power”.

Etymology: The one who bestowed the dhEvas with all necessary energy to churn the mighty milky ocean during his incarnation as the great tortoise is called ‘prANadha:’.

मरुतां बलदानाद्धि समुद्रमथनॆ भृशम् |
प्राणदश्च समुद्दिष्टः कूर्मरूपतया हि सः ||

324) vAsavAnuja: (वासवानुजः)

Since bhagavAn was born as the younger brother of indhra – who desired for the lost wealth and nectar by churning the milky ocean, he is called ‘vAsavAnuja:’.

The root ‘jan’ जन् (to be born) is prefixed with the word ‘anu’ अनु (following), due to which it gets the ‘da:’ (डः) suffix, resulting in the word ‘anuja:’. Since bhagavAn incarnated as the brother of indhra, he is called ‘vAsavAnuja:’.

Etymology: Since bhagavAn was born as the younger brother of indhra, he is called ‘vAsavAnuja:’.

वासवस्यानुजत्वॆन जातत्वात् वासवानुजः |

325) apAmnidhi: (अपांनिधिः)

The one who supported the mighty ocean during its churning is called ‘apAmnidhi:’.

Etymology: bhagavAn is called ‘apAmnidhi:’ due to his supporting of the mighty ocean that was being churned.

अपांनिधिः मथ्यमान-महार्णव-विधारणात् |

326) adhishtAnam (अधिष्ठानम्)

At the same time as he supported the mighty ocean, he also supported the mandhara mountain that was used as the churning rod by holding it firmly from above. Thus, he is called ‘adhishtAnam’ – the supporting base.

Etymology: The one who firmly held the moving mandhara mountain in the churning waters is called ‘adhishtAnam’. he is indeed the one who supports every entity.

भ्राम्यमाणं मन्दराद्रिं धृतवान् यॊ महाजलॆ |
अधिष्ठानं तमॆवाहुः अधिष्ठानप्रदॊ मनुः ||

327) apramaththa: (अप्रमत्तः)

Since bhagavAn is ever cautious in protecting his devotees thus, he is called ‘apramaththa:’ – the one who never falters.

Etymology: The one who is extremely mindful in protecting his devotees is called ‘apramaththa:’.

अत्यन्तावहितस्त्राणॆ ह्यप्रमत्तः प्रकीर्तितः |

328) prathishtitha: (प्रतिष्ठितः)

Since bhagavAn does not need another support for himself and stands firm in his own greatness, he is called ‘prathishtitha:’.

The chAndhOgya upanishath raises a question and also provides an answer thus: “Where does that bhagavAn rest? He rests in his own greatness”

Even the vishNu dharma says thus: “…that supreme lord, who is ever established in his own greatness…”

Etymology: The one who is established in his own greatness (without an expectation of any external support) is called ‘prathishtitha:’.

स्वॆ महिम्नि स्थितॊ यस्तु स प्रतिष्ठित उच्यतॆ |

============================
स्कन्दः स्कन्दधरॊ धुर्यॊ वरदॊ वायुवाहनः ।
वासुदॆवॊ बृहद्भानुरादिदॆवः पुरन्दरः ॥ ३६ ॥
============================

329) skandha: (स्कन्दः)

Since bhagavAn withers the asuras during his incarnation as mahA kUrma, he is called ‘skandha:’ – the one who destroys.

Etymology: The one who slays or destroys or withers the asuras is called ‘skandha:’.

असुरादीन् शॊषयति स्कन्दः स्कन्दयतीति यः |

330) skandhadhara: (स्कन्दधरः)

Since bhagavAn supports even the commander-in-chief of dhEvas – subrahmaNya (skandha), he is called ‘skandhadhara:’. After all, even subrahmaNya is also included in bhagavAn’s wealth of entities (vibhUthi).

As bhagavAn himself declares in the bhagavath gIthA, he is ‘skandha’ among commanders.

Etymology: The one who supports even the six headed subrahmaNya is called ‘skandhadhara:’.

स स्कन्दधर आख्यातः षडाननविधारणात् |

adiyen srinivasa raja ramanuja dasan

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periya thirumadal – 73 – mannivvagalidaththai

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manniv vagalidaththai mAmudhunIr thAn vizhungap                                    103
pinnum Or EnamAyp pukku vaLai maruppin
konnavilum kUrnudhi mEl vaiththeduththa kUththanai                                 104

Word by word meaning

mannu i agal idaththai – this expansive earth where everyone is fitting well
mA mudhu nIr thAN vizhunga – when mAhapraLayam (deluge) swallowed
pinnum – after that
Or EnamAy pukku – entered (the ocean) as a divine boar
vaLai maruppin – of the curved tusks
kol navilum kUr nudhi mEl – on top of the sharp edges which are capable of killing enemies
vaiththu eduththa kUththanai – one who did a great activity, carrying (that earth)

vyAkyAnam

mannu ivvagalidaththai . . . . . kUththanai – parakAla nAyaki says that the fame of one, who protected not only prahlAdha, who had knowledge and firmness of mind, but also those who were not even aware that they were suffering, by looking only at the relationship [between samsAris and himself] and protected them during the danger of deluge, is also going to get destroyed.

mannivvagalidaththai – this property of vAmana, which has been his for a very long time. mannu – standing for a long time. This would also mean the earth where everyone is fitting well.

mAmudhu nIr thAn vizhunga – just as it has been mentioned in thaiththirIya upanishath “adhbhya prithvI” (earth formed from water), water, which created earth, swallowed it. Just as a person who is posted to guard something steals it, ocean, which was the entity to protect earth, set out to swallow it.

pinnum – there is no end to protection.It will keep continuing.

Or Enam – Incomparable wild boar. If one were to look at the beauty of the divine body which he had created to destroy his greatness, it would make that person [who sees that divine body] to carry out something to ward off evil eyes.

Enam – form of wild boar which lives on both marshy land and in water.

konnavilum kUrnudhi mEl – the tusks of the boar were so sharp that one can escape if one were favourable to emperumAn. However if one were inimical to him, the tusks will destroy the person by killing him.

vaiththu eduththa – carrying (earth) on the sharp edge of the tusks.

kUththanaiit is implied that if one were to see this event, it wouldn’t matter if deluge comes everyday.

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 – 17

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பதினேழாம் பாசுரம். பெரியாழ்வார் அவதரித்த ஆனி ஸ்வாதி என்றால் உருகக்கூடிய ஞானிகளுக்கு இவ்வுலகிலே வேறு எவரும் ஒப்பில்லை என்று தன் நெஞ்சுக்கு உரைக்கிறார்.

நெஞ்சே! முற்காலத்தில், இந்தப் பெருநிலமான பூமியிலே, பெரியாழ்வார் வந்துதித்த ஆனி ஸ்வாதி தினத்தைச் சொன்னால் நெஞ்சு உருகக்கூடிய ஞானிகளுக்கு இவ்வுலகில் ஒப்பானவர்கள் எவரும் இல்லை என்று எப்பொழுதும் நீ நினைத்திரு.

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