Daily Archives: October 19, 2019

thiruvAimozhi – 10.2.5 – puNNiyam seydhu

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Full series >> Tenth Centum >> Second decad

Previous pAsuram

Image result for anantha padmanabha swamy

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr praises those who surrender unto thiruvananthapuram to be comparable to nithyasUris and says “You also surrender like that”.

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

puNNiyam seydhu nalla punalodu malargaL thUvi
eNNumin endhai nAmam ippiRappaRukkum appAl
thiNNam nAm aRiyach chonnOm seRipozhil ananthapuraththu
aNNalAr kamala pAdhAm aNuguvAr amararAvAr

Listen

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

puNNiyam seydhu – performing bhakthi which is enjoyable
nalla – that which is dear to him, due to being with bhakthi
punalodu malargaL – water, flowers etc
thUvi – offer (with love)
endhai – creator’s
nAmam – divine names
eNNumin – meditate upon them always and enjoy them;

(this experience itself)
ippiRappu – this birth, which hurts when seen
aRukkum – will ensure the eradication;
appAl – further
seRi pozhil – having rich garden
ananthapuraththu – in thiruvananthapuram
aNNalAr kamala pAdham – divine feet of the unconditional lord
aNuguvAr – those who approach in a friendly manner (as said here)
amarar AvAr – will become one among nithyasUris;

(this principle)
nAm – we (who are well versed)
thiNNam – firmly
aRiya – to know
sonnOm – told.

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

Performing bhakthi which is enjoyable, offering water, flowers etc which are dear to him, due to being with bhakthi, meditate upon the divine names of the creator always and enjoy them; that will ensure the eradication of this birth, which hurts when seen; further, those who approach in a friendly manner, the divine feet of the unconditional lord in thiruvananthapuram which is having rich garden, will become one among nithyasUris; we firmly tell this for you to know.

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

  • puNNiyam seydhu – Showing devotion. [How does puNya indicate bhakthi?] That is because, bhakthi has dhyAnam, varNASrama dharmam etc as ancillary aspects; hence, the gyAna in the form of bhakthi (devotion), which is a result of righteous karma is indicated. SrI bhagavath gIthA 9.34madhbhakthO … man manA bhava …” (be my devotee, think about me).
  • nalla punalodu malargaL thUvi – Being overwhelmed with love, offering flowers with pure water. With this, archanai [a mode of worship] etc are indicated. “madhyAji mAm namaskuru” (worship me, offer me obeisances) are said in the same SlOkam.
  • eNNumin – It is said in SrI bhagavath gIthA 9.14sathatham kIrthayantha:” (always engage in singing).
  • endhai nAmam – One need not seek any qualification to recite the divine name, since it is similar to someone stumbling upon and crying out “ammE!” (mother); nanjIyar asked paraSara bhattar “Should one purify oneself before reciting the divine name?” bhattar mercifully replied “Should one who is going to take a dip in gangA, take a dip in another pond to purify oneself? Will the divine name which bestows all goodness subsequently, not bestow the qualification to recite it as well?” One only needs taste to recite the divine name; only those [with desire] are qualified persons.
  • ippiRappu aRukkum – Have we not seen the state of this body which is like a garment stitched together!  One will hang the head down, while seeing the inside of the body; one will naturally develop detachment [when the inside is seen]. The power of previous impressions makes it difficult to develop detachment even after this being physically observable by the senses. Some SrIvaishNavas introduced a chetty (scholar) to bhattar and told him “He is a well known thamizh scholar”; bhattar asked him “If you have any questions, why don’t you ask?” He asked “Some say ‘beyond the body which is seen, there is no AthmA, there is no dharmam/adharmam and there is no ISvara’; others see the defects in the body and say ‘this body is impermanent; we should hold on to something which is permanent, and beyond this body’; while the body is the same, why are there multiple views?” bhattar mercifully explained “ISvara has arranged it as per individual’s karma, in such a way that the fortunate ones will see the defects in the body and shed it, and the unfortunate ones will enjoy the body and drown in it, as said in SrI bhagavath gIthA 7-14mama mAyA dhurathyayA’ (it is difficult to crossover my primordial matter) and ‘mAyAm EthAm tharanthithE’ (they cross over this ocean of samsAra [by my grace])” It will be as said in iraNdAm thiruvandhAdhi 66idhu kaNdAy” (This birth in samsAram itself is hellish – see for yourself); it is not good because we think in that manner; the true state of this body is the knowledge of “this is insignificant, this is impermanent” which was given by ISvara.
  • ippiRappu aRukkum – Will eradicate the connection with the body, which is to be known to understand its defective nature.
  • seRi pozhil … – Those who reach the ultimately enjoyable divine feet of the lord of all who is mercifully resting in thiruvananthapuram which is having rich garden.
  • appAl – amarar AvAr – Even those [nithyasUris with divine bodies] who are with body which cannot be said as “ippiRappu aRukkum“, are serving the divine feet of one who is mercifully resting in thiruvananthapuram. Thus, with this, this thiruvananthapuram which not only eliminates the hurdles but also facilitates attaining the desired goal, is said to be the abode of refuge.
  • thiNNam – This is confirmed.
  • nAm aRiyach chonnOm – We are blessed by emperumAn with “mayarvaRa madhinalam” (unblemished knowledge and devotion); we are telling this to you who are all considering your body as the self, to make you aware, seeing your disastrous state.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 34 (Names 331 to 340)

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331) dhurya: (धुर्यः)

As the manthras hail bhagavAn as “the one who bears the entire creation”, he is called ‘dhurya:’ – the one who bears the worlds. The root ‘dhura’ (धुर) gets the ‘yath’ (यत्) adjunct, resulting in this divine name. In this context, ‘dhura’ is understood to mean ‘load’.

Etymology: Since bhagavAn is the one who has borne the worlds, he is called ‘dhurya:’.

भुवनं धृतवान् धुर्यः |

332) varadha: (वरदः)

bhagavAn bestows boons even upon dhEvas – who are different and lower to himself, and who bear different works in this creation. Thus, he is called ‘varadha:’ – the bestower of boons.

Etymology: The one who bestows the desired fruits is called ‘varadha:’.

वरदॊsभीष्टदः स्मृतः |

333) vAyuvAhana: (वायुवाहनः) (also repeated in 860)

bhagavAn propels the air, which is like a life force in this creation. Hence, he is called ‘vAyuvAhana:’.

Etymology: The one who causes the movement of air which is like the life force in this creation is called ‘vAyuvAhana:’.

जगत्प्राणं वहति यॊ वायुवाहन उच्यतॆ |

334) vAsudhEva: (वासुदॆवः) (also repeated in 700 and 714)

Thence, the ensuing twelve names construe the natural divine qualities of bhagavAn. He is called ‘vAsudhEva:’ in this context.

bhagavAn is both ‘vAsu:’ (वासुः) and ‘dhEva:’ (दॆवः). He is called ‘vAsu:’ since he resides in every iota of this creation. Just as the sun’s rays pervade the entire world, and just as a bird protects its offspring under its own wings, so also bhagavAn embraces and pervades the entire creation, resides in every iota of this creation and constantly protects every entity in this creation. Hence, he is called ‘vAsu:’. Further, he is full of playfulness, victory, splendor, praiseworthiness and action. Hence, he is called ‘dhEva:’. Thus, he is called ‘vAsudhEva:’.

bhagavAn himself claims thus:

“I cover up this entire world just like the sun covering up the entire world with his rays. I am thus the indweller of every entity in this creation. Hence, I am known popularly as ‘vAsudhEva:’”.

The vishNu purANa hails thus: “Since bhagavAn indwells every entity in this creation, and since all the entities reside in him, he is called ‘vAsudhEva:’”.

Further elucidation of this divine name is restrained since this is considered to be one of the most secret divine names among the manthras. So the readers are implored to approach their AchAryas for a complete elucidation.

Etmology: The one who indwells in every creature is called ‘vAsudhEva:’. The root ‘dhivu’ (दिवु) is used to mean ‘playfulness’, ‘victory’, ‘splendor’, etc. Residing in every entity and also keeping all entities within him, the one who plays blissfully is called ‘vAsudhEva:’.

सर्वभूतान् वासयति वासुः स परिकीर्तितः |
दिवुधातॊरपि क्रीडाद्यर्थकत्वात् विशॆषतः ||

सर्वभूतॆष्वपि वसन् स्वस्मिन् भूतानि वासयन् |
यः क्रीडति मुदा यद्वा वासुदॆवः स उच्यतॆ ||

335) bruhadhbhAnu: (बृहद्भानुः)

The same trait of bhagavAn is further elucidated. bhagavAn glows magnificently in his glorious forms in SrIvaikuNtam. His effulgence is both magnificent and eternal. Hence, he is called ‘bruhadhbhAnu:’.

Etymology: The one whose effulgence is magnificent is called ‘bruhadhbhAnu:’.

बृहन्तॊ भानवॊ यस्य स बृहद्भानुरुच्यतॆ |

336) AdhidhEva: (आदिदॆवः) (also repeated in 491)

At the same time, bhagavAn is also the one who playfully creates, sustains and destroys the lower material creation comprising all these worlds. Since he is the primordial creator of all such material creation, he is called ‘AdhidhEva:’ – the primordial creator.

The scriptures hail thus:

  • “Assembling and separating all entities in this creation, bhagavAn plays with his own free will”
  • “bhagavAn vishNu is incomprehensible, and absolutely independent. He moves about in all places according to his own free will. He creates, sustains and destroys all of these material worlds and enjoys playfully just like a small child playing with its toys”.

Etymology: Since bhagavAn plays with this material world – which is just as much as a quarter of SrIvaikuNtam, he is called ‘AdhidhEva:’.

(In other words, since bhagavAn possesses creation, sustenance and destruction of this material world itself as a sport, he is called ‘AdhidhEva:’).

क्रीडतीत्यादिदॆवः सॊ पादात्मकविभूतिभिः |

337) purandhara: (पुरन्दरः)

With the ensuing four names, bhagavAn’s quality of eliminating the evil souls who stand as an obstruction to the progress of other entities by causing afflictions is hailed.

bhagavAn tears apart the cities of asuras, and hence he is called ‘purandhara:’.

With this divine quality, bhagavAn shows his capacity to ward off fears from the minds of his devotees caused due to asuras, piSAchas, lightning, planets, etc.

Etymology: bhagavAn is called ‘purandhara:’ since he tears apart the cities of asuras.

पुरन्दर इति ख्यातॊsसुराणां पुरदारणात् |

=============================
अशॊकस्तारणस्तारः शूरः शौरिर्जनॆश्वरः ।
अनुकूलः शतावर्तॊ पद्मी पद्मनिभॆक्षणः ॥ ३७ ॥
==============================

338) aSOka: (अशॊकः) (also repeated in 637)

bhagavAn eliminates the spiritual obstacles (caused due to the one’s own limitations) in the path of attaining bhagavAn such as sorrow, delusion, hunger, etc. Hence he is called ‘aSOka:’ – the one who represses sorrows caused due to one’s own limitations.

Etymology: He is called as ‘aSOka:’, who is the destroyer of sorrows, delusions, etc.

अशॊकः शॊकमॊहादिनाशकः परिकीर्तितः |

339) thAraNa: (तारणः)

bhagavAn also eliminates natural obstacles (caused due to the limiting nature in this prakruthi) such as enemies, thieves, ailments, and all other types of fears. Hence, he is called ‘thAraNa:’ – the one who represses natural obstacles.

Etymology: He is called ‘thAraNa:’, who saves us from the fears of enemies, ailments, etc.

तारणॊ यस्तारयति वैरिव्याध्यादि भीतितः |

340) thAra: (तारः) (also repeated in 968)

With his mere presence, since bhagavAn eliminates fear of samsAra from the minds of his devotees, he is called ‘thAra:’ – the eliminator of fears.

In the atharva Siras, it is said thus: “bhagavAn enables us to overcome the greatest fears of birth, ailments and death in this mighty ocean called samsAra, and hence called ‘thAra:’”.

Other vEdhic hymns such as the one from chAndhOgya upanishath that says “bhagavAn is free from sins (and all kinds of karma), aging, death…..” support this statement.

Etymology: He is called ‘thAra:’, who lifts us out of the fear of samsAra once and forever.

तारः संसारभयतॊ नित्यं तारयतीति सः |

adiyen srinivasa raja ramanuja dasan

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periya thirumadal – 74 – mannum vadamalaiyai

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mannum vadamalaiyai maththAga mAsuNaththAl
minnum irusudarum viNNum piRangoLiyum                                                       105
thanninudanE suzhala malaith thiriththAngu
innamudham vAnavarai Utti avarudaiya                                                              106
mannum thuyar kadindha vaLLalai – maRRanRiyum

Word by word meaning

mannum vada malaiyai – the manthara (a celestial) mountain which was ancholred firmly
maththu Aga – as a churning shaft
mAsuNaththAl – with a snake (vAsuki, encircling)
minnum iru sudarum piRangu oLiyum thanninudanE suzhala malai thiruththu – churning that manthara mountain (churning the ocean) such that the radiant moon, sun, sky and other lustrous entities spun around with him
vAnavarai in amudham Utti – offering sweet nectar to celestial entities
mannum thuyar kadindha – one who drove away their long standing fear of death
vaLLalai – the greatly generous entity

vyAkyAnam

From mannum vadamalaiyai to vaLLalai, emperumAn had, more than protecting the samsAris who did not obstruct when he saved them from the dangers of deluge, carried out beneficial act, hurting his divine body, for the vain celestial entities who had the egotistical attitude of “I am the lord”. parakAla nAyaki says that she is going to destroy this fame too.

mannum vadamalaiyai – the mandhara mountain which holds earth firmly. This refers to emperumAn anchoring it firmly so that it sustains itself well and also to the fact that it did not disintegrate when it was used for churning the ocean.

maththAga mAsuNaththAl – emperumAn used the mountain as the churning staff and vAsuki, the snake, as rope for churning the mountain.

minnum irusudarum viNNum – shining moon and sun, the two sources  of light, and sky, which is their place of dwelling

piRangoLiyum – other stars etc which shine and emit light

thanninudanE suzhala – churning the ocean in such a way that these entities also spun around with him, due to the pace of churning

malai thiriththu Angu innamudham vAnavarai Utti avarudaiya mannum thuyar kadindha vaLLalai – when the celestial entities became enervated after churning for a short time, emperumAn, the supremely generous entity, churned the ocean with his thousand shoulders, killed the demons who were inimical to the celestials, offered nectar, a wondrous medicine,  to the celestials and removed their long standing sorrow.

mannum thuyar kadindha – death to the celestials is like poverty in this samsAram; the opinion here is that he removed this poverty of celestials by offering them nectar. Alternative explanation is that he removed the firmly established poverty [of celestials] which was caused by the curse of sage dhurvAsa.

vaLLalai – he is such a generous entity that he will offer himself to his followers. But, when people ask him for other benefits, just as asking for a loin-cloth from kaRpaka vruksham (wish-fulfilling tree) he will bestow those benefits on such people. After helping them, he will call them as “generous people” since they had helped him (in protecting them), just as he mentioned in bhagavath gIthA SlOkam 7-18udhArA:” (they are generous). thirumazhisaippirAn too said in thiruchchandha viruththam 88 “uLLa nOygaL thIrmarundhu vAnavarkkaLiththa em vaLLalAr” (emperumAn who is the generous entity who gave the medicine of nectar to celestials to cure their disease).

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 – 18

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பெரியாழ்வார் என்னும் பெயர் 

பதினெட்டாம் பாசுரம். எம்பெருமானை மங்களாசாஸனம் செய்வதில் இவருக்கும் மற்றைய ஆழ்வார்களுக்கும் உள்ள பெரிய வித்யாசத்தாலே இவருக்குப் பெரியாழ்வார் என்ற திருநாமம் ஏற்பட்டது என்பதை அருளிச்செய்கிறார்.

எம்பெருமானை மங்களாசாஸனம் செய்வதில் மற்றைய ஆழ்வார்களைக் காட்டிலும் மிகவும் ஆர்வம் கொண்டிருந்ததாலும், எம்பெருமானிடத்திலே பொங்கும் பரிவை உடையவராக இருந்ததாலும் ஸ்ரீவில்லிபுத்தூரிலே அவதரித்த ஸ்ரீவிஷ்ணுசித்தர் பெரியாழ்வார் என்னும் திருநாமத்தைப் பெற்று அத்தாலேயே ப்ரஸித்தமாக அழைக்கப்பட்டார்.

மங்களாசாஸனம் என்பது மற்றவர்களை வாழ்த்துவது. பெரியோர்கள் சிறியோர்களுக்கு மங்களாசாஸனம் செய்வது வழக்கம். சிறியோர்கள் பெரியோர்களைச் செய்யலாமா என்பது இங்கு ஏற்படும் ஒரு கேள்வி. பிள்ளை லோகாசார்யர் இந்த விஷயத்தை ஸ்ரீவசன பூஷண திவ்ய சாஸ்த்ரத்திலே அழகாக விளக்கியுள்ளார். எம்பெருமானோ எல்லோரையும் விட மிகப் பெரியவன். ஆத்மாவோ மிகச் சிறியது. இந்த நிலையிலே “ஆத்மாக்களான நாம் எம்பெருமானுக்கு மங்களாசாஸனம் செய்யலாமா?” என்று கேட்டுக் கொண்டு, “மங்களாசாஸனம் செய்வதே நம் இயற்கைக்குச் சேர்ந்தது” என்று விளக்குகிறார். ஞானத்தின் பார்வையில் எம்பெருமான் பெரியவனே ஆகிலும், ப்ரேமத்தின் பார்வையில் அந்த எம்பெருமானுக்கு இந்த ஸம்ஸாரத்தில் என்ன ஆபத்து வந்து விடுமோ என்று பயப்படுவதே, உண்மையான அன்பு கொண்ட ஒரு பக்தனின் அடையாளம். இதை நன்றாக நமக்குப் புரிய வைத்தவர் பெரியாழ்வார். இதனாலேயே இவர் ஆழ்வார்களில் தனித்துவம் வாய்ந்தவராக விளங்கி, பெரியாழ்வார் என்ற திருநாமத்தையும் பெற்றார்.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

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

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