Daily Archives: October 20, 2019

thiruvAimozhi – 10.2.6 – amararAy

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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 sixth pAsuram, AzhwAr says “Even nithyasUis come and serve in thiruvananthapuram; thus, thiruvananthapuram is an even more apt goal than paramapadham; hence, let us go and serve him”.

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

amararAyth thiriginRArgatku Adhi sEr ananthapuraththu
amarar kOn archchikkinRu angagap paNi seyvar viNNOr
namargaLO! sollak kENmin nAmum pOy naNuga vENdum
kumaranAr thAdhai thunbam thudaiththa gOvindhanArE

Listen

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

kumaranAr thAdhai – rudhra, the father of subrahmaNya, his
thunbam thudaiththa – eliminated the sorrow
gOvindhanAr – as krishNa
amarar Ay – as other dhEvathAs
thirginRArgatku – those who roam around
Adhi – being the creator
sEr – mercifully resting
ananthapuraththu – in thiruvananthapuram
amarar kOn – sEnai mudhaliyAr (vishvaksEnar)
archchikkinRu – for the worship
angu – arriving in that abode
agap paNi seyvar – those who perform confidential services in assisting him in such worship
viNNOr – are the residents of paramapadham;
namargaLO – Oh our people!
sollak kENmin – listen to what I say;
nAmum pOy – let us also go (along with them)
naNuga vENdum – should reach.

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

emperumAn as krishNa eliminated the sorrow of rudhra, the father of subrahmaNya and is the creator of those who roam around as dhEvathAs; such emperumAn is mercifully resting in thiruvananthapuram; sEnai mudhaliyAr has arrived at this abode to worship such emperumAn along with those residents of paramapadham who perform confidential services, assisting him in such worship. Oh our people! Listen to what I say; let us also go and reach there.

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

  • amararAyth thiriginRArgatku – Just as mAmbazha uNNi (an insect, whose name means mango-eater) has no relation to mango, these amaras (dhEvas) who are in this material world, who live a little bit longer than humans and eventually die, and who are still called as amara (immortal) even though there is an end to their life, are pridefully roaming around as if they are immortal.
  • thiriginRAr – Though the bondage is heavy, they roam around without any worry. Their situation is not as simple as the AthmA in a human body. For a human being, all that he needs to give up is his own body and a woman (his wife); but for brahmA, he needs to give up the whole universe which is under his control.
  • Adhi sEr ananthapuraththu – For dhEvas and nithyasUris, the only commonality towards bhagavAn is bhagavAn being the cause for all. For nithyasUris, he ensures their existence; for the dhEvas, he unites the body and soul, and conducts them by recreating the body every moment that it decays. thiruvananthapuram where the cause of the universe is eternally residing.
  • amarar kOn … – SrI sEnApathi AzhwAn (vishvaksEna) is performing eternal kainkaryam; nithyasUris will assist him.
  • namargaLO sollak kENmin – Oh all of those who are eternally related to me as said in thiruvAimozhi 3.3.1vazhuvilA adimai seyya vENdunAm” (We should serve continuously)! Listen to my words. One should share kind words with relatives.
  • nAmum – We are desirous to serve and should join the nithyasUris to be in their group to go and serve.
  • pOy naNuga vENdum – It is not enough that we just dream of it from here, but we should reach there.

When asked “Would it be possible for us, who are samsAris, to be in their group?” AzhwAr says,

  • kumaranAr … – He is the saviour for us when we are in a dangerous situation of being attacked by dhEvas and asuras together; thus, should it be difficult for us to reach that abode? Will he, who removes the sorrows of the prideful persons, make it difficult for us who are without any pride, to reach him? He remains the eliminator of sorrows for rudhra et al; he remains subservient to cows and cowherds. We should reach such gOvindha.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 35 (Names 341 to 350)

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341) SUra: (शूरः) (also repeated in 650)

bhagavAn’s desire to win over all entities is shown in this divine name ‘SUra:’. It means ‘the one who is capable of winning’.

The root ‘Su’ (शु) represents going and winning over his opponents. It gets the ‘kran’ (क्रन्) adjunct by grammatical rules along with the dIrgha, resulting in this divine name.

Etymology: Since bhagavAn is ever desirous and capable of triumphing over all the opponents (explained in the previous divine names), he is called ‘SUra:’.

विजिगीषुतया जैत्रः समर्थः शूर उच्यतॆ |

342) Sauri: (शौरिः) (also repeated in 649)

bhagavAn’s special quality of him voluntarily going to his devotees and protecting them (as against his devotees seeking his refuge for their protection) is shown in this divine name ‘Sauri:’. bhagavAn gets this divine name since he is the son of vAsudhEva.

Etymology: The one who is born as the son of vAsudhEva (who is also called ‘SUra:’) is called ‘Sauri:’.

शूरस्य वसुदॆवस्य यॊsपत्यं शौरिरुच्यतॆ |

343) janESvara: (जनॆश्वरः)

bhagavAn is a vast ocean of radiant wealth capable of uplifting all the fallen souls from the swirls of samsAra. Hence he is called ‘janESvara:’ – the lord of all the souls born in this samsAra.

Etymology: Since bhagavAn exercises his lordship over all the fallen souls born in this samsAra by uplifting and enlightening them, he is called ‘janESvara:’.

प्लवनॊज्वलनैश्वर्यमहौघः स्यात् जनॆश्वरः |

344) anukUla: (अनुकूलः)

Due to his natural greatness, bhagavAn voluntarily remains subjugated to limits by repressing his wonders, pride, respect, etc regarding his supremacy. Hence he is called ‘anukUla:’ – the one who abides by the limits.

The word ‘kUla:’ (कूलः) means shore. The one who abides by the limiting shores (just as a vast ocean does not generally cross the shores although potent) is called ‘anukUla:’.

This divine quality of bhagavAn is hailed in the SrImath rAmAyanam thus:

“Although rAma is called ‘vIryavAn’ – the valorous one, he is not carried away by his own valor”

Alternately, bhagavAn is the one who abides by his devotees’ whims.

This is as said in the scriptures thus:

“The only refuge of all devotees – capable of holding their hands in times of distress – is janArdhana, who is bought over by them in exchange for utter devotion”

When yaSOdha ties krishna to a grinding stone, she scolds him thus:

“Oh krishna, you are a very mischievous boy! Free yourself from this knot if you can, and go where you want”, etc.

Etymology: Although great and potent by nature, since bhagavAn gives up all his pride, bewilderment, etc., and always abides by his devotees whims, he is called ‘anukUla:’.

स्वभावतॊ महत्वॆsपि मदविस्मयवर्जनात् |
भक्तैकप्रवणॊ नित्यम् अनुकूल इति स्मृतः ||

345) SathAvartha: (शतावर्तः)

bhagavAn is also called ‘SathAvartha:’. He possesses hundreds of swirls. The ‘swirls’ (आवर्ताः) in this divine name represent his expansive wealth.

Although beyond limits, bhagavAn voluntarily abides himself by a certain limit (His devotees’ whims). This is like a wide river flowing through a narrow gorge, thus causing a lot of swirls in the flowing water. Thus, a parallel can be drawn between the swirls in the flowing water (caused by a narrow gorge) and the swirls in bhagavAn (caused by his devotees’ limits).

Etymology: bhagavAn possesses hundreds of swirls due to the flow of his unbounded wealth being constrained by the limits of his devotees (as per their capacities), and hence called ‘SathAvartha:’. He is the ocean of wealth, and the provider of both material benefits as well as liberation.

ऐश्वर्यजृम्भिताभिख्या आवर्ता यस्य नित्यशः |
शतं सन्ति शतावर्तः वस्वर्णॊ भुक्तिमुक्तिदः ||

346) padhmI (पद्मी)

Having thus explained the divine qualities of vAsudhEva, thence his divine forms are being hailed.

Since bhagavAn – as vAsudhEva – always sports a lotus in his hand (called ‘leelApadhma’ लीलापद्म), he is called ‘padhmI’.

Etymology: The divine qualities of bhagavAn in his manifestation as vAsudhEva were hailed till now, and thence his divine forms are hailed. Since bhagavAn sports a lotus in his hand at all times, he is called ‘padhmI’.

गुणतॊ वासुदॆवत्वमुक्तं रूपादिरुच्यतॆ |
लीलापद्मधरॊ नित्यं पद्मीति परिकीर्त्यतॆ ||

347) padhmanibhEkshaNa: (पद्मनिभॆक्षणः)

bhagavAn’s eyes are like faultless lotuses in appearance. They are extremely attractive, and capable of quenching one’s weariness at the same time. Thus, he is called ‘padhmanibhEkshaNa:’.

Etymology: The one who possesses attractive eyes resembling the freshly blossomed lotus in clear waters – which are also capable of quenching the weariness of his devotees – in order to protect them at all times is called ‘padhmanibhEkshaNa:’.

स्वच्छाम्बुजातसदृशम् ईक्षणं श्रमहारि च |
यस्यास्ति भक्तरक्षायां स स्यात् पद्मनिभॆक्षणः ||

==============================
पद्मनाभॊsरविन्दाक्षः पद्मगर्भः शरीरभृत् ।
महर्धिरृद्धॊ वृद्धात्मा महाक्षॊ गरुडध्वजः ॥ ३८ ॥
==============================

348) padhmanAbha: (पद्मनाभः) (also repeated in 48 and 198)

bhagavAn’s navel also resembles a beautiful lotus. Hence he is called ‘padhmanAbha:’.

Etymology: The one whose navel is also like a lotus is called ‘padhmanAbha:’.

नाभिश्च पद्मवद्यस्य पद्मनाभः स उच्यतॆ |

349) aravindhAksha: (अरविन्दाक्षः)

bhagavAn’s eyes are as beautiful as red lotuses. Hence he is called ‘aravindhAksha:’.

Etymology: The one who possesses beautiful eyes like the red lotuses is called ‘aravindhAksha:’.

रक्तारविन्दनयनस्तु अरविन्दाक्ष ईरितः |

350) padhmagarbha: (पद्मगर्भः)

bhagavAn situates himself in a beautiful lotus – as tender and fragrant as himself. Alternately, he situates himself in the lotus of heart of his devotees who sincerely worship him. Thus, he is called ‘padhmagarbha:’ – the one who is situated in a lotus.

The root ‘gru’ गृ (to establish) gets the ‘bhan’ (भन्) adjunct, resulting in the word ‘garbha:’.

This is as said in the scriptures thus:

  • “The subtle, faultless lotus that houses the lord himself in it, and which is situated in the center of the body….”
  • “bhagavAn resides in that subtle lotus of the heart of his devotees”
  • “bhagavAn is seated on a beautiful lotus”, etc.

Etymology: The one who resides in the lotus of heart of his devotees (yOgis) is called ‘padhmagarbha:’.

यॊगिहृत्पुण्डरीकस्थः पद्मगर्भः स उच्यतॆ |

adiyen srinivasa raja ramanuja dasan

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periya thirumadal – 75 – thannuruvam Arum

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thannuruvam Arum aRiyAmal thAnangOr                                           107
mannum kuRaL uruvinmANiyAy mAvali than
ponniyalum vELvikkaN pukkirundhu pORvEndhan                           108

Word by word meaning

maRRu anRiyum – apart from that
than uruvam Arum aRiyAmal – making his nature unknown to anyone else
thAn Or mannum kuRaL uruvin mANi Ay – he, who is the most supreme among all men, made himself into a divine dwarf bachelor
mAvali than – mahAbali’s
pon iyalum vELvikkaN pukkirundhu – taking abode in the yAgabhUmi (the place where mahAbali conducted the ritual) where gold was being gifted

vyAkyAnam

Starting from maRRanRiyum until thALAnai, the narration is about emperumAn’s vAmanAvathAram [incarnation as vAmana, the dwarf]. When he churned the ocean and helped the vain celestial entities, he did not lower his greatness. However, when he helped them again, he gave up all his fame, transformed himself as a vAmana (dwarf) and sought alms from mahAbali. parakAla nAyaki says that she will destroy this great quality of simplicity too, in emperumAn.

maRRanRiyum – More than that. This narrates emperumAn’s quality of simplicity which is the exact opposite of his quality of greatness.

thannuruvam Arum aRiyAmal – those who saw him [emperumAn, as vAmana] thought that he was always like this, seeking alms. None would know that he is the one who gave the four purushArthams (ultimate benefits) through his four huge shoulders.

Arum aRiyAmal – even periya pirAtti (SrI mahAlakshmi) and nithyasUris (permanent dwellers of SrIvaikuNtam) did not know that [he is vAmana].

thAn angu pukku – he, who is to be attained by everyone, went to the yAgyaSAlA (place where mahAbali was conducting the ritual).

Or mannum kuRaL uruvil –  disguising himself as vAmana (dwarf), without any comparison and with such beauty that those who saw him could not take their eyes off him and look at any other person or object.

mANiyAy – keeping his countenance with equanimity and with a blossomed face, whether the person from whom he sought alms offered him anything or shut the door on his face. A bachelor whose form had got scarred while taking alms [as if he had known only seeking alms all his life].

mAvali than pon iyalum vELvikkaN – in the beautiful ritual of mahAbali. Unlike parakAla nAyaki who had to attempt at engaging in madal in order to attain him [emperumAn], the ritual was such great that it was able to bring emperumAn, who is the goal of the ritual, to it. The opinion is that had she not undertaken madal but had undertaken a ritual like mahAbali, emperumAn would have come to her too. Alternatively, this would mean a ritual where gold was being gifted. A ritual where whatever was sought was given.

pukku – he entered that place in such a way that earth had to bend for each step that he took while reaching the place.

irundhu – Just as thiruvAimozhi 3-8-9 said “koLvan nAn mAvali mUvadi thA” (Oh mahAbali, give me three steps of land as measured with my foot; I will accept it), even if mahAbali had refused, he would have remained there like a tree [remaining stationary], refusing to leave the place without getting what he had asked for.

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 – 19

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பத்தொன்பதாம் பாசுரம். ஆழ்வார்களின் அருளிச்செயல்களில் திருப்பல்லாண்டுக்கு இருக்கும் ஏற்றத்தை ஒரு உதாரணத்தைக் கொண்டு அருளிச்செய்கிறார்.

எம்பெருமானைத் தவிர மற்ற உபாயங்களில் ஈடுபடுதல், எம்பெருமானை விரைவாக அடைவதில் முழு ஆசை இல்லாமல் இருத்தல் ஆகிய குற்றங்கள் இல்லாத ஆழ்வார்கள், பகவத் விஷயத்தைத் தவிர மற்ற விஷயங்களைப் பேசும் குற்றம் இல்லாத ப்ரபந்தங்களை அருளிச்செய்தனர். இப்படிப்பட்ட ப்ரபந்தங்களில் திருப்பல்லாண்டு, எம்பெருமானின் நன்மையையே பார்க்கும் மங்களாசாஸனத்திலேயே நோக்காக இருப்பதால், வேதத்தின் தாத்பர்யமாக ப்ரணவம் இருப்பது போல ஆழ்வார்களின் அருளிச்செயல்களில் இது ப்ரதானமாக இருக்கிறது.

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