Daily Archives: October 21, 2019

thiruvAimozhi – 10.2.7 – thudaiththa gOvindhanArE

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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 seventh pAsuram, AzhwAr says “As one goes and serves sarvESvaran who is mercifully resting in thiruvananthapuram, our sorrow of not serving him previously will be eliminated immediately”.

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.


thudaiththa gOvindhanArE ulaguyir dhEvum maRRum
padaiththa em parama mUrththi pAmbaNaip paLLi koNdAn
madaiththalai vALai pAyum vayalaNi ananthapuram
kadaiththalai sIykkap peRRAl kadu vinai kaLaiyalAmE


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

ulagu – worlds
uyir – creatures (such as humans)
dhEvum – dhEvathAs (celestial beings)
maRRum – and other entities such as mahath (the great element) etc
thudaiththa – one who created them all and annihilated them too
gOvindhanArE – (as said in “thama: parEdhEva EkI bhavathi“, as he has a shining form in that stage) one who is known as gOvindha, himself

(created all those entities which were annihilated)
padaiththa – one who created
em – one who revealed this kAraNathvam (his being the cause)
parama mUrththi – lord who is greater than all

(to protect the created world)
pAmbu aNai – in the serpent mattress
paLLi koNdAn – one who is mercifully resting, his

(due to abundance of water)
madaith thalai – in the entrance of the canals
vALai pAyum – the (schools of fish) jumping around joyfully
vayal aNi – having the field as decoration
ananthapuram – in thiruvananthapuram
kadaiththalai – in the divine entrance
sIykkap peRRAl – if we engage in sweeping the floor etc
kadu vinai – great sorrow (of not attaining opportunity to do kainkaryam)
kaLaiyalAm – can be eliminated.

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

emperumAn, who is known as gOvindha, himself created the worlds, the creatures, dhEvathAs and other entities such as mahath and annihilated them too; being the creator, lord who is greater than all, who revealed this kAraNathvam, is mercifully resting on the serpent mattress. If we engage in sweeping the floor etc at the divine entrance of his thiruvananthapuram which is having farm-field as decoration with (the schools of) fish jumping around joyfully in the entrance of the canals, our great sorrow, of not doing kainkaryam until now, can be eliminated. gOvindha could also indicate krishNa as said in “krishNa Evahi lOkAnAm uthpaththirapi chAbyaya:” .

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

  • thudaiththa gOvindhanArE … – thudaikkai – annihilating. Annihilation precedes creation. mahAbhAratham sabhA parvam 38.23 “krishNa Eva hi lOkAnAm uthpaththirapichAbyaya:” (krishNa is the cause for all worlds), periyAzhwAr thirumozhi 1.1.6 “vaiyam Ezhum kaNdAL piLLai vAyuLE” (mother yaSOdhA saw the whole creation in krishNa’s mouth).
  • ulagu uyir … – One who created the world, celestial beings and other sentient beings. When they started violating their limits, he annihilated them, and subsequently he gave them the senses/bodies which are necessary to attain the purushArtham (goal), and protected them.
  • em parama mUrththi – sarvESvaran who is humble towards his devotees.
  • pAmbaNaip paLLi koNdAn – One who mercifully reclined on thiruvananthAzhwAn (AdhiSEsha) in the created world, for the protection of the residents of the world. His,
  • madaiththalai … – In the abode which is decorated with fields where the (schools of) fish joyfully jump around and reside in the entrance of the canals, due to the abundant availability of water; just as mukthAthmAs reside in paramapadham singing sAma gAnam, even the animals reside joyfully in this abode.
  • kadaiththalai sIykkap peRRAl – If we get to perform divine sweeping kainkaryam at the sannidhi entrance.
  • kadu vinai kaLaiyalAmE – All the sorrows due to not performing service will be eliminated. After acquiring SEshathva gyAnam (knowledge of being a servitor), the sorrow of not having done service cannot be eliminated by prAyaSchiththam (atonement) [it will only go by engaging in kainkaryam fully].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumadal – 76 – mannai manam koLLa

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mannai manangoLLa vanjiththu nenjurukki
ennudaiya pAdhaththAl yAnaLappa mUvadimaN                                            109

Word by word meaning

pOr vEndhar mannai – that mAvali who is the chief of kings who have the strength to indulge in war
manam koLLa vanjiththu – bewildering him to make him believe (that this bachelor has come only to seek alms)
nenju urukki – softening his heart (through the beauty of his gait, speech etc)
manna – Oh King!
ennudaiya pAdhaththAl yAn aLappa – by measuring with my foot
mU adi maN tharuga enRu – saying ‘give me three steps of land’ 


pOr vEndhar mannai – the chief king among all the kings who are great warriors.

manam koLLa vanjiththu – While people such as Sukra bhagavAn (guru [preceptor] for demons) tried to dissuade mahAbali from granting anything, saying “this (vAmana) is no ordinary bachelor; he is the deceitful vishNu himself”, vAmana deceived mahAbali through his beauty. Alternative interpretation – vAmana deceived mahAbali by making him believe fully thinking “He has come only for seeking alms; he hasn’t come to deceive”.

nenjurukki – just as it is said in thiruvAimozhi 1-8-6pulan koL mANAy” (in the guise of a dwarf and a bachelor at that, stealing the sensory perceptions), making mahAbali feel that he cannot sustain himself unless he grants whatever vAmana asks for, by softening mahAbali’s mind which was disturbed by Sukra (his guru).

The following conversation [as given in the arumpadhavurai (explanatory note) by puththUr swAmy] explains the way in which vAmana softened mahAbali’s heart:

ennudaiya pAdhaththAL yAn aLappa . . . . .

manna – vAmanA drew the attention of mahAbali by calling him “Oh King!”

mAvali stared at him from head to foot.

mUvadi – the child-like vAmana said “You must give me three steps”

mAvali asked him “What should I give you?”

maN – the child told him “I want three steps of land”

mAvali asked him “Through whose foot should I grant you three steps of land?”

ennudaiya pAdhaththAl – the child told him “Through my foot”

mAvali told him “Would you not take three steps of land as measured by my foot which is big?”

yAn aLappa – vAmana advised mAvali “Is it not your duty to grant me whatever I desire?”

mAvali kept quiet for sometime, with the desire “I should listen to his conversation for some more time”

tharuga – the child spoke as if nectar were dripping from each word “give now itself”

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

adiyEn krishNa rAmAnuja dhAsan

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SrIvishNu sahasranAmam – 36 (Names 351 to 360)

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351) SarIrabhruth (शरीरभृत्)

Sporting such auspicious forms thus, since bhagavAn nourishes his devotees who are verily his divine body, he is called ‘SarIrabhruth’. He nourishes every individual soul with his adorable qualities.

The vishNu purANa says thus: “When bhagavAn resides in the heart of a devotee, that devotee shines forth with a very pleasant demeanor in this world”

The chAndhOgya upanishath also says thus: “Oh SvEthakEthu, your face is glowing as though suggesting that you have completely understood the supreme brahman”.

The devotees of bhagavAn who sincerely worship him as laid down by bhagavAn himself in various scriptures are indeed the body of bhagavAn. At the same time, bhagavAn considers such pure devotees themselves as verily his soul. Such an intimate relationship exists between bhagavAn and his true devotees, with which bhagavAn nourishes them.

Etymology: Situated in the middle of the lotus of heart of his true devotee (yOgi), since bhagavAn bears such an individual soul like his own body and nourishes it, he is called ‘SarIrabhruth’.

यॊगिहृत्कञ्जमध्यस्थः स्वदॆहं तं बिभर्ति यः |
शरीरभृत् स कथितॊ वस्वर्णॊ भुक्तिमुक्तिदः ||

352 and 353) mahardhdhi: (महर्द्धिः), rudhdha: (ऋद्धः) (also repeated in 279)

Thence, bhagavAn’s divine wealth in his manifestation as vAsudhEva is hailed.

bhagavAn’s divine wealth is expansive enough to look after the ‘yOga’ (attainment of wealth) and ‘kshEma’ (retentiveness of such gained wealth) of all of his devotees. Thus, he is called ‘mahardhdhi:’ – the one who bestows great prosperity upon his devotees.

Furthermore, bhagavAn himself experiences completeness from the progress of such true devotees. Hence, he is also greatly prosperous himself, and aptly called ‘rudhdha:’ – the greatly prosperous one.

This is as shown in the SrImath rAmAyaNa, where it says rAma was extremely happy after coronating vibhIshaNa as the ruler of lanka.

Etymology: The divine wealth of that vAsudhEva is hailed thereafter. bhagavAn looks after the possessions of his devotees with his unbound supreme wealth, due to which he is called ‘mahardhdhi:’. Also, he is feels greatly prosperous himself with the progress of such true devotees, and hence called ‘rudhdha:’.

स ऎवाथॊ विव्रियतॆ वासुदॆवॊ विभूतिभिः |
तद्यॊगक्षॆमवहन-निर्मर्यादविभूतितः ||
महर्द्धिस्तत्स्मृद्ध्या यः समृद्धः स्वृद्ध उच्यतॆ ||

354) vrudhdhAthmA (वृद्धात्मा)

bhagavAn’s nature is so magnanimous that all such greatness as shown in the previous divine names is reduced to merely a handful measure when compared to his divine natural self. Hence, he is called ‘vrudhdhAthmA’ – the magnanimous one by nature.

Etymology: Since bhagavAn’s divine nature is so great as to reduce all other greatness to merely a handful measure, he is called ‘vrudhdhAthmA’.

महिमानं चुलकयन् प्रवृद्धः सर्वतॊsधिकम् |
आत्मा स्वरूपं यस्यॆति स वृद्धात्मॆति कथ्यतॆ ||

355) mahAksha: (महाक्षः)

The word ‘mahAn’ refers to being venerable. The word ‘aksha:’ refers to the pivot or axle of a vehicle. Since the venerable garuda himself is used as bhagavAn’s vehicle, bhagavAn is called ‘mahAksha:’ – the one who possesses a venerable chariot.

In this context, the word ‘aksha:’ is used to represent the vehicle / chariot (ratha) of bhagavAn. A parallel can be drawn between the vehicle and garuda – who is verily the form of vEdhas – due to their common functionality of transporting.

Etymology: garuda is called ‘aksha:’ to mean ‘chariot’, since he acts similar to a chariot by carrying bhagavAn around. Since such a chariot of bhagavAn – garuda – is most venerable, bhagavAn is called ‘mahAksha:’.

अक्षस्तु तार्क्ष्यॊ वहनात् रथावयवसाम्यतः |
महान् पूज्यः स यस्यास्ति स महाक्ष इति स्मृतः ||

356) garudadhvaja: (गरुडध्वजः)

bhagavAn possesses the same garuda as his identifying flag as well. Hence he is called ‘garudadhvaja:’. The ‘garuda flag’ itself is one of the most uniquely identifying characteristics of bhagavAn showing his absolute supremacy.

Etymology: The one who possesses the same garuda as his flag as well is called ‘garudadhvaja:’.

स ऎव तु ध्वजॊ यस्य स उक्तॊ गरुडध्वजः |

अतुलः शरभॊ भीमः समयज्ञॊ हविर्हरिः ।
सर्वलक्षणलक्षण्यॊ लक्ष्मीवान् समितिञ्जयः ॥ ३९ ॥

357) athula: (अतुलः)

The one who is thus incomparable is called ‘athula:’. They vEdhas say thus: “There is no other entity like him”

Etymology: Due to his possession of garuda as his flag, bhagavAn is incomparable and hence called ‘athula:’.

गरुडध्वजत्वाद्धि स अतुलॊsनुपमः स्मृतः |

358) Sarabha: (शरभः)

bhagavAn punishes those entities that act beyond their limits, and hence called ‘Sarabha:’ – the punisher. This divine name comes from ‘SruNAthi’ (शृणाति), referring to punishment. The root ‘Sru’ (शृ) means to destroy. It gets the ‘abhach’ (अभच्) adjunct by grammatical rules, resulting in this divine name.

Etymology: Since bhagavAn punishes those individuals who disobey his divine orders (in the form of SAsthras), he is called ‘Sarabha:’.

स्वाज्ञातिलङ्घिनः पुंसः शिक्षणात् शरभः स्मृतः |

359) bhIma: (भीमः) (also repeated in 948)

bhagavAn is also called ‘bhIma:’ since he induces fear among those who disobey his divine orders. The root ‘bhI’ भी (fearing) gets the ‘mak’ (मक्) adjunct, resulting in this divine name. In this context, it means the one who instills such fear.

With such fear of bhagavAn alone do the dhEvas such as vAyu, indhra, et al remain in their limits of action, bound by bhagavAn’s orders. This is clearly shown by vEdhas when they declare “out of his fear does the wind flow”, etc.

They also declare thus:

  • “All sentient entities in this creation fear bhagavAn greatly, as much as they see a rasied vajrAyudha (the weapon called ‘vajra’) – ready to attack”
  • “With fear of bhagavAn only the fire burns. With his fear alone the sun produces heat. With his fear, indhra, vAyu, yama – the lord of death – and others run around to be identified as obedient servants”, etc.

Etymology: bhagavAn is called ‘bhIma:’ since he instills fear of punishment in the lower demigods such as vAyu, indhra, et al if they dare to disobey his orders.

भीमॊ यस्मात् बिभ्यति तु शरभात् पवनादयः |

360) samayagya: (समयज्ञः)

Thus, the one who clearly knows the behavior of his servants such as agni, vAyu, et al (to know how they behave at various times) is called ‘samayagya:’ – the one who knows the time. The vEdhas declare thus: “bhagavAn created these sun, moon, etc just as they were in the previous creation cycle”.

Alternately, he knows exactly when the time is ripe for him to give himself to his dearest devotees. He knows exactly when he can protect them, and provides his shelter of protection (abhayam) accordingly.

Etymology: The one who knows the behaviors of his servants such as agni and others at various times is called ‘samayagyna:’.

अग्न्यादीनां च समयम् ऊर्ध्वाग्रज्वलनादिकम् |
यॊ जानात्यधिकारं स समयज्ञः प्रकीर्तितः ||

adiyen srinivasa raja ramanuja dasan

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உபதேச ரத்தின மாலை – பாசுரம் – 20

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பைதல் நெஞ்சே நீ உணர்ந்து பார் 

இருபதாம் பாசுரம். இன்னமும் பெரியாழ்வார் மற்றும் அவருடைய ப்ரபந்தமான திருப்பல்லாண்டுக்கும் இருக்கக் கூடிய தனிப் பெருமையை அருளிச்செய்கிறார்.

சிறுபிள்ளைத்தனமான நெஞ்சே! ஈரத்தமிழிலே எம்பெருமானின் நிர்ஹேதுகமான க்ருபையினால் பாசுரங்கள் அருளிச்செய்த ஆழ்வார்களையும் அவர்களின் அருளிச்செயல்களையும் நன்றாக ஆராய்ந்து பார். திருப்பல்லாண்டுக்கு ஒப்பான ஒரு ப்ரபந்தம் உள்ளதா? இல்லை. எம்பெருமானுக்கு பல்லாண்டு பாடுவதையே நோக்காகக் கொண்டுள்ளது திருப்பல்லாண்டு. மற்றைய ஆழ்வார்களின் ப்ரபந்தங்களோ, எம்பெருமானை உருகி அனுபவிப்பதில் நோக்காக உள்ளன.  பெரியாழ்வாருக்கு ஒப்பான ஒரு ஆழ்வார் உள்ளாரா? இல்லை. எம்பெருமானின் அழகு முதலியவைகளுக்கு மங்களாசாஸனம் செய்து தரித்து கொள்ளுபவர் இவ்வாழ்வார். மற்றைய ஆழ்வார்களோ எம்பெருமானின் திருக்கல்யாண குணங்களில் மூழ்கியிருப்பவர்கள்.

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