Daily Archives: October 22, 2019

thiruvAimozhi – 10.2.8 – kadu vinai

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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 eighth pAsuram, AzhwAr invites SrIvaishNavas saying “Please go to thiruvananthapuram to see the divine feet of sarvESvaran who is mercifully resting there”.

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.


kadu vinai kaLaiyalAgum kAmanaip payandha kALai
ida vagai koNdadhenbar ezhil aNi ananthapuram
padamudai aravil paLLi payinRavan pAdhangANa
nadaminO namargaL uLLIr! nAm umakkaRiyach chonnOm


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

kadu vinai – cruel sins (which are the reasons for delay in attaining the result)
kaLaiyal Agum – can be eliminated
kAmanai – kAma (cupid, who is famous for his beauty)
payandha – one who created
kALai – krishNa who did not lose his youth (even after that)
ida vagai – as his abode
koNdadhu – had
ezhil – beauty
aNi – having
ananthapuram – thiruvananthapuram
enbar – is said;

padam udai – having hoods (which are expanded due to being in contact with emperumAn)
aravil – in the divine serpent mattress
paLLi – in mercifully resting
payinRavan – of the one who is very involved
pAdham – divine feet
kANa – to see and enjoy
namargaL uLLIr – oh our people
nadaminO – start walking;

(not having to think that no one informed)
nAm – we (who know the greatness of emperumAn)
umakku – for you
aRiya – to know
sonnOm – have told.

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

Cruel sins can be eliminated. It is said that krishNa who did not lose his youth even after creating kAma, is having beautiful thiruvananthapuram as his abode. Oh our people! Start walking towards such thiruvananthapuram to see and enjoy the divine feet of the one who is very involved in mercifully resting on the divine serpent mattress with hoods. We have told 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

  • kadu vinai kaLaiyal Agum – We can get rid of the cruel sins which cannot be eliminated by our own efforts.
  • kAmanaip payandha kALai – I have to instruct you only until you see him! He is the one who created kAma who bewilders the whole world with his beauty. When both (krishNa and kAma) are seen together, one will think “kAma is mistakenly identified as beautiful”. Even what is said in “prasavAnthancha yauvanam” (youth remains only until one becomes pregnant), is not applicable here.
  • ida vagai koNdadhu enbar – All the learned ones say that he has taken this place as his abode and will remain blissful; “padhmanAbham vidhurbudhA:” (Learned ones know about padhmanAnAbha).
  • ezhil aNi ananthapuram – Nothing new can be done in paramapadham; this is the unique greatness here over there [here, the town can be newly decorated].
  • padam udai aravil – The blossoming which happens when sarvESvaran reclines on him, is highlighted here in “padam udai aravu“.
  • paLLi payinRavan – The mattress is so cozy that even the naturally omniscient lord will become unconscious while resting on it.
  • pAdham … – All of you who are my brethren in thinking to see his divine feet as said in thiruvAimozhi 9.4.5vari vAL aravinaNaip paLLi koLginRa kariyAn kazhalE kANak karudhum karuththu” (Dark-hued emperumAn is mercifully resting on the serpent mattress which has stripes and radiance; my intellect is thinking to see the divine feet of such emperumAn). During an adhyayana uthsavam, when araiyar recited this pAsuram, ALavandhAr heard it and thought “We should have a connection with AzhwAr [by following his instructions]” and immediately gathered SrIvaishNavas who are his disciples, and mercifully went to thiruvananthapuram.
  • nAm – We who know the nature of his merciful resting posture and say as in thiruvAimozhi 3.7.1yavarElum avar – emmai ALum paramar” (anyone who has the wealth of worshipping emperumAn, is my lord).
  • umakku aRiyach chonnOm – We have told you, who are having the desire to see such form of emperumAn, to know about it.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 37 (Names 361 to 370)

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361) havirhari: (हविर्हरिः)

Just as declared in the vEdhas as “Only till such time I am not released from the bondages of samsAra, I cycle in this samsAra. The day I earn bhagavAn’s grace and get released from this cycle, I attain verily that supreme brahman and prosper”, bhagavAn knows and waits for the right time to grace each one of his dear devotees, and finally unites with such devotees in SrIvaikuNtam and also gives himself to them for mutual enjoyment. Thus, he is called ‘havi:’. The root ‘hu’ (हु) means to exchange – give and take. It gets the ‘isi:’ (इसिः) adjunct per grammatical rules, resulting in the word ‘havi:’.

Furthermore, bhagavAn only dispels all obstacles in the way of attaining him, and hence he is called ‘hari:’ – the one who steals (removes) the obstacles.

Since bhagavAn thus gives himself to his devotees, unites with such dear devotees, and also dispels obstacles in the way of such union, he is called ‘havirhari:’.

This is as said in the scriptures thus:

“hari steals (clears off) all sins of his dear devotees, even if they were known to be the most evil minded souls before, although they did not yearn for such divine grace. This is like fire displaying its nature of burning although touched without knowledge”.

‘havirhari:’ is thus a single name, and not two names.

bhagavAn himself declares thus: “I accept a part of the fire oblations, and hence called ‘hari:’. Also, I am called ‘hari:’ due to my greenish hue”.

Since bhagavAn thus accepts the oblations (havis) in the sacred fire, he is called ‘havirhari:’.

Etymology: bhagavAn is called ‘havi:’ since he knows when the time is ripe and gives away himself to his dear devotees and also unites with them. He is called ‘hari:’ since he only removes the obstacles in the way of such divine union. Thus, he is called ‘havirhari:’.

Alternately, since bhagavAn accepts the oblations given in the sacred fire (directly as well as in the form as indweller of lower demigods to whom such oblations may be directed), he is called ‘havirhari:’.

भक्तॆभ्यः स्वात्मदानाय यॊ ज्ञात्वावसरं मुदा |
दीयतॆ चादीयतॆ च तैर्यॊsसौ तु हविः स्मृतः ||

हरिश्च तद्विघ्नहरॊ यद्वा क्रतुषु दीयतॆ |
यद्धविस्तस्य हरणात् हविर्हरिरिति स्मृतः ||

362) sarvalakshaNa-lakshaNya: (सर्वलक्षणलक्षण्यः)

Thence, bhagavAn vAsudhEva’s form as the consort of SrI mahAlakshmi is hailed. bhagavAn possesses an auspicious divine body showing insignia of great prosperity due to his constant embracing of his consort SrI mahAlakshmi. Hence he is called ‘sarva-lakshaNa-lakshaNya:’ – the one who possesses all auspicious insignia.

Such divine auspicious insignia are shown in the scriptures thus:

  • “One should meditate upon that consort of SrI mahAlakshmi, who possesses the hue of a lotus, and is stationed in a divine lotus sporting the divine discus (chakra) in both of his hands”
  • “Oh lotus eyed one, the ocean of all auspiciousness and bliss…” etc.

Etymology: sarva-lakshaNa-lakshaNya: is the one who sports the insignia of his divine union with SrI mahAlakshmi.

सर्वलक्षणलक्षण्यॊ लक्ष्मीलक्षण-चिह्नितः |

363) lakshmIvAn (लक्ष्मीवान्)

Thus he is also called ‘lakshmIvAn’ – the one who is eternally united with SrI mahAlakshmi.

bhagavAn himself declares thus:

“When I held the hand of SrI mahAlakshmi in marriage (to enact our marriage for all individual souls to enjoy), I playfully disclosed her eternity just like myself (without another cause). I have taken shelter in her ever since, and she has sought my refuge. So we are mutually inseparable for eternity”.

The word ‘prakruthi’ in this sloka verily refers to SrI mahAlakshmi, who is the mother of all worlds.

Etymology: Since bhagavAn is ever united with SrI mahAlakshmi, he is called ‘lakshmIvAn’.

लक्ष्म्या च नित्ययुक्तत्वात् लक्ष्मीवान् इति कथ्यतॆ |

364) samithinjaya: (समितिञ्जयः)

Ever united with SrI mahAlakshmi who is the mother of all worlds, bhagavAn becomes the father of every entity. Since the duo thus takes on the responsibility of their children (individual souls born in this creation) in bestowing all happiness upon them, and dispelling the confusions from their minds regarding their eternal natural subservience unto them, bhagavAn is called ‘samithinjaya:’ (read as samitinjaya:).

As the manthra varNas hail, bhagavAn is the one who wins over all sorrows of his devotees (in terms of confusions regarding their subservience, and all other types of obstacles that stop them from attaining him).

Etymology: Having united with SrI mahAlakshmi, since bhagavAn dispels the confusions from the minds of his dear devotees regarding their eternal and natural subservience unto the duo, and thus since he dispels the root of all their sorrows and bestows all auspiciousness, he is called ‘samithinjaya:’.

चॆतनानां स्वदासत्वविवादं जयतीति सः |
समितिञ्जय आख्यातः सर्वदुःखशमाश्रयः ||

विक्षरॊ रॊहितॊ मर्गॊ हॆतुर्दामॊदरः सहः ।
महीधरॊ महाभागॊ वॆगवान् अमिताशनः ॥ ४० ॥

365) vikshara: (विक्षरः)

As described hitherto, since bhagavAn never lets his love towards his dearest devotees diminish, he is called ‘vikshara:’.

Etymology: Since bhagavAn’s divine love towards his devotees said hitherto never diminishes, he is called ‘vikshara:’.

उक्तस्नॆहस्य अक्षरणात् विक्षरः परिकीर्तितः |

366) rOhitha: (रॊहितः)

bhagavAn possesses a reddish hue as in the calyx of a beautiful lotus flower, due to his eternal union with SrI mahAlakshmi. Hence, he is called ‘rOhitha:’ – the one with a beautiful reddish hue.

Etymology: Since bhagavAn possesses a reddish hue as in the calyx of a lotus flower, he is called ‘rOhitha:’.

पद्मस्य गर्भाभतया रॊहितः परिकीर्तितः |

367) mArga: (मार्गः) (also repeated in 398)

Since he is sought by all of his dear devotees, he is called ‘mArga:’ – the one who is sought after.

As said in the manthra varNas, bhagavAn is the one who is most liked by the devotees.

Etymology: The one who is constantly sought after by his devotees for fulfilling all their desires is called ‘mArga:’.

उपासकैर्मार्ग्यमाणॊ मार्गॊ वाञ्छितसिद्धयॆ |

368) hEthu: (हॆतुः)

bhagavAn is also called ‘hEthu:’ since he remains as the cause for the fulfillment of such desires of all of his dear devotees.

The root ‘hi’ (हि) refers to movement, which gets the ‘thu:’ (तुः) adjunct, resulting in the divine name.

Etymology: Since bhagavAn bestows the desired fruits upon all devotees and thus remains the cause for all their attainments, he is called ‘hEthu:’.

वाञ्छितार्थनिदानत्वात् हॆतुरित्यभिदीयतॆ |

369) dhAmOdhara: (दामॊदरः)

Since all the worlds (dhAmAni) reside in the belly of bhagavAn, he is called ‘dhAmOdhara:’. This divine name represents his disposition as primordial creator with SrI mahAlakshmi. The scriptures say thus: “The worlds by name ‘dhAma’ shine forth in his belly, due to which he gets the name ‘dhAmOdhara:’”.

Alternately, he is called dhAmOdhara: since he bestows happiness upon all the dhEvas. The word ‘dhAma’ in this context refers to bliss.

Also, he is called ‘dhAmOdhara:’ since he was tied with a rope in his belly by his mother yaSOdha to a grinding stone. The word ‘dhAma’ in this context means a rope.

Thus, although highly clever as loved by even SrI mahAlakshmi herself, bhagavAn voluntarily gets bound by his dear devotees (like yaSOdha, and other gOpikas) in their faultless devotion. He stands tied to a grinding stone with tears rolling down his cheeks, and thus displays his incomparable simplicity, although being the only supreme entity. This divine name shows this extraordinary simplicity and affection of bhagavAn.

Etymology: The one who houses all worlds (dhAma) in his belly is called ‘dhAmOdhara:’. Alternately, he is also popularly called dhAmOdhara: since he was easily tied by yaSOdha with a rope in his belly. Also, he is called ‘dhAmOdhara:’ since he bestows all happiness upon the dhEvas with his infinite bliss.

दामानि लॊकनामानि ह्युदरॆ यस्य सन्ति सः |

दामॊदरॊ मतॊ यद्वा यशॊदा दामबन्धनात् |
दॆवानां सुखशंसित्वात् दामात् दामॊदरॊsपि वा ||

370) saha: (सहः)

Although being the consort of verily SrI mahAlakshmi herself (indicating his absolute supremacy), since he happily puts up with all the tying, scolding, threatening etc by yaSOdhA, he is called ‘saha:’ – the one who endures.

Etymology: Since bhagavAn endures the acts of tying, scolding etc by yaSOdha, he is called ‘saha:’.

यशॊदाकृत-बन्धादि सहनात् सह ईरितः |

adiyen srinivasa raja ramanuja dasan

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periya thirumadal – 77 – mannA tharuga enRu

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mannA tharuga enRu vAy thiRappa maRRavanum
ennAl tharappattadhenRalumE aththuNaikkaN                                                            110
minnAr maNimudi pOy viN thadava mEleduththa
ponnAr kanai kazhaRkAl Ezhulagum pOykkadandhu                                              111

Word by word meaning

vAy thiRappa – as he asked, opening his mouth
avanum – that mahAbali (who heard that)
ennAl tharappattadhu enRalum – as he said that “the three steps of land have been given by me”
aththuNaikkaN – at that very moment
min Ar mudi pOy viN thadava – the radiant crown went and stroked the ethereal layer
mEl eduththa – that which was lifted high up
pon Ar kanai kazhal kAl – the coveted divine foot, decorated with valorous anklet and making a sound
Ezh ulagum pOy kadandhu – going across all the worlds above


tharuga enRu vAy thiRappa – who will not soften when he (emperumAn as vAmana) opens his radiant mouth?

maRRavanum – this implies that mAvali, who was fully engaged in the beauty of vAmana opening his radiant mouth and in the sweetness of the speech, changed into a totally new person, just as gold is changed by being melted in a furnace [and is purified fully].

ennAl tharappattadhu enRalumE – just as SrI rAma said in SrI rAmAyaNam yudhdha kANdam 18-34 “dhaththamasyAbhayam mayA” (refuge has been granted by me to vibhIshaNa) and in 18-35 “abhayam sarva bhUthEbhyO dhadhAmi” (I grant refuge from all creations), mAvali said “I have given already”. Since he had already taken a vow that he would grant whatever anyone asked for, he says that he has already given it.

aththuNaikkaN – vAmana started growing at that very moment and started measuring [all the worlds] since the one who had granted his wish, being a demon, could change his mind any time.

minnAr maNi mudi pOy viN thadava – the form of vAmana, who was a bachelor, changed into the crowned form of thrivikrama and that radiant crown, full of gems, pervaded all the upper worlds.

viN thadava – since the capability of the protector is not limited by the capability of the protected, the foot pervaded even SrIvaikuNtam. Didn’t purusha sUktham-1 say “bhUmim viSvathO vruthvA athya thishta dhaSAngulam” (pervading entire earth, he measured to an unlimited extent)!

mEl eduththa . . . Ezhulagum pOy – Just as thiruvAimozhi 7-4-1 said “mudi pAdham ezha” the divine foot which was lifted, competed with the divine crown and went higher and higher, up.

ponnAr kanai kazhal kAl – the divine foot which was golden, desired by everyone, and decorated with valorous anklet which seemed to roar “there is no one to equal me in protecting the followers”

Ezhulagum pOy kadandhu – the divine foot too went beyond the shell of the universe.

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 – 21

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இந்த உலகோர்க்கு உரைப்போம் யாம் 

இருபத்தொன்றாம் பாசுரம். ஆழ்வார்கள் பதின்மர் என்பதும் உண்டு பன்னிருவர் என்பதும் உண்டு. எம்பெருமான் விஷயத்திலே ஆழ்ந்தவர்களை மட்டும் பார்த்தால், இவர்கள் பதின்மர்கள். இவர்களுடைய மாத, நக்ஷத்ரங்களை நன்றாகக் காட்டியருளினார் கீழே. ஆண்டாள் மற்றும் மதுரகவி ஆழ்வார் ஆகிய இருவரும் ஆசார்ய அபிமான நிஷ்டர்கள். ஆண்டாள் “விட்டுசித்தர் தங்கள் தேவர்” என்று தன் தகப்பனாரான விஷ்ணுசித்தர் விரும்பிய தெய்வம் என்றே எம்பெருமானை அனுபவிக்கிறாள். மதுரகவி ஆழ்வாரும் “தேவ மற்றறியேன்” என்று நம்மாழ்வாரிடமே பக்தி கொண்டிருந்தார். இவ்விருவரும் சேர்க்கப்பட்டால் ஆழ்வார்கள் பன்னிருவர். இவர்களுடன் நம் ஆசார்ய பரம்பரையின் முக்யமான ஆசார்யரான “மாறன் அடி பணிந்து உய்ந்தவரான” எம்பெருமானாராம் யதிராஜரையும் சேர்த்து இங்கே அனுபவிக்கிறார். எம்பெருமானாரும் “ஸ்ரீராமானுஜம்” என்று நம்மாழ்வாரின் திருவடியாகவே கொண்டாடப்படுகிறார். இம்மூவருக்கும் மற்றுமொரு தொடர்பும் உண்டே – ஆண்டாள் பூமிப் பிராட்டியின் அவதாரம் என்றும், மதுரகவி ஆழ்வார் பெரிய திருவடியின் அவதாரம் என்றும் எம்பெருமானார் ஆதிசேஷ அவதாரம் என்றும் கொண்டாடப்படுவர். இவர்கள் அவதரித்த தினங்களின் பெருமையை இவ்வுலகுக்கு உரைப்போம் என்று அருளிச்செய்கிறார்.

பெரியாழ்வார் திருமகளாரான ஆண்டாள், மதுரகவி ஆழ்வார் மற்றும் யதிகட்கிறைவரான ஸ்ரீ ராமானுஜர் ஆகிய இவர்கள் இவ்வுலகத்தில் உள்ளோரின் வாழ்ச்சிக்காக வந்து அவதரித்த மாதங்கள் மற்றும் நக்ஷத்ரங்களின் பெருமையை இந்த உலகத்தவர்களுக்கு எடுத்துரைப்போம்.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

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