Daily Archives: October 23, 2019

thiruvAimozhi – 10.2.9 – nAm umakku

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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 ninth pAsuram, AzhwAr says “The time which was identified as in thiruvAimozhi 9.8.4nALEl aRiyEn enakkuLLana’ (I don’t know the date fixed for me) and thiruvAimozhi 9.10.5maraNam AnAl’ (at the end of this body), has arrived; as we quickly reach thiruvananthapuram and engage in service, the karmas which are hurdles for our service will be eliminated”.

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

nAm umakkaRiyach chonna nALgaLum naNiyavAna
sEmam nangudaiththuk kaNdIr seRi pozhil ananthapuram
thUma nal virai malargaL thuvaLaRa Ayndhu koNdu
vAmanan adikkenREththa mAyndhaRum vinaigaL thAmE

Listen

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

(as said in thiruvAimozhi 3.3.10vaiththa nAL varai” (the end of your determined life span))
nAm – us

(previously)
umakku – for you
aRiyach chonna nALgaLum – the days of the end of the body, which were informed
naNiya Ana – are coming close
seRi pozhil – having dense garden
ananthapuram – thiruvananthapuram
nangu – good
sEmam – protection
udaiththuk kaNdIr – is having!

(thus, there)
thUmam – fragrant smoke, which is an aide in the worship
nal – good
virai – having fragrance
malargaL – flowers
thuvaL aRa – to be without defect
Ayndhu koNdu – preparing
vAmanan adikku enRu – vowing them to be for the divine feet of SrI vAmana who is naturally inclined towards union with his devotees
Eththa – (for such acceptance) praising his qualities such as Seelam (simplicity) etc
vinaigaL – karmas which are hurdles for kainkarayam
thAnE – on their own
mAyndhu aRum – will be destroyed.

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

The days of the end of the body, which were informed for you by us are coming close; thiruvananthapuram which is having dense garden, is having good protection! As we engage in preparing fragrant smoke which is an aide in the worship, flowers which are having good fragrance and vowing them to be for the divine feet of SrI vAmana who is naturally inclined towards union with his devotees, and praise his qualities such as Seelam etc, our karmas which are hurdles for kainkarayam, will be destroyed on their own.

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

  • nAm umakku – The days I said in thiruvAimozhi 9.8.4nALEl aRiyEn enakkuLLana” (I don’t know the date fixed for me) and thiruvAimozhi 9.10.5maraNam AnAl” (at the end of this body), have arrived near. Did he advice others in this manner? Yes. In thiruvAimozhi 9.10mAlai naNNi“, AzhwAr found out ISvara’s opinion in “maraNam AnAl” and instructed the same to others. Here also, AzhwAr is instructing others. mahAbhAratham “thasmin athamithE …” [krishNa tells this SlOkam to yudhishtra] – bhIshma is dying and he mercifully started explaining these since there won’t be anyone who will hear these words subsequently – AzhwAr is mercifully repeating the same advice now. asthamithE – There are two suns, viz the sun who illuminates the eyes and the sun who illuminates the heart; thiruchchandha viruththam 114 “gyAnamAgi gyAyiRAgi” (being the knowledge and sun). gyAnAnyalpI bhavishyathi – just as svarUpam (the self, which is also known as dharmi gyAnam), dharma bhUtha gyAnam (knowledge which helps understand other aspects) is also eternal [but it is considered insignificant due to depending upon the mind]; now, the dawn and dusk for this depend on the tool which receives such knowledge. If bhIshma dies, there won’t be anyone to give and receive this knowledge. parigyai appar (a SrIvaishNava) highlights what is mercifully explained by bhattar “unless a respectable person has this and teaches this, teachers and students will cease to exist and such knowledge will become worthless”. thasmAth thvAm chOdhayAmyaham – This is why I am urging to go to bhIshma and hear from him.
  • sEmam nangudaiththuk kaNdIr seRi pozhil ananthapuram – This perfectly enjoyable abode is the protection for our final moments.
  • thUma nal virai malargaL – Nicely fragrant smoke, fragrant and good flowers.
  • thuvaL aRa … – Making them distinguished to be apt for us and him.
  • vAmanan … – Praising the divine feet of emperumAn who became a mendicant to get back his own property, and offering to such divine feet.
  • mAyndhu aRum vinaigaL thAnE – As the AthmA engages in activity which is apt for his true nature, all the hurdles will be eliminated [i.e. the kainkaryam is not a means, but is a natural activity]

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 38 (Names 371 to 380)

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371) mahIdhara: (महीधरः) (also repeated in 319)

Since bhagavAn only reduces the load on this earth by destroying all evil entities, he is called ‘mahIdhara:’.

Etymology: Since bhagavAn bears the world by reducing the load (by destroying all evil entities), he is called ‘mahIdhara:’.

भूभारनाशनॆन ज्याधरणात् धरणीधरः |

372) mahAbhAga: (महाभागः)

Since bhagavAn showed the fortune of winning over the gOpikAs, neeLA dhEvi, the sixteen thousand maidens, rukmiNi, sathyabhAmA, jAmbavathi, et al, with all of them voluntarily willing to marry him, he is called ‘mahAbhAga:’.

Etymology: mahAbhAga: is the one who possesses lofty attributes that are desired by many great women such as rukmiNi, sathyabhAmA, and others, and was married by them.

रुक्मिण्यादि बहुस्त्रीभीः महाभागः स्वयंवृतः |

373) vEgavAn (वॆगवान्)

Although born as a human, since bhagavAn shows his invincible supreme lordship even in his incarnations, he is called ‘vEgavAn’. The ‘mathup’ (मतुप्) adjunct used in this divine name indicates extremity of such qualities.

Etymology: Since bhagavAn displays his inseparable supreme lordship even during his human incarnation right from childhood, he is called ‘vEgavAn’.

दुर्वारपरमैश्वर्यप्रसारत्वात् विशॆषतः |

मनुष्यधर्मॆ बाल्यॆsपि वॆगवानिति शब्द्यतॆ ||

374) amithASana: (अमिताशनः)

How or where has he displayed such feats? This is illustrated here with this divine name ‘amithASana:’ – the one with unlimited appetite.

bhagavAn swallowed all the unlimited quantities of food prepared by the cowherds for indhra (in the name of gOvardhana parvatha). The scriptures say that the cowherds (gOpas) were extremely astonished at this extraordinary feat and doubted if he was any god, or a demon. Such are his divine plays.

Etymology: He who ate the unlimited quantities of food prepared by the cowherds with the intent of offering it to indhra without leaving any traces is called ‘amithASana:’.

इन्द्राय कल्पितं गॊपैरमितं चाशनं स्वयम् |
भुक्तवान् यश्च निःशॆषं प्रॊच्यतॆ स अमिताशनः ||

===============================
उद्भवः क्षॊभणॊ दॆवः श्रीगर्भः परमॆश्वरः ।
करणं कारणं कर्ता विकर्ता गहनॊ गुहः ॥ ४१ ॥
================================

375) udhbhava: (उद्भवः) (also repeated in 796)

With his numerous divine deeds such as getting tied with a rope by yaSOdhA etc, since bhagavAn uplifts the fallen souls from the shackles of death (samsAra), he is called ‘udhbhava:’ – the one who uplifts fallen souls from samsAra.

This is as hailed by the scriptures thus: “…that dhAmOdhara, who was tied with a rope, but who unties the fallen souls from the shackles of death”

Etymology: He is called ‘udhbhava:’, with whose grace the fallen individuals are uplifted from this samsAra.

समुद्गतॊ भवॊ यस्मात् उद्भवः परिकीर्तितः |

376) kshObhaNa: (क्षॊभणः)

bhagavAn is called ‘kshObhaNa:’ since he mixes up the individual souls and the prakruthi (nature), which are otherwise different from each other. He binds the individual souls in different bodies (made of nature) at the time of creation, and thus combines the two different entities.

Etymology: Since bhagavAn binds the fallen individual souls (eligible to be bound due to their karma) in the lower nature, he is called ‘kshObhaNa:’.

प्रकृतिं बन्धनार्हांश्च क्षॊभयन् क्षॊभणः स्मृतः |

377) dhEva: (दॆवः)

bhagavAn ties the individual souls with his rope called ‘mAyA’ just like trapping tigers and wild boars, and plays with them in this creation. Hence, he is called ‘dhEva:’ – the one who plays. It comes from the root ‘dhiv’ (दिव्), to mean ‘sport’ in this context.

Etymology: Just like trapping and caging a tiger and other wild beasts, since bhagavAn binds the individual souls (bound by karma) in this creation with his rope called ‘mAyA’ and plays with them, he is called ‘dhEva:’.

व्याघ्रादिवज्जीवततॆः मायापाशॆन बन्धनम् |
कृत्वा नित्यं क्रीडति यः स दॆवः परिकीर्तितः ||

378) SrIgarbha: (श्रीगर्भः)

bhagavAn – along with SrI mahAlakshmi – play thus with all these creations, and since his divine wealth constantly grows with such divine sport, he is called ‘SrIgarbha:’.

As the scriptures say, SrI mahAlakshmi is the one who never gets separated from bhagavAn.

Etymology: He is called ‘SrIgarbha:’, who constantly engages in divine sport with SrI mahAlakshmi and enjoys.

श्रीगर्भः श्रीरॆन भॊगक्रीडा साह्यॆन पॊष्यतॆ |

379) paramESvara: (परमॆश्वरः)

Thus, the one who possesses absolute supremacy purely due to his association with SrI mahAlakshmi, who married him out of her own wish, is called ‘paramESvara:’.

The SrImath rAmAyana says thus: “rAma glittered with sIthA by his side, just as the lord of all beings – vishNu – shines forth with SrI mahAlakshmi by his side”.

Etymology: Owing to SrI mahAlakshmi who voluntarily married bhagavAn, since he possesses absolute supremacy and lordship over every entity, he is called ‘paramESvara:’.

श्रीस्वयंग्रहसार्थात् स्वात् ऐश्वर्यात् परमॆश्वरः |

380) karaNam (करणम्)

Since bhagavAn is himself the tool helpful in attaining him, he is called ‘karaNam’ – the tool. It is indeed from just a very small fraction of such bhagavAn’s power that all of our sense organs such as eyes, ears, etc, action organs such as hands, legs, etc get their power to act as tools for knowledge and action.

The scriptures say thus:

“nArAyaNa is verily the eyes, and the object of vision. nArAyaNa is indeed the ears, and the object of hearing”, etc.

Etymology: The one who is himself the tool for all individual souls in the pursuit of attaining him is called ‘karaNam’.

स्वप्राप्तौ साधकतमं जीवानां करणं विदुः |

adiyen srinivasa raja ramanuja dasan

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periya thirumadal – 78 – onnA asurar

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onnA asurar thuLangach chelanItti
mannivvagalidaththai mAvaliyai vanjiththuth                                   112
than ulagam Akkuviththa thALAnai – thAmarai mEl

Word by word meaning

angu onnA asurar thuLanga – making the inimical demons (such as namuchi et al) in those seven worlds to suffer
sela nItti – extending further (to go beyond)
mannu i agal idaththai – this permanent, expansive  bhU maNdalam (region of world)
mAvaliyai vanjiththu – deceiving mahAbali (like this)
than ulagam Akkuviththa thALAnai – having divine feet, which made [such worlds] as his world

vyAkyAnam

angu onnA asurar thuLangach chela nItti – when demons such as namuchi (son of mahAbali) came opposing him exclaiming as in periyAzhwAr thirumozhi 1-8-8 “ennidhu mAyam” (what is this clairvoyance?)[when emperumAn, as vAmana, asked for three steps of land with his small foot and grew up instantaneously as thrivikrama and measured all the worlds], stretching his foot such that they ran in fear, just as it is mentioned in periyAzhwAr thirumozhi  1-8-8 “mannu namuchiyai vAnil suzhaRRiya” (spinning the persistent namuchi around, in the sky) and in SrI vishNu dharmam 43-28 “dhravanthi dhaithyA:” (the demons are running).

mannivvagalidaththai – this world which was, for a long time, belonging to mahAbali

mAvaliyai vanjiththu – carrying out the deceitful act of showing a small foot and measuring with a huge foot.

thannulagam Akkuviththa – since vAmana does not see any distinction between his followers and himself and since indhra is not going to argue [claiming ownership of the worlds] the pAsuram says that thannulagam (his world) instead of indhranulagam  (indhra’s world). This is actually neither mAvali’s maN (land) nor indhra’s maN; isn’t it actually “vAmanan maN” (the land of vAmana) as mentioned in thiruvAimozhi 4-4-1! Hence, she is saying that it is “thannulagam

thALAnai – these are all related to his divine foot. She says that she will destroy that too.

 

Until now, she was saying that she will destroy his fame which he attained during his incarnations. Now she goes to all the divine abodes where he has taken residence with the fame “he is at the limit of saulabhya sauseelyAdhi (easy to approach and being very simple etc) qualities” and says that she is going to tell all the world that “he is deceiving everyone saying that he has all those qualities; he doesn’t have these qualities”.

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 – 22

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இன்றுதான் திருவாடிப்பூரமோ? இந்த தினத்திலேதான் ஸ்ரீ பூமிப்பிராட்டி ஸ்ரீவைகுந்தத்தில் இருக்கும் எல்லையில்லாத ஆனந்த அனுபவத்தை விட்டு, பெரியாழ்வாரின் திருமகளாரான ஆண்டாள் நாச்சியாராக, ஒரு தாய் தன் குழந்தை கிணற்றிலே விழுந்தால், எவ்வாறு தானே கிணற்றிலே குதித்துத் தன் குழந்தையை காப்பாற்றுவாளோ, அதைப் போல என்னுடைய உஜ்ஜீவனத்துக்காகவே இங்கே வந்து அவதரித்தாள். ஸ்ரீ வராகப் பெருமாள் பூமிப்பிராட்டியிடம் என்னை வாயினால் பாடி, மனத்தினால் த்யானித்து,தூயமலர்களைக் கொண்டு அர்ச்சித்தால், ஜீவாத்மாக்கள் என்னை எளிதில் அடையலாம்” என்று சொன்னதை நமக்கு நடத்திக் காட்டவே இப்பூவுலகில் வந்து அவதரித்தாள். என்ன ஆச்சர்யம்! என்ன கருணை!

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