Daily Archives: October 25, 2019

thiruvAimozhi – 10.2.11 – andhamil pugazh

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Full series >> Tenth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Those who are experts in this decad will become enjoyable for the residents of thirunAdu (paramapadham)”.

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.


andhamil pugazh anathapura nagar Adhi thannai
kondhalar pozhil kurugUr mARan sol AyiraththuL
aindhinOdaindhum vallAr aNaivar pOy amar ulagil
paindhodi madandhaiyar tham vEy maru thOLiNaiyE


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

andham il pugazh – being with endless qualities
ananthapura nagar – residing in thiruvananthapuram
Adhi thannai – the cause of all
kondhu – flower bunches
alar – blossoming
pozhil – surrounded by garden
kurugUr – controller of AzhwArthirunagari
mARan – nammAzhwAr
sol – mercifully spoke
AyiraththuL – among the thousand pAsurams
aindhinOdu – along with the five pAsurams (which are advice for others)
aindhum – the five pAsurams where he adviced others as well as self
vallAr – those who can practice
pOy – going (in archirAdhi mArgam (path leading to paramapadham))
amar ulagil – in the abode of paramapadham, which is the dwelling place of “ayarvaRum amarargaL” (nithyasUris, mukthAthmAs)
paindhodi – being decorated with ornaments in their arms
madandhaiyar tham – divine apsaras (celestial damsels), their
vEy maru – distinguished like bamboo
thOLiNai – the brahmAlankAram (ultimate decoration) which is done by their shoulders (hands)
aNivar – will get to accept.

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

nammAzhwAr, the controller of AzhwArthirunagari, which is surrounded by garden with blossoming flower bunches, mercifully spoke on emperumAn, the cause of all, who is residing in thiruvananthapuram with endless qualities, five pAsurams as advice for others and five pAsurams as advice for others and self, among the thousand pAsurams; those who can practice this decad will go and reach the abode of paramapadham , which is the dwelling place of “ayarvaRum amarargaL“, to accept the brahmAlankAram (ultimate decoration) which is done by the distinguished bamboo like shoulders of the divine apsaras who are decorated with ornaments in their arms. thodi – bangles.

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

  • andham il … – On the one who is the cause of the universe, who is present with endless qualities in thiruvananthapuram; those who surrender are with endless qualities; the one who accepts the surrender is also with endless qualities. Since he left parampadham, arrived in thiruvananthapuram and is mercifully resting there, there is no end for his qualities/greatness; for the devotees, since they became detached from samsAram and engaged in service in ugandharuLina nilangaL (dhivya dhESams, where he is desirously living), there is no end for their qualities/greatness. Due to accepting service from such AthmA [from samsAram], there is no end to emperumAn’s greatness; due to serving emperumAn, there is no end for the greatness of such devotees. Only if emperumAn is glorified only while being in samsAram, AthmA will also be glorified while reaching paramapadham. As the AthmA increases his detachment in this world, he acquires greatness; similarly, as emperumAn increases his detachment in paramapadham, he acquires greatness. For both [AthmA and emperumAn], both [paramapadham and samsAram, respectively] are difficult to attain.
  • kondhu alar pozhil kurugUr … – Mercifully spoken by nammAzhwAr who has AzhwArthirunagari which is in spring season always.
  • aindhinOdu aindhum vallAr – Just as making a necklace with gems knowing their nature very well and glorifying the necklace, AzhwAr is enjoying five pAsurams at a time.
  • aNaivar … – Reach SrIvaikuNtam and will become the target of the care of the apsaras (celestial damsels) as said in kaushIdhaki upanishath “… Satham mAlA hasthA:” (With garlands in their hands, hundred apsaras will welcome the mukthAthmA (liberated soul) who enters paramapadham). There is no difference between what is said in thiruvAimozhi 10.9.8 “mudiyudai vAnavar muRai muRai edhir koLLa” (the crowned nithyasUris will welcome the liberated soul) and “vEy maru thOLiNai aNaivar“. It is said in thiruvAimozhi 10.9.10 “madhimuga madandhaiyar Endhinar vandhE” (Ladies with moon like face, with auspicious pots in their hands, came to welcome the liberated soul).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 40 (Names 391 to 400)

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391) parardhdhi: (परर्द्धिः)

Thence the divine deed of bhagavAn in his greatest incarnation as SrI rAma, which is capable of reviving a dying soul, is hailed. Although possessing all wealth, since his divine auspicious qualities are highly opulent, he is called ‘parardhdhi:’.

Although bhagavAn is the only supreme entity ruling over all others, he is compared to some lowly demigods for a miniscule of his original qualities in his incarnation as SrI rAma.

For instance, SrImath rAmAyanam hails rAma’s qualities thus:

“He greatly resembles vishNu in valor. In his affable appearance, he resembles the moon”, etc.

The same SrImath rAmAyanam later hails his absolute supremacy thus:

“SrI rAma’s qualities cannot be described with mere words. his greatness never diminishes. He is perceptible only by the highest vEdhas, and resides in the hearts of all dhEvas and all other entities. He is indeed the one who destroys all our enemies”, et al.

The manthra varNas hailing SrI rAma address him as ‘bhagavAn’ – indicating opulence of all divine and auspicious qualities in him.

Etymology: Since SrI  rAma is ever filled with an abundance of superior and auspicious qualities, and shows his absolute supremacy at all times.

कल्याणानां पराणां च गुणानां ऋद्धिदः सदा |
परावस्थतया चैव परर्द्धिरिति कथ्यतॆ ||

392) paramaspashta: (परमस्पष्टः)

To elaborate further, the same point is reinforced with this divine name ‘paramaspashta:’. His absolute supremacy can be clearly seen in various occasions.

This is shown in SrImath rAmAyana by mandodari when her husband rAvana was killed by SrI rAma. While grieving her husband’s death, she praises rAma thus: “This rAma is clearly showing himself as verily the supreme and eternal godhead nArAyaNa”.

The same SrImath  rAmAyana also hails rAma thus: “He is verily the sun to even the sun god”, et al.

Etymology: The one whose absolute supremacy is very clearly seen even in his incarnation as SrI rAma is called ‘paramaspashta:’.

साक्षात्-दृष्टस्वपारम्यः परमस्पष्ट उच्यतॆ |

393) thushta: (तुष्टः)

bhagavAn rejoices his attainment of the status of being daSaratha’s son much more than his absolute supremacy itself. Thus, he is called ‘thushta:’.

The SriImath rAmAyana says thus about bhagavAn:

  • “At that moment, bhagavAn vishNu delighted in choosing daSaratha as his would-be father”
  • “SrI rAma greatly delights in practicing his own varNASrama principles of the kshathriya community”
  • “I consider myself as a human; the son of daSaratha, rAma by name”, et al.

Etymology: The one who is highly contented with his attainment of the status of being daSaratha’s son, ruling over the kingdom of ayOdhyA and acting like an ordinary human being (more than his absolute supremacy itself) is called ‘thushta:’.

लाभाद्दाशरथित्वस्य जगतः पालनस्य च |
मनुष्यत्वॆsपि यः प्रीतः स तुष्ट इति कथ्यतॆ ||

394) pushta: (पुष्टः)

Since SrI rAma is resplendent with an abundance of such great qualities, he is called ‘pushta:’. The SrImath rAmAyana says “…that SrI rAma, who is full of auspicious qualities”.

Etymology: The one who is replete with great qualities such as benevolence and the like is called ‘pushta:’.

गुणैर्यॊ ह्यानृशंसाद्यैः पूर्णः पुष्ट इतीरितः |

395) SubhEkshaNa: (शुभॆक्षणः)

SrI rAma possesses wide, pacific, benign, long and red hued auspicious lotus-like eyes, betraying his supreme nature said hitherto. Hence, he is called ‘SubhEkshaNa:’. 

This is as said in Srimath rAmAyanam thus:

“SrI rAma has nice eyebrows and long lotus-like reddish eyes, akin to vishNu himself”.

Alternately, SrI rAma is hailed as ‘SubhEkshaNa:’ since his eyes are looked by each and every soul, and he looks at each and every soul. Again, SrImath rAmAyana supports this view thus: “He – who does not see rAma and whom rAma doesn’t see – shall be the most ill fated soul in this world, to the extent that he is disliked by himself the most”.

Etymology: The one who possesses pacific, long and wide lotus-like reddish eyes that show his excellence in disposition is called ‘SubhEkshaNa:’.

सौशील्यैश्वर्यपिशुनं शीतलं दीर्घमायतम् |
ताम्रं च लॊचनं यस्य स शुभॆक्षण ईरितः ||

रामॊ विरामॊ विरतॊ मार्गॊ नॆयॊ नयॊsनयः ।
वीरः शक्तिमतांश्रॆष्ठॊ धर्मॊ धर्मविदुत्तमः ॥ ४३ ॥

396) rAma: (रामः)

The one who attracts every soul with his divine forms and auspicious qualities is called ‘rAma:’. SrImath rAmAyana says thus:

  • “rAma is the greatest of entities that generate happiness among souls”
  • “…that rAma, who is a storehouse of auspicious qualities…”
  • “SrI rAma is dark complexioned, youthful, red-eyed, and like a bull among elephants.”
  • “SrI rAma shone with his great qualities just like the sun shines with its bright rays, attracting every citizen of ayOdhyA with his love, and verily embodying daSaratha’s love.”

The manthra varNas hailing SrI rAma say thus: “…that SrI rAma, who is attractive with his dark complexioned body like a beautiful water-lily blooming in the autumn season”.

Etymology: Since bhagavAn delights the individual souls with his auspicious sight, divine form and great qualities, he is called ‘rAma:’.

शुभॆक्षणॆsस्मिन् स्वगुणैः रम्यतॆ राम ईरितः |

397) virAma: (विरामः)

The grantor of boon – the four faced brahmA, the boon itself – the boon of immortality, and the seeker of such boon – the ten headed rAvana – all finally rest in SrI rAma’s actions. Hence, he is called ‘virAma:’ – the resting abode.

hanuman praises rAma’s valor thus in front of rAvana: “Even if the four faced brahmA, three eyed Siva, the thousand eyed indhra, and others come together in opposition, SrI rAma still remains invincible by all of them”

Etymology: The one who is causes the various entities to rest, such as the grantor of boon – brahmA, the seekers of boon – rAvaNa and others, and the boon itself – the boon of immortality and invincibility – is called ‘virAma:’.

वरप्रदैः ब्रह्ममुख्यैः अवध्यत्वादिभिर्वरैः |
यस्मिन् विरम्यतॆ इति स विरामः परिकीर्तितः ||

398) viratha: (विरतः) (also repeated in 367), mArga: (मार्गः)

Since SrI rAma is unattached to material pleasures such as rule of kingdom and the like, he is called ‘viratha:’.

SrI vAlmIki maharishi beautifully describes this glorious attribute of SrI rAma thus:

  • “Just as the darkness of night cannot diminish the radiance of the cooling moon, so also the loss of kingdom rule does not take away the naturally great wealth of his pacific nature”
  • “rAma considers obedience to his father daSaratha superior to his coronation itself”
  • “There was not a least bit of fear in the face of rAma when he gave up the rule of kingdom for the sake of dharma and took me to the forest by walk”, etc.

Further, he is called ‘mArga:’. Here, it means that he is sought after by all the sages such as bharadhvAja maharishi and others.

Thus, these two names can be seen separately.

Alternately, the two words can be seen together to refer to a single divine name ‘virajOmArga:’ as well. This means he is the one who shows the individual souls the faultless path of mOksha.

This is shown in SrImath rAmAyana thus:

  • “Oh jatAyu, tread that greatest path and reach the supreme abode of SrI vaikuNtam, which is otherwise treaded by pious men practicing the highest dharmas”.
  • “rAma’s bow enabled vAli to reach the highest destination”, et al.

Etymology: By nature, since rAma is unattached to the material pursuits such as kingdom rule and the like, he is called ‘viratha:’. Also, since he is constantly sought after by sage bharadhvAja and others, he is called ‘mArga:’. In another version, the two words are combined into a single divine name ‘virajOmArga:’, meaning he is the one who shows us the faultless path of mOksha.

निसर्गनैरपॆक्ष्यॆण राज्यादॆः कृपणाद्धि यः |
विरागी विरतः स स्यात् सप्तार्णवः परमाद्भुतः ||

मृग्यमाणतया मार्गॊ भरद्वाजादिभिः सदा |
पाठॆ तु विरजॊ मार्ग इति पन्थाः प्रदर्शितः ||
निर्दॊषॊ यॆन विरजॊ मार्गः सन्मार्गदर्श्यसौ ||

399) nEya: (नॆयः)

SrI rAma subjects himself to the orders of pious men and obeys them. Hence, he is called ‘nEya:’.

In the Srimath rAmAyana, it is shown thus:

  • “Oh sages, I am at your behest”
  • “Having accepted all your orders, I now wish to stay here in this forest…”
  • “The one who wishes to gain long lasting wealth must approach learned men, no matter how intelligent he is”

In the sabhA parva of SrI mahAbhAratha, bhagavAn declares thus:

“Oh yudhishtira, perform the yajna that you so desire. When I am here to do good to you, you can appoint me for any work; I shall do everything that you order me to do”

In the udhyOga parva, he says: “Oh mighty one! I am at your behest. Tell me what I can do for you, and I shall do all that you order”

In the Srimath rAmAyana, it is also said about lakshmana thus:

“With the friendly attitude and extreme devotion of hanuman, lakshmana allowed himself to be easily lifted by that monkey, who is not even shaken by others otherwise.”

Etymology: The one who subordinates to his dearest pious devotees is called ‘nEya:’.

नियॊगयॊग्यः सुहृदां यॊsसौ नॆयः स उच्यतॆ |

400) naya: (नयः)

Although bhagavAn subordinates himself at the behest of the pious sages, yet the sages remain to be protected by bhagavAn only. This is shown in this divine name ‘naya:’.

In Srimath rAmAyana, the sages pray thus:

“Oh rAma, although we perform fierce penance, yet we are under your protection just like an infant under the protection of its mother in her womb”

Similarly the pANdavas declare thus, although krishna says he is at their behest: “Oh krishNa, you are our lord, and we are in your refuge”.

Etymology: Since all sages are lead and protected by rAma, he is called ‘naya:’.

यस्मिन् तपॊधना नित्यं नीयन्तॆ इति वै नयः |

Thus ends the fourth centum (chathurtha Sathakam) in SrI bhagavath-guNa-dharpaNa, which is an explanation of SrI vishNu sahasranAma, by the scion of SrI hAritha clan, the son of SrIvathsAnga mishra (kUraththAzhvAn) – SrIranganatha by name, also called SrI parASara bhatta, who wrote this glorious commentary at the behest of SrI rangarAja.

The fourth centum is completed.

adiyen srinivasa raja ramanuja dasan

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periya thirumadal – 80 – annam thuyilum

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annam thuyilum aNi nIr vayal Ali                                                              115
ennudaiya innamudhai evvuL perumalaiyaik
kanni madhiL sUzh kaNamangaik kaRpagaththai                                      116
minnai irusudarai veLLaRaiyuL kallaRai mEl

Word by word meaning

mAmalar mEl annam thuyilum – swans sleeping on distinguished lotus flowers
aNi nIr vayal Ali – thiruvAli, the divine abode, which has (agricultural) fields, full of water
ennudaiya innamudhai – the supreme enjoyer, who is giving me dharSan (for me to worship)
evvuL perumalaiyai – one who is reclining at thiruvevvuL (present day thiruvaLLUr) as if a huge mountain were reclining
kanni madhiL sUzh kaNamangai kaRpagaththai – one who is dwelling mercifully like a kalpaka vruksham (wish-fulfilling divine tree) at thirukkaNNamangai which is surrounded by newly built compound wall
minnai – one who has periya pirAtti (SrI mahAlakshmi) who is resplendent like lightning
iru sudarai – divine disc and divine conch which appear like sUrya (sun) and chandhra (moon)
veLLaRaiyuL – at thiruveLLaRai
kal aRai mEl – inside the sannidhi (sanctum sanctorum) made of stones


mA malar mEl annam thuyilum – the rAjahamsam (regal swan) and its female bird, desiring to engagein love-quarrel, choose a lotus flower and descend on it. The flower is also huge, capable of giving place for the love-quarrel. However, once they alight on the lotus, due to the softness of the bed (provided by the flower), they forget the quarrel and go to sleep. Since the flower provides comforts, which are given to regal members, such as softness, coolness, fragrance etc the swans sleep on the bed just like kings.

aNi nIr vayal Ali – at thiruvAli which has abundance of water bodies.

ennudaiya innamudhai – being the place of her (parakAla nAyaki’s) birth and the place that she entered after marriage, it became hers totally (when a land is cultivated on lease, the owner of the land gets a portion of the produce and the lessee gets the remaining portion; in this case, the entire benefit goes to one person, parakAla nAyaki).

evvuL perumalaiyai – one who is reclining in the divine abode of thiruevvuL like a mountain where no one can enjoy him, being satisfied fully.

kanni madhiL sUzh kaNamangai kaRpagaththai – one who gave himself to me, at thirukkaNNamangai, which is surrounded by compound wall which appears to be new always. The commentator says “enakkE thannaiththandha kaRpagaththaithiruvAimozhi 2-7-11 (he is the kalpaka vruksha who gave himself to me). Has this AzhwAr not said in periya thirumozhi 7-10-10 “kaNgaL AraLavum ninRu kaNNamangaiyuL kaNdukoNdEn” (I saw emperumAn at thirukkaNNamangai for such a length of time that my eyes became fully satiated)!

madhiL sUzh – since he is a mangaLASAsanaparar (one who is engaged in praising emperumAn) he is feeling satisfied that even when he is engaging in madal, emperumAn is well protected.

How does emperumAn stand there?
minnai iru sudarai – he is like lightning and like sun and moon. This refers to emnperumAn standing there with pirAtti and with divine disc and divine conch.

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 – 24

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வழுத்தாய் மனமே மகிழ்ந்து 

இருபத்து நான்காம் பாசுரம். ஆழ்வார்களைக் காட்டிலும் மிகுந்த பெருமையைப் பெர்ற்றவளான ஆண்டாளைக் கொண்டாடுமாறு தன் திருவுள்ளத்துக்கு அருளிச்செய்கிறார்.

ஆழ்வார்களின் குடிக்கு ஒரே வாரிசாக வந்து அவதரித்தாள் ஆண்டாள். அஞ்சு என்பது ஐந்து என்று ஒரு எண்ணிக்கையாகவும் பயப்படுபவர்கள் என்பதையும் குறிக்கும். அதாவது பஞ்ச பாண்டவர்களுக்குப் பின் இருந்த ஒரே வாரிசான பரீக்ஷித்து போலே ஆழ்வார்கள் பதின்மர்க்கும் ஒரே வாரிசு என்று முதல் அர்த்தம். எம்பெருமானுக்கு என்ன ஆபத்து வருமோ என்று பயப்படுபவர்களான ஆழ்வார்களுக்கு ஒரே வாரிசு என்று இரண்டாம் அர்த்தம். பெரியாழ்வார் முழுவதுமாக மங்களாசாஸனம் செய்தார். மற்றைய ஆழ்வார்கள் பரமபக்தி நிலையை அடைந்தார்கள். ஆண்டாளோ, பெரியாழ்வாரைப் போலே மங்களாசாஸனமும் செய்தாள், மற்றைய ஆழ்வார்களைப் போலே பக்தியிலும் உயர்ந்து விளங்கினாள். பிஞ்சாய்ப் பழுத்தல் என்றால், செடி பூத்து, பின்பு காயாகி, பின்பு பழம் தருவது போல் அல்லாமால், “திருத்துழாய் முளைக்கும் போதே பரிமளிக்குமா போலேமுதலிலேயே பழமாகப் கனிந்து இருத்தல். அதாவது, சிறு வயதிலேயே உயர்ந்த பக்தி நிலையிலே இருத்தல். ஆண்டாள் நாச்சியார் ஐந்து வயதிலேயே திருப்பாவை பாடினாள். நாச்சியார் திருமொழியிலே எம்பெருமானை அடைய மிகவும் உருகினாள்.மனமே! இப்படிப்பட்ட ஆண்டாளை எப்பொழுதும் கொண்டாடு.

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