Daily Archives: October 29, 2019

SrIvishNu sahasranAmam – 44 (Names 431 to 440)

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431) artha: (अर्थः)

bhagavAn is verily the goal of attainment for all true devotees who are full of true knowledge. Thus, he is called ‘artha:’ – the wealth.

The root ‘ru’ ऋ (goal) gets the ‘than’ (थन्) adjunct, resulting in this divine name.

bhagavAn himself declares thus in bhagavath gIthA: “The truly knowledgeable soul surrenders unto me saying ‘vAsudhEva is everything’”

Etymology: The one who is attained as the only goal by ‘paramaikAnthin’s (परमैकान्तिनः) who have otherwise completely given up all of the other three desires (viz. dharma, artha and kAma) is called ‘artha:’.

परमैकान्तिभिर्नित्यम् एषणात्रयवर्जितैः |
स्वयं प्रयॊजनतया प्राप्यमाणॊsर्थ उच्यतॆ || 

432) anartha: (अनर्थः)

The ignorant souls desiring material benefits would not approach bhagavAn for his sake, but they approach him only for lower material benefits. Thus, he is also called ‘anartha:’.

Such ignorant souls approach bhagavAn only for the sake of gaining material wealth from him.

This is as hailed in the scriptures thus:

  • “kubEra seeks wealth from me…”
  • “Devotees of bhagavAn can be classified into three categories based on the type of fruits they desire from him (gaining material wealth, liberation from samsAra, and purely his service)”.

Etymology: Since bhagavAn is not sought unconditionally by the less fortunate seeker of material benefits, the learned men call him ‘anartha:’.

(In other words, since bhagavAn is sought with the sole intention of gaining lower material benefits, he is called ‘anartha:’)

अर्थार्थिनाsल्पभाग्यॆन निर्व्याजं नार्थ्यतॆ यतः |
तस्मादनर्थ नामाsसौ वॆदविद्भिः प्रकीर्तितः ||

433) mahAkOSa: (महाकॊशः)

Although bhagavAn keeps giving abundantly to everyone at every time, since his wealth never diminishes, he is called ‘mahAkOSa:’ – the one with tremendous treasure.

The immense treasure that he possesses consists of various nidhis such as ‘Sankha nidhi’, ‘padhma nidhi’, etc. (famously called ‘nava nidhis’), high mountains (such as mahAmEru – which is a golden mountain with a diamond peak), and other similar things.

Etymology: He whose treasury is filled with immense wealth made of the great Sankha, padhma and other nidhis, and high mountains (such as mEru) is called ‘mahAkOSa:’.

शङ्खपद्मादिनिधयॊ महान्तॊ रॊहणॊ गिरिः |
कॊशा भाण्डगृहा यस्य महाकॊशः स उच्यतॆ ||

434) mahAbhOga: (महाभॊगः)

The experience of lower material benefits is also given by bhagavAn only. Hence he is called ‘mahAbhOga:’.

bhagavAn declares thus in the bhagavath gIthA: “Thereafter, he begets all material desires as ordained by me”

Etymology: He from whom the experience of great materialistic desires born out of lowly wealth is also born is called ‘mahAbhOga:’. He is indeed the one who grants all the desired wealth.

अर्थसाध्यः कामभॊगॊ यस्मादॆषां महानिति |
महाभॊगः स विज्ञॆयॊ ह्यष्टार्णश्चिन्तितार्थदः ||

435) mahAdhana: (महाधनः)

Since bhagavAn possesses immense wealth sufficient to bestow immeasurably even upon the greediest person in this creation, he is called ‘mahAdhana:’.

prahlAdha hails this attribute of bhagavAn thus:

“People like marIchi, dhaksha, and others begot the fruits of righteousness, wealth and other material desires infinitely, as bestowed by bhagavAn”.

Etymology: Since bhagavAn always possesses inexhaustible wealth that can be bestowed even upon the greediest person immeasurably, he is called ‘mahAdhana:’.

अनिरूप्यातिकृपणप्रदॆयं धनमक्षयम् |
अस्यैवास्तीति सततं स महाधन ईरितः ||

अनिर्विण्णः स्थविष्ठॊ भूः धर्मयूपॊ महामखः ।
नक्शत्रनॆमिर्नक्षत्री क्षमः क्षामः समीहनः ॥ ४७ ॥

436) anirviNNa: (अनिर्विण्णः) (also repeated in 893)

As explained previously, even after giving away lowly material wealth immensely to the seekers, although bhagavAn repeatedly tries to attract such souls towards him thereafter, the ignorant souls would never turn towards him easily due to their strong desires in lowly material benefits. Yet, bhagavAn never gives up. He tirelessly tries again with great earnestness (like a greedy soul working hard to amass wealth) to bring them into his fold. That tireless exertion of bhagavAn itself results in his eternal engagement with these worlds (repeated cycles of creation, sustenance and destruction). Thus he is called ‘anirviNNa:’.

The vishNu purANa glorifies this attribute of bhagavAn thus: “The eternal cycles of creation, sustenance and destruction of all these worlds are verily due to the tireless attempts of bhagavAn in bringing all souls into his fold”.

Etymology: He is called ‘anirviNNa:’ who is constantly occupied in the eternal cycles of creation, sustenance and destruction (without the least bit of despondence).

अनिर्विण्णॊ जागरूकॊ जगद्व्यापारसन्ततौ |

437) sthavishta: (स्थविष्ठः) (also repeated in 53)

Thereafter, the non-depressed tireless efforts of bhagavAn in bringing people into his fold are illustrated famously in the uththama anuvAka of svAdhyaya brAhmaNa as well as in the vishNu purANa. From this divine name, the stellar form of bhagavAn as ‘SimSumAra’, which is a constellation in the shape of a crocodile is hailed.

Since bhagavAn – in this form – is expansive as ‘SimSumAra’, he is called ‘sthavishta:’.

The vishNu purANa says thus: “The SimSumAra chakra is verily the divine form of bhagavAn – our Lord”.

Etymology: Since bhagavAn always manifests in the SimSumAra chakra form as a stellar constellation in an expansive form, he is hailed as ‘sthavishta:’. He is the one who cleanses us of all our sins.

शिंशुमाराकृतितया तारारूपॆण सर्वदा |
स्थौल्यात् स्थविष्ठः सम्प्रॊक्तः सप्तार्णः पापनाशनः ||

438) bhU: (भूः)

Being in association with the dhruva star, since the SimSumAra chakra acts as the support for all entities, bhagavAn (in the form of SimSumAra chakra) is called ‘bhU:’ – the support.

The vishNu purANa says “At the end of that constellation (SimSumAra) is the dhruva star located”.

Etymology: Since the SimSumAra chakra supports every entity due to its relation with dhruva star, bhagavAn in that form is called ‘bhU:’. He is the one who grants all the desired wealth to his devotees.

औत्तानपादिसम्बन्धात् सर्वाधारतया तथा |
भवतीति च भूः प्रॊक्तॊ भक्तानां भूतिदॊ मनुः ||

439) dharmayUpa: (धर्मयूपः)

Since bhagavAn bears the dharma thathvam in a prime position as his head, he is called ‘dharmayUpa:’. The root ‘yu’ यु (to unite) gets the ‘pa’ (प) adjunct with a dhIrgha swara in the root, resulting in the word ‘yUpa’.

The scriptures support thus:

  • “Dharma takes shelter in his head”
  • “His head is verily dharma”, etc.

Etymology:  Since bhagavAn bears the entity of ‘righteousness’ as verily his head at all times, he is called ‘dharmayUpa:’.

उत्तमाङ्गतया धर्मतत्वं यौतीति सर्वदा |
धर्मयूपः समाख्यातॊ ह्यष्टार्णॊ धर्मदायकः ||

440) mahAmakha: (महामखः)

Since the ‘yagya’ itself is a limb of bhagavAn – which is also an auxiliary tool for the practice of dharma, he is called ‘mahAmakha:’.

This is since the scriptures say “yagya is itself known to be verily the dharma”.

Etymology: Since ‘yagya’ itself – which is most revered due to its being the embodiment of dharma – is the limb of bhagavAn, he is called ‘mahAmakha:’. He is the one who supports every soul in its righteous actions.

धर्मदॆहतया पूज्यॊ यज्ञॊsस्यावयवॊ यतः |
ततॊ महामखः प्रॊक्तॊ ह्यष्टार्णः कर्मकारकः ||

adiyen srinivasa raja ramanuja dasan

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periya thirumadal – 84 – munnivvulaguNda

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munnivvulaguNda mUrththiyaik kOvalUr
mannum idai kazhi em mAyanaip pEyalaRap                                     122
pinnum mulaiyuNda piLLaiyai aLLal vAy
annam irai thErazhundhUr ezhum sudarai                                          123

Word by word meaning

mun i ulagu uNda mUrththiyai – in an earlier time, as the lord, keeping all these worlds in his divine stomach and looking after them
kOvalUr – thirukkOvalUr
idai kazhi mannum em mAyavanai – as our thirumAl (emperumAn) who has taken permanent residence in the corridor [of mrigaNdu maharishi’s hermitage] at thirukkOvalUr
pEy alaRa mulai uNda piLLaiyai – as an infant who ate [from] the bosom of the demon pUthana such that she cried out in pain
aLLal vAy – in marshy places
irai thEr azhundhUr – at thiruvazhundhUr, to seek prey
ezhum sudarai – as an effulgent lamp


mun ivvulaguNda mUrththiyai – to ensure that the people of this world do not bring more harm their way, emperumAn annihilated them and protected them by keeping them in his divine stomach, due to which his divine form became splendorous.

mun – this implies that his quality of protecting the people is always available, from time immemorial.

mun – he protected them before they suffered during deluge.

ulagu – he protected all the entities which or who were existing at that point of time.

kOvalUr mannum idai kazhi em mAyavanai – since thirukkOvalUr is the place where emperumAn jostled with the first three AzhwArs and became extremely blissful, he took permanent residence there, reminiscing that incident. Such an amazing entity, he is.

pEy alaRap pinnum mulai uNda piLLaiyai – yaSOdhA would always praise him whenever she nurses him. When pUthanA, the demon who was commanded by kamsa to kill infant krishNa, smeared poison on her bosom and came to nurse krishNa, she screamed aloud in pain as he bit her bosom. Taking that (screaming noise made by pUthanA) as a song of praise on him, he drank her milk. He had such childishness in him.

aLLal vAy annam irai thEr azhundhUr – the swans would normally detest entering muddy places; but these swans entered such marshy places in thErazhundhUr, in search of prey.

azhundhUr ezhum sudarai – he is the supreme effulgence who does not let go of his followers, who showered affection on me who is very lowly and has nothing good in him. Alternative meaning: the sun which rises from thErazhundhUr.

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 – 28

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ஆழ்வார்கள் தாங்கள் அவதரித்த நாள்களிலும் 

வாழ்வான நாள் நமக்கு மண்ணுலகீர் ஏழ் பாரும்

உய்ய எதிராசர் உதித்தருளும் சித்திரையில்

செய்ய திருவாதிரை

இருபத்தெட்டாம் பாசுரம். இந்த நன்னாளான சித்திரையில் திருவாதிரை, ஆழ்வார்களின் திருநக்ஷத்ர தினங்களைக் காட்டிலும் நமக்கு மிகவும் முக்யம் என்பதை எல்லோரும் அறியும்படி அருளிச்செய்கிறார்.

உலகத்தவர்களே! சித்திரையில் திருவாதிரை தினமாவது ஆழ்வார்களின் திருநக்ஷத்ர தினங்களைக் காட்டிலும் நமக்கு மிகவும் முக்யமானது. ஏனெனில் எல்லா உலகத்தில் உள்ளவரும் வாழ்ச்சி பெற வேண்டும் என்பதற்காகவே இந்தச் செம்மையான திருவாதிரை நாளில் ஸ்ரீராமானுஜர் வந்துதித்தார்.

ஆழ்வார்கள் எம்பெருமானாலே மயர்வற மதிநலம் அருளப்பெற்றவர்கள். உலகத்தில் உள்ளோரின் வாழ்ச்சிக்காகப் பாசுரங்களை அருளிச்செய்த்வர்கள். அவர்கள் செய்ததை அடிப்படையாகக் கொண்டு, எம்பெருமானார் உலகத்தில் உள்ளோர் எல்லோரும் நன்மை பெறும்படி ஸம்ப்ரதாயத்தை நன்றாக நடத்தினார். அமுதனார் இராமானுச நூற்றந்தாதியில் “உலகோர்கள் எல்லாம் அண்ணல் இராமானுசன் வந்து தோன்றிய அப்பொழுதே நண்ணரு ஞானம் தலைக் கொண்டு நாரணற்காயினரே” என்று அருளிச்செய்துள்ளார். இதற்கு வ்யாக்யானம் அருளிய மாமுனிகள் இதே விஷயத்தை அங்கும் அனுபவித்தார். ஒரு பெரிய மஹானான, ஆதிசேஷ அவதாரமான எம்பெருமானார் அவதரித்த அக்காலத்திலேயே அங்கிருந்தவர்கள் நன்மை அடைந்தார்கள் என்றும், ஸ்ரீ பாஷ்யம் போன்ற க்ரந்தங்களை அருளிச்செய்து, ஜனங்களின் ஞானத்தை வளரச்செய்து அவர்களை நல்வழிப்படுத்தினார் என்றும் இரண்டு விளக்கங்களை அங்கே அருளிச்செய்துள்ளார்.

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thiruvAimozhi – 10.3.1 – vEy maru thOL iNai

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Full series >> Tenth Centum >> Third decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, parAnguSa nAyaki is in pain of separation thinking that emperumAn is leaving and further becomes anguished by the sounds of birds such as cuckoo etc and by the glance of emperumAn; she informs this state to him as if informing it to her friends.

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.


vEy maru thOL iNai meliyumAlO! melivum thanimaiyum yAdhum nOkkAk
kAmaru kuyilgaLum kUvumAlO! kaNa mayil avai kalandhAlumAlO!
Amaru ina nirai mEykka nI pOkku oru pagal Ayiram UzhiyAlO!
thAmaraik kaNgaL koNdu IrdhiyAlO! thagavilai thagavilaiyE nI kaNNA!


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

(Unable to bear the sorrow of separation)
vEy maru – Like bamboo
thOL iNai – pair of shoulders
meliyum – became lean (to reveal the inside)

(not just that)
en melivum – the weakness of my body (which is the abode)
en thanimaiyum – my loneliness (where I cannot bear the separation)
yAdhum – anything
nOkkA – ignoring
kAmaru – attractive
kuyilgaLum – cuckoos

(instead of thinking “we should not torment those who are separated”)
kUvum – making sounds (to unite among themselves);
kaNa mayil avai – muster of peacocks
kalandhu – uniting (among themselves)
Alum – are dancing;
A – cows
maruvu inam – abundantly available matching their species
nirai – herds
mEykka – to tend them
nI – you
pOkku – going for a leelA (sport)
oru pagal – the day time
Ayiram Uzhi – felt like thousand yugas (as said in “thrudi yugAyathE“);

(further, to make me think that cuckoos, peacocks and your leaving are good)
thAmarai – attractive like lotus
kaNgaL koNdu – with the eyes
Irdhi – you are piercing me;
kaNNA – Oh krishNa (who is here to hurt the hearts of girls)!
nI thagavilai – You don’t have the common mercy not to torment (the girls);
thagavilai – Also, you don’t have the specific mercy (of not tormenting the already suffering ones).

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

Pair of shoulders which resemble bamboo, became lean; ignoring the weakness of my body and my loneliness, the attractive cuckoos are making sounds; the muster of peacocks is uniting and dancing; in the day time, when you go for the leelA of tending the herds of cows which are abundantly available matching their species, it feels like thousand yugas; you are piercing me with your eyes which are attractive like lotus. Oh krishNa! You neither have the common mercy not to torment the girls nor the specific mercy of not tormenting the already suffering ones. Implies that this cruelty has become a natural quality for him. She is saying “vEy maru thOL iNai” just as he would praise her beauty. kAmaru kuyil – beautiful cuckoo or cuckoo which is in the garden. “AlO” indicates the overwhelming sorrow.

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

  • vEy … – Due to having nice circumference and freshness, the shoulders can be compared to bamboo – such shoulders are becoming lean – says parAnguSa nAyaki, just as informing to a prideful prince “your garden is getting destroyed”. Her becoming weak is directly being witnessed by krishNa instead of hearing from others (like before), by looking at her shoulders. Thinking about her bewilderment, just as one would step into a flood, the shoulders became lean even while he was present there. Even his physical presence is of no use, when there is separation in the heart; the weakness which is a result of such separation, cannot be stopped from occurring. She is informing about the weakening of her shoulders as if saying “your shoulders are becoming weak”! This AthmA remains a prakAra (attribute) for bhagavAn to not differentiate between dhEvadhaththa (a jIvAthmA) and vAsudhEva (paramAthmA). When you unite with me where will you relax yourself? Usually he will rest on her shoulders and relax as said in thirunedundhaNdagam 13 “melliyal thOL thOyndhAy” (drowned in the shoulder of tender sIthA).
  • iNai – See the torment undergone by the pair of shoulders which are praised by your for their beautiful togetherness! She is of the nature of praising her own beauty; she is repeating what she heard from him. Now, they are as good as achit (matter) even if you arrive.
  • AlO! – The great sorrow is revealed by AlO.
  • melivum en thanimaiyum – My weakness and loneliness are unlike those of the worldly people. They are unlike your weakness and loneliness; this is the loneliness when you are with me and the weakness when we are together. This is much beyond what is explained in thiruvAimozhi 4.2.10pon sey pUN men mulaikkenRu meliyumE” (She desires such thuLasi to decorate her withered bosom which has pale complexion; since her desire is not fulfilled, she has become weak), thiruvAimozhi 9.7.10miga mEni meliveydhi” (body greatly wizened) and thiruvAimozhi 9.9.2thamiyamAlO” (lonely us). They were all felt in his absence; now, the sorrow is felt in his presence. For the one who says as in thiruvAimozhi 9.7.9thAm thammaik koNdagaldhal thagavanRu” (moving away from me does not match his mercy after knowing himself) that if he leaves he has to place himself there and leave [which is impossible], due to her loving attitude towards him, she can say that he has left, while he is present there with her. Neither has he left to return nor is he thinking to leave; it is not possible for him to leave her. Even he starts wondering “Have we really separated from her?” looking at her body truly becoming weak. As, both of them are crazy for each other as if eating UmaththangAy (a plant product, which causes hallucination), there is no scope for either of them to acquire clarity. This is his great fortune. He had not seen her sufferings previously; he has only heard from her friends and others; SrI rAmAyaNam yudhdha kANdam 5.6 “vAhivAtha …” (Oh wind!) etc; now he is seeing it with his own eyes. Now, she is telling whatever she would share with her friends usually.
  • yAdhum nOkkA – Not considering anything. Not seeing the weakness in the shoulders, her loneliness etc.
  • kAmaru kuyilgaLum – kAmarudhal – desire. Since their union will not lead to separation, such unions are desirous. They don’t have the fear of their union ending in separation.
  • kuyilgaLum – Not only you, even these cuckoos have become harmful. You seem good when compared to the entities you send to harm me.
  • kUvumAlO – Should they not shut their mouth seeing my state? Seeing my sorrow in separation, should they not avoid making sounds thinking “our sound will be like poison for her”? SrI rAmAyaNam kishkindhA kANdam 3.33 “kasya nArAdhayathE chiththam” (whose heart does not become enchanted) – her state is such that one will place the sword back in its pouch on seeing her.
  • kaNa mayil – Unlike those [like rAma] would remain alone in suffering and torment others by keeping them lonely, these peacocks are together.
  • avai – Since they appear like dhrushtivisham (like a snake’s poison which harms on being seen), she is saying “those” by keeping her face away, since she is not able to tolerate seeing them. They are tormenting her being in a group.
  • kalandhu – They are not retracting thinking “at this stage, if we unite that will kill that girl”.
  • AlumAlO – After physically observing the peacocks dancing as a result of the bliss of their union, she is turning her face away and saying “avai“. First part of SrI rAmAyaNam kishkindhA kANdam 1.40 is explained here. mayUrasya – AzhwAr is thinking that rAvaNa is separating anything seen in pairs. Did he not carry away the spouse of the peacock? vanE – He did not separate them in SrI ayOdhyA! He separated them in the secluded forest where they are meant to enjoy with each other. rakshasA na hruthA priyA – Only these were spared from separation by this cruel killer!
  • Amaruvu … – At this stage, he should have been thinking as in SrI rAmAyaNam kishkindhA kANdam 30.10 “katham EshA bhavishyathi” (how is she doing now), instead of doing that, he is setting out to protect his dependents. There are herds of cattle which move around with you – they are cows; to tend them. As said in periyAzhwAr thirumozhi 3.6.9 “mEyndha pullum kadaivAy vazhi sOra” (to let the gazed grass slip out of the mouth), the cattle sustain themselves by being with krishNa and nothing else.
  • inam – Even if we are in the group which is protected by him, he will only think about protecting everyone together; he protects only those who are in groups.
  • nI pOkku oru pagal – The daytime in which you go; or the daytime when you are away; another explanation – the daytime in which you stay away from me to go and protect the cows.

When asked “Isn’t it just one daytime!” she says,

  • Ayiram … – Don’t think about us to be like you. For those who are always craving for your togetherness, there is no separate desire for night time and day time. SrIvishNu purANam 5.13.59 “yathAbdha kOti prathima: kshaNasthEna vinAbavath” (When separated from krishNa, a moment will feel like millions of years).

emperumAn thought “We did not leave; we did not think about leaving as well; while we are here, she is thinking that I have left and is being tormented by these entities! What an amazing love she has for me?” and mercifully glanced at her. She says,

  • thAmaraik kaNgaL koNdIrdhiyAlO – It is better if you go to tend the cows rather than glancing at me like this. Some explain this as parAnkuSa nAyaki explaining emperumAn’s glance from previous occasions; but “Irdhi” (piercing, in present tense) indicates that she is talking about present only.

Even after parAnkuSa nAyaki says this, he does not take his eyes off her. She says,

  • thagavilai – You have no mercy towards the world; there is none who can stop his mercy. While emperumAn is tormenting us, why is she upset towards those who are inimical towards us? One has annadhOsham (defect in the food consumed) and the other has samsarga dhOsham (defect in friendship); hence, isn’t it natural that they will be inimical towards us? Peacock, being subrahmaNya’s vehicle, has defect in friendship; cuckoo, due to consuming crow’s food, has defect in its food.
  • nI thagavu ilai – You have no mercy. She who called him in thiruvAimozhi 2.4.6thagavudaiyavanE” (oh merciful one!), is now saying thagavilai in his presence. You are merciless. The first thagavilai says that he is merciless and the second indicates that he has mercy for worldly people; alternatively – both thagavilai mean he is merciless. The reason for the repetition is to indicate that she is working to establish that emperumAn is merciless as said in SrIvishNu purANam 5.18.30 “Evam ArthAsu yOshithsu krupA kasya na jAyathE” (If the girls are suffering like this, who will not have mercy?)

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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உபதேச ரத்தின மாலை – பாசுரம் – 27

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என்றையினும் இன்று இதனுக்கு ஏற்றம் என் தான் என்றவர்க்குச்

சாற்றுகின்றேன் கேண்மின் எதிராசர் தம் பிறப்பால்

நாற்றிசையும் கொண்டாடும் நாள் 

இருபத்தேழாம் பாசுரம். இனி ஆழ்வார்களுக்கு ஒப்பான பெருமையைப் பெற்ற, அவர்களுக்கு சேஷபூதரான, மற்றெல்லோருக்கும் நாதரான எம்பெருமானாரின் திருநக்ஷத்ர வைபவத்தை மூன்று பாசுரங்களில் அனுபவிக்கிறார்.  இப்பாசுரத்தில் எம்பெருமானார் அவதரித்த சித்திரையில் திருவாதிரைத் திருநாளின் ஏற்றத்தை உலகத்தாருக்கு நன்றாக அறிவிக்கிறார்.

உலகத்தவர்களே! இன்று சித்திரை மாதத்தில் சிறந்த நாளான திருவாதிரை நன்னாள். ஏனைய நாட்களைவிட இந்நாளுக்கு உண்டான ஏற்றம் என்ன என்று கேட்பர்களுக்கு நான் சொல்லுகிறேன், கேளுங்கள். யதிகட்கு இறைவனான எம்பெருமானார் திருவவதாரத்தாலே, நான்கு திசைகளிலும் இருக்கும் மக்களும் கொண்டாடும் ஏற்றத்தைப் பெற்ற நாள் இன்று.

மணவாள மாமுனிகள் தாமே ஆர்த்தி ப்ரபந்தத்தில் “அனைத்துலகும் வாழப் பிறந்த எதிராச மாமுனிவா” என்று எம்பெருமானாரை அழைக்கிறார். எம்பெருமானார் அவதாரத்தாலே உலகத்தில் உள்ளவர் எல்லோரும் எம்பெருமானார் மூலமாகவே எம்பெருமானை அடைந்து உஜ்ஜீவனத்தைப் பெறலாம் என்பது திண்ணமாயிற்று. இப்படிப்பட்ட பெருமையை இவர் பெற்றிருப்பதாலே, இவர் அவதரித்த நாள் உலகத்தில் உள்ள அனைவராலும் இன்றும் சிறப்பாகக் கொண்டாடப்படுகிறது.

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