Monthly Archives: October 2019

periya thirumadal – 71 – pinnOr ariyuruvamAgi

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pinnOr ariyuruvamAgi eri vizhiththuk                                                     100
konnavilum venjamaththuk kollAdhE vallALan
mannu maNikkunji paRRi varavIrththuth                                               101

Word by word meaning

pin – after passage of some time
Or ari uruvam Agi – incarnating as an incomparable narasinga mUrththy (lion face and human body)
eri vizhiththu – looking with fiery eyes
kol navilum vem samaththuk kollAdhE – not killing in battlefield where people are killed
vallALan – that hugely strong demon’s
mannu maNi kunji paRRi vara Irththu – pulling closely, the hair which is decorated with crown made of gems 

vyAkyAnam

pin – after some time had passed. Since emperumAn is an ocean of mercy, he waited patiently with the hope that the demon would mend his ways.

Or ari uruvam Agi – He became an incomparable lion after the demon crossed the limit of insulting emperumAn’s devotee. He became part lion, part human, a form unseen before in the world.

Or ari – lion, without any parallel. Even if emperumAn, who is a sathya sankalpan (whatever he wills, would happen without fail) desires, he cannot take a form like this again.

Agi – he combined human and lion entities which are incongruous in nature in order to destroy hinraNya who was vain since he had taken boons [from other deities] that his death will not come about either at the hands of humans or animals etc.

eri vizhiththu – his eyes are always cool like lotus, since he is the mother for all the entities, by his nature. However, when he sees any disrespect shown to his devotees, his eyes would turn fiery due to anger.

kol navilum vem samaththuk kollAdhE – If hiraNya were to be killed in a battlefield by shooting an arrow at him and making his head roll on the earth, that would be like a crown on his head. Instead of that, he had to be tortured.

vallALan – he had strength in his heart which could not bear the fame that his child acquired and a strength in his body which made even narasimha to take a step back.

mannu maNikkunji paRRi vara Irththu – [emperumAn] first pulled the crown [of hiraNya] which had made him to order his subjects to chant his name in their prayer by saying “hiaNyAya nama:”

manikkunji paRRi vara iRththu – Since hiraNya had not been insulted by anyone until then, his life almost left him out of shame, when emperumAn pulled him by his crown. Then, emperumAn dragged him as if he were a corpse.

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

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 10.2.1 – kedum idarAya

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Full series >> Tenth Centum >> Second decad

Image result for thiruvananthapuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr invites SrIvaishNavas saying “All the hurdles in reaching thiruvananthapuram which is the destination, will be gone. Please come! Let us recite this divine name ‘kESava’ which is pleasing to us and go 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.

pAsuram

kedum idarAya ellAm kEsava enna nALum
kodu vinai seyyum kURRin thamargaLum kuRugagillAr
vida mudai aravil paLLi virumbinAn surumbalaRRum
thadamudai vayal ananthapura nagar pugudhum inRE

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

As said in “vaikuNta nAma SravaNam aSEshAga vinASanam“, krishNa who has excellent hair, his
kEsavA enna – as we just recite the name kESava

(as one drinks the sweet milk, one’s bile disease will be eliminated)
idar Aya ellAm – all sorrows
kedum – will be eliminated and driven out (to unseen place);
nALum – eternally

(as per pApa)
kodu vinai – cruel tortures
seyyum – doing
kURRin thamargaLum – servitors of yama (by the recital of the name of lotus-eyed lord as said in “ithIrayanthi“, as said in “thyaja pata dhUratharENa“, as said in periyAzhwAr thirumozhi “kOlAdi kuRugappeRA[dhE]” (he cannot come close to where I rule) and in periya thirumozhi 8.10 .8 “kaLLar pOl“)
kuRugagillAr – will run away;

(this being said) (to have the enemies not come closer)
vidam udai – having abundant poison
aravil – on the divine mattress
paLLi virumbinAn – one who mercifully rests, manifesting his desire to be united with his devotees

(just as the mukthAthmAs who are blissful due to enjoying his qualities will sing sAmagAnam)
surumbu – beetles which have drunk honey
alaRRum – making sounds in a disorderly manner
thadam – flower filled ponds
udai – having
vayal – having fields
ananthapuranagar – thiruvananthapuram
inRE – (without any further delay) today itself
pugudhum – reach.

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

As said in “vaikuNta nAma SravaNam aSEshAga vinASanam“, as we recite the divine name of krishNa who has excellent hair, all our sorrows will be eliminated and driven away; servitors of yama, who are eternally doing cruel tortures, will run away; emperumAn is mercifully resting on the divine serpent mattress which is having abundant poison, in thiruvananthapuram which is having fields with flower filled ponds which has beetles which have drunk honey and are making sounds in a disorderly manner; let us reach there today itself.

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

  • kedum idarAya ellAm – Anything which is known as sorrow will be eliminated. If one performs a yagya for twelve years as atonement for brahma hathyA (killing of a brAhmaNa), the same person needs to perform another atonement for another sin; here [while reciting the divine name, kESava] that is not required as said in vishNu dharmam “pApEnthanAgni:” (He is like fire for the firewood of sins).

When asked “Would the atonement also be many?”, AzhwAr says,

  • kEsavA enna – As we speak about how he eliminated a particular enemy, anything known as enemies will be eliminated just as the whole clan of rAkshasas got destroyed due to rAvaNa’s unfavourable acts.
  • ellAm – All future and past sins will be destroyed as said in thiruppAvai 5pOya pizhaiyum pugu tharuvAn ninRanavum” (past sins and future sins).
  • enna – Just the recital is required since it will lead to the result fully; alternative explanation – – if we speak about his having excellent hair, our sorrows will be eliminated as said in mahAbhAratham “kESava: klESa nASana:“. Another explanation – he is the controller of brahmA and rudhra; still the first explanation is most important.
  • nALum … – Even those confidential servitors of yama who are engaged in cruel activities on a daily basis, will not come close. Even if they are yama’s servitors, can they come close to sarvESvaran’s devotees? SrIvishNu purANam 8.7.13 “svapurusham … ” [SlOkam is explained subsequently]; SrIvishNu dharmam “thasya yagya varAhasya …” (yama says “I repeatedly worship those who worship the greatly capable yagya varAha) – in this, did yama not say “praNAmam yEpi kurvanthi” (I repeatedly worship)? nAnmugan thiruvandhAdhi 68iRainjiyum sAdhuvarAyp pOdhumingaL” (yama said “praying to them, leave their presence softly”) – [yama says] When you see them, don’t just think that we have no control over them, instead, approach them, offer your prayers and service, and then leave! svapurusham –  yama observes his servitor going with rope, spear and dog and thinks “bhAgavathas and others will all be present; what if he goes in front of bhAgavathas like this?” and speaks with anxiety. svapurusham – as he is speaking to his confidential servitor, he is speaking about his own inferior nature instead of speaking about his own greatness, as it is unavoidable now. abhivIkshya – he has only some control over the situation [as given by bhagavAn]; before starting to instruct his servitor, he lovingly glances at him. madhusUdhana prapannAn – When the servitor asks “what is the problem for bhagavAn, if we torment this bhAgavatha?”; [yama says] these bhAgavathas have placed their responsibilities upon him; if something happens to them, he will come forward, beating his chest. The servitor asks “For us, who are your servitors, if we need to fear for someone else, who are you to command us?” [yama says] prabhur aham anya nruNAm – Will there not be shortcoming in me, only if I don’t have a say under those who are under my control? Should we analyse the aspect in which we have no control? [yama is saying that he has control over everyone other than bhAgavathas] The same incident is explained by thirumazhisaip pirAn as well in nAnmugan thiruvandhAdhi 68thiRambEnmin …”. mudhal thiruvandhAdhi 55avan thamar evvinaiyar…” (Even the most sinful persons, if they are devotees of bhagavAn, will not be checked by the servitors of yama). These are the messages which they [yama and his servitors] discuss among themselves. thiruchchandha viruththam 116 “mARu seydha …” (If SrI rAma who destroyed lankA for the sake of sIthAp pirAtti does not abandon me, can yama check my historical sins and punish me?) Does he have the ability to check the servitors of SrI rAma, the son of emperor dhaSaratha. [An incident from the life of parASara bhattar is explained] During an uthsavam, bhattar was with a great assembly of SrIvaishNavas. Some SrIvaishNavas come and inform him “It is time for sandhyAvandhanam”. bhattar responded “We are immersed in the divine beauty of perumAL; if we delay our duty a little bit, can yama consider this as a mistake and question us? When a king is listening to the accounts and balances of various people, and if the name of a close confidante of the king is read out, the king would say ‘Alright! Skip that name and read further’ and thereafter that close confidante’s name will never be read out”; in this context, thirumangai AzhwAr mercifully said in periya thirumozhi 6.3.9 “unakkAgith thoNdu patta nallEnai vinaigaL naliyAmai nambu nambI” (Oh perfect lord! Ensure that I who am fully existing for you and serving you, am not bothered by my sins). periya thirumozhi 8.10 .8 “vaLLalE un thamarkku enRum naman thamar kaLLar pOl” (Oh generous lord! For your devotees, the servitors of yama are like lowly beings) – both of them [i.e., your devotees and yama’s servitors] cannot travel in the same route. periyAzhwAr thirumozhi 5.4.4 ‘kodumai seyyum …‘ (yama who gives out cruel punishments cannot enter where I rule) – when asked “What if yama’s servitors happen to cross the path of your devotees?” – as said in same pAsuram “thadavaraith thOL chakkara pANI sArngavil sEvaganE” (Oh one who has vast mountain like shoulders, divine chakra in the hand and the valorous one with SArnga bow), he will send his divine chakra and remove the shoulder, shoot an arrow to knock down the head and so on. They will go through the same fate as bANAsura and rAvaNa. periya thirumozhi 10.6.5 “vENdAmai naman thamarai en thamar vinavap peRuvAr alar enRu ulagEzhANdAn” (He protected the worlds, to highlight that yama’s servitors cannot question his devotees, since it was his own wish) – yama’s servitors cannot question my devotees. What is the reason for that? vENdAmai – he himself wished that it does not happen. Can a general clerk enter the private quarters of the king and assess the situation there? emperumAn who says as in periyAzhwAr thirumozhi 4.9.2 “seydhArEl nanRu seydhAr” (even if they commit mistakes, it was done for good purpose), will not lead his devotees to yama’s servitors. thirumAlai 1nin nAmam kaRRa Avalippudaimai – naman thamar thalaigaL mIdhE – nAvalittuzhitharuginROm” (with victorious war-cry, we walk on the heads of yama and his servitors, due to the pride of learning your divine names). As said in SrIvishNu purANam 8.7.14 “prabavathi samyamanE” (he can punish me too) – he who is controlling me, is unlike me who can control [just] you; I can only assess someone when they are present in front of me; but he is present everywhere.
  • nALum kodu vinai seyyum kURRin thamargaLum kuRugagillAr – Can they approach me due to being used to torment me previously, even after I have taken my first step towards bhagavAn?
  • kuRugagillAr – mahAbhAratham “nirdhOsham vidhdhi tham” (he should be thought as defectless) – even if we took birth and died, having accomplished nothing, and even if he has committed unpardonable sins; still he should be thought as defectless only. When there are defects, why should we consider in this manner? prabhAvAth – Should we see him? [No] Should we not see whom he has surrendered unto? [Yes] If we analyse him, that means, we are limiting bhagavAn’s mercy.
  • killAr – Is there anyone who goes near burning fire? It is not that they wont approach him based on the orders of bhagavAn, the controller; but would one not want to save oneself?
  • vidam udai … – Now prApyam (attainable goal) is explained further.
  • vidam udai – Like a thorn fence for tender coconut, no one can get close to him; as said in mUnRAm thiruvandhAdhi 66vAyndha madhu kaidabarum vayiRurugi mANdAr” ( those demons madhu and kaitabha who came there got killed by having their bowels rotting), the enemies will be finished.
  • aravu – It would have softness, coolness, fragrance etc matching the serpent species.
  • paLLi virumbinAn – He is mercifully resting there as explained in paryanka vidhyA [Explained in detail in thiruvAimozhi 2.8aNaivadhu aravaNai mEl” decad]. As said in “thamEmvamvith pAdhEnAdhyArOhathi” (knowing him thus, he sets foot on AdhiSEsha and climbs there) – one can climb on the serpent bed, by stepping on it.
  • surumbu alaRRum – The beetles will do what is done by mukthas as said in thaiththirIya upanishath “Ethath sAma gAyannAsthE” (The liberated soul is singing sAma gAnam).
  • thadam udai vayal – The ponds will resemble virajA river and other divine water bodies.
  • ananthapura nagar – This abode resembles kalangAp peru nagaram (the unshakable great abode – paramapadham).
  • pugudhum inRE – It is not possible to remain peaceful thinking “let us reach there in due course”; let us go and reach there today itself, when we have acquired the desire.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumadal – 70 – pon mudigal paththum

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pon mudigaL paththum puraLach charam thurandhu                                    98
thennulagm ERRuviththa sEvaganai AyirakkaN
mannavan vAnamum vAnavar tham ponnulagum                                          99
thannudaiya thOL valiyAl kaikkoNda dhAnavanai

Word by word meaning

pon mudigaL paththum puraLa – making the ten beautiful heads to roll (on the ground)
saram thurandhu – raining arrows
then ulagam ERRuviththa  sEvaganai – as a great warrior who made (that rAvaNa) to reach yamalOka (hell)
Ayiram kaN mannavan vAnamum – the swargalOka (heaven) belonging to the thousand eyed indhra
vAnavar tham ponnulagum – the divine words of (other) dhEvathAs (celestial deities)
thannudaiya thOL valiyAL kaikkoNda dhAnavanai – hiraNyAsura who made them his, through the strength of his shoulders

vyAkyAnam

pon mudigaL – not respecting his opponent, SrI rAmapirAn, thinking “He is, after all, only a human being” and came to the battlefield with crowns on his heads.

paththum puraLa – [SrI rAma] separated the ten heads as well as his life [from rAvaNa’s body]. The syllable um (in paththum) refers to ‘life’ which has not been stated directly. This implies the speed with which the arrow pierced rAvaNa’s body such that life also could not escape. Another interpretation is that [SrI rAma] did not spare even one head and made them all bite dust.

saram thurandhu – due to the boon that rAvaNa had been given, once his head is severed, it will grow back again. This term saram thurandhu denotes the speed with which SrI rAma rained the arrows on rAvaNa so that even as each head reappreaed, it was severed once again.

thennulagam ERRuviththa sEvaganai – when rAvaNa was the all-powerful demon, all the people in yamalOka (hell) left it, so that it was in ruins, and carried out menial tasks for rAvaNa. Now, rAvaNa and his army, having been annihilated, went to hell and carried out menial tasks there, making it full and active again. SrI rAma is celebrated for his valour, by this verse. Due to SrI rAma, that world which was in ruins, became thennulagam (beautiful world).

sEvaganai – the opinion here is  “You are all going to see how such a valorlous person is going to suffer at my hands” [since parakAla nAyaki is going to engage in madal on emperumAn, by spoiling his reputation].

(AyirakkaN . . . . vIranai) Starting with the world AyirakkaN and ending with vIranai, parakAla nAyaki says that she is going to destroy the fame of emperumAn who killed the demon hiraNya [hiraNya kashyap, the father of prahlAdha].

AyirakkaN – he is provided with a thousand eyes since he has to rule over the long swargalOka (heaven).

AyirakkaN mannavan vAnamum – the three worlds over which indhra, who has been given a thousand eyes, has to be aware of and rule over. vAnam – swargam. The um in vAnamum refers to the other two worlds, earth and anthariksha, the intermediate world, which have not been explicitly mentioned.

vAnavar tham ponnulagum – the beautiful worlds of other deities such as yama, sUrya et al.

thannudaiya thOL valiyAl – these [worlds] were not granted [to hiraNya] as a gift by anyone or received as a boon from any deity or obtained through penance. These were obtained through his valour. If he marks the boundaries of his kingdom (in the celestial worlds) those deities [who were the original owners of such worlds] would leave their lands on their own.

kaikkoNda dhAnavanai – the demon whose nature is such that he will usurp

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

adiyEn krishNa rAmAnuja dhAsan

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SrIvishNu sahasranAmam – 30 (Names 291 to 300)

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291) bhUthabhavyabhavannAtha: (भूतभव्यभवन्नाथः)

Such auspicious qualities and extraordinary divine deeds showing bhagavAn’s absolute supremacy and divine wealth are not just temporary. Rather, they are ever associated with bhagavAn – in all three frames of time namely past, present and the future. Hence, he is called ‘bhUthabhavyabhavannAtha:’ – the lord of all three frames of time.

The scriptures hail bhagavAn thus: “He is the lord of past, present and the future, the slayer or kESi, and the one with beautiful locks of hair. He is the protector of yAdhava clan, and the slayer of all their enemies at all times”.

Etymology: He whose absolute lordship holds in all three frames of time namely past, present and future is fondly addressed as ‘bhUthabhavyabhavannAtha:’ by learned men.

ऐश्वर्यं स्वाम्यमथवा त्रिषु कालॆषु यस्य सः |
भूतभव्यभवन्नाथ इत्युक्तः सद्भिरादरात् ||

292) pavana: (पवनः)

Furthermore, bhagavAn is called ‘pavana:’ since he moves about freely and reaches every nook and corner in this creation like free flowing air. The root ‘pavi:’ (पविः) means movement. Even the flow of wind is only due to bhagavAn’s movement.

Etymology: Since bhagavAn voluntarily moves about all places at all times, and bestows speed and movement to the flowing wind, he is called ‘pavana:’.

यतः स्वयं तु सर्वत्र प्रवहत्यॆष नित्यशः |
प्रवाहः पवनस्तस्मात् कथ्यतॆ वॆगदॊ मनुः ||

293) pAvana: (पावनः) (also repeated in 817)

Moving about at all places thus, since bhagavAn sanctifies even the purifying objects such as ganga, etc., and makes them useful in this world, he is called ‘pAvana:’ – the sanctifier.

agasthya maharishi praises bhagavAn, “Oh scion of the raghu clan (rAma), you are indeed the sanctifier of all entities in all worlds”

Etymology: The one who sanctifies even the purifying objects such as ganga, etc. merely by their relationship with him (ganga is the SrI-pAdha-thIrtham of bhagavAn) is popularly called ‘pAvana:’. He is the one who bestows the purifying ability even to the purest objects.

यः स्वसम्बन्धिगङ्गादीन् पावयॆत् लॊकपावनान् |
स पावन इति ख्यातः पावनत्वप्रदॊ मनुः ||

294) anala: (अनलः) (also repeated in 716)

Even after favoring all entities in this creation thus in multiple ways (showing his divine qualities and forms, purifying objects at all places at all times, etc), since bhagavAn is never satisfied even with his extreme kindness, he is called ‘anala:’ – the one who is never satisfied. bhagavAn is ever enthusiastic in favoring his devotees, and never lazes from it.

Just a small fraction of this great quality can be seen even in the commonly known ‘anala:’ in this creation – the fire – with the manifestation of the nature of never being satisfied (with the amount of fuel fed to it).

The vishNu purAna says “The fire in the oblations grows more and more with the feeding of fuel”.

Etymology: Even after favoring his dear devotees again and again, the one who is never satisfied with his deeds and longs to do more for them is called ‘anala:’.

अपर्याप्तॊ हि भक्तॆभ्यॊsप्युपकृत्य पुनः पुनः |
अनुग्रहं यः करॊति स अनलः परिकीर्तितः ||

295) kAmahA (कामहा)

With such a longing to protect his devotees, since bhagavAn shears off all the attachments towards material objects for such devotees who constantly dwell upon his auspicious qualities, he is called ‘kAmahA’ – the shearer of desires.

The pAncharAthra Agamas reflect the state of mind of all the true devotees of bhagavAn in the jithanthE sthOthram when it says “Oh Lord, my mind is now free from the blemishes of desire after having attained the shelter of your lotus feet”.

The thaiththirIya upanishath hails the true devotee of bhagavAn as “the learned one who is not washed away by the pull of desires”.

The kathOpanishath says “those who truly desire bhagavAn observe brahmacharya”.

All these statements and more show that bhagavAn frees his devotees from the clutches of ‘kAma’ or desire.

Etymology: The one who shears the desires on material objects in the minds of the devotees who constantly dwell upon his divine qualities is called ‘kAmahA’. The manthra fulfils all the desires of such devotees (even without their asking for it).

पुंसां स्वदर्शिनां यॊsसौ स्पृहांश्च विषयान्तरॆ |
हतवान् कामहा प्रॊक्तः सर्वाशापूरकॊ मनुः ||

296) kAmakruth (कामकृत्)

bhagavAn only bestows all the desired fruits of his devotees – both in this world as well as in mOksha. Further, he only generates the desire for his divine feet in his devotees. Hence, he is called ‘kAmakruth’ – the one who generates and fulfils all desires.

Etymology: bhagavAn is called ‘kAmakruth’ since he is the one who generates the desire for his lotus feet in his devotees.

स्वपादपद्मॆ रागादिकरणात् कामकृत् स्मृतः |

297) kAntha: (कान्तः) (also repeated in 660)

bhagavAn attracts every individual with his natural beauty, gentleness, divine forms and auspicious attributes. Hence, he is called ‘kAntha:’ – the one who is most desirable.

The root ‘kam’ (कम्) means to love. It gets the long form (dhIrgha) suffixed by the ‘tha’ (त) adjunct by grammatical rule that says “अनुनासिकस्य क्विझलॊः किन्ति”, resulting in this divine name.

Etymology: Since bhagavAn instantly steals the minds of individuals with his natural beauty and auspicious qualities, he is called ‘kAntha:’.

सौन्दर्यादि गुणैः कान्तः मनॊहरतया भृशम् |

298) kAma: (कामः)

bhagavAn is also called ‘kAma:’ due to his possession of many great virtues such as morality, generosity, compassion, etc.

With just a very small fraction of such great qualities, even people like manmatha excite the entire world.

Etymology: The one who is exceedingly desirable to the minds of people by his great virtues (such as morality, generosity, et al) is called ‘kAma:’.

निकामकमनीयत्वात् शीलाद्यैः काम ईरितः |

299) kAmapradha: (कामप्रदः)

bhagavAn only bestows the fruits of all desires – irrespective of whether the devotees desire verily his own self, or the lowly material benefits. Hence, he is called ‘kAmapradha:’ – the one who bestows the devotees with all that they desire.

The vEdhas hail bhagavAn thus: “The supreme one who bestows multitude of desires to all entities”

Etymology: Since bhagavAn bestows the desired fruits to all his devotees who seek verily his own self, as well as the devotees who seek the material benefits, he is called ‘kAmapradha:’.

स्वकाम्य-क्षुद्रकामॆभ्यॊ यथार्थं काम्यदानतः |
कामप्रदः समाख्यातॊ ह्यष्टार्णॊ मनुरुत्तमः ||

300) prabhu: (प्रभुः) (also repeated in 35)

With such extraordinary desirability due to his auspicious and beautiful forms and qualities, since he steals the minds of his devotees, he is called ‘prabhu:’.

SrImath rAmAyana hails thus: “rAma steals the minds of every individual with his beautiful lotus eyes and with his great qualities”

Etymology: The one who engages himself in stealing the minds of his devotees by his auspicious forms and qualities is called ‘prabhu:’.

सर्वॆषां चित्तहरणॆ प्रभुः प्रभवतीति यः |

Thus ends the third centum (thruthIya Sathakam) in SrI bhagavath-guNa-dharpaNa, which is an explanation of SrI vishNu sahasranAma, by the scion of SrI haritha clan, the son of SrIvathsAnka miSra (kUraththAzhwan) – SrIranganAtha by name, also called SrI parASara bhatta, who wrote this glorious commentary at the behest of SrI rangarAja.

The third centum is completed.

adiyen srinivasa raja ramanuja dasan

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உபதேச ரத்தின மாலை – பாசுரம் 14

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ஏரார் வைகாசி விசாகத்தின் ஏற்றத்தைப்

பாரோர் அறியப் பகர்கின்றேன் சீராரும்

வேதம் தமிழ் செய்த மெய்யன் எழில் குருகை

நாதன் அவதரித்த நாள்

பதினான்காம் பாசுரம். ஏனைய ஆழ்வார்களைத் தனக்கு அவயவமாகக் கொண்டு, திருவாய்மொழி மூலமாக வேதாந்த அர்த்தங்களை எளிய தமிழில் வெளியிட்ட நம்மாழ்வார் அவதரித்த வைகாசி விசாக நன்னாளை இவ்வுலகத்தவர்கள் நன்றாக அறியும்படிக் கொண்டாடுகிறார்.

சீர்மை பொருந்திய வைகாசி விசாகத்தின் பெருமையை இவ்வுலகத்தவர்கள் நன்றாக அறியும்படிச் சொல்லுகிறேன். சீர்மை பொருந்திய வேதத்தின் அர்த்தங்களை அழகிய தமிழ் மொழியில் அருளிச்செய்த உண்மையாளரான அழகிய திருக்குருகூரின் தலைவரான நம்மாழ்வார் அவதரித்த நாள்.

மெய்யன் என்றால் உள்ளதை உள்ளபடி நேர்மையுடன் பேசக் கூடியவர். வேதத்துக்குச் சீர்மையாவது, அபௌருஷேயத்வம் (யாராலும் இயற்றப்படாதது), நித்யத்வம் (எப்பொழுதும் இருப்பது), ஸ்வத ப்ராமாண்யத்வம் (தானே தனக்கு ஆதாரமாக இருப்பது) போன்றவை. மேலும் எம்பெருமான் ஸ்ரீமந் நாராயணனுடைய ஸ்வரூப, ரூப, குணங்களையே பேசுவதாக இருப்பதும் ஒரு முக்யமான சீர்மை. வேதத்தைத் தமிழ் செய்வது என்றல் வேத வேதாந்த்தத்தின் தாத்பர்யங்களை தமிழ் மொழியிலே தன் நான்கு ப்ரபந்தங்களான திருவிருத்தம், திருவாசிரியம், பெரிய திருவந்தாதி, திருவாய்மொழி மூலமாக நாம் அனைவரும் புரிந்து கொள்ளும்படி அருளிச்செய்தது.

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thiruvAimozhi – 10.2 – kedumidar

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Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the second decad, as AzhwAr surrendered unto kALamEgam emperumAn to have him as companion for the [final] journey, emperumAn sets out to take him to the ultimate destination of paramapadham thinking in his divine heart “Let me reveal paramapadham being the ultimate destination and my being the recipient of service, in this world itself and increase AzhwAr’s joy and [finally] take him along”, shows his ultimately enjoyable, merciful reclining posture in thiruvananthapuram and AzhwAr becomes pleased with that and highlights the following aspects about emperumAn:

  1. his nature of being united with his devotees
  2. his amazing presence there
  3. his protection for all universes
  4. his endless motherly love
  5. his unconditioned lordship
  6. his being the controller of all dhEvathAs
  7. his being engaged in creation etc of all universes
  8. his being the ultimate destination
  9. his being the recipient of our kainkaryam
  10. the glories of those who worship him

Meditating upon these, he determines that thiruvananthapuram where such sarvESvaran resides, is the apt goal, and along with favourable people, sets out to sing the enjoyable divine names to have all the sorrows eliminated and to perform many different kainkaryams.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

nanjIyar asked bhattar “What is the reason for thirumangai AzhwAr mercifully singing many thiruppathis [dhivyadhESams] in periya thirumozhi 10.1 ‘oru nal suRRam‘ decad?” bhattar mercifully replied “When newly married girls leave their parents’ house and go to their husbands’ houses, they will go and enquire all their relatives. Similarly, as ultimate destination gets closer, thirumangai AzhwAr is reaching out to every [possible] dhivyadhESam”. nammAzhwAr too, is enjoying thiruppuLingudi, thirukkAtkarai, thirumUzhikkaLam, thirunAvAy, thirukkaNNapuram, thirumOgUr and thiruvananthapuram. In the previous decad – AzhwAr considered kALmEgam emperumAn as the companion for the [final] journey, to have the hurdles enroute eliminated; here AzhwAr is firmly considering thirvananthapuram as the destination thinking “do I have to go all the way to paramapadham, when thiruvananthapuram is available as the destination?” This dhivyadhESam is having a very fragrant garden and fertile field as decoration; it is most enjoyable that even emperuAn is desirously residing here; there is no worldly suffering here due to his presence; it is the abode where the service which can be performed to emperumAn after shedding this body and reaching paramapadham, can be done here when one acquires the taste for it; further as said in 6th pAsuram in this decad “amarar kOn archchikkinRu angagap paNi seyvar viNNOr“, even nithyasUris come and serve him here, and as AzhwAr desired in thiruvAimozhi 2.3.10adiyAr kuzhAngaL udan kUduvadhu enRukolO” (when will I unite with the groups of devotees in paramapadham?) he can unite with them here, and even while going to paramapadham, he can go along with them since it is said in periya thirumozhi 7.4.4 “periyOrai oru kAlum pirigilEn” (I cannot separate from the great devotees).

emperumAn’s states in dhivyadhESams which are dear to him are:

  • first, he will create the ruchi (taste) in bhagavath vishayam (matters relating to bhagavAn),
  • subsequently, he will be complete in being the means as once such taste is acquired since his ultimate saulabhyam (easy approachability) is manifested there as said in SrI bhagavath gIthA 4.11yE yathA mAm prapadhyanthE thAms thathaiva bhajAmyaham” (I reach those who surrender unto me, In whichever way they desire me, in the same way in which they desired) and
  • finally, while carrying the AthmA to the ultimate destination of paramapadham, he who is the chief of the AdhivAhika [an entity who leads an AthmA in final journey to paramapadham] group, will himself lead the AthmA, eliminating the hurdles enroute as said in uththara mImAmsA 4.2 “hArdhAnugruhItha:” (blessed by the indwelling paramAthmA).
  • Furthermore, even while being in this samsAram, where hurdles exist, at some point, one can perform the same service that is performed in paramapadham.

Hence, AzhwAr firmly determines “As thiruvananthapuram is the one which causes the taste to appear, being the means for those who have acquired the taste, being that which increases the knowledge and devotion, and to accept the service even while hurdles remain, this thiruvananthapuram is the ultimate destination”, instructs all those who are related to him to go and gather together. Would this not be applicable for the other dhivyadhESams? Isn’t it said in thiruvAimozhi 7.10.9yAvarum vandhu vaNangum pozhil thiruvARanviLai adhanai mEvi valanjeydhu kai thozhak kUdungol? ennum en sindhanaiyE” (will it occur for me to reach the abode of thiruvARanviLai which is reached and worshipped by residents of all places and which is having garden, and to worship with joined palms by engaging in favourable acts?) Yes – every aspect is applicable in every dhivyadhESam, yet based on the experience in each dhivyadhESam, AzhwAr will recite the pAsurams matching those experiences.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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periya thirumadal – 69 – anna kadalai

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anna kadalai malaiyittu aNaikatti                                                                            97
mannan irAvaNanai mAmaNdu venjamaththu

Word by word meaning

anna kadalai – ocean which has that complexion
malai ittu – throwing mountains
aNai katti – building sEthu (and mercifully entering lankA)
mA maNdu vem samaththu – in the cruel battle which was full of four types of armies [chariot, elephant, horse and foot soldiers]
mannan irAvaNanai – the demon king rAvaNa

 vyAkyAnam

vaNNam pOl anna kadalai – he, of course, killed rAvaNa; but did he have to agitate the ocean which matched him in depth, being the repository for all entities, pride and complexion?

malaiyittu aNai katti – one who destroyed the profundity of the ocean by throwing whatever stones one could lay his hands on, and making the army of monkeys walk over those stones. The opinion here is that, he destroyed my profundity too and made me engage in madal.

mannan irAvaNanai – ravaNa, who had a self-respect of being the king of demons.

mA maNdu venjamaththu – the term mA refers to animals with four legs such as elephants and horses. Here this refers to all the four divisions of the army (chariot, elephant, horse and foot soldiers). In the cruel battle, where the four divisions of the army were closely held together.

venjamaththu – it is not that he killed the ignorant rAvaNa in any clairvoyant manner. He stood face-to-face with rAvaNa in the battle which was termed as “rAmarAvaNayOr yudhdham rAma rAvaNayOriva” ((match for the) battle between SrI rAma and rAvaNa is this battle between SrI rAma and rAvaNa; in other words, there is no equal) and killed rAvana.

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 – 13

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உபதேச ரத்தின மாலை

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மாசிப் புனர்பூசம் காண்மின் இன்று மண்ணுலகீர்
தேசு இத்திவசத்துக்கு ஏதென்னில் – பேசுகின்றேன்
கொல்லி நகர்க் கோன் குலசேகரன் பிறப்பால்
நல்லவர்கள் கொண்டாடும் நாள் 

பதிமூன்றாம் பாசுரம். அடுத்து மாசி மாதத்தில் புனர்பூஸ நக்ஷத்ரத்தில் அவதரித்த குலசேகராழ்வாரின் பெருமையை இவ்வுலகத்தில் உள்ள எல்லோரும் அறியும்படி அருளிச்செய்கிறார்.

உலகத்தவர்களே! மாசி மாதம் புனர்பூஸ நக்ஷத்ரத்துக்கு இருக்கும் பெருமை எதுவென்று நான் சொல்லுகிறேன் கேளுங்கள். கொல்லி நகரமான சேர தேசத்துக்குத் தலைவரான குலசேகரப் பெருமாள் அவதரித்த தினமாகையாலே, நல்லவர்கள் மிகவும் கொண்டாடக்கூடிய நாள் இன்று. இவர் பெருமாளான ஸ்ரீ ராமனிடத்தில் கொண்ட அளவிலாத பக்தியால், குலசேகரப் பெருமாள் என்றே அன்புடன் அழைக்கப்பட்டார். நல்லவர்கள் என்றால் வைஷ்ணவ நெறியிலே சிறந்து விளங்குபவர்கள், பரம ஸாத்விகர்கள், ஞான பக்தி வைராக்யங்களிலே சிறந்து விளங்குபவர்கள். நம் பூர்வாசார்யர்களைப் போலே ஆத்ம குண பூர்த்தியை உடையவர்கள்.

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thiruvAimozhi – 10.1.11 – Eththumin namargAL

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Full series >> Tenth Centum >> First 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 “For those who like this decad which is submitted to thirumOgUr, all their sorrows 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

Eththumin namargAL! enRu thAn kudamAdu
kUththanaik kurugUrch chatakOpan kuRREvalgaL
vAyththa AyiraththuL ivai vaN thirumOgUrkku
Iththa paththivai Eththa vallArkku idar kedumE

Listen

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

namargAL – those who are related to us
Eththumin enRu – saying “praise me (revealing your bliss)”
thAn kudamAdu kUththanai – on the dancer, who danced with pots
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr’s
kuRREvalgaL – as confidential services
ivai – these (apt services for ISvara)
vAyththa – occurred
AyiraththuL – among the thousand pAsurams
vaN thirumOgUrkku – for the distinguished thirumOgUr
Iththa paththu ivai – submitted decad;

(these)
Eththa vallArkku – for those who can recite, out of love
idar kedumE – sorrow (of not having companion during the final journey) will be eliminated.

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

nammAzhwAr, the leader of AzhwArthirunagari, presented the thousand pAsurams as confidential services to the dancer who said “Those who are related to us! Praise me” and danced with pots; among those, this decad is submitted to the distinguished thirumOgUr. For those who can recite this decad out of love, their sorrow will be eliminated.

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

  • Eththumin – emperumAn said “Those who enjoy my activities should see me and sing to fulfil the purpose of having a mouth” and danced for that purpose, with pots.
  • kurugUrch chatakOpan kuRREvalgaL – AzhwAr’s confidential service. Meditating upon his dance with pots, he engaged in service through speech.
  • vAyththa AyiraththuL ivai – This decad occurred among the thousand pAsurams which are meant for sarvESvaran.
  • vaN thirumOgUrkku Iththa paththu – The decad which is submitted to the most magnanimous thirumOgUr. As said in “rathnahArIcha pArthiva:” (one who owns the most precious gemstone is the king), due to the sweetness in this decad, he offered it to thirumOgUr.
  • ivai Eththa vallArkku idar kedum – For those who can recite and practice this decad, at the time of death, kALamEgam emperumAn will become the companion so that one need not worry thinking “I have no companion in this journey”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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