Daily Archives: November 6, 2019

periya thirumadal – 92 – minnidaiyAr sEriyilum

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minnidaiyAr sEriyilum vEdhiyargaL vAzhvidaththum                                       135
thannadiyAr munbum tharaNi muzhudhALum
konnavilum vElvEndhar kUttaththum nAttagaththum                                     136

Word by word meaning

min indaiyAr sEriyilum – in the gatherings of women
vEdhiyargaL vAzhvidaththum – in the places where vaidhikas (those who follow vEdhams) live
than adiyAr munbum – in the presence of emperumAn’s followers
tharaNi muzhudhALum konnavilum vElvEndhar kUttaththum – in the courts of those kings who rule over the entire earthern region and who have cruel armies
nAdu agaththum – in all the other places 


minnidaiyE sEriyilum – I will first go to the women who have lost out their hearts to him, just like I did, and tell them “He has told me ‘I do not know anyone other than you’; acting as if he were deeply in love with you, he has told you ‘I do not know anything other than your waists which are like lightning’; know how deceptive his words are”

minnidaiyAr – women such as ANdAL, cow-herd women et al. Has he not earned the name of being a great appreciator of their beauty? I will destroy that name by showing them as to how he has appreciated my beauty.

vEdhiyargaL vAzhvidaththum – in places which are inhabited by great people such as vyAsa, parAsara et al, who carry out devotion, spiritual rites, mangaLASAsanam (praising) etc  after knowing that he is the supreme entity, through authentic sources such as Sruthi (vEdhas) etc. I will go to their gatherings where they say that he is the supremely generous entity and show them my body [which has become so weak, in separation from him].

thannadiyAr munbum – I will go to gatherings of people such as iLaiyaperumAL [lakshmaNa], nammAzhwAr et al, who have lost out to his auspicious qualities and given themselves up to him as his servitors and tell them “Look how his qualities are”.

The term vEdhiyar refers to those who are deeply engaged in activities which are mentioned in vEdhas in order to attain emperumAn and the term than adiyAr refers to those who are fully engaged with emperumAn’s divine feet as the readily available means to attain him.

tharaNi muzhudhALum kol navilum vElvEndhar kUttaththum – wouldn’t kings such as kulasEkara AzhwAr, thoNdaimAn chakravarththy et al,  who are great warriors born into the lineage of great clans and who have earned the name of Kings since they are ruling over various countries on this earth, celebrate about emperumAn’s qualities of valour and protection? I will go to gatherings of such kings and destroy his qualities of valour and protection by telling them “Look at the valour that he, who was born in the clan of ikshvAku [the first king in the clan in which SrI rAma was born], has shown on a weak woman such as I; look at how he, who protects everyone, has protected me”.

nAttagaththum – Will I go to only a few places which have been mentioned above? I will go to all the places where he has established himself as a supreme being. I will go to all places where he has established himself as a supreme warrior.

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 – 36

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உபதேச ரத்தின மாலை

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தெருளுற்ற ஆழ்வார்கள் சீர்மை அறிவாரார்

அருளிச் செயலை அறிவாரார் அருள் பெற்ற

நாதமுனி முதலாம் நம் தேசிகரை அல்லால்

பேதை மனமே உண்டோ பேசு

முப்பத்தாறாம் பாசுரம். ஆழ்வார்களுடைய் ஏற்றத்தையும் அருளிச்செயல்களுடைய ஏற்றத்தையும் உண்மையாக அறிபவர்கள் நம்முடைய ஆசார்யர்களைத் தவிர வேறொருவர் இல்லை என்று தன் நெஞ்சுக்கு அருளிச்செய்கிறார்.

அறிவிலியான நெஞ்சே! தெளிந்த ஞானத்தைப் பெற்ற ஆழ்வார்களுடைய பெருமையை அறிந்தவர்கள் யார்? அவர்கள் அருளிச்செய்த ப்ரபந்தங்களின் பெருமையை அறிந்தவர் யார்? ஆழ்வார்களின் அதிலும் முக்யமாக நம்மாழ்வாரின் அருளைப் பெற்ற ஸ்ரீமந்நாதமுனிகள் தொடக்கமான நம் ஆசார்யர்களைத் தவிர வேறொருவர் இதை உணர்ந்துள்ளனரா என்று நீ ஆராய்ந்து பேசு.

ஆழ்வார்களின் வைபவத்தை நன்றாக அறிந்தவர்கள் நம் ஆசார்யர்களே. ஒரு விஷயத்தை ஒருவர் நன்றாக உணர்ந்தார் என்றால் அதன்படி அவர் நடப்பார். அருளிச்செயல்களுக்கு வ்யாக்யானங்களை அருளி அவ்வாழ்வார்கள் காட்டிய வழியிலே சிறிதும் பிசகாமல் நடந்தவர்கள் நம் பூர்வாசார்யர்களே என்பதில் இருந்தே இவர்களே ஆழ்வார்கள் விஷயத்திலும் அருளிச்செயல்கள் விஷயத்திலும் மிகுந்த தெளிவு பெற்றவர்கள் என்று நாம் உணரலாம்.

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SrIvishNu sahasranAmam – 50 (Names 491 to 500)

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491) AdhidhEva: (आदिदॆवः) (also repeated in 336)

The one who created even dhEvas such as brahmA, et al, and the one who is capable of attracting them towards him, is called ‘AdhidhEva:’.

The word ‘Adhi’ (आदि) refers to bhagavAn being the primordial creator, and ‘dhEva:’ (दॆवः) gets the meaning of ‘shining’.

The thaiththirIya upanishath hails thus: “With the fear of bhagavAn, the wind blows; the sun rises….”, etc.

Etymology: bhagavAn becomes ‘AdhidhEva:’ since he is the creator of even brahmA and others.

आदिदॆवॊ हि भवति ब्रह्मादिभ्यॊ विशॆषतः |

492) mahAdhEva: (महादॆवः)

bhagavAn uses dhEvas themselves as his toys for his divine sport. Hence, he is called ‘mahAdhEva:’ – the one who controls and uses dhEvas according to his own whims.

Etymology: He who plays with brahmA and others (using them like his toys) is called ‘mahAdhEva:’.

ब्रह्मादिभिः क्रीडति यॊ महादॆवः स उच्यतॆ |

493) dhEvESa: (दॆवॆशः)

Since bhagavAn is thus proven to be the supreme master who rules over the dhEvas as well, he is called ‘dhEvESa:’.

Etymology: ‘dhEvESa:’ is the one who utilizes brahmA and others as per his whims.

ब्रह्मादीनां च दॆवॆशॊ यथार्हविनियॊजकः |

494) dhEvabhruth (दॆवभृत्)

Apart from deploying brahmA and others in specific deeds suitable to their respective capacities, since bhagavAn also bears them and protects them, he is called ‘dhEvabhruth’ – the one who bears dhEvas.

Etymology: Since bhagavAn bears brahmA, indhra, yama et al (supports and protects them), he is called ‘dhEvabhruth’.

ब्रह्मशक्रयमादीनां भरणात् दॆवभृत् स्मृतः |

495) guru: (गुरुः)

bhagavAn instructs each of those dhEvas (yama, indhra, brahmA, et al) on their various responsibilities in this creation using vEdhas as the scale.

The scriptures hail thus:

  • “…unto him who instructed the vEdhas to brahmA…” (SvEthashvatara upanishath)
  • “I am in control of hari, who is the supreme preceptor” (vishNu purANa)
  • “Just as fire is the purifier of gold, so also the supreme preceptor bhagavAn is our purifier, who removes all our blemishes with the words of vEdhas” (vishNu purANa)
  • “bhagavAn is the eternal preceptor for all entities, since he is not bound by time” (yOga SUthra), etc.

This nature of being the preceptor is popular in the hayaSira upAkhyAna (the episode of hayagrIva’s advent).

It is said thus in the vishNu dharma: “Oh king, bhagavAn (hayagrIva) then brought back the vEdhas from rasAthala and gave them to the four faced brahmA. Then on, he returned to his supreme abode”

Etymology: Since bhagavAn preaches the vEdhas to brahmA, indhra, varuna and other dhEvas (and hence administers each of their responsibilities as stated therein), he is called ‘guru:’.

ब्रह्मॆन्द्रवरुणादीनां गुरुर्वॆदॊपदॆशनात् |

उत्तरॊ गॊपतिर्गॊप्ता ज्ञानगम्यः पुरातनः ।
शरीरभूतभृत् भॊक्ता कपीन्द्रॊ भूरिदक्षिणः ॥ ५३ ॥

496) uththara: (उत्तरः)

Since bhagavAn protects and uplifts the dhEvas from the distress of asuras thus, he is called ‘uththara:’ – the one who uplifts.

The mahAbhAratha SAnthi parva hails thus: “Having been glorified thus, the supreme godhead bhagavAn – the omnipresent one – gave up his divine slumber (called ‘yoga nidhra’) and rose to accomplish the task of the dhEvas”

Etymology: Since bhagavAn uplifts brahmA and other dhEvas from their distresses, he is called ‘uththara:’.

आपदुद्धरणाद्यॊsसौ ब्रह्मादॆरुत्तरः स्मृतः |

497) gOpathi: (गॊपतिः) (also repeated in 599)

bhagavAn is the master of all words represented by various languages and in various meters (chandhas). Thus he is called ‘gOpathi:’ – the master of words.

The manthra varNas hail bhagavAn thus: “…unto that master of words…”

Etymology: Since bhagavAn is the master of words represented in the vEdhas as well as in various languages, he is called ‘gOpathi:’.

छन्दॊभाषावॆदवाचां निर्वाहात् गॊपतिः स्मृतः |

498) gOpthA (गॊप्ता) (also repeated in 600)

bhagavAn thus protects all knowledge, which is why he is called ‘gOpthA’ – the one who safeguards.

The manthra varnas hail bhagavAn as the one who is the master of all knowledge.

Etymology: Since bhagavAn protects all knowledge, he is called ‘gOpthA’.

पालनात् सर्वविद्यानां गॊप्तॆति परिकीर्तितः |

499) gynAnagamya: (ज्ञानगम्यः)

bhagavAn is realized through “parAvidhyA”, also known as ‘samAdhi’ or deep state of meditation. Thus, he is called ‘gyAnagamya:’.

The scriptures say thus in support of this meaning: “One must meditate upon that master of words – hayagrIva…”

Etymology: The one who is realized through parAvidhyA (samAdhi) is called ‘gyAnagamya:’.

परया विद्यया वॆद्यॊ ज्ञानगम्य इति स्मृतः |

500) purAthana: (पुरातनः)

Such enlightenment (as stated in the previous divine names) upon the individual souls by bhagavAn is not new. Rather, it has been carried on by bhagavAn in every kalpa (frame of time in a creation). This has been (and will be) carried on eternally. Hence, bhagavAn is called ‘purAthana:’.

Etymology: Since bhagavAn enlightens the individual souls with highest knowledge (about himself) in every kalpa, he is called ‘purAthana:’.

विद्याप्रद्यॊतनाद्यॊsसौ प्रतिकल्पं पुरातनः |

Thus ends the fifth centum (panchama 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 fifth centum is completed.

adiyen srinivasa raja ramanuja dasan

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