Daily Archives: November 7, 2019

thiruvAimozhi – 10.3.5 – paNi mozhi

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Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, emperumAn mercifully asks parAnguSa nAyaki “Why are you tormenting like this when I am here in front of you” and she says “Since you have to tend the cows, you will be leaving; after you leave, I am being tormented by entities which torment like the sandhyA (evening time); hence you should do acts like embracing me etc and enliven me”.

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.


paNi mozhi ninaidhoRum Avi vEmAl pagal nirai mEykkiya pOya kaNNA!
piNiyavizh malligai vAdai thUvap peru madha mAlaiyum vandhanRAlO
maNi migu mArvinin mullaip pOdhu en vana mulai kamazhviththun vAy amudham thandhu
aNi migu thAmaraik kaiyai andhO adichchiyOm thalai misai nI aNiyAy!


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

paNi mozhi – the words you say to pacify me

(due to being the reason for separation)
ninaidhoRum – every time I think about
Avi – heart
vEm – burning;
pagal – the daytime fully
nirai mEykkiya – to tend the cows
pOya – gone
kaNNA – krishNa!
piNi – bound by the string
avizh – expanding
malligai – jasmine (which has honey)
vAdai – northerly wind
thUva – as it blows
peru – huge
madham – pride

(like a wild elephant)
mAlaiyum – evening
vandhanRu – has arrived;

(not to be caught by it)
maNi – kausthuba gem
migum – very shining
mArvinil – in the divine chest
mullaip pOdhu – jasmine flower
en vana mulai – on my beautiful bosom
kamazhviththu – embracing me to spread the fragrance
un vAy amudham thandhu – giving me your ultimately sweet nectar from your mouth
aNi migu – attractive and well decorated
thAmarai – like a lotus flower
kaiyai – hand
adichchiyOm thalaimisai – on the head of ours, servitors
nI – you
aNiyAy – indicates the desire for wild union saying “you should place your hand as decoration”.
andhO! – It is tragic that I have to explain my suffering to you!

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

Every time that I think about the words you say to pacify me, my heart is burning. Oh krishNa who has gone to tend the cows during the daytime fully! As the northerly wind blows the jasmine flowers bound by the string, expanding their fragrance, the hugely prideful evening has arrived; you should embrace my beautiful bosom to spread the fragrance of the jasmine flower which is in your chest having very shining kausthuba gem; you should give me your ultimately sweet nectar from your mouth; you should place your hand which is like an attractive and well decorated lotus flower, on the head of ours, servitors; indicates the desire for wild union. It is tragic that I have to explain my suffering to you!

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

  • paNi mozhi ninaidhoRum Avi vEmAl – My words are unlike yours where you think about separation but say “I won’t leave you”; since your words are as in thiruvAimozhi 10.3.4kaLvap paNi mozhi“, they are false, and since my words express my experience, they are truthful.

He asks “Did I go?” She says,

  • pagal … – You went to tend the cows all through the daytime.
  • kaNNA – She is calling him “kaNNA” and directly telling him! [Commentator becomes amazed at AzhwAr’s mood]
  • mEykkiya – To tend.
  • piNi … – As those harmful entities starting with as said in thiruvAimozhi 9.9.1malligai kamazh thenRal” (southerly breeze fragrant with jasmine flavour) etc started tormenting me, hence it is certain that you have left. The northerly wind is spreading the fragrance of the blossoming jasmine. Just as rAvaNa assumed the form of a sanyAsi and appeared, the northerly wind is harming me in the form of cool breeze.
  • thUva – It is blowing on me by staying apart so that I don’t feel warm; SrI rAmAyaNam kishkindhA kANdam 1.17 “padhma kEsara samsrushta:” (with the buds of lotus flowers) – just as a mad elephant would arrive with band music in front of it, the evening arrives following the northerly wind. Since the evening respects her, it is coming along with companions to torment her.
  • vandhanRAlO – It has arrived; it touched my body and left. Just as you faced the arrows shot by bhagadhaththa aimed at arjuna by covering him and accepting them in your chest, you come in front of me and face this. We are not fearing for very fierce evening to come, it has already arrived.

When asked “What shall we do?” She says,

  • maNi migu mArvinil – The chest which will add shine to SrI kausthuba jewel; alternative explanation – the whole chest will have the lustre of SrI kausthuba jewel. It is of such nature that even during embrace, it need not be removed as said in SaraNAgathi gadhyam 5th chUrNikainirathiSaya sukha sparSa:” (wondrously soft on emperumAn’s body); just as her femininity is identified by her bosom, his masculinity is identified by SrI kausthubam. This is an identity of purushOththama (supreme lord). Adding fragrance to my beautiful bosom with the jasmine garland on that chest. My bosom became an enjoyable tool for him on his chest just like SrI kausthuba and garland. She is explaining this wild union to have the fragrance of the jasmine garland on his shoulders to be transferred to her bosom. These bosoms are waiting to be decorated by the garland just as those who would take bath and wait for flowers to decorate their hair. Instead of letting these bosoms remain celibate, make these fragrant with the fragrance of the garland; you should transfer the fragrance of the garland here and leave the residue on your chest. It is not possible to have the fragrance of the garland on my bosoms without union/embrace; as said in “kim mukham vanamAlA sankramasya” (how to attain the vanamAlA of emperumAn).
  • vAy amudham thandhu – As the union reaches ultimate stage, to sustain themselves there will be some romantic speech – that is highlighted here; alternatively, it is highlighting his necatrean saliva. Mainly, it is explained as speech.
  • aNi … – My tongue has become dry thinking about your leaving. As a remedy, can you please place your hand on my head? This is their mundhirigai fruit (a type of fruit) which will remove dryness in mouth.
  • aNi migu thAmaraik kai – Hand which is well decorated with ornaments and which is an ornament in itself negating the need for any other ornament as said in SrI rAmAyaNam kishkindhA kANdam 3.15 “sarvabhUshaNa bhUshArhA:” (the shoulders which bring about beauty for the ornaments which are worn by him). He will collect the ornaments showing his great attachment towards them saying “When I go to tend the cows, to sustain myself, give me your ornament [to one gOpikA], give me your ornament [to another gOpikA and so on]” and would wear them; she may also be talking about how he has decorated himself to go to tend the cows. As he gets decorated and gets ready to leave, she became broken.
  • thAmaraik kaiyai – The hand which needs no ornament to make it look more beautiful.
  • andhO – I have to request this from you as if a thirsty person needs to be requested to drink cold water!
  • adichchiyOm – She is highlighting that he has won over her with his beauty.
  • thalai misai nI aNiyAy – Just as his hand is for the ornament, her head is for his hand. They are trying to get their goal accomplished by holding his hand and falling at his feet as said in thiruvAimozhi 9.2.2pAdha pangayamE thalaikkaNiyAy” (your lotus feet are the decoration for my head) and “adichchiyOm thalai misai nI aNiyAy“. They [AzhwArs/AchAryas] remain as said in sthOthra rathnam 31 “… madhIya mUrdhAnam alankarishyathi” (when will my head be decorated with your divine feet?) He said “Who knows these conditions? If you desire so, you can take my hand and place it on your head yourself!” Will I have to put in my own effort to accomplish my goal, which is like letting kAla (death personified) to put a ring on my finger? Am I not of the nature that you will yourself desirously grant me that? They [AzhwArs/AchAryas] always accept any benefit only by bhagavAn’s will and effort.
  • aNiyAy – Just because of overwhelming grief, we won’t do improper acts! Are we supposed to perform your duty?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumadal – 93 – than nilaimai ellAm

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than nilaimai ellAm aRivippan thAn munanAL
minnidai Aychchiyar tham sErikkaLavinkaN                                                         137

Word by word meaning

than nilaimai ellAm aRivippan – I will expose all his qualities
munam nAL – in earlier time (during krishNAvathAram)
minnidai Aychchiyar tham sEri – in the hamlet of cow-herd girls whose slender waists were like lightning
kaLavin kaN – in a cunning way


than nilaimai ellAm aRivippan – I will expose everything – how he showed his divine form, then separated from me, created distress in me, made me engage with madal, and even after that, not showing up for me. Since he has decided that I alone am not required for him, I will make him not required for this world, by exposing his bad qualities.

Now, thirumangai AzhwAr (as parakAla nAyaki) intends to prove that all the divine activities of emperumAn which made AzhwArs like him to become bewildered saying “eththiRam” (how amazing!) as lowly activities.

thAn munanAl . . .  peRRimaiyum – I will make it known to the whole world as to how he had stolen butter from the hamlets of cow-herd girls and how he was caught and tied to the mortar.

thAn – how shameful that he has indulged in this activity [of stealing butter] and is proud that “I have done it”

muna nAL – did not this activity come about at a very young age? Is he remaining calm since he thinks that the worldly people would have forgotten it?

minnidai – was it not to see how the lightning-like waists of the cow-herd girls trembled when they came chasing him that he indulged in stealing butter!

minnidai Aychchiyar tham – It is true that he indulged in stealing. But was it carried out with valorous men like me? Was it not from weak women that he stole?

Aychchiyar tham sErikkaLavin kaN – Did he steal like I did, crossing nine well guarded streets in nAgappattaNam? [thirumangai AzhwAr, in order to feed thousand brAhmaNas every day, had to indulge in stealing valuable materials; one such activity was in stealing a golden statue of budhdha from a budhdha vihAra in nAgappattaNam] Was it not from the hamlets of cow-herd boys and cow-herd girls which had only huts, without any protection?

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 – 37

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முப்பத்தேழாம் பாசுரம். ஸ்ரீமந்நாதமுனிகள் தொடக்கமான ஆசார்யர்களால் ஆதரிக்கப்பட்ட ப்ரபத்தி (சரணாகதி) மார்க்கம் ஓராண் வழியாக வந்தது என்றும் அதை எம்பெருமானார் தன்னுடைய நிர்ஹேதுக க்ருபையினாலே மாற்றி அமைத்தார் என்றும் அருளிச்செய்கிறார்.

எம்பெருமானார்க்கு முன்பு இருந்த ஆசார்யர்கள் ஒரு சில உயர்ந்த சிஷ்யர்களுக்கே இந்த ப்ரபத்தியின் அர்த்தத்தை உபதேசித்து வந்தார்கள். அவர்கள், விஷயத்தின் மேன்மையைப் பார்த்து அதை மறைத்து வைத்தார்கள். பெருமை பொருந்திய எதிராசராம் எம்பெருமானார் தன்னுடைய சிறந்த கருணையினால், இவ்வுலகத்தவர்களின் துன்பத்தைக் கண்டு பொறுக்க முடியாமல், தன்னால் நியமிக்கப்பட்ட உயர்ந்த ஆசார்யர்களான ஆழ்வான், ஆண்டான் முதலியோரை அழைத்து “இவ்வுலகிலே யாருக்கெல்லாம் எம்பெருமானை அடைய வேண்டும் என்று ஆசை உள்ளதோ, அவர்கள் அனைவர்க்கும் என்னைப் போலவே கருணையுடன் உபதேசம் செய்யுங்கள்” என்று சொல்லி, முன்பு இருந்த வரம்பை அறுத்தார்.

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SrIvishNu sahasranAmam – 51 (Names 500 to 510)

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501) SarIrabhUthabhruth (शरीरभूतभृत्)

bhagavAn bears all the elements (the 24 thathvas, as they are called) making up this entire creation. These elements are nothing but his body. Hence, he is called ‘SarIrabhUthabhruth’.

Beginning by saying “The sky, along with all the stars, became the head of that universal form”, the SAnthi parva of mahAbhAratha proceeds to say thus: “Verily the same bhagavAn took the form of hayagrIva, surrounded by various forms…”

With all these statements, it is shown that the 24 primary elements of creation – which are a part of bhagavAn’s body – are also borne by him.

Etymology: Since bhagavAn bears the twenty four elements of creation (starting with ‘mUla prakruthi’ or primordial nature and ending in ‘pruthvI’ or Earth), which are also a part of his body, he is called ‘SarIrabhUthabhruth’.

दॆहभूतं जगत्तत्त्वं प्रकृत्यादिधरान्तकम् |
शरीरभूतभृत् प्रॊक्तॊ बिभर्तीति दशाक्षरः ||

502) bhOkthA (भॊक्ता) (also repeated in 145)

The mahAbhAratha further hails thus: “That hayagrIva, whom you earlier hailed, is verily that vishNu who slept in the great ocean before creation. He (hayagrIva) is verily the consumer of havya हव्य (oblations to Devas) and kavya कव्य (oblations to pithrus or manes).”

Thus, he is called ‘bhOkthA’ – the enjoyer of all kinds of oblations.

Etymology: He who consumes the havya and kavya (oblations to dhEvas and pithrus respectively) is called ‘bhOkthA’.

हव्यं कव्यं च यॊ भुङ्क्तॆ स भॊक्ता परिकीर्तितः |

503) kapIndhra: (कपीन्द्रः)

The same bhagavAn who thus promotes one’s adherence to the scriptural injunctions (as explained previously) also showed himself as rAma long ago. With his unparalleled divine acts in his incarnation as a human, he led a pack of monkeys who were unique in nature and incarnations of dhEvas who had surrendered unto bhagavAn. Thus, he is called ‘kapIndhra:’ – the lord of monkeys.

The SrImath rAmAyaNa itself hails thus in the yudhdha kANda: “Verily the lord of all worlds that you are, you have been surrounded by all dhEvas, who have manifested themselves as these monkeys, for the welfare of all worlds”

Etymology: Since bhagavAn is the lord of all dhEvas, who – in the form of monkeys –surrendered unto him, he is popularly called as ‘kapIndhra:’.

कपिरूपप्रपन्नानां दॆवानामीश्वरत्त्वतः |
कपीन्द्र इति विख्यातॊ सप्तार्णॊ मनुनायकः ||

504) bhUridhakshiNa: (भूरिदक्षिणः)

The same bhagavAn rAma stood as an example to the rest of the world and conducted many sacrifices such as the aSvamEdha, with sumptuous donations and rewards. Hence, he is called ‘bhUridhakshiNa:’ – the one who rewards sumptuously.

Etymology: Being an example to the rest of the world, since rAma performed yajnas like aSvamEdha and others, and thereby gave away sumptuous rewards, he is called ‘bhUridhakshiNa:’.

हयमॆधादिभिर्यज्ञॆः जगदाचार्यकाय वै |
यजमानः स विज्ञॆयः सर्वदा भूरिदक्षिणः ||

सॊमपॊsमृतपः सॊमः पुरुजित् पुरुसत्तमः ।
विनयॊ जयः सत्यसन्धॊ दाशार्हः सात्त्वतांपतिः ॥ ५४ ॥

505) sOmapa: (सॊमपः)

In such yagyas, since rAma partook of classic ‘sOma rasa’, he is called ‘sOmapa:’ – the consumer of sOma.

Etymology: The one who partook of sOma rasa in the aSvamEdha is called ‘sOmapa:’.

हयमॆधॆ सॊमपीथी सॊमपः परिकीर्तितः |

506) amruthapa: (अमृतपः)

The scriptures declare thus: “Whatever oblations are given in the sacred fire are converted to nectar by agni and given to vishNu”.

bhagavAn also declares thus in the bhagavath gIthA: “I am only the one who consumes all the oblations in all yagyas. I am the lord of all yagyas”.

Thus, bhagavAn himself is the one who drinks the nectar derived out of the oblations in the yagyas (called ‘havis’ हविस्), and hence he is called ‘amruthapa:’ – the drinker of nectar.

Alternately, bhagavAn is the one who makes his dear devotees – who are ever contemplating on him – drink the nectar of his divine experience in the supreme abode SrIvaikuNtam. Thus also, he is called ‘amruthapa:’ – the one who makes his devotees drink nectar.

This is also supported by scriptural statements that hail thus:

  • “…in that abode, where the dhEvas (refers to nithyasUris in this case) partake of the nectar…”
  • “In that third abode, they glow with partaking of the nectar”
  • “bhagavAn is indeed the bridge connecting us with his nectarine divine abode”
  • “he, whose shadow is also nectarine…”, etc.

Etymology: The derivative of ‘havis’ or oblation is called ‘amrutham’ or nectar. Since bhagavAn drinks such nectar, he is called ‘amruthapa:’. Alternately, he who provides the liberated souls in the supreme abode of SrIvaikuNtam with the nectar of his own divine experience to drink in is called ‘amruthapa:’.

परिणामॊsस्य हविषां पीयूषमिति कथ्यतॆ |

तत्पानात् स्यादमृतपः परमॆ व्यॊम्नि वा स्थितः |
मुक्तॆभ्यॊ यः स्वानुभवं पातीत्यमृतपः स्मृतः ||

507) sOma: (सॊमः)

bhagavAn is nectarine not only for himself, but also for his devotees who are ever fixed in his divine experience. Thus, he is called ‘sOma:’ – the nectar.

In this context, the word ‘sOma’ itself represents nectar.

The scriptures reinforce this claim thus:

  • “sOma existed in the third world…”
  • “he, indeed, is like the divine nectar”
  • “Oh rAma, with great penance and noble actions, you have been begotten by dhaSaratha as his son, just like the dhEvas obtained the nectar”
  • “Just like the partaking of nectar is never satisfying, so also the sight of janArdhana is not satisfying (it makes the devotees want more of it always)”
  • “…that divine nectar, who is filled with peace”, etc.

Etymology: Since bhagavAn is nectarine for the liberated souls (much aloof from the lowly nectar gotten by the dhEvas), he is called ‘sOma:’.

सॊमः सुधायमानत्वात् मुक्तानां परिकीर्तितः |

508) purujith (पुरुजित्)

bhagavAn wins over every individual by showing various qualities. For instance, SrImath rAmAyaNa hails thus: “rAma wins over all worlds by his virtue of honesty. More so, he wins over the downtrodden people with his donations. He wins over his preceptors by serving them befittingly, and wins over all of his enemies with his bow”

Thus, since he wins over everyone, he is called ‘purujith’.

Etymology: The one who wins over a multitude of individuals like the general people in all worlds, the downtrodden, the preceptors and the enemies respectively by his virtues of honesty, donations, servitude and valor (with his bow) is called ‘purujith’.

लॊकान् दीनान् गुरून् शत्रून् बहून् सत्यॆन दानतः |
शुश्रूषया च धनुषा जितवान् पुरुजित् स्मृतः ||

509) purusaththama: (पुरुसत्तमः)

hanuman declares thus in SrImath rAmAyaNa:

“Oh lord, my highest love is ever fixed in yourself. Oh valiant one, my devotion towards you is steadfast, and my feelings would never move away from you. Oh valiant one, as long as rAmAyaNa exists in this world, my prANas or life forces shall stay in my body, and I shall enjoy listening to it every time”

As shown in these statements made by hanuman, it is clear that bhagavAn rAma resides in the hearts of his dearest devotees like hanuman and others, who long to drink in the nectarine ocean of his auspicious qualities. Thus, he is called ‘purusaththama:’.

Etymology: The word ‘puru:’ here refers to great people (devotees of bhagavAn). The one who resides in the hearts of such great people like hanuman and others is called ‘purusaththama:’.

पुरुः महान् महत्स्वस्तितमः हनुमदादिषु |
पुरुसत्तम आख्यातॊ नवार्णः स्वस्तिदॊ मनुः ||

510) vinaya: (विनयः)

mArIcha and other demons are also easily subdued by bhagavAn’s prowess. Thus, bhagavAn is called ‘vinaya:’ – the one who subdues.

Etymology: He with whose prowess the demons like kumbhakarNa, mahAkAya, khara, mArIcha and rAvaNA were subdued is called ‘vinaya:’.

कुम्भकर्ण-महाकाय-खर-मारीच-रावणाः |
दम्यन्तॆ विक्रमैर्यॆन विनयः स उदाहृतः ||

adiyen srinivasa raja ramanuja dasan

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