Daily Archives: November 9, 2019

thiruvAimozhi – 10.3.6 – adichchiyOm

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Full series >> Tenth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, parAnguSa nAyaki says “You have many girls who are dear to you; you have no shortcoming; we cannot sustain in your separation; your leaving is undesirable for us”.

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.


adichchiyOm thalai misai nIyaNiyAy AzhiyangaNNA! un kOlappAdham
pidiththadhu naduvunakkarivaiyarum palar adhu niRka em peNmai ARROm
vadiththadangaNNiNai nIrum nillA manamum nillA emakkadhu thannAlE
vedippu nin pasu nirai mEykkap pOkku vEm emadhuyir azhal mezhugilukkE


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

Azhi – like an ocean (having the quality of immeasurability)
am – attractive
kaNNA – oh krishNa!
un – your
kOlap pAdham – well decorated divine feet
adichchiyOm thalaimisai –  on the head of ours, who fully exist for you
nI aNiyAy – you should mercifully place;

(you cannot say “If I come, I will do”)
naduvu – in between (your going for the task)

(as a hurdle)
adhu pidiththu – holding your divine feet
arivaiyarum – those (girls) who think about themselves highly
unakku – for you

(since all the five lakh families are your subordinates)
palar – there are many;

(are we trying to limit your greatness?)
adhu niRka – that aside;
em peNmai – our femininity
ARROm – unable to control by pacifying it;

(Unlike you who are strong, we who are weak, due to our sorrow)
vadi – beautiful like a split in a baby-mango
thada – vast
kaNNiNai – in the pair of eyes (which you praise)
nIrum nillA – tears are not stopping;
manamum – heart
nillA – is not steady;
adhu thannAlE – hence

(for us)
nin – your
pasu nirai mEykkap pOkku – going to tend the cows
vedippu – leading to destruction;
emadhu uyir – our AthmA
azhal – in fire
mezhugil – like wax
ukku – melting
vEm – and burning.

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

Oh krishNa, you who are like an attractive ocean! You should place your well decorated divine feet on the head of ours, who fully exist for you; in between, there are many of those (girls) who think about themselves highly, remain for you, holding your divine feet; that aside, we are unable to control our femininity by pacifying it; tears are not stopping in the pair of eyes which are vast and beautiful like a split in a baby-mango; our heart is not steady; hence, your going to tend the cows, is leading to our destruction; our AthmA is melting like wax in fire and burning.

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

  • adichchiyOm thalai misai nI aNiyAy Azhi am kaNNA – Should the winner not be caring towards the loser?
  • Azhi am kaNNA – Attractive eyes which are like ocean which rejuvenates. Since “nI aNiyAy” is followed by “Azhi am kaNNA” – it implies he is saying – Am I not saying “You should mercifully glance at me with your divine eyes, you should touch me with your hand”? Do I have any other go? Even if I go, will I think of anything other than you? She says – Yes! Let that be! [But we want you to glance us with your merciful eyes]
  • un kOlam … – There are many who hold on to your divine feet; don’t you have great festival wherever you go?
  • naduvu – In between your tasks which you are going to attend.
  • arivaiyar – Those who can engage you with their youth.
  • palar – Are they just one or two? SrIvishNu purANam 5.13.18 “shOdaSa sthrI saharsrANi” (sixteen thousand wives), periyAzhwAr thirumozhi 4.9.4 “padhinARAmAyiravar dhEvimAr” (sixteen thousand wives).
  • adhu niRka – That aside. Are we going to stop a herd of elephants marching on us? [We cannot stop your engagement with the girls]
  • em peNmai ARROm – We are unable to suppress our sorrow with our femininity. We cannot survive if you leave.

When asked “If femininity is your nature, should you not sustain yourself till I come?” she says,

  • vadith thadam kaNNiNai nIrum nillA – Can you not see us? Do we have any sign of an alive person in us? Sharp, vast eyes are not stopping to shed tears. What a sharpness where the glance clearly shoots the targeted person! See the torment faced by the eyes which you praised “The enjoyability is beyond the capability of the enjoyers!”
  • nIrum nillA – Even if you stop [leaving], the tears are not stopping. Even if I can stop you, I cannot stop the tears.

When asked “Why are you not stopping it forcefully?” she says “I have to stop at the source to stop the flow of the tears”. He asks “But, why can’t you force your heart?” she says,

  • manamum nillA – Can you not see how we are suffering due to losing our courage?

When asked “you should try hard to control your heart and sustain” she says,

  • namakku – You can do it; to separate and to sustain during separation, one has to be you as said in “yAmudai Ayan than manam kal” (the cowherd, krishNa’s heart has become very hard).
  • adhu thannAlE – Due this heart-broken situation.
  • vedippu nin pasu nirai mEykkap pOkku – Your going to tend the cows is destruction for us.

When asked “Why is it destruction?” she says,

  • vEm … – Our prANa (life) is melting like wax in close proximity of fire. Hence, your going to tend the cows is destruction for us.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 53 (Names 521 to 530)

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521) ananthAthmA (अनन्तात्मा)

Furthermore, he also stands as the indweller of the giant serpent ‘anantha’ (अनन्तः) atop the kUrma base, which also constitutes the supporting structure for the entire creation. Thus, he is called ‘ananthAthmA’.

The jaya samhitha hails thus:

“One must submit himself unto that anantha, who is resplendent atop the tortoise base (AdhAraSakthi pItam (आधारशक्तिपीठः) with a faultless form holding the conch and the discus along with a mace, and who is surrounded by hundreds of flames”

Etymology: The one who is situated in the form of a serpent (as its indweller) atop the tortoise (that was said in the previous divine name), supporting the entire creation, is called ‘ananthAthmA’.

कमठस्यॊपरि जगदाधारस्तम्भ-भॊगिनः |
स्वरूपॆण स्थितॊ यॊsसावनन्तात्मा प्रकीर्तितः ||

522) mahOdhadhiSaya: (महॊदधिशयः)

The same bhagavAn further sleeps on the same serpent bed of anantha in the vast ocean during the great deluge. Hence, he is called ‘mahOdhadhiSaya:’ – the one who sleeps in the vast ocean on a serpent bed.

The root ‘Si’ शि (to sleep) gets the ‘ach’ (अच्) adjunct, resulting in this divine name. The same rule is also applied in other divine names such as ‘bhUSaya:’ भूशयः (634), et al.

Etymology: He who reclines on the serpent bed (anantha or Adhi-SEsha) in the vast ocean is popularly called ‘mahOdhadhiSaya:’.

तस्मिन्ननन्तपर्यङ्कॆ समुद्रॆ शयनाच्च यः |
महॊदधिशयः ख्यातॊ दशार्णॊ मनुरुत्तमः ||

523) anthaka: (अन्तकः)

During such deluge, since he ends everything, he is called ‘anthaka:’.

SrImath rAmAyaNa hails thus: “At the end of creation, you are seen in the water as a great serpent”

The vishNu purANa glorifies thus: “The great serpent ‘SEsha’ (or ‘AdhiSEsha’) resides in the pAthALa, being worshipped by dhEvas. All of these worlds shine like small gems on his hoods, adorning him like a beautiful flower garland. Since even the gandharvas, apsaras, sidhdhas, kiNNaras, mahOragas (great serpent gods) and others who worship him cannot see the end of his divine qualities, he is called ‘anantha’ in that form.  His valor, effulgence, divine nature and forms cannot be described or comprehended even by dhEvas. At the end of creation, he spits out mighty fire burning poisonous air, from which the destructor rudhra (Siva) emanates – with bhagavAn SankarshaNa indwelling him – and eats all of these worlds”

Etymology: He who ends the worlds (destroys / consumes them and keeps them in his belly) during the great deluge is called ‘anthaka:’.

अन्तं करॊति जगतॊ यॊsसावन्तक ईरितः |

अजॊ महार्हः स्वाभाव्यॊ जितामित्रः प्रमॊदनः ।
आनन्दॊ नन्दनॊ नन्दः सत्यधर्मा त्रिविक्रमः ॥ ५६ ॥

524) aja: (अजः) (also repeated in 66, 206)

Furthermore, at the time of deluge, bhagavAn is contemplated upon as the object of the syllable ‘a’ (अ) in the praNava (OmkAra, which is made of three syllables ‘a’ अ, ‘u’ उ and ‘ma’ म). This ‘akAra’ (अकारः) or the syllable ‘a’ (अ) is the root of praNava. bhagavAn is denoted by the syllable ‘a’ in the praNava.

The thaiththirIya nArAyaNam (upanishath) says this: “He who is represented by the syllable ‘a’, which is the root of praNavam that is expounded both at the beginning as well as the end of vEdhas, is the supreme lord”

(NOTE: Readers are requested to learn from their respective Acharyas for a detailed knowledge of praNava. That would greatly serve to understand this set of five divine names (524 – 528), dwelling on ‘praNava’, and appreciate the commentaries better. At this time, only that which is said by SrI parASara bhattar in his glorious commentary is being translated, with no addendum)

Etymology: At deluge, since bhagavAn is contemplated upon as the object of syllable ‘a’ (in praNava), he is called ‘aja:’.

तत्त्वावसानॆ प्रणवप्रकृतॆः सत्त्वकारतः |
स्मर्तव्यत्त्वादजः प्रॊक्तः षडर्णॊ ह्यूर्मिनाशकः ||

525) mahArha: (महार्हः)

When the dear devotees of bhagavAn submit themselves to him by dwelling on the meaning of such praNava, bhagavAn accepts it with complete eligibility for such high submission. Thus, he is called ‘mahArha:’ – the one who is eligible for a lofty submission.

The mahOpanishath preaches the individual souls to submit themselves unto bhagavAn with praNava (meditating on its divine meanings).

Etymology: By knowing the nature of self clearly through praNava, when a devotee completely surrenders to bhagavAn, since bhagavAn befittingly accepts such high submission/worship (since he is eligible of such high submissions), he is called ‘mahArha:’.

स्वरूपादिकृतार्थॆन तारॆणात्मनिवॆदनम् |
महं पूजामर्हतीति महार्ह इति कथ्यतॆ ||

526) svAbhAvya: (स्वाभाव्यः)

Also, all the souls who have realized their subservience unto bhagavAn by meditating on the meaning of the praNava manthra treat him as their true lord and approach him. Thus, he is called ‘svAbhAvya:’. The ‘Nyath’ (ण्यत्) adjunct is used here with the root.

The vishNu thathva says thus: “If you have the desire to become a realized soul and thus uplift yourself from this samsAra, then always remember your eternal servitude and hari’s eternal mastership, both of which are natural”

The SvEthASvathara upanishath also says thus: “There is no particular reason for bhagavAn’s mastership on all entities other than his natural mastership”

To sum up, it must always be remembered that the relationship between bhagavAn and ourselves is that of ‘owner and the owned’, which is natural. Thus, he is called ‘svAbhAvya:’.

Etymology: Having realized their true nature from the praNava manthra, since all his dear devotees essentially revere him as their sole master, he is called ‘svAbhAvya:’.

मन्त्रॆणानॆनात्मभिस्तु स्वभूतैराभिमुख्यतः |
अवश्यं भावनीयत्त्वात् स्वाभाव्यः परिकीर्तितः ||

527) jithAmithra: (जितामत्रः)

bhagavAn helps his devotees who meditate upon the praNava manthra (dwelling on its meanings) to win over their internal enemies namely “ahamkAra” (considering the insentient body to be ‘self’, instead of realizing that we are the sentient soul different from the body), “mamakAra” (considering the soul to be independent, or in other words – considering the soul to be the property of its own self, rather than realizing that all souls are solely owned by bhagavAn), “kAma” (desiring for pleasures for one’s own enjoyment, instead of realizing that all souls are naturally meant for bhagavAn’s enjoyment only), etc. Thus, he is called ‘jithAmithra:’ – the one who wins over the enemies.

In this case, the enemies are indeed the internal qualities of ahamkAra, mamakAra, kAma etc, and not external to any individual.

In the bhagavath gIthA, bhagavAn begins preaching to arjuna by saying “the qualities of kAma (desire) and krOdha (anger) are the outcomes of rajOguNa”, and finally instructs thus: “Oh mighty one! Kill your enemy which is in the form of kAma, which is otherwise dangerous for you”.

Etymology: Since the obstacles to the esoteric knowledge (expounded in the praNava manthra) – such as mamathA (or mamakAra) and others – are won over by bhagavAn for his dear devotees, he is called ‘jithAmithra:’.

(NOTE: In other words, since the devotees win over such obstacles with the help of bhagavAn, he is called ‘jithAmithra:’)

एतद्रहस्यविज्ञान-विरॊधि-ममतादयः |
जितास्तॆषामनॆनॆति जितामित्रॊsष्टवर्णकः ||

528) pramOdhana: (प्रमॊदनः)

bhagavAn also bestows bliss upon his devotees who meditate upon the praNava manthra, right from the first instant. Thus, he is called ‘pramOdhana:’ – the bestower of joy.

Etymology: He who creates joy amongst those devotees who are absorbed in meditating upon the praNava manthra is called ‘pramOdhana:’.

ध्यानासक्तॆषु भक्तॆषु मॊदमानः प्रमॊदनः |

529) Anandha: (आनन्दः)

Thence, the kapilAvathAra or incarnation of bhagavAn as ‘kapila maharishi’ (कपिलमहर्षिः) is expounded.

In his incarnation as kapila, bhagavAn was verily the embodiment of supreme bliss as expounded in the Anandhavalli chapter of thaiththirIya upanishath. Thus, he is called ‘Anandha:’ – the blissful one. The ‘ach’ (अच्) adjunct is in use in this divine name.

Etymology: He who is in an inexpressible (beyond words and thoughts) eternal blissful state as expounded in the Anandhavalli chapter is called ‘Anandha:’.

आनन्दवल्ली मीमांस्यस्त्ववाङ्मनसगॊचरः |
आनन्दॊ ह्यस्य नित्यॊsस्तीत्यानन्दः परिकीर्तितः ||

530) nandhana: (नन्दनः)

Furthermore, bhagavAn also engages the liberated souls in the same bliss in the state of mOksha and derives happiness thereof. Thus, he is called ‘nandhana:’.

The vEdhas declare thus:

  • “He is indeed the one who bestows the supreme bliss”
  • “It is from bhagavAn’s supreme bliss alone that every other individual soul derives its own happiness in just a small fraction”

Etymology: He who always bestows the same bliss (as in the previous divine name) upon liberated and ever-liberated souls in the state of mOksha and keeps them ever happy is called ‘nandhana:’.

तमानन्दं यथॊक्तायां मुक्तौ प्रापय्य यः सदा |
मुक्तान्नित्यान् नन्दयति नन्दनः स तु कीर्तितः ||

adiyen srinivasa raja ramanuja dasan

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periya thirumadal – 94 – thunnu padal

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thunnu padal thiRandhu pukkuth thayir veNNey
than vayiRAra vizhungak kozhungayaRkan                                                        138
mannu madavOrgaL paRRiyOr vAnkayiRRAl

Word by word meaning

thunnu padal thiRandhu – by opening the gate woven with densely packed palm leaves
pukku – entering
thayir veNNey – curd and butter
than vayiRu Ara thAn vizhunga – as he gobbled these in order to fill up his stomach
kozhu kayal kaN – eyes which are like carp (a fresh water fish)
mannu madavOraL – women of the hamlet
paRRi – catching him
Or vAn kayiRRAl – with a beautiful rope


thunnu padal thiRandhu – did he enter like I did by turning the dome on top of the turret in budhdha vihAra, and damaging it, and steal? The herdspeople would have woven a densely packed palm gate and would have supported it with the trunk of a tree. Was it not by damaging this dome that he indulged in stealing!

padal thiRandhu pukku – normally, he would not even know the mechanism by which the gate with a stick across it is opened; he only knows to slip in under the gate and steal. However, since it was his house and since he had been stealing for a long time, he was able to carry out the difficult task of opening the gate!

thunnu padal thiRandhu pukku – Since it was densely woven, he entered by opening it. Had it been kept open, he would have entered by closing it!

thayir veNNey – did he steal the golden image of bhudhdha like I did? Was it not the lowly curd and butter!

than vayiRu Ara vizhunga – He did not steal for the sake of others [for the sake of emperumAn]; he did for his own sake!

kozum kayal kaN – the happiness was seen in the eyes of the herdswomen on catching the person who stole.

mannu madavOrgaL paRRi – as soon as he is caught, a thousand girls will hold on to his one hand.

Or vAn kayiRRAl – unlike him who would not be easily accessible, it was a beautiful rope which was caught as soon as one thought of it. It was not a great rope just because it was praised as “kaNNinuN siRuththAmbinAl” (kaNNinuN chiRuth thAmbu 1), “kaNNikkuRungayiRu” (periya thirumozhi 11-5-4) “kaNNiyAr kuRungayiRu” (periya thirumozhi 5-9-7); it was a strong, nice rope to tie the mischievous person.

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 – 39

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பிள்ளான் நஞ்சீயர் பெரியவாச்சான் பிள்ளை

தெள்ளார் வடக்குத் திருவீதிப் பிள்ளை

மணவாள யோகி திருவாய்மொழியைக் காத்த

குணவாளர் என்று நெஞ்சே கூறு 

முப்பத்தொன்பதாம் பாசுரம். இனி த்வய மஹா மந்த்ரத்தின் அர்த்தமான திருவாய்மொழிக்கு வ்யாக்யானங்கள் எம்பெருமானாரின் ஆணை அடியாக அவதரித்ததாலும், எம்பெருமானார் விளக்கிய அர்த்தங்களை அடியாகக் கொண்டு இந்த வ்யாக்யானங்கள் பெருகியதாலும், அவற்றை விளக்கத் தொடங்குகிறார்.

நெஞ்சே! எம்பெருமானாரின் அபிமான புத்ரரான திருக்குருகைப் பிரான் பிள்ளான், பட்டர் சிஷ்யரான வேதாந்தி நஞ்சீயர், வ்யாக்யான சக்ரவர்த்தியான பெரியவாச்சான் பிள்ளை, நம்பிள்ளையின் ப்ரிய சிஷ்யரும் தெள்ளிய ஞானத்தைப் பெற்றவருமான வடக்குத் திருவீதிப் பிள்ளை, பெரியவாச்சான் பிள்ளையின் கருணைக்கு இலக்கான வாதி கேஸரி அழகிய மணவாள ஜீயர் ஆகியோர் நம்மாழ்வார் தன் சோதி வாய் மலர்ந்து அருளிய, நம் ஸம்ப்ரதாயத்தின் ஆணிவேரான த்வய மஹாமந்த்ரத்தின் விவரணமான திருவாய்மொழியைக் காத்து வளர்த்த குணவாளர்கள் என்று கொண்டாடு.

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