Daily Archives: November 20, 2019

thiruvAimozhi – 10.4.2 – perumaiyanE

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SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Tenth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr speaks about his own benefit saying “sarvESvaran who is the lord of SrI mahAlakshmi eliminated my hurdles and is accepting my service in this world, everyday”.

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

perumaiyanE vAnaththimaiyOrkkum kANdaRku
arumaiyanE AgaththaNaiyAdhArkkenRum
thirumey uRaiginRa sengaN mAl nALum
irumai vinai kadindhu ingennai ALginRAnE

Listen

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

vAnaththu – residents of higher worlds
imaiyOrkkum – brahmA et al
perumaiyan – having greatness (beyond them)
Agaththu – in the heart
aNaiyAdhArkku – for those who don’t think
kANdaRku – to see
arumaiyan – one who is difficult
enRum – always
thiru – lakshmi

(as said in thiruvAimozhi 6.10.10 “agalagillEn iRaiyum“)
mey – in the divine form
uRaiginRa – due to eternally residing
sem gaN – having reddish divine eyes which highlight ultimate wealth
mAl – great lord
irumai vinai kadindhu – eliminating my karma in the form of puNya (virtues) and pApa (vices)
ingu – in this material realm
nALum – every day
ennai – me
ALginRAn – accepting my service

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

emperumAn is having greatness beyond brahmA et al who are the residents of higher worlds; he is difficult to be seen by those who don’t think about him in their heart; since lakshmi is eternally residing in his divine form, he is the great lord who is always having reddish divine eyes which highlight ultimate wealth; every day, such emperumAn is accepting my service in this material realm, after eliminating my karma in the form of puNya and pApa.

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

  • perumaiyanE vAnaththu imaiyOrkkum – AzhwAr is reiterating what was explained in thiruvAimozhi 1.3.3amaivudai mudhalkedal odividai aRanilam adhuvAm amaivudai amarar” (dhEvas such as brahmA et al have dharmam (virtuous path) that leads to proper result, have attained high position to be engaged in creation, annihilation etc and are very capable/intelligent). While others are present in lower worlds, they are residing in distinguished worlds; they think highly of themselves as being responsible for creation etc; emperumAn is so great that even such brahmA et al need to surrender unto him and retain their true nature.
  • vAnaththu – This [being in higher world] is the only distinction they have; when compared with him, there is no difference between us and them. They are more heavily immersed in samsAram than we are. For us, we need to give up only what we hold on to, but for them, they need to give up the whole worlds which are under their control.
  • kANdaRku … – When he himself pursues us, for those who reject him, it will not be possible to see him. No need to search for the sambandham (relationship [between us and him]) today; the difference lies in whether one desires to attain him or not. AzhwAr is reiterating what is said in thiruvAimozhi 1.3.1piRargaLukku ariya viththagan” (difficult to attain for those others who are not interested in him).
  • enRum thirumey uRaiginRa – AzhwAr is explaining the nithya yOgam (eternal togetherness indicated in “math“) in rahasyam (dhvaya mahA manthram). thiruvAimozhi 6.10.10agalagillEn” (I will not leave his chest even for a moment). AzhwAr is reiterating what is said in thiruvAimozhi 1.3.1malar magaL virumbum” (one who is dear to SrI mahAlakshmi). One who is always having periya pirAttiyAr residing in his divine form.
  • sem kaN – Due to eternal togetherness with her, his divine eyes are always fresh like watered green field.
  • mAl – The greatness acquired by having her as said in SrI rAmAyaNam AraNya kANdam 37.18 “yasyasA janakAthmajA – apramEyam hi thaththEja:” (One cannot measure the greatness of the one who is married to the daughter of SrI janaka); AzhwAr is reiterating what is said in thiruvAimozhi 1.3.1arum peRal adigaL” (our great lord, who is difficult to attain).
  • nALum … – Eliminating my karmas which are in the form of puNya and pApa, he accepted the kainkaryam which will be done after leaving this samsAra and reaching paramapadham, in this samsAra, everyday. There he will conduct the sustenance of the AthmAs by letting them experience his qualities; here we will sustain with the knowledge about his qualities.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 62 (Names 611 to 620)

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611) SrImathAm vara: (श्रीमतां वरः)

bhagavAn is the recipient of SrI mahAlakshmi’s affectionate sight at all times. Even the dhEvas like brahmA, indhra et al, who have attained such superior positions due to her glances have only been subject to her glances in miniscule amounts and only momentarily. Whereas bhagavAn is glanced by her at all times with all affection.

This is shown in the scriptures thus:

“Oh maithrEya, SrI mahAlakshmi – adorned with white robes and beautiful garlands and divine jewellery – attained the divine seat of SrI hari’s chest even as all dhEvas were mere onlookers. Having been glanced by her – who was thus seated in SrI hari’s chest, all the dhEvas attained contentment right then” et al.

Thus, he is called ‘SrImathAm vara:’ – the most superior amongst those who are glanced by SrIdhEvi.

Etymology: The one who is superior amongst the dhEvas – who are recipients of SrI mahAlakshmi’s gracious glance – is called ‘SrImathAm vara:’.

दॆवानां श्रीमतां श्रॆष्ठः श्रीमतांवर उच्यतॆ |

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श्रीदः श्रीशः श्रीनिवासः श्रीनिधिः श्रीविभावनः ।
श्रीधरः श्रीकरः श्रॆयःश्रीमान् लॊकत्रयाश्रयः ॥ ६५ ॥
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612) SrIdha: (श्रीदः)

bhagavAn keeps showering the wealth of ever new and causeless love upon SrI mahAlakshmi at all times. Thus, he is called ‘SrIdha:’ – the bestower of wealth.

This means that he is verily the life force of SrI mahAlakshmi. She also gets the name ‘SrI:’ (श्रीः) only because of her taking refuge under his feet.

Her nature is clearly shown in SrI rAmAyaNam thus: “Oh rAma! SItha and I cannot live even for a few minutes without you, just like fish taken out of water” (lakshmana says this while leaving for the exile).

This is also supported in other scriptures thus:

  • “She is ever inseparable from vishNu”
  • “SIthA is indeed inseparable from me, just as the rays are inseparable from the sun”
  • “I am inseparable from rAma, just as the rays are inseparable from the sun”, etc

Etymology: He who bestows the elixir of his divine love to SrIdhEvi SrI mahAlakshmi is called ‘SrIdha:’.

यॊsसौ श्रियै स्वप्रणयरसदः श्रीश ईरितः |

613) SrISa: (श्रीशः)

As hailed in SrI rAmAyaNam saying “He is the principal wealth of SrI mahAlakshmi herself”, bhagavAn is himself the bestower of SrI mahAlakshmi’s stature. Thus, he is called ‘SrISa:’ – the lord of SrIdhEvi.

Alternately, it can also be said that SrI mahAlakshmi herself is the mistress of bhagavAn (in other words, bhagavAn lets himself to be ruled by SrIdhEvi). She only drives him in all states (whether during creation, sustenance, or destruction, or even in the matter of granting mOksham). Thus also, he is called ‘SrISa:’ – the one who is ruled by SrIdhEvi.

This is supported by scriptural statements thus:

“SrI mahAlakshmi primarily binds bhagavAn by her divine qualities, and also with her supernaturally beautiful vigraham (divine body). She also possesses a superior nature with which she supports bhagavAn in all his deeds, and also shows her natural and eternal subservience unto him at all times. In all ways mentioned herein, she always stays very close to bhagavAn at all times”

The pAncharAthra Agama gives her a divine name “pumpradhAnESvarESvarI” (पुंप्रधानॆश्वरॆश्वरी), meaning “the mistress of all jIvAthmas (chith), prakruthi (achith) as well as ISvara (paramAthmA)”.

Etymology: bhagavAn is called ‘SrISa:’ due to his lordship over SrIdhEvi herself. Alternately, he is called ‘SrISa:’ since he is ruled by SrIdhEvi herself.

श्रीशः स श्रिय ईशत्वात् ईशा श्रीरस्यॆति वा |

614) SrInivAsa: (श्रीनिवासः) (also repeated in 185)

Just as a divine creeper is supported by kalpaka vruksha (a divine tree – popularly referring to the coconut tree), so also bhagavAn is the resting place for SrI mahAlakshmi at all times. Thus, he is called ‘SrInivAsa:’ – the residence of SrI mahAlakshmi.

Etymology: Since bhagavAn is the resting place or the refuge of SrI mahAlakshmi at all times, he is called ‘SrInivAsa:’.

नित्यॊपघ्ननिवासत्वात् श्रीनिवासः श्रियः स्मृतः |

615) SrInidhi: (श्रीनिधिः)

SrI mahAlakshmi is safely placed and protected in the divine chest of bhagavAn, just like a garland of valuable gems is safeguarded in a jewel chest. Thus, bhagavAn is called ‘SrInidhi:’ – the one who safeguards SrIdhEvi like a divine jewel in his chest.

Etymology: bhagavAn is called ‘SrInidhi:’ since SrI mahAlakshmi is safely placed in his heart at all times (like safeguarding a valuable jewel).

श्रीरस्मिन् निहिता नित्यं श्रीनिधिः परिकीर्तितः |

616) SrIvibhAvana: (श्रीविभावनः)

SrI mahAlakshmi is herself the cause for bhagavAn’s glories, splendour and fame. Thus, he is called ‘SrIvibhAvana:’ – the one who is manifest due to SrIdhEvi.

mArIcha hails this trait in SrI rAmAyaNa thus: “His valour is truly unfathomable, to whom that jAnaki belongs”

Etymology: He, unto whom SrIdhEvi herself is the cause of all splendour and fame, is called ‘SrIvibhAvana:’.

श्रीः प्रख्यॊपाख्ययॊर्हॆतुः यस्य स श्रीविभावनः |

617) SrIdhara: (श्रीधरः)

The inseparability of bhagavAn and SrI mahAlakshmi is shown in this divine name. Just as brilliance is natural to a gem, just as fragrance is inherent to a flower, just as cool rays are natural to the moon, and just as sweetness is inherent in nectar, so also bhagavAn inherently bears SrI mahAlakshmi in his divine chest. Thus, he is called ‘SrIdhara:’ – the one who bears SrIdhEvi in his chest.

In SrI rAmAyaNa, this trait is hailed thus: “SIthA can never be separated from rAma, just as the personality of a person cannot be separated from him”

Etymology: He who inherently bears SrI mahAlakshmi on his chest at all times – akin to the nectar, a gem, the moon and a flower bearing sweetness, brilliance, coolness and fragrance respectively – is called ‘SrIdhara:’.

रुच्यर्चिःकौमुदीगन्धान् सुधारत्नॆन्दुपुष्पवत् |

श्रियं धरति नित्यं यः श्रीधरः स तु कीर्तितः ||

618) SrIkara: (श्रीकरः)

Just as seen in his ‘para’ form (in the preceding divine names), bhagavAn maintains his inseparability with SrI mahAlakshmi even in his other forms such as ‘vyUha’, ‘vibhava’, ‘antharyAmi’ and ‘archA’. In all these forms, he accepts SrI mahAlakshmi as his consort in her respectively befitting forms.

The root ‘krunj’ कृञ् (to do) gets the ‘ta:’ (टः) adjunct as per grammatical rules, resulting in this divine name, thereby indicating bhagavAn’s nature of making her born in conformity with himself.

This is gloriously hailed by parAsara maharishi in SrI vishNu purANam thus: “Oh maithrEya! SrI mahAlakshmi is born with a ‘dhEva’ body when bhagavAn incarnates amongst dhEvas. When bhagavAn is born amongst humans, she also takes a human form. She was born as SIthA when he incarnated as rAma, and she took the birth of rukmiNi when he was born as krishNa. In whichever form he manifests himself, she also accompanies him in a complying form, and thus is ever inseparable from him”

Etymology: He is called ‘SrIkara:’, who makes SrI mahAlakshmi also born in various forms complying with himself in all his manifestations such as vyUha, vibhava, et al (including antharyAmi and archA). This seven lettered manthra confers wealth upon the chanters.

व्यूहादिष्ववतारॆषु स्वानुरूपां करॊति ताम् |
श्रियं यॊsसौ श्रीकरः स्यात् मुन्यर्णः श्रीकरॊ मनुः ||

619) SrEya:SrImAn (श्रॆयःश्रीमान्)

SrI mahAlakshmi, unto whom all individual souls surrender in order to attain all of their desired wealth, is called ‘SrEya:SrI:’ (श्रॆयःश्रीः). Since that SrI mahAlakshmi (SrEya:SrI) is herself eternally inseparable from bhagavAn, he is called ‘SrEya:SrImAn’.

SrI rAmAyaNa and other scriptures hail SrI mahAlakshmi’s compassion thus:

  • “This daughter of janaka – mythili by name – is pleased by simply prostrating before her. She alone can protect all of us rAkshasis from great danger”
  • “A healthy body, material wealth, destruction of enemies and all sorts of happiness are all easily attained by pleasing SrI mahAlakshmi”
  • “She is the bestower of the fruit of mOksham”
  • “…from whom I shall attain gold, cows, horses and men (workers)”
  • “…that SrIdhEvi, who is the most benevolent, and who is worshipped even by dhEvas”, etc

Etymology: That SrIdhEvi who is eligible to be surrendered to in order to attain any desired wealth is called ‘SrEya:SrI:’. Since she is in eternal union with bhagavAn, he is called ‘SrEya:SrImAn’. This eight lettered manthra is capable of conferring all desires of the chanter.

श्रॆयसॆ श्रयणीया श्रीः श्रॆयःश्रीः नित्ययॊगिनी |
श्रॆयःश्रीमानसावस्य वस्वर्णः पुरुषार्थदः ||

620) lOkathrayASraya: (लॊकत्रयाश्रयः)

Being eternally united with SrI mahAlakshmi as shown in all the previous divine names, since bhagavAn is the father and the refuge for all individuals, he is called ‘lOkathrayASraya:’.

SrI vishNu purANa hails thus: “Oh mahAlakshmi! You are the mother of all worlds, and the lord of lords SrI hari is the father of all”

Etymology: Being associated with SrIdhEvi – the mother of all worlds, he who is the refuge of all individuals like a father is called ‘lOkathrayASraya:’. This ten lettered manthra protects the chanters from all evils.

श्रिया सह जगन्मात्रा पितृवत् सकलाश्रयः |
लॊकत्रयाश्रयः स स्यात् दशार्णॊ रक्षकत्वदः ||
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स्वक्षः स्वङ्गः शतानन्दॊ नन्दिर्ज्यॊतिर्गणॆश्वरः ।
विजितात्मा विधॆयात्मा सत्कीर्तिश्छिन्नसंशयः ॥ ६६ ॥
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adiyen srinivasa raja ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

உபதேச ரத்தின மாலை – பாசுரம் – 50

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நம்பெருமாள் நம்மாழ்வார் நஞ்சீயர் நம்பிள்ளை

என்பர் அவரவர் தம் ஏற்றத்தால் அன்புடையோர்

சாற்று திருநாமங்கள் தான் என்று நன்னெஞ்சே

ஏத்ததனைச் சொல்லு நீ இன்று 

ஐம்பதாம் பாசுரம். இவ்வாறு திருவாய்மொழியின் ஈடு வ்யாக்யானத்தின் பெருமையை அருளிச்செய்த பின், திருவாய்மொழியின் தாத்பர்யமான ஸ்ரீவசன பூஷண திவ்ய சாஸ்த்ரத்தின் பெருமையை அருளிச்செய்ய எண்ணி, முதலில் நம்பிள்ளைக்கு லோகாசார்யர் என்ற விசேஷமான திருநாமம் ஏற்பட்ட சரித்ரத்தை விளக்குகிறார். ஸ்ரீவசன பூஷணத்தை அருளிய பிள்ளை லோகாசார்யர், நம்பிள்ளையின் திருநாமமான லோகாசார்யரின் திநாமத்தைக் கொண்டிருப்பதாலே, அதன் சரித்ரத்தை விளக்குகிறார். இப்பாசுரத்தில் “நம்” என்று அபிமானிக்கப்பட்ட சில விசேஷமான வ்யக்திகளைக் கொண்டாடுமாறு தன் நெஞ்சுக்கு அருளிச்செய்கிறார்.

நெஞ்சே! நம்பெருமாள் நம்மாழ்வார் நஞ்சீயர் நம்பிள்ளை என்று சிலர் விசேஷமான அபிமானத்துடன் அழைக்கப்பட்டார்கள். இதற்குக் காரணம் இவர்களுக்கு இருந்த பெருமையாலே சிலர் இவர்களை இவ்வாறு ஆதரத்துடன் அழைத்ததே. இத்திருநாமங்களைச் சொல்லி நீயும் இவர்களை இன்றே கொண்டாடு.

அழகிய மணவாளன் (ஸ்ரீரங்கநாதன்) பல காலம் திருவரங்கத்தில் இருந்து வெளியே எழுந்தருளியிருந்து பின்பு திருவரங்கம் திரும்பியவுடன் இத்திருமேனிக்குத் திருமஞ்சனம் செய்து ஒரு வயோதிகனான ஸ்ரீவைஷ்ணவ வண்ணானுக்குப் பெருமாளுடைய ஈரவாடைத் தீர்த்தத்தைக் கொடுக்க அவர் அதைப் பருகி “இவர் நம்பெருமாளே” என்று அன்புடன் சொன்னதால், அப்பெயரே ஸ்ரீரங்கநாதனுக்கு நிலைத்தது. நம்பெருமாளே ஆழ்வாரை “நம் ஆழ்வார்”, “நம் சடகோபன்” என்று அழைத்ததால் ஆழ்வாருக்கு நம்மாழ்வார் என்ற பெயர் நிலைத்தது. திருநாராயணபுரத்தில் ஸந்யாஸ ஆச்ரமம் ஸ்வீகரித்து, ஸ்ரீரங்கத்தை வந்தடைந்த வேதாந்தியை, பராசர பட்டர் “வாரீர் நம் சீயரே” என்று அன்புடன் அழைத்ததால், இவர் நஞ்சீயர் என்றே அழைக்கப்பட்டார். நஞ்சீயர் அருளிய ஒன்பதினாயிரப்படியை மிக அழகாக ஏடு படுத்திக் கொடுத்த நம்பூர் வரதரை “நம் பிள்ளை” என்று நஞ்சீயர் அன்புடன் அழைத்ததால், இவருக்கு நம்பிள்ளை என்ற திருநாமமே நிலைத்தது.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் – http://divyaprabandham.koyil.org/

ப்ரமேயம் (குறிக்கோள்) – http://koyil.org
ப்ரமாணம் (க்ரந்தங்கள்) – http://granthams.koyil.org
ப்ரமாதா (ஆசார்யர்கள்) – http://acharyas.koyil.org
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் – http://pillai.koyil.org