Daily Archives: November 21, 2019

thiruvAimozhi – 10.4.3 – ALginRAn AzhiyAn

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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 third pAsuram, AzhwAr says “Eliminating my bondage in samsAra, seeing the divine feet of the lord of nappinnaip pirAtti, I decorated my head with those divine feet”.

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.


ALginRAn AzhiyAn ArAl kuRaivudaiyam
mILginRadhillaip piRavith thuyar kadindhOm
vAL keNdai oN kaN madappinnnai than kELvan
thAL kaNdu koNdu en thalai mEl punaindhEnE


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

(as said in periya thiruvandhAdhi 87kai kazhalA nEmiyAn nam mEl vinai kadivAn“)
AzhiyAn – having the divine chakra in the divine hand
ALginRAn – protecting us by eliminating the hurdles;

(by that)
piRavith thuyar – all sorrows starting with birth etc
kadindhOm – we got rid of;
mILginRadhu illai – (they) won’t return;

ArAl kuRaivu udaiyOm – we have no worries caused by self or others;
vAL – (due to sharpness and vastness) sword
keNdai – resembling keNdai fish (due to the coolness and splendour)
oN – distinguished
kaN – having eyes
madam – complete with internal qualities such as shyness
pinnai than – for nappinnaip pirAtti
kELvan – beloved lord’s
thAL – divine feet
kaNdu koNdu – saw
en thalai mEl – on my head
punaindhEn – held.

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

emperumAn who is having the divine chakra in the divine hand, is protecting us by eliminating the hurdles; we got rid of all of our sorrows starting with birth etc; they won’t return; we have no worries caused by self or others; I saw the divine feet of the lord, who is the beloved consort of nappinnaip pirAtti whose distinguished eyes resemble sword and keNdai fish, and who is complete with internal qualities such as shyness, and held those [divine feet] on my head.

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

  • ALginRAn AzhiyAn – emperumAn, with his hand holding the weapon, eliminated my hurdles and accepted my service; the apt sarvESvara is accepting the service. There are some who are engaging in other upAyams which anyway depend on him, who will decorate and indulge in those upAyams; there are some others who depend upon the sharpness of emperumAn’s arrows as said in nAnmugan thiruvandhAdhi 8kUrambanallAl” and the sharpness of his divine chakra as said in thiruvAimozhi 2.4.9sudar vatta vAy nudhi nEmiyIr“. Some incapable persons (those who engage in other upAyams) try to reach him through other upAyams which are to be performed by them; others (prapannas) try to reach him through sarvESvaran who is omnipotent and already established. He weakened the role of other upAyams and said “You should surrender unto me” [in charama SlOkam, SrI bhagavath gIthA 18.66].
  • ArAl kuRaivu udaiyam – Am I depending on myself to lose it? Am I interested in being in this samsAram where I can be pursued by yama et al? Am I depending on other upAyams such as bhakthi yOgam etc where even after pursuing them, we have to depend on him ultimately? AzhwAr is saying “ArAl” (by whom?) since he has the firm understanding that the result will be granted by a chEthana (sentient [bhagavAn]).
  • mILginRadhu illai – There is no return, anymore.
  • piRavith thuyar kadindhOm – We drove away the sorrows of samsAram. vaidhika puthras (the sons of a brAhmaNa), even after reaching paramapadham, since they did not go there with ruchi (desire/taste [for the goal]), returned like a wooden log caught in the ocean tides. Is there any question of returning for AzhwAr who has the taste to go there and has been granted paramapadham by emperumAn himself as said in thiruvAimozhi 1.1.1 “mayarvaRa madhinalam aruLinan” (blessed unblemished knowledge and devotion)? AzhwAr himself is saying “kadindhOm” here; for the task which emperumAn promised to fulfil, one can say as in SrI bhagavath gIthA 18.73sthithO’smi” (standing firm, with realisation of truth).
  • vAL … – It appears that when his svAthanthriyam (free will) rises, enjoyable food containers will be blocked [i.e. nappinnaip pirAtti’s merciful glance will be blocked. That is, if he is not blessing me, he will not get nappinnaip pirAtti’s merciful glance]. Now, can I abandon him? [No] Or, can he abandon me? [No] Unlike my pArathanthriyam (total dependence), is his ASritha pArathanthriyam (total dependence on his devotees) having any shortcoming? If his svAthanthriyam rises, he will lose his food [that is, her merciful glance]. [Is nappinnaip pirAtti’s merciful glance, his food?] periya thirumozhi 8.10.1 “maNa nOkkam uNdAn” (he consumed her glance). One who is the beloved consort of nappinnaip pirAtti who is having radiant, fish like divine eyes from which one cannot take their eyes off after seeing once, and who is complete in internal qualities.
  • thAL kaNdu koNdu – AzhwAr is highlighting the reason for the merciful glance of nappinnaip pirAtti.
  • en thalai mEl punaindhEn – AzhwAr is highlighting the enjoyability that is similar to one washing the hair and remaining ready to decorate the hair with flowers, as said in thiruvAimozhi 1.1.1thuyaraRu sudaradi thozhudhezhu” (worship his radiant divine feet and rise), thiruvAimozhi 9.2.2pAdha pangayamE thalaikkaNiyAy” (your lotus feet are the decoration for my head) and thiruvAimozhi 4.3.6kOlamAm en sennikku …” (your infinitely enjoyable lotus flower like divine feet which make sounds of bravery are the shining radiant decoration for my head). I became fulfilled on attaining what I prayed for in thiruvAimozhi 2.9.1nin semmA pAdhapaRputh thalai sErththu” (placing your reddish, divine lotus feet on my head),

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 63 (Names 621 to 630)

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621) svaksha: (स्वक्षः)

bhagavAn possesses a pair of divine eyes that keep relishing the nectarine ocean of SrI mahAlakshmi’s beautiful form. Thus, he is called ‘svaksha:’ – the one with a pair of holy eyes.

Etymology: He who possesses divine eyes with which he drinks in the nectarine ocean of divine beauty of SrI mahAlakshmi is called ‘svaksha:’.

श्री-सौन्दर्य-सुधासिन्धु-पारीण-करणॊ हि यः स्वक्षः |

622) svanga: (स्वङ्गः)

bhagavAn possesses a divine body with such extraordinary beauty that even SrI mahAlakshmi herself desires. Thus, he is called ‘svanga:’ – the one with a divine body.

Etymology: The one who possesses a divine body whose beauty is desirable to SrIdhEvi is called ‘svanga:’.

श्रीस्पृहणीयाङ्गः स्वङ्ग इत्यॆष उच्यतॆ |

623) SathAnandha: (शतानन्दः)

With such unbounded mutual love between SrI mahAlakshmi and himself, since bhagavAn possesses infinite bliss, he is called ‘SathAnandha:’.

Etymology: Owing to the mutual love between each other (SrI mahAlakshmi and SrIman nArAyaNa), bhagavAn possesses infinite and inundating bliss. Thus he is called ‘SathAnandha:’. This manthra confers joy unto the couples who meditate upon it.

अन्यॊन्य-प्रणयानन्द-प्रवाहश्चामितॊsस्य हि |
शतानन्दः स विज्ञॆयॊ दम्पत्यानन्ददॊ मनुः ||

624) nandhi: (नन्दिः)

Thus, bhagavAn flourishes at all times, at all places and in all ways, with his eternal association with SrI mahAlakshmi. Hence, he is called ‘nandhi:’ – the one who rejoices.

Etymology: bhagavAn, who flourishes at all places in all ways and at all times due to his association with SrIdhEvi, is called ‘nandhi:’.

सर्वत्र सर्वथा नन्दिः श्रिया ऋध्द्यति सर्वदा |

625) jyOthirgaNESvara: (ज्यॊतिर्गणॆश्वरः)

With his eternal association with SrI mahAlakshmi, bhagavAn enjoys the superior status of being served gloriously by the eternally liberated souls such as anantha, garuda, vishvaksEna, et al. Thus, he is called ‘jyOthirgaNESvara:’.

The word ‘jyOthi:’ (ज्यॊतिः) refers to the eternal abode of vishNu – which is full of effulgence, and populated by nithyasUris, as explained in the scriptural verses thus:

  • “The learned men desire to attain that superior abode of the nithyasUris”
  • “…in that abode, where the nityasUris always reside”

Thus, bhagavAn’s absolute supremacy (due to his association with SrI mahAlakshmi) is shown.

Etymology: He who is the lord of nithyasUris (as a result of being the consort of SrI mahAlakshmi) is called ‘jyOthirgaNESvara:’.

नित्यसूरिगणानां य ईशॊ ज्यॊतिर्गणॆश्वरः |

626) vijithAthmA (विजितात्मा)

Now, bhagavAn’s simplicity and ease of access (also due to his association with SrI mahAlakshmi) is shown (as against his absolute supremacy in the previous divine name).

Even while being the most desirable consort of SrIdhEvi SrI mahAlakshmi, and thus enjoying unbounded wealth, bhagavAn’s mind still rests with his dear devotees who have surrendered unto him. Thus, he is called ‘vijithAthmA’ – the one who is won over (by devotees).

Etymology: Thence, the divine quality of bhagavAn of being extremely gregarious is described. He is called ‘vijithAthmA’, whose mind is won over by his devotees who have surrendered unto him.

सौशील्यस्य गुणस्याथ परमावधिवर्णनम् |
विजितात्मा जितं यस्य मानसं प्रणतैश्च सः ||

627) vidhEyAthmA (विधॆयात्मा)

Not just stopping at being gregarious; but furthermore, bhagavAn is very obedient to his devotees – so much so that he can be ordered by his devotees as “Come here”, “Stand here”, “Sit here”, “Eat this”, etc. Such obedience of bhagavAn is shown to be his nature! Thus, he is called ‘vidhEyAthmA’.

Etymology: He, who can be ordered by his dear devotees like “Come here”, “Stand here”, “Eat this”, etc. at all times (meaning, he who is extremely obedient to his devotees), is called ‘vidhEyAthmA’.

इहागच्छॆहतिष्ठॆदं भुङ्क्ष्वॆति प्रणतैः सदा |
यॊग्यं विधातुं यद्रूपं विधॆयात्मा स कीर्तितः ||

628) sathkIrthi: (सत्कीर्तिः)

With such a highly sociable nature, bhagavAn’s fame is extensive. Hence, he is called ‘sathkIrthi:’.

Many good words can be heard about him, thus:

  • “All those qualities for which bhagavAn is praised are present in him (meaning, whatever good one can ever say can certainly be found in him). But it is never possible to fully glorify whatever is present in him (meaning, it is impossible to complete praising him for all the qualities that he possesses), for they are ever boundless”
  • “The lord of all worlds – krishNa – is praised by the learned men. Yet, very little has been said about him till now. How can he be fully glorified at all?”
  • “Oh hrishikESa! The entire world is rejoicing only by your fame…”, etc.

Etymology: bhagavAn is called ‘sathkIrthi:’ due to his distinction with such a sociable nature.

ईदृक् सौशील्यसत्त्वाद्धि सत्कीर्तिरिति कथ्यतॆ |

629) chinnasamSaya: (छिन्नसंशयः)

With such a sociable nature and widespread fame, bhagavAn shatters all doubts regarding him – such as whether he can be known or not, whether he can be attained or not, whether he is easily approachable or not, etc. – in the minds of his devotees. Hence, he is called ‘chinnasamSaya:’ – the one who removes all doubts.

The scriptures say thus:

  • “…unto that supreme lord, who shows himself in the minds of his devotees”
  • “Oh bhagavAn, I see no soul other than yourself who can clear all our doubts…”, etc.

Etymology: He – by whom the doubts regarding his inaccessibility etc. are shattered with his sociability and widespread fame thereof – is particularly called ‘chinnasamSaya:’.

सौशील्यप्रथया चैवं दुष्करत्वादि संशयः |
छिन्नॊ यॆन विशॆषॆण स प्रॊक्तः छिन्नसंशयः ||

उदीर्णः सर्वतश्चक्षुरनीशः शाश्वतस्थिरः ।
भूशयॊ भूषणॊ भूतिरशॊकः शॊकनाशनः ॥ ६७ ॥

630) udhIrNa: (उदीर्णः)

How does bhagavAn remove all doubts (as seen in the previous divine name)? He does so by showing himself even to the fleshy eyes of all humans in the form of archA mUrthy (idols in temples and houses). He is ever joyous showing himself thus. Hence, he is called ‘udhIrNa:’ – the one who is manifest even to fleshy eyes.

Etymology: Since bhagavAn makes himself visible even to fleshy eyes by manifesting as idols in various places, he is called ‘udhIrNa:’. This seven lettered manthra bestows vision unto the chanters.

प्रत्यक्षविषयत्वॆन ह्युत्पन्नश्चर्मचक्षुषाम् |
उदीर्ण इति स प्रॊक्तः सप्तार्णॊ नयनप्रदः ||

(NOTE: bhattar starts explaining bhagavAn’s greatness in the form of archA vigrahas in various temples, mutts and houses – starting from this divine name)

adiyen srinivasa raja ramanuja dasan

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உபதேச ரத்தின மாலை – பாசுரம் – 51

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ஐம்பத்தொன்றாம் பாசுரம். நம்பிள்ளைக்கு லோகாசார்யர் என்ற விலக்ஷணமான திருநாமம் ஏற்பட்ட சரித்ரத்தை அருளிச்செய்கிறார்.

குலம் மற்றும் ஞானங்களால் வந்த பெரிய பெருமையைக் கொண்ட கந்தாடைத் தோழப்பர் முதலியாண்டானின் திருப்பேரனார். இவர் நம்பிள்ளையின் ஞானத்தையும் மிகுதியான சிஷ்யர்களையும் கண்டு அவரிடத்திலே பொறாமை கொண்டிருக்க, ஒரு முறை நம்பெருமாள் திருமுன்பே பொதுவிலே எல்லோரும் பார்க்கும்படி நம்பிள்ளையை அவமானப்படுத்திவிட்டுத் தன் திருமாளிகைக்கு வர, அங்கே இவருடைய தர்மபத்னி இவர் செயலைக் கண்டிக்க, இவரும் கலக்கம் தெளிந்து, நம்பிள்ளையிடம் சென்று மன்னிப்புக் கேட்போம் என்று புறப்பட்டுத் தன் திருமாளிகைக் கதவைத் திறக்க, வெளியிலே நம்பிள்ளை தாம் அங்கே காத்துக் கொண்டிருக்க, இவர் அவரிடத்தில் மன்னிப்புக் கேட்பதற்கு முன்பு, நம்பிள்ளை இவரிடத்திலே “முதலியாண்டான் திருவம்சத்தவரான நீர் கோபப்படும்படி நடந்துவிட்டேன், என்னை க்ஷமித்தருள வேண்டும்” என்று கூற, இதைக் கண்ட தோழப்பர் தம்முடைய பெரிய ப்ரீதியால் “இப்படி ஒருவரை நாம் இதுவரை கண்டதில்லை. நீர் ஒரு சிலருக்கு மட்டும் ஆசார்யர் இல்லை. இவ்வுலகுக்கே ஆசார்யனாக இருக்கும் தகுதி படைத்தவர். நீரே லோகாசார்யர்” என்றுரைத்தார். இந்த நிகழ்வு தொடக்கமாக நம்பிள்ளைக்கு உலகாரியன் என்ற பெயரே எங்கும் பரவி, நிலைத்து நின்றது.

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