Daily Archives: November 22, 2019

thiruvAimozhi – 10.4.4 – thalai mEl

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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 fourth pAsuram, AzhwAr says “I remain contented having determined that no one can separate sarvESvaran who is residing in my heart, from 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.


thalai mEl punaindhEn saraNangaL Alin
ilai mEl thuyinRAn imaiyOr vaNanga
malai mEl thAn ninRu en manaththuL irundhAnai
nilai pErkkalAgAmai nichchiththirundhEnE


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

saraNangaL – his divine feet
thalai mEl – on my head
punaindhEn – have placed;

(being agadithagatanA sAmarthyan (capable of accomplishing impossible tasks))
Alin ilai mEl – on a peepal leaf
thuyinRAn – the protector of all, who is mercifully resting
imaiyOr – nithyasUris
vaNanga – to follow him and worship him
malai mEl – on thirumalai (thiruvEngadam)
thAn – without any other expectation
ninRu – mercifully stood
en manaththuL – entering my heart
irundhAnai – remained firm
nilai – the firmness in such presence
pErkkal AgAmai – unable to break
nichchiththu – determined
irundhEn – (due to that) remained contented.

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

I have placed his divine feet on my head; the protector of all who is mercifully resting on a peepal leaf, mercifully stood on thirumalai without any expectation, to have the nithyasUris follow him and worship him; I remained contented having determined that such emperumAn has entered my heart, remained firmly there and that his firmness in such presence is unbreakable.

vyAkyAnams (commentaries)w

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

  • thalai mEl punaindhEn saraNangaL – I got to decorate my head with those divine feet which are said in thirukkuRundhAndagam 6 as “amarar sennippUvinai” (the divine feet borne by nithyasUris on their heads). Instead of just praying to have them, I got to keep those divine feet on my head.

Now, AzhwAr is explaining the efforts of emperumAn to facilitate AzhwAr getting this result; emperumAn performed penance staying in the beautiful pond [deluge] as said in periya thirumadal “vaN thadaththin uL kidandhum” to facilitate the AzhwAr getting this result.

  • Alin ilai mEl thuyinRAn – He did not see many who would pursue bhagavAn to attain the result; he thought of engaging in an activity which will become famous; we have not seen anyone who would reject this. After becoming satisfied with such stay on the peepal leaf, he descended along with the nithyasUris to thirumalai and stood there; after becoming satisfied with that also, he arrived and entered AzhwAr’s heart; since there is no one to reject him here, he stood there like a plant/tree. emperumAn entered AzhwAr’s heart as said in mUnRAm thiruvandhAdhi 76poruppidaiyE ninRum punal kuLiththum” (standing on the hilltop and taking bath in the river). He did as said in periyAzhwAr thirumozhi 5.4.9 “panikkadalil paLLi kOLaip pazhaga vittu Odi vandhu en manak kadalil vAzha valla” (giving up the reclining posture on the AdhiSEsha in kshIrAbdhi, he came running to the ocean of my heart). Such emperumAn.
  • nilai pErkkal AgAmai – I tried in many ways to drive him out, but he did not listen to that.
  • nichchiththirundhEn – I remained as said in thaiththirIya upanishath “na bibhEthi” (need not be afraid). When emperumAn’s nature is known, there is nothing wrong for the AthmA to remain fearless. thaiththirIya upanishath says “Anandham brahmaNO vidhvAn nabibhEthi kuthaSchana ithi” – After knowing that one’s sorrow will be drowned in his bliss, there is nothing wrong in saying that one’s sorrow will be eliminated. kuthaSchana – one need not fear for mistakes committed knowingly [Though such surrendered person will not commit mistakes knowingly].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 64 (Names 631 to 640)

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631) sarvathaSchakshu: (सर्वतश्चक्षुः)

Taking the form of archA vigrahas, bhagavAn manifests himself before every human including us (who are born much later to his incarnations, and thus lost the chance to see/know him then). Not just that, he shall be seen in this form even by the forthcoming generations of people for a long time to come.

Thus, he is called ‘sarvathaSchakshu:’ – the one who is seen by everyone.

This clearly proves his ability to clear all doubts regarding himself, as seen in the divine name ‘chinnasamSaya:’.

After all, there cannot be even an iota of doubt when he is seen so manifest in so many places thus.

Etymology: bhagavAn shows himself to the eyes of every individual (who are born much later to his incarnations). Thus, he is called ‘sarvathaSchakshu:’. This nine lettered manthra bestows the power of vision upon the chanters.

तत्साक्षात्कारकर्माणि सर्वचक्षूंष्यपि स्वतः |
अतः स्यात् सर्वतश्चक्षुः नवार्णॊ नॆत्रशक्तिदः ||

632) anISa: (अनीशः)

In his archA form, bhagavAn completely depends upon his devotees in order to get a ritual bath, dressing, bhOgam (food), and an assemblage for singing his glories, and all other services. Thus, he limits his own ‘lordship’ and acts completely dependent. Hence, he is called ‘anISa:’ – the one who is not the master!

Etymology: bhagavAn is called ‘anISa:’ amongst his devotees, for he completely depends on them for every service (in his archA form).

प्रॊक्तॊ ह्यनीशॊ भक्तॆषु तदायत्ताखिलक्रियः |

633) SASvathasthira: (शाश्वतस्थिरः)

Unlike his incarnations, where bhagavAn manifests only for a certain period and disappears, he is ever manifest in various forms of ‘archA vigraha’s (such as rAma, krishna, varAha, hayagrIva, SrInivasa, kESava, et al) in order to show himself to the countless people who are born at a later period as well. Thus, he is called ‘SASvathasthira:’ in his archA form – meaning, the one who stays forever.

That is why the sAththvatha samhitha hails thus: “bhagavAn resides in the various idols chosen by his devotees, by taking verily those forms”.

Etymology: bhagavAn, who resides in various idols (desired by his devotees) by taking the respective forms, is called ‘SASvathasthira:’.

बिम्बाकृत्याssत्मना बिम्बॆ स्थितः स्यात् शाश्वतस्थिरः |

634) bhUSaya: (भूशयः)

Obliging to his devotees who seek his presence in the form of archA vigrahas, bhagavAn lies down in those lands that are identified by his dear devotees – being consecrated at such places by people of various ranks such as sidhdhas, manushyas, et al. He lies down in such places with the sole intention of gracing his devotees. Thus, he is called ‘bhUSaya:’ – the one who sleeps on the land.

Etymology: With various forms such as self-manifested, et al (others being – consecrated by rishis, dhEvas, sidhdhas, et al), since bhagavAn sleeps on this land, he is called ‘bhUSaya:’.

स्वयंव्यक्तादिरूपॆण कौ शॆतॆ भूशयश्च सः |

635) bhUshaNa: (भूषणः)

In this way, bhagavAn – the consort of SrIdhEvi – decorates himself with the most beautiful ornament of ‘benevolence’. Thus, he is called ‘bhUshaNa:’ – the bedecked one.

As per grammatical rules, the root ‘bhUsha’ (भूष) gets the ‘yuch’ (युच्) adjunct, resulting in this divine name.

After all, when a very wealthy man goes to the house of a poor person as a guest and accepts that poor man’s hospitality, then it is not a shortcoming for the wealthy man. Rather, it becomes his virtue. Similarly, when bhagavAn comes down to our houses and temples as archA vigrahas and accepts our services, it only adds to his glories.

Etymology: That consort of SrIdhEvi, who bedecks himself with the superior quality of benevolence, is called ‘bhUshaNa:’.

एवं विश्वजनीनॆन शीलॆन च श्रियःपतिः |
य आत्मानं भूषयति भूषणः परिकीर्तितः ||

636) bhUthi: (भूतिः)

Furthermore, bhagavAn – in his archA vigraha – is the greatest wealth unto those devotees who are knowledgeable about all the explicit means of attaining him. For all such devotees, bhagavAn is verily a treasure – as precious as children, cattle, friends and relatives, and the like. Thus, he is called ‘bhUthi:’ – the wealth.

Etymology: He – who is the greatest wealth unto his devotees (in his archA form) – is called ‘bhUthi:’.

यॊsसौ समृद्धिरैश्वर्यं भक्तानां भूतिरीरितः |

637) aSOka: (अशॊकः) (also repeated in 338) / viSOka: (विशॊकः)

bhagavAn is thus free of all sorrows of being separated from his dear devotees. There is none who can be called as a ‘stray’ person, for bhagavAn is the lord of every being. He only protects every soul, and thus he is free from all sorrows therein. Thus, he is called ‘aSOka:’ or ‘viSOka:’.

(NOTE: Some versions of the sahasranAmam text have this divine name as ‘viSOka:’, and some others as ‘aSOka:’. bhattar indicates that both of these are acceptable names in our sampradhAyam, and mean the same)

Etymology: Since bhagavAn is the master of all entities (and hence protects them at all times and thereby frees himself from all sorrows), he is called by the divine name ‘aSOka:’.

नाथत्वाच्चापि सर्वॆषामशॊकत्वॆन ईरितः |

638) SOkanASana: (शॊकनाशनः)

Even amongst his devotees, bhagavAn destroys the sorrow of separation by being always united with them in the form of archA vigrahas. Thus, he is called ‘SOkanASana:’ – the one who destroys sorrows.

The scriptures have hailed thus:

“I have heard that bhagavAn will definitely destroy all our sorrows. Oh bhagavAn! I am now in one such distress. Please come and help me overcome it”

This is how the distressed people call out for bhagavAn – who is their greatest relative – when they cannot stand his separation.

Etymology: bhagavAn is called ‘SOkanASana:’, because he destroys the sorrow of separation from himself amongst his dear devotees.

भक्तानां स्वॆन सम्बन्धव्यतिरॆकनिबन्धनम् |
शॊकं नाशयतीत्यॆषः शॊकनाशन ईरितः ||

अर्चिष्मान् अर्चितः कुम्भॊ विशुद्धात्मा विशॊधनः ।
अनिरुद्धॊsप्रतिरथः प्रद्युम्नॊsमितविक्रमः ॥ ६८ ॥

639) archishmAn (अर्चिष्मान्)

With his archA forms, bhagavAn further influences his dear devotees to a large extent. He is the one who possesses the divine effulgence that is capable of opening the eyes of his dear devotees – both internal and external (knowledge as well as senses). Hence, he is called ‘archishmAn’ – the effulgent one.

Etymology: He who possesses divine effulgence at all times – which is capable of opening both the internal as well as external eyes of his devotees – is called ‘archishmAn’.

बाह्याभ्यन्तर-सद्भक्त-चक्षुरुन्नयनक्षमम् |
दिव्यं तॆजः सदा यस्य सॊsर्चिष्मानिति कथ्यतॆ ||

640) architha: (अर्चितः)

Remembering all of bhagavAn’s divine qualities listed till now, bhIshma continues to illustrate those qualities in bhagavAn’s divine forms starting with this divine name ‘architha:’ – the worshipped one.

The word ‘archA’ (अर्चा) refers to the archAvathAra (अर्चावतारः) or the idols of worship. Since bhagavAn takes such forms, he is called ‘architha:’. In the true sense, such archA vigrahas only may be termed as ‘avathAra’ (descent), since they are very easily accessible to each one of us – unlike the ‘para’ form which can be seen only in SrIvaikuNtam. Even his incarnations in the form of dhEva, manushya et al at various times and at various places wouldn’t serve the real purpose of ‘descent’ – as much as the archA forms do.

On the contrary, bhagavAn – in his archA forms – resides at all places, temples and houses, at all times and very much manifest even to our mortal eyes. Thus, the archA forms of bhagavAn truly serve the purpose of his ‘descent’ in this world.

The deep hidden purports of such descent of bhagavAn in the form of archA may be learnt from various scriptures such as bOdhAyana smrithi, vishNu purANa, etc.

For instance, it is said in the vaishNava dharma thus:

“One must make beautiful idols with pleasant looks of bhagavAn vishNu, with various materials such as gold, silver etc (includes various metals, mud, wood, etc as ordained in the scriptures).  Such idols must be very pleasing to the eyes of such devotees. Then, they must worship bhagavAn in that form; prostrate before that form; serve bhagavAn in that form in various ways (offering various upachAras); and meditate upon those forms of bhagavAn. Doing thus, all the blemishes / sins of such worshipper are ridden off, and they finally attain that supreme brahman”, etc.

Etymology: The word ‘archA’ refers to the divine forms of bhagavAn as idols of worship. Since bhagavAn manifests at various places such as in temples, homes, etc (in order to accept the worship of his devotees at those respective places), he is called ‘architha:’. This seven syllable manthra confers all desires of the chanter.

अर्चा ह्यर्चावतारॊsस्य क्षॆत्रायतनसद्मसु |
सञ्जातॆत्यर्चितः प्रॊक्तः सप्तार्णॊ वाञ्छितप्रदः ||

adiyen srinivasa raja ramanuja dasan

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உபதேச ரத்தின மாலை – பாசுரம் – 52

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பின்னை வடக்குத் திருவீதிப் பிள்ளை அன்பால்

அன்ன திருநாமத்தை ஆதரித்து மன்னு புகழ்

மைந்தர்க்குச் சாற்றுகையால் வந்து பரந்தது எங்கும்

இந்தத் திருநாமம் இங்கு 

ஐம்பத்திரண்டாம் பாசுரம். இந்த லோகாசார்யர் என்னும் திருநாமம் உலகெங்கும் பரவியதற்குக் காரணத்தை அருளிச்செய்கிறார்.

முன் பாசுரத்தில் கண்ட சரித்ரத்துக்குப் பிற்பாடு, நம்பிள்ளையின் ப்ரிய சிஷ்யரான வடக்குத் திருவீதிப் பிள்ளை தன் ஆசார்யன் திருநாமமான “லோகாசார்யர்” என்ற திருநாமத்தின் மீதிருந்த அன்பால் தன் ஆசார்யனின் அருளாலே தனக்குப் பிறந்த, பொருந்திய பெருமைகளைக் கொண்ட திருக்குமாரருக்கு “பிள்ளை லோகாசார்யர்” என்ற திருநாமத்தைச் சூட்ட, இந்தத் திருநாமம் உலகெங்கும் மேலும் ப்ரஸித்தி பெற்றது. மாமுனிகள் தாமும் “வாழி உலகாசிரியன்” என்றே மிகவும் ஆதரத்துடன் பிள்ளை லோகாசார்யரைக் கொண்டாடுகிறார். பிள்ளை லோகாசார்யர் தன்னுடைய பெரும் கருணையாலே ரஹஸ்ய க்ரந்தங்களை உலகத்தவர்கள் அனைவரும் அறிந்து உஜ்ஜீவிக்கும்படி ஏடுபடுத்தியருள, இதனாலேயே இவர் திருநாமமும் உலகத்தாராலே மிகவும் கொண்டாடப்பட்டது.

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