Daily Archives: November 27, 2019

thiruvAimozhi – 10.4.9 – kaNdEn

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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 ninth pAsuram, AzhwAr speaks about the benefit he got saying “emperumAn who is attained by bhakthi yOgam which is a culmination of thapas (penance), gyAna (knowledge) etc which are done over a thousand births, is seen by me by his grace only”.

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

kaNdEn kamala malarp pAdham kANdalumE
viNdE ozhindha vinaiyAyina ellAm
thoNdE seydhu enRum thozhudhu vazhiyozhugap
paNdE paraman paNiththa paNi vagaiyE

Listen

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

thoNdE seydhu – performing ultimate devotion towards him
enRum – always
thozhudhu – having activities matching the servitude
vazhi ozhuga – to engage in that path as per his desire
paNdE – in previous times
paraman – sarvESvara who is greater than all
paNiththa paNi vagaiyE – by the manthra rahasya prakAram (ways of confidential manthras) mercifully explained
kamala malar – ultimately enjoyable like lotus flower
pAdham – divine feet
kaNdEn – saw [internally], matching my servitude;
kANdalumE – as I acquired this knowledge
vinaiyAyina ellAm – all sorrows such as ahankAram, mamakAram etc which are hurdles for enjoyment
viNdE ozhindha – went away, along with the traces.

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

Previously, sarvESvaran who is greater than all, mercifully explained the manthra rahasya prakAram (ways of confidential manthras) to have me performing ultimate devotion towards him always, to have activities matching the servitude and to engage in that path as per his desire; I saw the ultimately enjoyable lotus flower like divine feet of such emperumAn, matching my servitude; as I acquired this knowledge, all sorrows such as ahankAram, mamakAram etc which are hurdles for enjoyment, went away, along with the traces.

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

  • kaNdEn – I saw the emperumAn who is always heard about only [from SAsthram]. AzhwAr is saying that he saw emperumAn implying that his surrender led to its goal. With this, he is talking about gyAna sAkshAthkAram (seeing with internal eyes) which is at par with prathyaksha sAkshAthkAram (seeing with external eyes).
  • kamala malarp pAdham – The enjoyability [of the divine feet] is such that one is satisfied with the seeing through internal eyes, even without the actual attainment.
  • kANdalumE – Upon seeing.
  • viNdE ozhindha vinaiyAyina ellAm – We are acquiring this [elimination of sins] from him as said in SrI bhagavath gIthA 18.66sarva pApEbhyO mOkshayishyAmi” (I will liberate you from all of your sins). All the sorrows thought “He is not alone, he is depending upon bhagavAn’s lotus feet” and left.
  • thoNdE … – AzhwAr is saying that even this [what is explained in this pAsuram] is also the meaning for that SlOkam. What is incidental will naturally go; upAyam will also lead to the result. The principle “Now, as the true nature of the self is established, the activities matching that nature will also remain eternally”, which is implied in that SlOkam, is explicitly explained here.
  • thoNdE seydhu enRum thozhudhu vazhi ozhuga – After the true nature is understood to be eternal, to also have the activities matching that nature, eternally.
  • paNdE paraman paNiththa paNi vagaiyE – kaNdEn kamala malarp pAdham – As he said in [the same SlOkam] “mAm Ekam SaraNam vraja” (Surrender unto me as the only refuge), I got to see his divine feet.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 66 (Names 651 to 660)

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651) SUrajanESvara: (शूरजनॆश्वरः)

He is only further hailed as SUrajanESvara: – the leader of all SUras.

Etymology: bhagavAn is called ‘SUrajanESvara:’ since he is the master of all valorous men.

पराक्रमिजनॆशत्वात् स्मृतः शूरजनॆश्वरः |

652) thrilOkAthmA (त्रिलॊकात्मा)

Various purANas hail thus: “Oh brahman! bhagavAn janArdhana – the lord of all lords, and the master of all worlds – resides in magadha maNdala, taking shelter in a place called mahAbOdha (gayA kshEthram)”

Thus, bhagavAn is called ‘thrilOkAthmA’.

The divine name means that bhagavAn constantly goes around the three worlds in order to protect all his devotees and bless them at all times.

The root ‘atha’ (अत) means to constantly keep going around in this context. This root gets the ‘manin’ (मनिन्) adjunct, resulting in the word ‘Athman’ (आत्मन्). Since he keeps going around the three worlds constantly, he is called ‘thrilOkAthmA’.

Etymology: He who constantly keeps going around the three worlds in order to protect his devotees and bless them is called ‘thrilOkAthmA’. This eight syllable manthra confers wealth upon the chanters.

यः सातत्यॆन लॊकान् त्रीन् भक्तानुग्रहकाम्यया |
गच्छत्यसौ त्रिलॊकात्मा वस्वर्णॊ भूतिदायकः ||

653) thrilOkESa: (त्रिलॊकॆशः)

bhagavAn also resides in a holy place called ‘prAgjyOthishapuram’ (प्राग्ज्यॊतिषपुरः) with the divine name ‘viSvESvara’ (विश्वॆश्वरः). Thus, he is called ‘thrilOkESa:’ – the master of all three worlds.

Etymology: Since bhagavAn is the sole master of all three worlds, he is called ‘thrilOkESa:’.

त्रिलॊकानामीशतया त्रिलॊकॆशः प्रकीर्तितः |

654) kESava: (कॆशवः) (also repeated in 23)

bhagavAn is called ‘kESava:’ since he stands in two places in this world – namely ‘mathurA’ (मथुरा) and ‘vArANasI’ (वाराणसी) (also called ‘kASI’ काशी), removing all the sorrows of his devotees.

Alternately, the words of Siva go thus: “The word ‘ka’ (क) represents the four faced brahmA. I am popularly called ‘Isa:’ (ईशः) by all. We two are born out of your divine body. Thus, oh bhagavAn! You are called ‘kESava’”

Etymology: bhagavAn is called ‘kESava:’ since the four faced brahmA and the destroyer rudhra are born out of his divine body.

ब्रह्मॆशयॊः स्वाङ्गजत्वात् कॆशवः परिकीर्तितः |

655) kESihA (कॆशिहा)

The scriptures hail bhagavAn KeSava as the slayer of demon named ‘kESi’. (NOTE: bhagavAn gets the name ‘kESava:’ – also because he slew the demon named ‘kESi’, who appeared in the form of a horse).

Thus, the same bhagavAn who is hailed as ‘kESava:’ in the previous divine name is further expounded in this divine name, showing another reason why he is called ‘kESava:’.

Etymology: He – who slew the demon named ‘kESi’ – is called ‘kESihA’.

असुरं कॆशिनामानं हतवान् कॆशिहा स्मृतः |

656) hari: (हरिः) (also repeated in 361)

The lord of all – bhagavAn – resides in the sacred gOvardhana hills with the name ‘hari:’, accepting worship from all of his devotees. Thus, he is called ‘hari:’.

bhagavAn himself declares thus in SrI mahAbhAratha: “I accept all the offerings in various oblations. Thus, I am popularly called ‘hari:’. Also, my body colour itself is green, which is also a reason why I am called ‘hari:’”.

Etymology: He who resides in the sacred gOvardhana hills, or the one who is green in colour, or the one who accepts all offerings in oblations – is called ‘hari:’.

गॊवर्धनस्थॊ हरितः क्रतुभागहरॊ हरिः |

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कामदॆवः कामपालः कामी कान्तः कृतागमः ।
अनिर्दॆश्यवपुर्विष्णुर्वीरॊsनन्तॊ धनञ्जयः ॥ ७० ॥
===============================

657) kAmadhEva: (कामदॆवः)

bhagavAn resides in the abode of Sankara (himAchalam or himAlaya) with the name ‘kAmadhEva’, being worshipped by apsaras or damsels and granting all the desires of all of his devotees. Thus, he is called ‘kAmadhEva:’.

The root ‘dhiv’ (दिव्) gets the meaning of ‘donation’ in this context, thus meaning that bhagavAn bestows all desires of his devotees in this divine name.

Etymology: bhagavAn – residing in the himAlayas and bestowing the desires of his devotees – is called ‘kAmadhEva:’.

शङ्करालयगः कामदॆवः सर्वॆष्टदः स्मृतः |

658) kAmapAla: (कामपालः)

bhagavAn does not merely stop at bestowing all the desired fruits upon the seekers, as seen in the previous divine name (kAmadhEva: – the one who bestows the desired fruits). But he also takes care of such bestowments subsequently. Hence, he is called ‘kAmapAla:’ – the protector of such bestowments subsequently.

Etymology: He who subsequently safeguards his bestowments upon his devotees is called ‘kAmapAla:’.

दत्तानुपालकश्चैव कामपालः प्रकीर्तितः |

659) kAmI (कामी)

Also, bhagavAn gives in abundance unto his devotees. Thus, he is called ‘kAmI’ – the abundant giver.

Alternately, everyone desires him the most. Thus also, he is called ‘kAmI’ – the most desired one (in this case, he gives away himself unto such devotees who seek him, thus becoming an ‘abundant giver’ again).

Etymology: bhagavAn is called ‘kAmI’ since he gives in abundance.

प्रदॆयातिशयात् कामी |

660) kAntha: (कान्तः) (also repeated in 297)

Verily that bhagavAn is himself very attractive to look at. Thus, he is called ‘kAntha:’ – the attractive one. With such a beautiful form (archA) only, bhagavAn gets worshipped by apsaras or damsels.

As shown till now, bhagavAn’s association with various holy places must be deduced at the appropriate places in the forthcoming divine names as well (NOTE: bhattar has mentioned various holy places where bhagavAn resides as archA forms with popular names in all these previous divine names. Similar association with the various unsaid holy places must also be deduced with the forthcoming divine names).

Etymology: He who is attractive to look at is called ‘kAntha:’. Even in the forthcoming divine names, bhagavAn residing in various holy places in his archA forms must be contemplated.

कान्तश्च कमनीयकः ।
तत्तत् क्षॆत्रॆशॊक्तिरॆवम् उपर्यपि यथॊचितम् ||

adiyen srinivasa raja ramanuja dasan

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உபதேச ரத்தின மாலை – பாசுரம் – 57

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ஐம்பத்தேழாம் பாசுரம். இந்த உயர்ந்த க்ரந்தத்தின் பெருமையை அறிந்தும் அதில் ஈடுபாடு இல்லாமல் இருப்பவர்களின் துயர நிலையை நினைத்து வருந்துகிறார்.

ஆசார்யர்களிடத்தில் கற்றுக்கொள்ளப்பட்ட சீரிய அர்த்தங்களை நன்றாகச் சிந்தனை செய்து, தங்களுடைய மனத்திலே இருக்கும் காம க்ரோதங்கள் ஆகிய தோஷங்களைப் போக்கிக்கொண்டு, அந்த அர்த்தங்களை அனுஷ்டிப்பதற்கு ஏற்ற யோக்யதையை உடையவர்கள், ஸ்ரீவசன பூஷணத்தின் உயர்ந்த அர்த்தங்களை கற்காமல் இருப்பதற்குக் காரணம் என்னவோ? இவர்கள் சாஸ்த்ரத்தைக் கற்று அனுஷ்டிக்க வல்ல மனுஷ்ய ஜந்மத்தில் பிறந்தும் இதிலே ஆசை இல்லாததால் இதை இப்படி இழந்து போகிறார்களே!

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