Monthly Archives: November 2019

உபதேச ரத்தின மாலை – பாசுரம் – 57

Published by:

ஸ்ரீ:  ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமாநுஜாய நம:  ஸ்ரீமத் வரவரமுநயே நம:

உபதேச ரத்தின மாலை

<< பாசுரம் 56

தேசிகர் பால் கேட்ட செழும் பொருளைச் சிந்தை தன்னில்

மாசறவே ஊன்ற மனனம் செய்து ஆசரிக்க

வல்லார்கள் தாம் வசன பூடணத்தின் வான் பொருளைக்

கல்லாததென்னோ கவர்ந்து 

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!

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

thiruvAimozhi – 10.4.8 – AzhiyAn Azhi

Published by:

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 eighth pAsuram, AzhwAr says “Enjoy him” to his heart and seeing that the heart became pleased about it, he praises it and says “Oh heart! Enjoy him continuously”.

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

AzhiyAn Azhi amararkkum appAlAn
UzhiyAn Uzhi padaiththAn nirai mEyththAn
pAzhiyam thOLAl varai eduththAn pAdhangaL
vAzhi en nenjE! maRavAdhu vAzh kaNdAy

Listen

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

AzhiyAn – One who is having the thiruvAzhi (divine chakra)
Azhi – deep natured
amararkkum – for nithyasUris
appAlAn – who has greatness beyond
UzhiyAn – being alone during samhAram (annihilation)
Uzhi padaiththAn – being the creator of all entities starting with time
nirai mEyththAn – being the one who follows the created entities and protects them

(when they are in danger)
pAzhi – prideful
am – enjoyable
thOLAl – with the divine shoulder
varai – mountain
eduththAn – lifted and protected, his
pAdhangaL – divine feet
en – my
nenjE – Oh heart!
maRavAdhu – without forgetting
vAzh kaNdAy – see that you live by enjoying eternally;
vAzhi – let this last for a long time.

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

emperumAn who is having divine chakra, whose greatness is beyond the deep-natured nithyasUris, is alone during samhAram, is the creator of all entities starting with time and is the one who follows the created entities and protects them. He lifted with his prideful, enjoyable, divine shoulder and protected the cowherd clan. Oh my heart! Without forgetting the divine feet of such emperumAn, see that you live by enjoying eternally; let this last for a long time. AzhiyAn also means one who is deep natured.

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

  • AzhiyAn – One who has the divine chakra which highlights that he is sarvESvara (supreme lord).
  • Azhi … – One who remains the controller of the svarUpa (nature), sthithi (existence) etc of deep natured nithyasUris as in the case of that thiruvAzhi AzhwAn (chakkaraththAzhwAr).
  • UzhiyAn – One who remains in paramapadham along with the nithyasUris in the great assembly. When all the effectual entities here [in samsAram] become annihilated and when only time remains, he appears.
  • Uzhi padaiththAn – He created all entities starting with time by his sankalpam as said in thaithtirIya upanishath “bahu syAm” (let me become many).
  • nirai mEyththAn – In this manner, he created all entities, and then incarnated as if someone else created him, would protect the cows. He protected the cows which do not know how to protect themselves and which do not reject his protection.
  • pAzhi am thOLAl – As he keeps protecting the cows, indhra rained hail due to anger caused by hunger; he protected them by lifting the gOvardhan mountain. pAzhi – strength, being spacious. AzhwAr is talking about the strength of emperumAn’s shoulders wherein one can take shelter and remain fearless as if being inside a fort while everyone outside is suffering; alternatively, AzhwAr is talking about emperumAn’s urge for protection where even after the five lakh families taking shelter under his shoulders, there is more space not just for thiruvAyppAdi (SrI gOkulam) but ten such gOkulams; As said in SrI rAmAyaNam sundhara kANdam 34.31 “bAhuchchAyAm avashtabdha: yasya lOkO mahAthmana:” (Under the divine shoulders of mahAthmA SrI rAma, all the world has taken shelter), those who have taken shelter are small in number in comparison to the shade available there.
  • am thOL – Beautiful shoulder. His shoulder’s beauty is such that one will start performing mangaLASAsanam (wishing well) as said in thiruppallANdu 1 “thiNdOL maNivaNNA un sEvadich chevvi thirukkAppu” (Oh one who is having complexion of a gem and strong shoulders! Let your reddish, fresh feet be protected”; sundharath thOL (beautiful shoulder).
  • pAdhangaL – The divine feet of the one who lifted gOvardhana mountain and protected.
  • vAzhi – In between, AzhwAr is performing mangaLASAsanam to his own heart so that it understands the principle which will be explained subsequently. Just as it is said in SrI rAmAyaNam AraNya kANdam 67-15 “yAmOshadhimivAyushman anvEshasi mahAvanE” (May you live long! Whosoever you are searching for, just like looking for a rare medicine in a huge forest, that (sIthA) dhEvi and my life have both been usurped by rAvaNa), AzhwAr is saying “let this abundance always remain with you”.
  • en nenjE – Everywhere else, the manas (heart) which is subservient to AthmA is pulling the AthmA away, but you, my heart, are following my ways! For everyone else, the heart which is one of the faculties for the AthmA is leading to bondage. Unlike that, you who are following my ways and are leading me to liberation!
  • maRavAdhu – As you have attained the benefit, do not do what is done in other matters [remembering first and forgetting later].
  • vAzh kaNdAy – Why should I beg at your feet for your life? I am begging at your feet to make you drink milk [which is already nice]. If we have to say “live your life without forgetting”, what is the purpose of the attributes highlighted previously [such as AzhiyAn, amararkkum appAlAn etc]? [It is to emphasise that] One should not go elsewhere and try different means! We should hold on to the one who can be the protector. [AzhiyAn] One who has the tool (divine chakra) for protection can only be the protector [others cannot be]; [Azhi amararkkum appAlAn] only the one who is controller, for the nature, existence etc, of those who have no other expectation can be the protector; [UzhiyAn] for the one who exists sometimes and does not exist at other times, one who always exists can only be the protector; [Uzhi padaiththAn] one who created all of these when they did not exist can only be the protector; [nirai mEyththAn] after having created, one who protects even those who have no ability in protecting themselves, can only be the protector; knowing all of these, see if you can forget him!

In the next article we will enjoy the next pAsuram.

adiyen sarathy 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 – 56

Published by:

ஸ்ரீ:  ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமாநுஜாய நம:  ஸ்ரீமத் வரவரமுநயே நம:

உபதேச ரத்தின மாலை

<< பாசுரம் 55

உய்ய நினைவுடையீர் உங்களுக்குச் சொல்லுகின்றேன்

வைய குரு முன்னம் வாய் மொழிந்த செய்ய கலையாம்

வசன பூடணத்தின் ஆழ்பொருளை கற்றதனுக்காம்

நிலையில் நில்லும் அறிந்து 

ஐம்பத்தாறாம் பாசுரம். ஸத்வ குணம் உள்ளவர்களை இந்த க்ரந்தத்திலே இருக்கும் அர்த்தங்களை அறிந்து அனுஷ்டிக்குமாறு உபதேசிக்கிறார்.

உஜ்ஜீவனம் பெற ஆசை உள்ளவர்களே! உங்கள் எண்ணத்தை நிறைவேற்ற உங்களுக்குச் சொல்லுகின்றேன். பிள்ளை லோகாசார்யர் முன்பு தன்னுடைய க்ருபையாலே அருளிய, தத்வார்த்தத்தைத் தேடுபவர்களுக்கு உண்மையாக அதைக் காட்டக்கூடிய க்ரந்தமான ஸ்ரீவசன பூஷணத்தின் ஆழ் பொருளான ஆசார்ய அபிமானத்தை நன்றாகக் கற்று அந்த நிலையிலேயே நிற்கவும்.

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

thiruvAimozhi – 10.4.7 – paNi nenjE

Published by:

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 seventth pAsuram, AzhwAr says “Oh heart! Enjoy sarvESvaran everyday; he will eliminate the hurdles and accept our service”.

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

paNi nenjE! nALum parama param paranai
piNi onrum sArA piRavi keduththALum
maNi ninRa sOdhi madhusUdhan ennammAn
aNi ninRa sempon adalAzhiyAnE

Listen

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

maNi ninRa sOdhi – having complexion which resembles the radiance in a blue gem
madhusUdhan – eliminating the hurdles for enjoyment, just as he eliminated madhu
en ammAn – my lord who allowed me to enjoy that beauty
aNi ninRa – being an ornament for itself
sem pon – having an attractive form which resembles reddish gold
adal – having engagement in battle to kill the enemies of devotees
AzhiyAn – one who has thiruvAzhi (divine chakra)
piRavi – our birth
keduththu – eliminate
ALum – will accept our service;
piNi – the sorrows of samsAra
onRum sArA – will not affect at all;

(hence)
parama param paranai – having none greater than he and being greater than brahmA et al
nenjE – Oh heart!
nALum – always
paNi – worship and enjoy him.

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

emperumAn who is having complexion which resembles the radiance in a blue gem, who eliminates the hurdles for enjoyment, just as he eliminated madhu, allowed me to enjoy that beauty; he is having divine chakra which is like an ornament in itself, which is having an attractive form which resembles reddish gold and which is having engagement in battle to kill the enemies of devotees; he will eliminate our birth and accept our service; the sorrows of samsAra will not affect us at all. Oh heart! Always worship such emperumAn who is having none greater than he and being greater than brahmA et al, and enjoy him.

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

  • paNi … – Oh heart! Try to enjoy him everyday. There is good opportunity for that.
  • parama param paranai – emperumAn is the controller of nithyasUris who are greater than brahmA et al, who are greater than indhra et al.
  • piNi onRum sArA – Sorrow will not touch us. He will uproot birth which is the root cause for such sorrows and will accept our nithya kainkaryam (eternal service).
  • maNi ninRa sOdhi – His physical beauty is such that we cannot abandon him even if causes us birth. One who is having a divine form which looks like an embodiment of the radiance of a blue gem.
  • madhusUdhan – One who eliminates the hurdles of those who enjoy that beauty, just as he eliminated madhu.
  • en ammAn – One who eliminated my hurdles in this manner and presented himself to me.
  • aNi … – One who has the divine chakra in his hand which will eliminate the hurdles of those who enjoy him, which is like an ornament for his divine hand, and which has a form which attracts those who enjoy him, and which is always ready for battle. One who is having the tool which is both the reason for enjoyment and elimination of hurdles.

In the next article we will enjoy the next pAsuram.

adiyen sarathy 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

SrIvishNu sahasranAmam – 65 (Names 641 to 650)

Published by:

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

Full Series

<< Part 64

641) kumbha: (कुम्भः)

Even while descending as ‘archA vigraha’s, bhagavAn is liked and worshipped by his devotees in various beautiful forms known to them and resembling them (for instance, we all worship bhagavAn with a human form as rAma, krishna, et al; dhEvas worship him with a dhEva form, et al). Thus, he is called ‘kumbha:’ – the one who is very familiar to the worshipper.

Alternately, he takes the archA forms in various places, temples, houses, etc thereby facilitating his meditation and service unto his devotees as shown previously, in order to uplift them. Even if a person has a small relation with such divine places where bhagavAn resides in his archA form – such as being born or dead in such places, bhagavAn takes that itself as a cause to grace such souls and saves them from the fear of the servitors of yama. Thus, he possesses a divine charm, and hence called ‘kumbha:’ – the one who uplifts the souls.

This is supported in the scriptures thus:

  • “He makes this world shine, by pervading all over (in the form of archA vigrahas)”
  • “…he makes this his own place”, etc.
  • The boundaries of bhagavAn’s land (temples, etc) are defined thus in the scriptures:
  • “The extent up to which the sound of a conch blown in a temple resonates and can be heard is said to be a ‘kshEthra’ or the temple boundary.”

The scriptures further say thus:

  • “The souls beget all their desired fruits – both in this world as well as the nether – by worshipping bhagavAn in places where he resides (temples, etc)”
  • “bhagavAn shows his presence at all times in various places on this earth in order to free all the fallen souls from the clutches of this samsAra”
  • “All fallen souls approach bhagavAn vishNu with all their kin, and take his refuge – pleading him to uplift them. The servitors of vishNu take notice of such devotees and rush to their help with an uproar in a grand chariot. They defeat the messengers of yama with their might, and bring the distressed soul before bhagavAn. They produce that soul with a prayer to bhagavAn to do whatever he wishes with that soul, whom they produced after freeing him of his physical body made of five elements. They say to bhagavAn, “Oh Lord, this soul gave up his mortal body in your place. So we have brought him to you. Do as you please”. Hearing this prayer of his servitors, bhagavAn – overcome with his compassion towards that fallen soul – sees him with a pacifying glance and accepts him into his fold”, etc.

With all these statements and more, the scriptures have shown how bhagavAn uses the relation of his places of residence with his devotees in order to purify them when they have given up their mortal bodies in such divine places – through his divine servitors, eventually frees them from the cycles of birth and death, and finally gives away himself to such blessed souls. All this is possible due to his descent in the form of archA vigrahas.

Etymology: With his various archA forms, bhagavAn accepts worship from devotees showing his resemblance and intimacy with them. Thus, he is called ‘kumbha:’. Alternately, since bhagavAn makes this world shine with his grace, he is called ‘kumbha:’. This six lettered manthra wards off all fears of the chanter.

काम्यतॆ यः सजातीयैर्गुणैः कुम्भः प्रकीर्तितः |
कौ स भातीति कुम्भॊ वा षडर्णॊ भयनाशकः ||

642) viSudhdhAthmA (विशुद्धात्मा)

By accepting their services thus, bhagavAn gives away himself completely unto all of his devotees equally. Thus, he is called ‘viSudhdhAthmA’ – the one with a pure heart showing impartiality.

Etymology: Since bhagavAn gives away everything including himself unto all of his dear devotees (equally – without any sort of discrimination) at all times, he is called ‘viSudhdhAthmA’.

सर्वाश्रितॆष्वशॆषॆण सर्वस्य त्यागतः सदा | विशुद्धात्मा

643) viSOdhana: (विशॊधनः)

Whenever his dear devotees give up the mortal body in his holy abodes (where he resides as archA vigrahas), bhagavAn purifies them by clearing all of their sins and makes them eligible for his attainment. Thus, he is called ‘viSOdhana:’.

Etymology: He who purifies the souls who give up their mortal bodies in his holy abodes is called ‘viSOdhana:’.

क्षॆत्रमृतशॊधकः स्यात् विशॊधनः |

644) anirudhdha: (अनिरुद्धः) (also repeated in 187)

Thence, bhattar shows the presence of bhagavAn in various holy places – with all his greatness shown in the previous divine names.

bhagavAn janArdhana – the lord of all entities – resides at a place called ‘vasubhANdam’ (वसुभाण्डक्षॆत्रम्) in the form of ‘anirudhdha’. Thus, he is called ‘anirudhdha:’.

Etymology: Starting with this divine name ‘anirudhdha:’, the forms of bhagavAn in various divyadhESas or holy places are hailed. bhagavAn eternally resides in a place called ‘vasubhANda’, where he is popularly called ‘anirudhdha:’. This eight syllable manthra is said to be one of the best manthras for chanting.

तत्तत् क्षॆत्रॆश्वरॊक्तः स्यात् अनिरुद्धादिनामभिः |
वासुभाण्डाख्य भूभागॆ नित्यसन्निहितः स्थितः |
अनिरुद्ध इति ख्यातॊ वस्वर्णॊ मनुरुत्तमः ||

645) aprathiratha: (अप्रतिरथः)

Verily that bhagavAn (anirudhdha of vasubhANda kshEthra) is only hailed with the divine name ‘janArdana’, since he slays all the oppressors. Since bhagavAn thus destroys all opponents, he is called ‘aprathiratha:’.

Etymology: Since bhagavAn janArdhana (hailed in the previous divine name) slays all oppressors and thus does not have any adversaries, he is popularly called ‘aprathiratha:’. Chanting of this nine syllable manthra destroys all enemies of the chanter.

प्रतिपक्षस्य राहित्यात् बह्वनिष्टजनार्दनः |
विख्यातॊ ह्यप्रतिरथः नवार्णः शत्रुनाशकः ||

646) pradhyumna: (प्रद्युम्नः)

He who shines with his divine effulgence is called ‘pradhyumna:’. Alternately, the mauLa samhitha exemplifies this divine name as ‘the one who makes the individual souls shine by his divine effulgence’.

This pradhyumna resides as ‘purushOththama’ in the purushOththama kshEthram (popularly called pUri jagannAth kshEthram), and shows the right path to his devotees in order to attain him.

Etymology: The one who shines with his divine effulgence is called ‘pradhyumna:’. He is verily the ‘purushOththama’ (jagannAth – worshipped in pUri), bestowing superior attainments upon his devotees.

आत्मप्रद्यॊतनत्वाच्च प्रद्युम्न इति कथ्यतॆ |
पुरुषॊत्तमस्तु सः साक्षात् भक्तानां सुगतिप्रदः ||

647) amithavikrama: (अमितविक्रमः) (also repeated in 519)

bhagavAn possesses immense valour that is unmatched in all the three worlds, due to which he is called ‘amithavikrama:’.

That lord of lords – bhagavAn – who displayed his valour as thrivikrama, stands on the banks of river yamuna, manifesting out of a lotus flower, and bestowing the highest attainment upon his devotees.

Etymology: He whose valour is unmatched in all three worlds is called ‘amithavikrama:’.

लॊकत्रयॆsप्यपर्याप्तविक्रमॊsमितविक्रमः |

==================================
कालनॆमिनिहा शौरिः शूरः शूरजनॆश्वरः ।
त्रिलॊकात्मा त्रिलॊकॆशः कॆशवः कॆशिहा हरिः ॥ ६९ ॥
==================================

648) kAlanEminihA (कालनॆमिनिहा)

Being manifest all over such holy places in the form of archA vigraha, bhagavAn wards off the blemishes of kali. Thus, he is called ‘kAlanEminihA’.

The scriptures hail thus: “Those who take refuge of my archA forms in these places (holy places mentioned herein, and more – in accordance with the scriptures) shall get rid of the otherwise irrepressible ignorance (called ‘avidhyA’), which is verily the spoke of the wheel of time (kAla).”

The dhyAna SlOka of kAlanEmighna says thus: “One must contemplate upon that lord of lords, who stops the spreading of ignorance”, etc.

Etymology: He who destroys the irrepressible ignorance, which is verily the spoke of the wheel of kAla (which keeps the souls running in this cycle of samsAra), is called ‘kAlanEminihA’. This nine lettered manthra destroys one’s ignorance from the root.

कालचक्रस्य या नॆमिः अविद्याख्या च दुर्धरा |
तां नाशयति यश्चासौ कालनॆमिनिहा स्मृतः ||
नवाक्षरॊ मनुरयम् अविद्यामूलमॊचकः ||

649) Sauri: (शौरिः) (also repeated in 342)

It is hailed thus in various sources: “There, in that holy place – under the divine ‘uthpalAvathaka’ vimAna (name of the vimAna gOpuram at thirukkaNNapuram), bhagavAn achyutha resides with the name ‘Sauri:’”.

Thus, bhagavAn – the lord of tirukkaNNapuram – is hailed as ‘Sauri:’.

bhagavAn gets the name Sauri: because he is the son of ‘vasudhEva’ who is alternately called ‘SUra:’ (and hence the divine name is derived as ‘son of SUra’ शूरस्य वसुदॆवस्य अपत्यम्).

Etymology: bhagavAn – who stands under the auspicious uthpalAvathaka vimAnam – as ‘SaurirAjan’ (or “SaurirAjap perumAL”) is called ‘Sauri:’.

शौरिनाम्ना स्थितः शौरिः उत्पलावतकॆ शुभॆ |

650) SUra: (शूरः) (also repeated in 341)

As hailed in various scriptures, that lotus eyed supreme lord rAma – who is the slayer of all rAkshasas – stands in a place called ‘chithrakUta’ (thillainagar thirucchithrakUdam / chidhambaram as we know it now) to bless his devotees”, rAma himself is hailed as ‘SUra:’.

The root ‘Su’ (शु) gets the meaning of moving / going, which gets a dhIrgha (becomes SU शू) by grammatical rules and is succeeded by the ‘rak’ (रक्) adjunct, resulting in this divine name.

‘SUra:’ is the one who goes to his opponents to slay them (it shows the trait of his valour, where he enters an opponent’s boundary and gives a mighty fight).

Etymology: The slayer of all rAkshasas is hailed as ‘SUra:’.

सर्वरक्षःक्षयकरः शूर इत्यभिदीयतॆ |

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 – 55

Published by:

ஸ்ரீ:  ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமாநுஜாய நம:  ஸ்ரீமத் வரவரமுநயே நம:

உபதேச ரத்தின மாலை

<< பாசுரம் 54

ஆர் வசன பூடணத்தின் ஆழ் பொருள் எல்லாம் அறிவார்

ஆரது சொல் நேரில் அனுட்டிப்பார் ஓரொருவர்

உண்டாகில் அத்தனை காண் உள்ளமே எல்லார்க்கும்

அண்டாததன்றோ அது 

ஐம்பத்தைன்தாம் பாசுரம். ஸ்ரீவசன பூஷணத்தின் அர்த்தத்தை நன்றாக அறிந்தவர்களும் அறிந்தபடி வாழ்பவர்களும் காண்பது அரிது என்று தன் நெஞ்சுக்கு உரைக்கிறார்.

நெஞ்சே! இந்த ஸ்ரீவசன பூஷண திவ்ய சாஸ்த்ரத்தின் உட்பொருளை எல்லாம் நன்றாக அறிந்தவர்கள் ஆருளர்? இதில் சொன்ன க்ரமத்திலே வாழ்பவர்கள் தான் ஆருளர்? இப்படி இந்த அர்த்தங்களை அறிந்து அதன்படி நடப்பவர்கள் எங்கோ ஓரிருவர் இருக்கலாம் என்பதைப் புரிந்து கொள்.எல்லோர்க்கும் இந்த நிலை வருவது துர்லபம் அன்றோ? கடலிலே முத்துக்கள் ரத்னங்கள் என்று பல இருந்தாலும் உள்ளே மூழ்கி அவைகளை எடுக்கக்கூடியவர்கள் சிலரே இருப்பர். கரையிலிருந்து காண்பவர்கள் அதிகமாக இருப்பர். இதே போல, மேலோட்டமாக இந்த க்ரந்தத்தின் அர்த்தங்களை அறிந்தவர்கள் பலர் இருந்தாலும் உள் அர்த்தங்களை அறிந்தவர்கள் சிலரே இருப்பர். அப்படி உள் அர்த்தங்களை அறிந்திருந்தாலும், சாஸ்த்ரத்திலே விதித்த போக விஷயங்களில் விரக்தியுடன் இருத்தல், குற்றம் செய்தவர்களிடத்தில் கருணை காட்டுதல், ஆசார்யன் திருவடியே எல்லாம் என்று இருத்தல் ஆகிய விஷயங்களை அனுஷ்டானத்திலே கொண்டிருப்பவர்கள் வெகு சிலரே இருப்பர்,

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

உபதேச ரத்தின மாலை – பாசுரம் – 54

Published by:

ஸ்ரீ:  ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமாநுஜாய நம:  ஸ்ரீமத் வரவரமுநயே நம:

உபதேச ரத்தின மாலை

<< பாசுரம் 53

முன்னம் குரவோர் மொழிந்த வசனங்கள்

தன்னை மிகக் கொண்டு கற்றோர் தம் உயிர்க்கு மின்னணியாச்

சேரச் சமைத்தவரே சீர் வசன பூடணமென்னும்

பேர் இக்கலைக்கு இட்டார் பின் 

ஐம்பத்துநான்காம் பாசுரம். இப்படிப்பட்ட பெருமை உடைய இந்த க்ரந்தத்துக்கு இதை அருளிய பிள்ளை லோகாசார்யரே இதற்குத் தகுந்ததான திருநாமத்தையும் சூட்டினார் என்று அருளிச்செய்கிறார்.

பிள்ளை லோகாசார்யருக்கு முற்பட்ட பூர்வாசார்யர்கள் அருளிய, ஸம்ப்ரதாய அர்த்தங்கள் பொதிந்து இருக்கும் ஸ்ரீஸூக்திகளையே மிகுதியாகக் கொண்டு, சாஸ்த்ர மற்றும் ஸம்ப்ரதாய அர்த்தங்களைப் பெரியோர்களிடம் நன்றாகக் கற்றவர்கள் உகந்து அணியும் ஆபரணமாக, நன்றாகப் பொருந்தும்படி ஒரு க்ரந்தமாக ஏற்படுத்தினார். இப்படிச் செய்தபின், பிள்ளை லோகாசார்யர் தாமே இதற்கு ஸ்ரீவசன பூஷணம் என்ற திருநாமத்தைச் சூட்டினார். ரத்னங்களால் செய்யப்பட்ட ஆபரணம் ரத்ன பூஷணம் என்று சொல்லப்படுமாபோலே பூர்வர்களுடைய ஸ்ரீஸூக்திகளால் செய்யப்பட்டதால் இது ஸ்ரீவசன பூஷணம் என்று பெயரிடப்பட்டது. உடம்புக்கான ஆபரணமாக இல்லாமல் இது ஆத்மாவுக்கான ஆபரணமாக அமைந்துள்ளது தனிச் சிறப்பு.

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

thiruvAimozhi – 10.4.6 – nAgaththaNaiyAnai

Published by:

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 sixth pAsuram, AzhwAr says “I got to surrender unto the divine feet of sarvESvaran who is of the nature that he will accept those who surrender today without checking their qualities, as he would accept nithyasUris”.

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

nAgaththaNaiyAnai nALdhORum gyAnaththAl
AgaththaNaippArkku aruL seyyum ammAnai
mAgaththiLa madhiyam sErum sadaiyAnai
pAgaththu vaiththAn than pAdham paNindhEnE

Listen

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

nAgam – thiruvananthAzhwAn who is eternal servitor
aNaiyAnai – one who is having as mattress
nALdhORum – always
gyAnaththAl – through gyAna in the form of bhakthi
Agaththu – in the heart
aNaippArkku – for the mumukshus (liberation seekers) who place and enjoy
aruL seyyum – doing favours, being ultimately enjoyable
ammAnai – being the lord
mAgaththu – dwelling in the sky
iLa madhiyam – young crescent moon
sErum – uniting
sadaiyAnai – due to having in his matted hair (and hence being enjoyer (due to having the moon) as well as being engaged in penance (due to having matted hair))
pAgaththu – on one side [of his divine form]
vaiththAn than – the ultimately simple one who placed, his
pAdham paNindhEn – I got to surrender unto the divine feet.

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

emperumAn is having thiruvananthAzhwAn who is an eternal servitor, as his mattress; he is the ultimately enjoyable lord who is doing favours for the mumukshus who place him in their hearts and always pursue him through gyAna in the form of bhakthi, and who enjoy him; he is ultimately simple due to placing rudhra who is having the young crescent moon, which usually dwells in the sky, in his matted hair, on one side of his divine form; I got to surrender unto the divine feet of such emperumAn. The “ai” in the end of “aNaiyAnai, ammAnai” is just for sound and has no specific meaning. Alternative recital – “pAgaththu vaiththAnaip pAdham paNindhEnE“.

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

  • nAgaththu aNaiyAnai – He would accept those who are favourable towards him, as his mattress.
  • nALdhORum … – For those who embrace him in their hearts, with their gyAna, he will always shower his mercy. The mumukshu cannot always think about emperumAn! To eliminate such shortcoming, emperumAn who is in a singular form/state will always shower his mercy upon such mumukshu.
  • mAgam … – emperumAn gave place to rudhra, who is wearing the moon on his hair to pretend as an enjoyer and is having matted hair which reveals that he is a pursuer of some means, on one side of his divine form; I have surrendered unto the divine feet of such emperumAn; is there anything to worry for me now?

In the next article we will enjoy the next pAsuram.

adiyen sarathy 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 – 53

Published by:

ஸ்ரீ:  ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமாநுஜாய நம:  ஸ்ரீமத் வரவரமுநயே நம:

உபதேச ரத்தின மாலை

<< பாசுரம் 52

அன்ன புகழ் முடும்பை அண்ணல் உலகாசிரியன்

இன்னருளால் செய்த கலை யாவையிலும் உன்னில்

திகழ் வசன பூடணத்தின் சீர்மை ஒன்றுக்கில்லை

புகழல்ல இவ்வார்த்தை மெய் இப்போது 

ஐம்பத்துமூன்றாம் பாசுரம். இப்பாசுரம் தொடக்கமாக பிள்ளை லோகாசார்யர் அருளிய ஆழ்வார்களின் அருளிச்செயல்களில் உள்ள ஸாரத்தைக் காட்டுவதான ஸ்ரீவசன பூஷண திவ்ய சாஸ்த்ரத்தின் வைபவத்தையும் ஸாரத்தையும் அருளிச்செய்கிரார். இப்பாசுரத்தில் பிள்ளை லோகாசார்யர் செய்த பேருபகாரத்தை அருளிச்செய்கிறார்.

கீழே காட்டியபடி இப்படிப்பட்ட பெருமையை உடையவரான, முடும்பைக் குலத் தலைவரான, நம் எல்லோருக்கும் ஸ்வாமியான பிள்ளை லோகாசார்யர் தன்னுடைய பெரும் கருணையினாலே இவருக்கு முற்பட்ட ஆசார்யர்கள் ரஹஸ்யமாக ஆசார்ய-சிஷ்ய உபதேச க்ரமத்திலே பாதுகாத்து வந்த ரஹஸ்யார்த்தங்களை, ரஹஸ்ய க்ரந்தங்களாக ஏடுபடுத்தி, எல்லோருக்கும் உஜ்ஜீவனத்துக்கு வழி காட்டினார். இப்படி இவர் செய்த க்ரந்தங்கள் அனைத்திலும் சிந்தித்துப் பார்த்தால், உயர்ந்து விளங்குவதான ஸ்ரீவசன பூஷணம் என்ற க்ரந்தத்தின் பெருமைக்கு ஒப்பாக வேறு ஒன்றும் இல்லை. இது புகழ்ச்சிக்காகச் சொல்லுவதில்லை, ஸத்யம். வேதாந்தம் மற்றும் ஆழ்வார்களின் அருளிச்செயல்களின் தாத்பர்யமான ஆசார்ய க்ருபையின் பெருமையை விரிவாக வெளியிடுவது இந்த க்ரந்தத்தின் தனிச் சிறப்பாகும்.

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