Monthly Archives: November 2019

thiruvAimozhi – 10.4.5 – nichchiththirundhEn

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 fifth pAsuram, AzhwAr says “It is impossible for anyone to know what emperumAn is mercifully thinking to do for 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.

pAsuram

nichchiththirundhEn ennenjam kazhiyAmai
kaichchakkaraththaNNal kaLvam peridhudaiyan
meychchappadAn piRarkku mey pOlum poy vallan
nachchap padum namakku nAgaththaNaiyAnE

Listen

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

en nenjam – my heart
kazhiyAmai – nature of not leaving
nichchiththirundhEn – I firmly believed;
chakkaram – thiruvAzhi (sudharSana chakra which is both protection and enjoyable)
kai – having in his hand
aNNal – being the distinguished lord
kaLvam peridhudaiyan – being in my heart, having joy in speaking about his favours done to me without my knowledge

(just as we celebrate after knowing his nature)
piRarkku meychchappadAn – not glorified by others
mey pOlum – just as doing everything truthfully for his devotees
poy vallan – one who can be untruthful for others who are not devoted to him
nAgaththaNaiyAn – ananthaSAyi (one who is reclining on the serpent mattress) who is having the nature of being united with devotees
namakku – for us
nachchap padum – is desirable as the ultimate goal.

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

I firmly believed in his nature of not leaving my heart; he is the distinguished lord, having the divine chakra in his hand, being in my heart, having joy in speaking about his favours done to me without my knowledge, and not glorified by others as much as I have done;  just as doing everything truthfully for his devotees, he can be untruthful for others who are not devoted to him; such ananthaSAyi (one who is reclining on the serpent mattress) who is having the nature of being united with devotees, is desirable for us as the ultimate goal.

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

  • nichchiththu … – I have firmly determined that he will never leave my heart since he performed penance for his own benefit by staying in water and standing on the mountain.
  • kaichchakkaraththu aNNal – sarvESvaran who has the divine chakra in his hand. One who never abandons his devotees; it is said in periya thiruvandhAdhi 87kai kazhalA nEmiyAn“ (one who has the inseparable chakra in his hand).
  • kaLvam peridhu udaiyan – Not only is he remaining in my heart without leaving from there, he is eagerly planning for glorious aspects without my knowledge. He was planning for glorious aspects for me such as setting out to take me to paramapadham, thinking about having amAnava touch me, thinking to make moon-faced damsels welcome me at the entrance of paramapadham.

Don’t fear that “he does this for everyone”.

  • meychchappadAn piRarkku – He does not place himself to be praised by others as he let me praise him highlighting his qualities; he remains unreachable for the others.
  • mey pOlum poy vallan – He places himself equally in front of dhuryOdhana et al just as he places himself in front of arjuna et al; but during the execution, he will pretend to act truthfully, but will deceive.

Don’t fear “what if he does the same with us?”

  • nachchappadum namakku – He would not do to us what he does to those who are unfavourable towards him.

When asked “How can we believe that?” AzhwAr says,

  • nAgaththu aNaiyAnE – What is the point in seeing what he does towards those who are different from us? Our example is what he does towards those who are similar to us. Isn’t this how he interacts with one who is similar to us, as the reason for our goal?

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

thiruvAimozhi – 10.4.4 – thalai mEl

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 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.

pAsuram

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

Listen


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

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 – 64 (Names 631 to 640)

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

Full Series

<< Part 63

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

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 – 52

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உபதேச ரத்தின மாலை

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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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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.

pAsuram

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

Listen


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;

(hence)
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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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 |

================================
श्रीदः श्रीशः श्रीनिवासः श्रीनिधिः श्रीविभावनः ।
श्रीधरः श्रीकरः श्रॆयःश्रीमान् लॊकत्रयाश्रयः ॥ ६५ ॥
================================

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 ||
==================================

स्वक्षः स्वङ्गः शतानन्दॊ नन्दिर्ज्यॊतिर्गणॆश्वरः ।
विजितात्मा विधॆयात्मा सत्कीर्तिश्छिन्नसंशयः ॥ ६६ ॥
==================================

adiyen srinivasa raja ramanuja dasan

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உபதேச ரத்தின மாலை – பாசுரம் – 50

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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