Monthly Archives: December 2019

SrIvishNu sahasranAmam – 73 (Names 721 to 730)

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

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721) aparAjitha: (अपराजितः) (also repeated in 866)

Furthermore, although bhagavAn was himself unarmed in the mahAbhAratha war, yet the five pANdavas whom he had vowed to protect couldn’t be defeated by the hundred kauravas although they were armed with a mighty army and having numerous weapons. Thus, bhagavAn is called ‘aparAjitha:’ – he who makes his devotees invincible (and he who is himself invincible).

This is shown by many knowledgeable men in SrI mahAbhAratha, as seen below:

  • indhra says thus to karna: “You may slay all your enemies single handed in the war, oh intelligent one! But you cannot do anything of that arjuna, who has sought refuge under the feet of the supreme soul krishNa. That incomprehensible nArAyaNa who is hailed by all the vEdhic scholars as the invincible lord hari, and who incarnated as the great wild boar (varAha), has himself come down as krishNa; and arjuna is protected by him (meaning, you cannot defeat arjuna whatsoever due to krishNa’s protection)”
  • rudhra speaks thus to jayadhratha: “Oh jayadhratha, you may slay all your enemies who boast of invincible valour in the battle that is about to ensue. But I shall tell you for sure, that mighty armed arjuna cannot be defeated even by the dhEvas, for he is being protected by the supreme lord krishNa – who is the wielder of divine weapons namely the conch, discus, mace, etc.”
  • “Oh lion among men (krishNa), he – (that arjuna) unto whom you have sought to go as a charioteer, shall emerge victorious for sure. There is certainly no failure for him”
  • bhIshma, dhrOna, and other warriors have spoken thus:
    • “I am capable of slaying all the pANdavas with a single arrow of mine, were they not to be under the protection of vishNu, who is the creator of all”
    • “Honesty can certainly be seen in a brAhmaNa. Humility can certainly be seen in a noble person. Wealth can certainly be seen with a capable person. So also, victory is certain to be seen with nArAyaNa”

The other scriptures have collectively shown thus:

  • “…you are invincible, eternal and firm”
  • “…he who is the wielder of sword and hence invincible”
  • “…where there is krishNa, there is victory”
  • “In my opinion, wealth, victory and life are certain to be found wherever there is krishNa – the master of yOgas, and arjuna – the wielder of the mighty bow, et al.
  • charaka – in his AyurvEdha samhitha – has said thus: “Just as I know not of vasudhEva’s defeat, or my mother’s marriage (in person), or the drying up of an entire ocean (meaning – just as these three facts are undoubted), so also let this medicine be undoubtedly effective”
  • “Just as an ocean is unperturbed, just as the himAlayas are steadfast, just as the fire is fierce, and just as nArAyaNa is invincible, so also may this medicine cure the effects of poison”, et al.

Etymology: He who had no defeat at the hands of the armed force of dhuryOdhana and others at any place (and thus, who made his dear devotees – the pANdavas – invincible due to his protection) is called ‘aparAjitha:’.

दुर्यॊधनादिभिर्नित्यं रूढमूलैः पराजयः |
न यस्य कुत्रचिद्वापि सॊsपराजित ईरितः ||

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विश्वमूर्तिर्महामूर्तिर्दीप्तमूर्तिरमूर्तिमान् ।
अनॆकमूर्तिरव्यक्तः शतमूर्तिः शताननः ॥ ७७ ॥
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722) viSvamUrthi: (विश्वमूर्तिः)

How is it that the powerful entities do not easily overpower the powerless entities at all times? It is because every single entity is the body of bhagavAn. He would not do anything that is undesirable to his body. Thus, every entity is protected.

This attribute is reflected in this divine name ‘viSvamUrthi:’ – the one who possesses the entire world as his body.

bhagavAn himself declares thus in the bhagavath gIthA: “Oh arjuna, I am the indweller residing in every entity in this creation”

Etymology: He who possesses the entire world as his divine body is called ‘viSvamUrthi:’.

विश्वं मूर्तिर्तनुर्यस्य विश्वमूर्तिस्तु स स्मृतः |

723) mahAmUrthi: (महामूर्तिः)

bhagavAn’s divine body is big enough to house all entities in it at once. Thus, he is called ‘mahAmUrthi:’ – the one with a huge body.

This is shown in the bhagavath gIthA thus (while showing the viSvarUpa): “Oh arjuna, look at all the worlds and entities thereof stationed in one small part of my divine body, including all sentient and insentient entities.”

Etymology: Since bhagavAn’s divine body is the sole refuge of all entities in this world (since his body is huge enough to house all these entities at a time), he is called ‘mahAmUrthi:’.

विश्वैकाश्रयमूर्तित्वात् महामूर्तिरिति स्मृतः |

724) dhIpthamUrthi: (दीप्तमूर्तिः)

Whatever in this world is luminous by whatever proportions is finally a part of his divine body. Thus, bhagavAn himself is called ‘dhIpthamUrthi:’ – the one with a luminous body.

bhagavAn himself declares thus: “Know all those objects that are considered prosperous, luminous and powerful in this world as having born from just a fraction of my effulgence”

Etymology: Since all objects that are luminous by any proportions in this world are just a part of his divine body, he is called ‘dhIpthamUrthi:’.

यत्किञ्चित् कॆनचिद्दीप्तं गुणॆनात्र विशॆषतः |
तत्सर्वं मूर्तिरस्यॆति दीप्तमूर्तिरसौ स्मृतः ||

725) amUrthimAn (अमूर्तिमान्)

The sentient and insentient entities are all the property of bhagavAn even at the time of deluge, when they do not have the distinction of names or forms. Thus, he is called ‘amUrthimAn’ – the master of indistinct entities.

bhagavAn declares in the bhagavath gIthA thus:

“The basic elements namely earth, water, fire, air and space, along with other entities namely mind, intellect and ahankAra are said to be the manifestations of my inferior property. My superior property is completely different from these, and is characterized by sentient entities, with which this world is borne”

The upanishaths hail thus:

  • “He who possesses the primordial nature as his divine body”
  • “He who possesses the individual soul as his divine body”, et al

Further, this divine name cannot be taken to mean ‘non-existence of a divine body’ (amUrthi: अमूर्तिः). This is because the previous set of divine names as well as the subsequent set of divine names clearly shows the presence of a divine body for bhagavAn (such as ‘viSvamUrthi:’, ‘SathamUrthi:’, etc). Also, the ‘mathup’ (मतुप्) adjunct is used in this divine name, which clearly shows the possession of something. So, clearly, this divine name only shows the presence of a divine body of bhagavAn, which also houses the sentient and insentient entities even at the time of deluge when they do not have distinction with names and forms.

Etymology: The word ‘amUrthi:’ connotes the collection of sentient and insentient entities in their subtle state (with no distinction of names and forms). He who is the master of all such subtle entities (by being their indweller, or in other words – possessing them as his divine body) is called ‘amUrthimAn’.

अमूर्तिशब्दॆनॊच्यतॆ ह्यव्यक्तपुरुषादयः |
त एव यस्य स्वमिति स स्मृतः स्यादमूर्तिमान् ||

726) anEkamUrthi: (अनॆकमूर्तिः)

Even while having incarnated as krishNa, bhagavAn never gave up his four forms of vyUha – namely vAsudhEva (as krishNa in his own form), sankarshaNa (as balarAma), pradhyumna (as bhagavAn’s son) and anirudhdha (as bhagavAn’s grandson). Thus he is called ‘anEkamUrthi:’.

Alternately, the vishNu purANa shows thus: “bhagavAn krishNa – the son of dhEvaki – took up as many forms at once as there were gOpikas, who were sixteen thousand and one hundred in number!”

Since bhagavAn took (takes) such extraordinary forms in multitude, he is called ‘anEkamUrthi:’ – the one with numerous forms.

Etymology: There were sixteen thousand and one hundred wives. Since bhagavAn also took so many forms at once, he is called ‘anEkamUrthi:’.

षॊडशस्त्रीसहस्राणि शतमॆकं ततॊsधिकम् |
अनॆकमूर्तिरित्युक्तः तत्संख्याकस्वदॆहतः ||

727) avyaktha: (अव्यक्तः)

Although bhagavAn has all the glories stated till now, yet he concealed them under his human appearance. Hence, he is called ‘avyaktha:’ – the concealed one.

bhagavAn says thus about himself:

  • “I do not manifest before everyone”
  • “I cannot be comprehended either by penance or by study of vEdhas”, etc.

Etymology: Since bhagavAn conceals his true nature under the guise of a human form (as krishNa), he is called ‘avyaktha:’ by the knowledgeable men learned in the highest philosophy.

मनुष्यत्वॆन सर्वत्र पराभवप्रकाशनात् |
बुधैरव्यक्त इति च कथितस्तत्त्वपारगैः ||

728) SathamUrthi: (शतमूर्तिः)

Thence, the viSvarUpa form of krishNa is hailed. Since bhagavAn showed his universal form viSvarUpam to arjuna who was keen on seeing that form, he is called ‘SathamUrthi:’ – the one with hundreds of forms.

bhagavAn says thus to arjuna: “See my glorious forms, oh arjuna! Behold the hundreds and thousands of forms of mine…”

Etymology: Since bhagavAn showed hundreds of forms in his viSvarUpa to arjuna, he is called ‘SathamUrthi:’.

अर्जुनाय व्यक्ततया विश्वरूपप्रदर्शनात् |
शतमूर्तिरिति ख्यातः |

729) SathAnana: (शताननः)

bhagavAn is further called ‘SathAnana:’ for the same reason (as explained in the previous divine name). In the same viSvarUpa form, arjuna glorifies thus: “I see in your glorious form a multitude of faces, eyes, divine jewellery, weapons, etc…”

Etymology: Since bhagavAn showed arjuna hundreds and thousands of faces in his viSvarUpa form, he is called ‘SathAnana:’.

शतशॊsथ सहस्रशः |
अनॆकाननसम्पत्या शतानन इतीरितः ||

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एकॊ नैकः स वः कः किं यत्तत्पदमनुत्तमम् ।
लॊकबन्धुर्लॊकनाथॊ माधवॊ भक्तवत्सलः ॥ ७८ ॥
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730) Eka: (एकः)

With respect to all the greatness expounded till now, since there is no other entity equal to bhagavAn (meaning, since there is none to equal bhagavAn in possessing all the said great qualities), he is called ‘Eka:’.

The root ‘iN’ इण् (to move) gets the ‘kan’ (कन्) adjunct – replacing ‘i’ (इ) with ‘E’ (ए), thus resulting in this divine name.

Generally, entities are grouped together based on some distinguishing characteristic. For example, we say “two brahmanas”, “three kshathriyas”, et al based on some distinction. But no such distinction can be applied to any other entity to group it with bhagavAn. The categorization of bhagavAn is distinct and the same distinction can never be applied to any other entity.

This is as per the scriptural statements thus:

  • “He turned out to be the sole ruler of the entire world”
  • “There is none to equal him”, et al

Etymology: Since bhagavAn has no second entity that can be grouped with him in all his greatness (meaning, since bhagavAn is distinct from all other entities), he is called ‘Eka:’.

द्वितीय सजातीयराहित्यात् एक उच्यतॆ |

adiyen srinivasa raja ramanuja dasan

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உபதேச ரத்தின மாலை – பாசுரம் – 65

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

உபதேச ரத்தின மாலை

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ஆசாரியன் சிச்சன் ஆருயிரைப் பேணுமவன் 

தேசாரும் சிச்சன் அவன் சீர் வடிவை ஆசையுடன்

நோக்குமவன் என்னும் நுண்ணறிவைக் கேட்டு வைத்தும்

ஆர்க்கும் அந்நேர் நிற்கை அரிதாம் 

அறுபத்தைந்தாம் பாசுரம். ஆசார்யனும் சிஷ்யனும் செய்ய வேண்டிய விஷயங்களைக் காட்டி, இதை இயல்வாக அனுஷ்டானத்தில் பார்ப்பது அரிது என்று அருளிச்செய்கிறார்.

ஆசார்யன் சிஷ்யனுடைய உயர்ந்ததான ஆத்மாவையே தன்னுடைய உபதேசம், அனுஷ்டானம் ஆகியவைகளால் ரக்ஷித்து வருவான். ஆசார்யனாலே ஞான தேஜஸ்ஸைப் பெற்ற சிஷ்யனோ தன்னுடைய ஆசார்யனின் “எம்பெருமானாலே விரும்பப்படும்” என்கிற பெருமை பொருந்திய திருமேனியைத் தன்னுடைய கைங்கர்யங்களால் பரிவுடன் ரக்ஷித்து வருவான். இந்த ஆழ்ந்த அர்த்தத்தைப் பெரியோர்களிடம் உபதேச பரம்பரையாகக் கேட்டிருந்தாலும், இவை கேட்பதற்கு நன்றாக இருந்தாலும், இதன்படி நடப்பது மிகவும் அரிது.

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thiruvAimozhi – 10.5.4 – ALvAn AzhinIr

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

Full series >> Tenth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Fourth pAsuram. AzhwAr says “There is an explanation for this [ashtAkshara manthram/nAmam] as said in SrIvishNu purANam 1.4.6 ‘ApO nArA ithi prOkthA:’ (Water originated from paramapurusha, hence it is called nAra); understand the thirumanthram in this manner, recite it and approach him with flowers and anjali (joined palms)”.

pAsuram

ALvAn Azhi nIrk kOL vAy aravaNaiyAn
thAL vAy malar ittu nAL vAy nAdIrE

Listen

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

Azhi nIr – the huge causal ocean
kOL vAy – one who has the mouth which is prideful and always praising emperumAn
aravu aNaiyAn – having the divine serpent as mattress
ALvAn – the lord who is the controller of the world, his
thAL vAy – at the divine feet
malar ittu – offering flowers
nAL vAy nAdIr – always desirously approach him.

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

The lord who is the controller of the world, has as his mattress, the divine serpent who has the mouth which is prideful and always praising him, in the huge causal ocean; offering flowers at the divine feet, always desirously approach him. kOL vAy could mean the strong mouth, which is the place of strength as said in sthOthra rathnam 39prakrushta vigyAna balaika dhAmani” (AdhiSEshan who is the abode of great knowledge and ability); alternatively, kOL means radiance as said in the same SlOkam “paNAmaNivrAtha mayUkha maNdala” (shining brightly as a result of the light emitted from the precious stones in his hoods).

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

  • ALvAn – One who accepts the service of everyone.
  • Azhi nIr ALvAn – This is how he accepts the service. Mercifully reclining on the causal ocean with the intent to engage in creation, and protecting all the chEthanas (sentient beings) at that time.
  • kOL vAy – Prideful mouth; also said as the mouth which is like death for enemies.
  • aravu aNaiyAn thAL vAy malar ittu – AzhwAr is saying that emperumAn is easily worshippable. Offering fresh flowers at the divine feet of ananthaSAyi (one who is resting on AdhiSEshan).
  • nAL vAy nAdIrE – Approach him everyday; you will also get the same benefit as that thiruvananthAzhwAn (AdhiSEshan).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 72 (Names 711 to 720)

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

Full Series

<< Part 71

711) sannivAsa: (सन्निवासः)

Even while following the dharmas of a human being (while having born as krishNa), bhagavAn was still the refuge for all noble men like sanaka, et al. Hence, he is called ‘sannivAsa:’ – the residence/refuge of noble men.

The vishNu purANa hails thus: “…that bhagavAn, who is meditated upon by sages such as sanandhana et al, who are qualified in yOga (samAdhi) and freed of all sins – who place him in their minds and dwell upon him while half-closing their eyes and focussing on the tip of their nose (position prescribed for the practice of meditation)”

Etymology: He – who is the refuge of noble men such as sanaka and others even while being born as a human being – is called ‘sannivAsa:’. This eight syllable manthra grants high positions unto the chanters.

सनकादि निवासॊ हि मनुष्यत्वॆsपि यः सदा |
सन्निवासः स विज्ञॆयॊ ह्यष्टार्णः स्थानदायकः ||

712) suyAmuna: (सुयामुनः)

bhagavAn performed many auspicious deeds – that are purifying and pleasing to the minds of all people – on the banks of river yamunA, such as the water sports with gOpikAs, plucking of flowers on the banks of the river, rAsakrIdA, etc. Hence, he is called ‘suyAmuna:’.

Etymology: He – who performed auspicious and rewarding deeds with gOpikAs on the banks of river yamunA, such as water sports etc – is called ‘suyAmuna:’.

गॊपीभिर्यमुनायां तु शॊभनं पावनं महत् |
जलक्रीडादि यस्यॆति सुयामुन इतीरितः ||

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भूतावासॊ वासुदॆवः सर्वासुनिलयॊsनलः ।
दर्पहा दर्पदॊsदृप्तॊ दुर्धरॊsथापराजितः ॥ ७६ ॥
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713) bhUthAvAsa: (भूतावासः)

Even while having incarnated as krishNa, bhagavAn didn’t hide his abject supremacy. He showed himself as the abode of all entities. Thus, as hailed in the scriptures that say “Oh bhagavAn hari! All entities reside in you. Hence you are called ‘bhUthAvAsa:’”, he is called ‘bhUthAvAsa:’.

Etymology: He in whom all entities reside is called ‘bhUthAvAsa:’.

यस्मिन् वसन्ति भूतानि भूतावासस्स कथ्यतॆ |

714) vAsudhEva: (वासुदॆवः) (also repeated in 334, 700)

Having born as the son of vasudhEva, bhagavAn removes twelve spiritual obstacles in the path of progress for his devotees (namely hunger, thirst, sorrow, passion, etc). Hence, he is called ‘vAsudhEva:’.

Furthermore, he is the one who is worshipped as one of the vyUha mUrthis with the twelve syllable vAsudhEva manthra. Thus also he is called ‘vAsudhEva:’.

Thus he is mainly hailed as the one who was born in mathurA with his extraordinary power of ‘mAyA’.

Etymology: He who – having born as the son of vasudhEva – removes twelve spiritual obstacles instantly is called ‘vAsudhEva:’.

वसुदॆवापत्यतया द्वादशाध्यात्म अञ्जसा |
नियच्छति सदा यस्तु वासुदॆवः स ईरितः ||

715) sarvAsunilaya: (सर्वासुनिलयः)

As shown till now, bhagavAn is verily the support for all lives. Hence, he is called ‘sarvAsunilaya:’ – the refuge of all souls.

The scriptures show this in many ways, thus:

  • “The cows and cowherds cannot live without krishNa”
  • “The entire land (people and creatures therein) rejoiced upon the arrival of krishNa, just as it would rejoice the arrival of sun in a dark place, and arrival of wind in an airless space”, etc.

Etymology: He who is the support of all lives is called ‘sarvAsunilaya:’.

सर्वासुनिलयः स स्यात् सर्वप्राणावलम्बनम् |

716) anala: (अनलः) (also repeated in 294)

Although bhagavAn does so much for his dear devotees – as seen in all the previous divine names, yet he is not satisfied with what he has done. Thus, he is called ‘anala:’ – the one who feels that his deeds unto his devotees are ever insufficient.

This is beautifully shown in SrI mahAbhAratha, where krishNa says thus (while leaving this material world to reach his supreme abode): “Since the time when dhraupadhi called out to me – who was far away at that moment – with the name ‘gOvindha’, I feel my debt has been increasing towards her, which is not leaving my heart whatsoever!”

Alternately, this divine name means the one who is intolerant towards any misdeeds unto his dear devotees. This is also shown in the same SrI mahAbhAratha, where krishNa declares thus: “When I have decided to kill, I shall never spare two kinds of people; one – those who bring obstacles in the performance of any yajna, and two – those who trouble pANdavas”

Etymology: Although having done every possible thing to protect his devotees (especially the cowherd folks), yet the one who feels discontented with such deeds and says “Alas, I have done nothing for them” is called ‘anala:’. Alternately, he who does not tolerate any misdeeds done to his dear devotees is called ‘anala:’.

सर्वं कृत्वाsपि गॊपानां न च किञ्चिन्मया कृतम् |
इत्यॆवम् अवितृप्तॊ यः सॊsनलः परिकीर्तितः ||
स्वभक्तॆभ्यः कृतं मन्तुं नालं सॊढुं स वाsनलः ||

717) dharpahA (दर्पहा)

bhagavAn humbled the dhEvas in various contexts such as while lifting the gOvardhana hill, taking away the pArijAtha tree from the heaven, slaughtering the hands of bANAsura, etc. Thus, he is called ‘dharpahA’ – the one who removes egotism.

Etymology: He who removed the arrogance of dhEvas at various times such as while lifting the gOvardhana hill, taking away the pArijAtha tree, cutting the mighty arms of bANAsura, etc. is called ‘dharpahA’.

गॊवर्धनस्यॊद्धरणॆ पारिजातपरिग्रहॆ |
बाणदॊर्दण्डषण्डानां खण्डनादौ तदा तदा |
दॆवानां वै दर्पमात्रं हतवान् यः स दर्पहा ||

718) dharpadha: (दर्पदः)

With his acts of valour such as slaying his enemies, building the invincible city of dhvArakA, taking away of Sankha nidhi, padhma nidhi (two of the servitors of kubEra), the kalpaka tree, sudharma (the royal assembly of dhEvas), and the like, and also by virtue of the yAdhavas – men of his own clan – being drunk, bhagavAn enhanced the egotism of yAdhavas. Hence, he is called ‘dharpadha:’ – the one who gave (gives) egotism.

Etymology: He who enhanced arrogance amongst the yAdhavas in many ways – such as by feeding them with liquor, inspiring them with his heroic deeds, etc – is called ‘dharpadha:’.

मधुरायां यादवॆभ्यॊ मधुपानादिना ततः |
दर्पं च दत्तवान् यॊsसौ दर्पदः परिकीर्तितः ||

719) adhruptha: / dhruptha: (अदृप्तः / दृप्तः)

Although he gave arrogance to the yAdhavas, bhagavAn himself was aloof from such arrogance. Thus, he is called ‘adhruptha:’ – the humble one.

The sabhAparva of SrI mahAbhAratha hails thus: “Having done such wondrous deeds, yet bhagavAn – who possesses garuda as his vehicle – was never excited and stayed calm with his supreme effulgence”

If this divine name is to be taken as ‘dhruptha:’ (दृप्तः) instead of ‘adhruptha:’, then it means that bhagavAn was proud of being brought up by yaSOdhA and nandhagOpa.

Etymology: Although bhagavAn grew arrogance among the yAdhavas, yet since he was humble himself, he is called ‘adhruptha:’. In another way, since bhagavAn was proud of his being cuddled by yaSOdha and nandhagOpa during his childhood pastimes, he is called ‘dhruptha:’.

अथाsप्यगर्वितॊ यॊsसावदृप्तः स उदाहृतः |
बाललीलाप्रसङ्गॆषु यशॊदानन्दलालनात् दृप्तः ||

720) dhurdhara: (दुर्धरः)

Even while displaying his childhood sports, bhagavAn was incorrigible by either of his parents, just like a wild elephant. He possessed such divine actions which couldn’t be controlled by anyone. Hence, he is called ‘dhurdhara:’.

The vishNu purANa reflects this in mother yaSOdha’s words when she has tied up krishNa to a grinding stone, who says thus – annoyed: “Ye naughty boy! Free yourself now and go, if you can”

Alternately, he is the one who is invincible by his oppressors. Thus also he is called ‘dhurdhara:’.

This is shown in the udhyOga parva of SrI mahAbhAratha, thus: “Just as small boys and girls try to hold burning fire with a cloth out of their ignorance, so also these foolish men are trying to catch that lotus eyed bhagavAn!”

“The air cannot be touched by hand. The moon cannot be touched by hand. This earth cannot be borne by anyone on their head. So also, the supreme lord kESava cannot be won over by strength”

Etymology: He who is uncontrollable even for his parents, just as a wild elephant, is called ‘dhurdhara:’.

मत्तॆभवत् ताभ्यां दुर्ग्रहॊ दुर्धरॊ मतः |

adiyen srinivasa raja ramanuja dasan

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உபதேச ரத்தின மாலை – பாசுரம் – 64

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

உபதேச ரத்தின மாலை

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தன் ஆரியனுக்குத் தான் அடிமை செய்வது அவன்

இந்நாடு தன்னில் இருக்கும் நாள் அந்நேர்

அறிந்தும் அதில் ஆசை இன்றி ஆசாரியனைப்

பிரிந்திருப்பார் ஆர் மனமே பேசு 

அறுபத்துநான்காம் பாசுரம். ஆசார்யனே ப்ராப்யம், அதாவது அடைந்து அனுபவிக்க வேண்டிய விஷயம் என்று உணர்ந்தாலும், சிஷ்யனுக்கு ஆசார்யனைப் பிரிய வாய்ப்பில்லை என்று தன் நெஞ்சுக்கு அருளிச்செய்கிறார்.

நெஞ்சே! சிஷ்யன் தன்னுடைய ஆசார்யனுக்குக் கைங்கர்யம் செய்யக் கூடிய பாக்யம் ஆசார்யன் இவ்வுலகில் இருக்கும் வரையே என்பதை நன்றாக உணர்ந்தபின்பும் அதிலே ஆசை இல்லாமல் எந்த சிஷ்யன் தன் ஆசார்யனைப் பிரிந்திருப்பான்? நீயே கூறு!

இவ்வுலகில் ஆசார்யன் இருக்கும் காலம் வரையே ஒரு சிஷ்யன் தன் ஆசார்யனுக்குக் கைங்கர்யம் செய்ய முடியும். ஆசார்யன் பரமபதத்துக்கு எழுந்தருளிவிட்டால், நேரே ஆசார்யனுக்குக் கைங்கர்யம் செய்யும் வாய்ப்பை இழந்து விடுவான் சிஷ்யன். ஆகையால், இருக்கும் காலம் வரை, ஆசார்ய கைங்கர்யத்திலே ஈடுபட்டிருக்க வேண்டும். சென்ற பாசுரத்தின் விளக்கவுரையிலே பார்த்தபடி, மாமுனிகள் இதைப் பூர்த்தியாக அனுஷ்டித்தார். நம் ஆசார்யர்களும், இவ்வாறு ஆசார்ய கைங்கர்யத்தில் ஈடுபட்டிருந்தனர்.

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thiruvAimozhi – 10.5.3 – thAnE ulagellAm

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

Full series >> Tenth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

In the third pAsuram, AzhwAr explains how emperumAn is protecting in all ways matching his lordship.

pAsuram

thAnE ulagellAm thAnE padaiththidandhu
OthAnE uNdumizhndhu thAnE ALvAnE

Listen

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

thAnE – He (who is known by the name nArAyaNa)
ulagu ellAm – one who can be said as the singular substratum for the entire cosmos as per sAmAnAdhikaraNyam (multiple entities having singular base) as said in “sarvam kalvidham brahma

(in creation etc which are done as per sAmAnAdhikaraNyam)
thAnE – He (without any assistance from anyone)
padaiththu – created
idandhu – digging it out from praLayam (deluge)

(during praLayam)
thAnE – without anyone requesting
uNdu – placed in his stomach and protected
umizhndhu – spat it out subsequently

(to eliminate any question of presence of other SEshis (lords))
thAnE – He (who is greater than all)
ALvAn – will rule.

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

He is the one who can be said as the singular substratum for the entire cosmos as per sAmAnAdhikaraNyam (multiple entities having singular base) as said in “sarvam kalvidham brahma“, who created the world, dug it out from praLayam, who placed it in his stomach without anyone requesting and protected it, who spat it out subsequently, and will rule the world.

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

  • thAnE ulagu ellAm – It is said in chAndhOgya upanishath 3-14-1 “sarvam kalvidham brahma ” (all these are brahmam), chAndhOgya upanishath “thathvamasi” (that is you). Since he is the one who created the world, dug it out from deluge and who controls/rules the world, he is referred to as the world; this is said in chAndhOgya upanishath 3-14-1 “thajjalAn” (due to being created, sustained and ended in that brahmam). The sameness of nature identified here is not speaking about svarUpENa aikyam (brahmam and jIvAthmA being the same by nature); it is speaking about sameness by SarIrAthma bhAvam (brahmam being AthmA and all entities being his body [just as AthmA and body are identified together, brahmam and AthmA are identified together]). While talking about kAraNathvam (emperumAn being the cause), a doubt arises about how brahmam could have vikAram (change) and that doubt is clarified by explaining the changes through SarIrAthma bhAvam [changes are for body only i.e. chith and achith, not for brahmam]. This is being explained here to highlight that just as childhood, adolescence, youth and old age which occur on the body will not affect the AthmA, the changes which occur on the entities, will not affect him [emperum An] and hence he is free from defects.
  • thAnE padaiththu – As said in subhAla upanishath 2 “thama: parE dhEva EkI bhavathi” (the primordial matter mixes with paramAthmA), ISvara who has chith and achith in subtle form (during deluge), himself created all the worlds. Since even AthmAs are in the state of achith (insentient), there is no one to request him for creation, and hence out of great mercy in his heart, he himself created.
  • thAnE  idandhu – The earth which was consumed by the deluge did not pray to emperumAn to be rescued; yet he rescued it on his own desire.
  • thAnE uNdu – No one knows before the arrival of the deluge [yet he himself consumed them [all the chith and achith entities in all the worlds] and placed in his stomach before deluge consumes them all].
  • umizhndhu – While they will be anguished inside the stomach, they would not know to pray “please let us go out”. He himself spat them out.

Since he engages in many ways of protection in this manner, he is

  • thAnE ulagu ellAmsarvam kalvidham brahma (all these are brahmam).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 71 (Names 701 to 710)

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

Full Series

<< Part 70

701) vasu: (वसुः) (also repeated in 105 and 271)

This divine name ‘vasu:’ indicates residence of bhagavAn in the milky ocean, which he chose as the origin for this incarnation as krishNa. The one who resides in the milky ocean is called ‘vasu:’.

The scriptures have hailed thus:

  • “The lord resides in the milky ocean in order to protect all the worlds”
  • “He is bhagavAn nArAyaNa – the consort of SrI mahAlakshmi, who resides in the milky ocean. He gave up his enjoyments in the serpent bed in the milky ocean and came down to mathurA (to be born as krishNa)”, etc.

Etymology: Since bhagavAn resides in the milky ocean in order to confer wellness upon all the worlds, he is called ‘vasu:’.

वसतीति वसुर्लॊकहितॆच्छुः क्षीरसागरॆ |

702) vasumanA: (वसुमनाः) (also repeated in 106)

Although residing in the birthplace of SrI mahAlakshmi – the milky ocean, bhagavAn’s mind is fixed on vasudhEva. Hence, he is called ‘vasumanA:’ – the one who fixed his mind in vasu (vasudhEva).

Just as ‘dhEvadhaththa’ is called ‘dhaththa’ in short, and just as ‘sathyabhAmA’ is called ‘bhAmA’ in short, so also ‘vasudhEva’ is called ‘vasu’ in short. This is the opinion of those who have learnt the mahAbhAshya.

Etymology: Although residing in the milky ocean – which is the birthplace of SrI mahAlakshmi herself, since bhagavAn’s mind is (was) always fixed upon vasudhEva (in this world), he is called ‘vasumanA:’.

सिन्धौ लक्ष्मीजन्मभूमौ वसतॊsप्यस्य वै मनः |
वसुदॆवॆ सदाsस्तीति स स्यात् वसुमनाः परम् ||

703) havi: (हवि)

Although bhagavAn desired to stay with dhEvaki and vasudhEva, yet the couple – out of sheer love towards bhagavAn and out of fear of kamsa – gave him away to nandhagOpa and yaSOdha. Hence, he is called ‘havi:’.

Etymology: He who was accepted by nandhagOpa and yaSOdha  in order to pacify kamsa’s intimidations is called ‘havi:’.

नन्दगॊपयशॊदाभ्यां कंसॊपद्रवशान्तयॆ |
आदीयतॆ स्वीक्रियतॆ स हविः परिकीर्तितः ||

===============================
सद्गतिः सत्कृतिः सत्ता सद्भूतिः सत्परायणः ।
शूरसॆनॊ यदुश्रॆष्ठः सन्निवासः सुयामुनः ॥ ७५ ॥
===============================

704) sadhgathi: (सद्गतिः)

bhagavAn removes the sorrows of his dear devotees caused by asuras, even while being just born. Thus, he becomes the refuge for all noble souls. Hence he is called ‘sadhgathi:’.

The scriptures hail this trait of bhagavAn thus: “The hurricanes of distress are pacified by bhagavAn, and the noble souls enjoy enhanced bliss”

Etymology: Since bhagavAn removed all sorrows of noble men caused by kamsa and others even while being just born, and thus showed himself as the only refuge for all such noble souls, he is called ‘sadhgathi:’.

उत्पन्न एव कंसादिकृतबाधापनॊदनात् |
सतां प्राप्यतया चैव सद्गतिः समुदाहृतः ||

705) sathkruthi: (सत्कृतिः)

All the divine deeds such as stealing of butter, getting bound to a grinding stone, crawling with the stone, rAsakrIdA (a dance with the gOpis), etc – which are liberating in nature for every individual soul – are shown by bhagavAn. Thus, he is called ‘sathkruthi:’ – the one who possesses divine actions.

bhagavAn himself declares thus in the bhagavath gIthA: “Oh arjuna, those who realize my birth and divine deeds in their true purport shall attain me at the end of their birth, and shall not cycle again in this samsAra”

Etymology: He who possesses divine actions such as rAsakrIdA, etc., which are liberating in nature, is called ‘sathkruthi:’.

रासकिडादि कृतयः सत्यॊ यस्य स सत्कृतिः |

706) saththA (सत्ता)

bhagavAn krishNa is himself verily the support for his dear devotees’ existence. He is hence called ‘saththA’. It is true to the extent that there is no life for any of his devotees without him.

bhagavAn himself says thus about his devotees: “…he who doesn’t have an existence without me”

Etymology: Since bhagavAn (krishNa) himself is the support for the very existence of his dear devotees, he is called ‘saththA’.

स्वयमॆव सतां सत्ता यस्मात् सत्तॆति कीर्त्यतॆ |

707) sadhbhUthi: (सद्भूतिः)

For all such noble souls who cannot live without him, bhagavAn himself comes as their child, friend, a close relative, messenger, charioteer, and in many other forms (and stays with them at all times). Thus, he is called ‘sadhbhUthi:’ – the wealth of noble people.

Etymology: He who manifests as the wealth of noble souls in the form of wife, children et al. is called ‘sadhbhUthi:’.

सतां पुत्रकलत्रादि भूत्या सद्भूतिरुच्यतॆ |

708) sathparAyaNam / sathparAyaNa: (सत्परायणम् / सत्परायणः)

The dhrONa parva of SrI mahAbhAratha says thus: “pANdavas have krishNa as their refuge, their strength, their master and their destiny”. As shown here, since bhagavAn himself is the destiny for all noble souls, he is called ‘sathparAyaNam’.

bhagavAn also says thus: “…you shall attain me”

This name is generally in the neuter gender (sathparAyaNam). If this name is taken in the masculine gender (sathparAyaNa:), then it means bhagavAn has the noble souls as his destiny! This is also shown in the same scriptures.

bhagavAn declares thus in SrI mahAbhAratha: “pANdavas are verily my life”

It is also hailed thus in SrI mahAbhAratha: “You are the master for the pANdavas. We have taken refuge in you”

bhagavAn declares thus in the bhagavath gIthA: “…such a knowledgeable person is indeed my soul (although the scriptures say otherwise) in my opinion”

Etymology: Since bhagavAn is the ultimate refuge for all noble souls, he is called ‘sathparAyaNam’. Alternately, since bhagavAn considers such noble souls themselves as his ultimate refuge, he is called ‘sathparAyaNa:’.

सतां परं स्यादयनं सन्तॊ यस्यॊत्तमायनम् |
सः सत्परायणं ख्यातः यद्वा स्यात् सत्परायणः ||

709) SUrasEna: (शूरसॆनः)

bhagavAn had pANdavas and yAdhavas as his army in reducing the load on earth (for killing the evil elements). Thus, he is called ‘SUrasEna:’ – the one who had valorous warriors as his army.

Etymology: Since the yAdhavas and pANdavas – who were valorous by nature – were part of bhagavAn’s army in killing bad elements, bhagavAn is called ‘SUrasEna:’.

भूभारहरणार्थाय यादवाः पाण्डवाश्चयॆ |
शूराः सहायास्तॆsस्यॆति शूरसॆनः स कथ्यतॆ ||

710) yadhuSrEshta: (यदुश्रॆष्ठः)

The vishNu purANa hails thus: “Those who are learned in the various scriptures and are knowledgeable about the esoteric meanings therein say gOpAla – bhagavAn krishNa – shall uplift the fallen yAdhava clan.”

Thus, he is called ‘yadhuSrEshta:’ – the best among the yadhu clan.

Etymology: He who uplifted the fallen yadhu clan (which had lost the eligibility for being crowned as the rulers) is called ‘yadhuSrEshta:’. Chanting of this eight syllable manthra shall grant progeny.

मग्नं तु यादवं वंशम् उद्धरिष्यति यश्च सः |
यदुश्रॆष्ठ इति ख्यातॊ वस्वर्णॊ वंशवर्धनः ||

adiyen srinivasa raja ramanuja dasan

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உபதேச ரத்தின மாலை – பாசுரம் – 63

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

உபதேச ரத்தின மாலை

<< பாசுரம் 62

ஆசாரியன் செய்த உபகாரமானவது

தூய்தாக நெஞ்சு தன்னில் தோன்றுமேல் தேசாந்தரத்தில்

இருக்க மனம் தான் பொருந்த மாட்டாது

இருத்தல் இனி ஏதறியோம் யாம் 

அறுபத்துமூன்றாம் பாசுரம். ஆசார்யன் செய்யும் பேருதவியையும் அதற்கு சிஷ்யன் நன்றியுடன் இருக்க வேண்டிய இருப்பையும் அருளிச்செய்கிறார்.

ஆசார்யன் செய்த உதவியானது குற்றமற்றது என்று தன்னுடைய மனத்திலே ஒரு சிஷ்யன் உணர்ந்தான் என்றால் ஆசார்யனுக்குக் கைங்கர்யத்தில் ஈடுபட முடியாத இடத்தில் இருப்பதை அவனால் தாங்கிக் கொள்ள முடியாது. இப்படி ஆன பின்பு, ஆசார்யனுக்குக் கைங்கர்யம் செய்ய முடியாத இடத்தில் சிலர் இருக்கிறார்களே, அது ஏன் என்பதை என்னால் அறிந்து கொள்ள முடியவில்லை.

ஆசார்யன் சிஷ்யனுக்கு ஞானத்தை அளிப்பது, தவறுகள் செய்தால் திருத்துவது, கைங்கர்யங்களில் ஈடுபடுத்துவது, மோக்ஷத்தையே பெற்றுத் தருவது போன்ற பல உதவிகளைச் செய்கிறான். நல்ல சிஷ்யனானவன் இவற்றை எல்லாம் நினைத்துப் பார்த்து, எப்பொழுதும் ஆசார்யனிடம் நன்றியுடன், ஆசார்யனுக்குக் கைங்கர்யம் செய்வதிலேயே ஈடுபட்டிருக்க வேண்டும். மாமுனிகள் தாமும், தன்னுடைய ஆசார்யனான திருவாய்மொழிப் பிள்ளை இவ்வுலகில் வாழ்ந்த நாள் வரை, ஆழ்வார்திருநகரியிலேயே இருந்து, தன் ஆசார்யன் இட்ட கைங்கர்யத்தைச் செய்து வந்தார். திருவாய்மொழிப் பிள்ளை திருநாட்டுக்கு எழுந்தருளிய பின்பே, இவர் திருவரங்கத்துக்குச் சென்றார். ஆக, இவர் தான் நடத்திக் காட்டியதையே மற்றவர்களுக்கும் உபதேசிக்கிறார்.

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thiruvAimozhi – 10.5.2 – nAraNan emmAn

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

Full series >> Tenth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

In the second and third pAsurams, AzhwAr explains the meaning of this divine name/manthram. Whenever thirumanthram is highlighted, AzhwAr always explains either the meaning first and then the name or the name first and then the meaning. This is seen in thiruvAimozhi 1.2.10 “eN perukkannalaththu oN poruL IRila – vaN pugazh nAraNan“,  thiruvAimozhi 1.3.3yAvaiyum yAvarum thAnAm amaivudai nAraNan” (SrIman nArAyaNan who sustains all chEthanas (sentient beings) and achEthanas (insentient objects)) and thiruvAimozhi 9.3.1nArAyaNan nangaL pirAn avanE” (nArAyaNa is our only benefactor) followed by thiruvAimozhi 9.3.2avanE agal gyAlam padaiththidandhAn” (He created this great world and dug it out also).

pAsuram

nAraNan emmAn pAraNangALan
vAraNam tholaiththa kAraNan thAnE

Listen

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

nAraNan – the one who is known by the name “nArAyaNa” as said in hari vamSam “Esha nArAyaNa:” (SrIman nArAyaNa)
emmAn – being the controller of leelA vibhUthi (material realm) due to being the lord of people like me
pAr aNangu ALan – being the controller of nithya vibhUthi (spiritual realm) due to being the dear consort of SrI bhUmip pirAtti
varaNam tholaiththa – one who eliminated kuvalayApIdam (which was an enemy)
nAraNan thAnE – krishNa himself, who is the origin of the whole world.

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

krishNa himself, who is the origin of the whole world, who eliminated kuvalayApIdam is the one who is known by the name “nArAyaNa” as said in hari vamSam “Esha nArAyaNa:” (SrIman nArAyaNa) and is the controller of leelA vibhUthi (material realm) due to being the lord of people like me and nithya vibhUthi (spiritual realm) due to being the dear consort of SrI bhUmip pirAtti.

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

  • nAraNan – Thinking to explain the meaning of the name, AzhwAr recites the name.
  • emmAn – My lord.
  • pAr aNangu ALan – SrI bhUmip pirAtti is pAraNangu. She is the controlling dhEvathA for bhUmi (pAr – earth). By pAraNangALan, AzhwAr explains emperumAn’s nithya vibhUthi yOgam (having spiritual realm); by emmAn, AzhwAr gives a sample for leelA vibhUthi; hence, AzhwAr explains that he is the lord of both nithya vibhUthi and leelA vibhUthi. emperumAn has one vibhUthi (spiritual realm) to forgive the faults [of devotees] and another vibhUthi (material realm – bhUmip pirAtti) to make him forgive the faults. As said in “kruthAgasa: kshAmyathi” (one who saves the sinners) – ISvara who saves those who have committed abundant sins and have no refuge; pirAtti is of the nature that she will protect those who have abundant sins and do not atone for the same; SrI bhUmip pirAtti would say [in the context of what sIthAp pirAtti said in the case of kAkAsura] “Why punish him by asking to sever the head? Why ask for protection later? If you are going to punish him, why did she let him commit the mistake and then make him suffer and finally ask for his protection?”
  • vAraNam tholaiththa – The enemies of those who desire to reach him will meet the same end as that of kuvalayApIdam. Is elimination of hurdles explained in thirumanthram? Protection is explained in it from the beginning [akAram]; protection should be done by removing the hurdles.  It is said as “avarakshaNE” [the root meaning of akAram is “giving protection” – hence it talks about eliminating the hurdles as well].
  • kAraNan thAnE – For thirumanthram, he being the one who is the controller of svarUpa (nature), sthithi (existence) etc of all entities, is also an important meaning.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 70 (Names 691 to 700)

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

Full Series

<< Part 69

691) pUrayithA (पूरयिता)

If bhagavAn is ‘pUrNa:’ as seen in the previous divine name, then why would he expect us to even praise him with various hymns? It is because he wants to fulfil all our desires. This is shown in this divine name ‘pUrayithA’ – the one who fulfils all desires.

This clearly shows he doesn’t long for any prayers, but only considers such prayers in order to fulfil one’s desires.

Etymology: He who is always abiding by his nature of fulfilling the desires of all those who praise him is called ‘pUrayithA’.

सदा पूरयितुं शीलं यस्य स्तॊतृमनॊरथान् |
स स्यात् पूरयिता |

692) puNya: (पुण्यः) (also repeated in 925)

Furthermore, bhagavAn even purifies a sinner and makes that soul also eligible for praying unto him. Thus, he is called ‘puNya:’.

The root ‘pUnj’ पूञ् (to purify) loses the ‘dhIrgha’, and gets the ‘Nuk’ and ‘yath’ (णुक् यत्) adjuncts, resulting in this divine name.

Etymology: That bhagavAn himself is called ‘puNya:’, because he purifies sinful souls.

पुण्यः सॊsपि पातकिपावनः |

693) puNyakIrthi: (पुण्यकीर्तिः)

Even the glorification of bhagavAn’s divine names is sufficient to purify a soul. Thus, bhagavAn is called ‘puNyakIrthi:’ – the one whose glorification is purifying.

This is hailed thus in the vishNu purANa:

  • “Oh maithrEya, the singing of divine names of bhagavAn itself frees a soul from infinite sins, just as shrubs are burnt down by fire”
  • “Even if a person chants his names involuntarily, yet he/she shall be freed of all their sins immediately, with all such sins running away like deer in sight of a lion”
  • “That – which is accomplished by meditation in krutha yuga, offering oblations in thrEtha yuga, and by physically worshipping bhagavAn in the dhvApara yuga – shall be accomplished by mere chanting of bhagavAn’s divine names in this kali yuga”, etc.

It is for the same reason that knowledgeable men attribute the purifying capacity to the holy hymns that sing the glories of bhagavAn.

Etymology: He whose praises are themselves purifying is called ‘puNyakIrthi:’.

पुण्यश्लॊकॊsस्ति यस्यॆति पुण्यकीर्तिः स तु स्मृतः |

694) anAmaya: (अनामयः)

Thus, the contact with bhagavAn (or his divine names) itself acts as a divine medicine. Hence he is called ‘anAmaya:’ – the one who is against all diseases. The disease referred to in this context is this samsAra. This means that bhagavAn cures us of the greatest disease called ‘samsAra’.

Why is this samsAra or material world called a disease? It is because it is deterrent to the divine experience of bhagavAn. This is shown in the chAndhOgya upanishath, which says “I am replete with diseases”.

Etymology: Since bhagavAn oppresses the dreaded disease called ‘samsAra’, he is called ‘anAmaya:’.

संसाराख्य महाव्याधॆः विरॊधित्वादनामयः |

=============================
मनॊजवस्तीर्थकरॊ वसुरॆता वसुप्रदः ।
वसुप्रदॊ वासुदॆवॊ वसुर्वसुमना हविः ॥ ७४ ॥
=============================

695) manOjava: (मनॊजवः)

bhagavAn acts very swiftly in purifying the souls and liberating them from samsAra (as shown in the previous divine names). Thus, he is called ‘manOjava:’ – the one with the speed of mind.

bhagavAn himself says thus: “He becomes a noble soul instantly”

The vishNu dharma also says thus: “Irrespective of whether the sins accumulated over the past seven births are little or too much, they all are destroyed at the very instant when the person steps into the temple of vishNu”.

Etymology: He who acts swiftly in benefitting his devotees is called ‘manOjava:’.

भक्तानां सम्पदं शीघ्रं करॊतीति मनॊजवः |

696) thIrthakara: (तीर्थकरः)

Furthermore, bhagavAn creates holy waters such as gangA, pushkara, etc, which are also extremely purifying just upon remembering them or even chanting their names – just as much as bhagavAn himself! Thus, he is called ‘thIrthakara:’ – the creator of holy waters.

Alternately, he is the one who promotes the noble philosophies preached by the vEdhas, smrithis, etc. Thus also he is called ‘thIrthakara:’ – the one who enables the creation of various works based on the right philosophy.

This is shown at the end of this same vishNu sahasranAma chapter, where it is said thus: “yOga, Knowledge about the self as well as this material world … are all born out of janArdhana”

Alternately, he is the one who creates steps – in the form of his incarnations – to enter into himself, who is otherwise very profound and impossible to access – just as a deep ocean (meaning, although he is originally very profound, he makes himself accessible to one and all with his incarnations). Thus also, he is called ‘thIrthakara:’.

Etymology: bhagavAn is called ‘thIrthakara:’, because he is the one who creates holy waters such as gangA, etc., also because he is the one who promotes holy scriptures such as vEdhas and smrithis, and also because he is the one who builds a flight of steps to reach him.

गङ्गादि तीर्थहॆतुत्वात् श्रुतिस्मृत्यॊः प्रवर्तनात् |
आत्मप्रवॆशसॊपानकृत्त्वात् तीर्थकरः स्मृतः ||

697) vasurEthA: (वसुरॆताः)

Thence the glorious krishnAvathAram of bhagavAn is hailed (in more than one hundred ensuing divine names!).

Since bhagavAn himself – in the form of divine light – is the material cause for his incarnation, he is called ‘vasurEthA:’.

The word ‘vasu’ (वसुः) itself is in fact a synonym for light.

The vishNu purANa hails thus: “He removed two strands of his hair – one white and one black – oh great saint…”

It is said thus in the SAnthi parva of SrI mahAbhAratha: “They are said to be the strands of my hair (kESa)”

The word ‘kESa’ has already been explained in the previous divine names.

Etymology: The word ‘vasu’ means light, and ‘rEtha:’ is known to mean the incarnation for which such light is the cause. Since he (krishna) is born out of his own form of divine light, he is called ‘vasurEthA:’.

वसुशब्दॊ ज्यॊतिरर्थॊ रॆतस्तत्कारणं मतम् |
दिव्यज्यॊतिः कारणत्वात् वसुरॆताः प्रकीर्तितः ||

698) vasupradha: (वसुप्रदः) (also repeated in 699)

bhagavAn is called ‘vasupradha:’, since he gave away himself as the biggest wealth unto vasudhEva-dhEvaki couple, in the form of their progeny.

Etymology: Since bhagavAn gave away (gives away) himself completely unto dhEvaki and vasudhEva as their greatest wealth in the form of their progeny, he is called ‘vasupradha:’.

दॆवकीवसुदॆवाभ्याम् आत्मरूपं महद्धनम् |
पुत्रत्वॆन प्रकर्षॆण ददातीति वसुप्रदः ||

699) vasupradha: (वसुप्रदः) (also repeated in 698)

By being born as their son, since bhagavAn – who is the father of all worlds – further bestowed upon dhEvaki and vasudhEva the divine status of being his own parents (which is counted as another wealth), he is again called by the divine name ‘vasupradha:’.

Etymology: Since bhagavAn bestowed upon dhEvaki and vasudhEva another great fortune of being his own parents, he is called ‘vasupradha:’.

दॆवकीवसुदॆवाभ्यां स्वपितृत्वं महद्वसु |
तॆजॊsसौ प्रददातीति वसुप्रद इतीरितः ||

700) vAsudhEva: (वासुदॆवः) (also repeated in 334 and 714)

Since bhagavAn was thus born as the son of vasudhEva, he is called ‘vAsudhEva:’.

Etymology: Since bhagavAn (as krishNa) was born as the son of vasudhEva, he is called ‘vAsudhEva:’.

वसुदॆवापत्यभावात् वासुदॆवः प्रकीर्तितः |

Thus ends the seventh centum (sapthama Sathakam) in SrI bhagavath-guNa-dharpaNa, which is an explanation of SIi vishNu sahasranAma, by the scion of SrI hAritha clan, the son of SrIvathsAnka misra (kUraththAzhwan) – SrIranganAtha by name, also called SrI parASara bhatta, who wrote this glorious commentary at the behest of SrI rangarAja.

The seventh centum is completed.

adiyen srinivasa raja ramanuja dasan

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