Daily Archives: December 2, 2019

thiruvAimozhi – 10.5.2 – nAraNan emmAn

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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).


nAraNan emmAn pAraNangALan
vAraNam tholaiththa kAraNan thAnE


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)

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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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உபதேச ரத்தின மாலை – பாசுரம் – 62

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உபதேச ரத்தின மாலை

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உய்ய நினைவுண்டாகில் உம் குருக்கள் தம் பதத்தே

வையும் அன்பு தன்னை இந்த மாநிலத்தீர் மெய் உரைக்கேன்

பையரவில் மாயன் பரம பதம் உங்களுக்காம்

கை இலங்கு நெல்லிக் கனி 

அறுபத்திரண்டாம் பாசுரம். பரமபத ப்ராப்தியை எப்படி மிக எளிதாகப் பெறலாம் என்று அருளிச்செய்கிறார்.

இந்தப் பெரிய உலகமான ஸம்ஸாரத்தில் உள்ளவர்களே! உஜ்ஜீவிக்கும் எண்ணம் உங்களுக்கு இருந்ததேயாகில், அதற்கான எளிய வழியை நான் சொல்லுகிறேன், கேளுங்கள். உங்களுடைய ஆசார்யர்கள் திருவடிகளிலே பக்தி செய்யுங்கள். படங்களை உடைய ஆதிசேஷனில் பள்ளி கொண்டிருக்கும் மாயனான எம்பெருமானின் இருப்பிடமான பரமபதம் உங்களுக்கு உள்ளங்கையில் நெல்லிக்கனி போல எளிதாகக் கிடைக்கும். இது ஸத்யம்.

ஆசார்ய ஸம்பந்தம் பெற்று அந்த ஆசார்யனிடம் பக்தி கொண்டிருக்கும் அனைவருக்கும் இது ஒக்கும் என்பது “உங்களுக்கு” என்று பொதுவாகச் சொல்லி இருப்பதில் இருந்து விளங்குகிறது. பரதாழ்வானிடத்திலே பக்தி கொண்டிருந்த சத்ருக்நாழ்வான், ராமனின் அன்பை எளிதில் பெற்றதைப் போலே, ஆசார்ய பக்தி உள்ளவர்களுக்கு, எம்பெருமானை அடைவது மிக எளிதில் கிடைக்கும். பொய்யிலாத மணவாள மாமுனியின் திருவாக்காகையாலே, இதிலே ஸந்தேஹத்துக்கு இடமில்லை.

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