Daily Archives: December 3, 2019

thiruvAimozhi – 10.5.3 – thAnE ulagellAm

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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)

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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

archived in http://divyaprabandham.koyil.org

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உபதேச ரத்தின மாலை – பாசுரம் – 63

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உபதேச ரத்தின மாலை

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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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