Daily Archives: December 6, 2019

thiruvAimozhi – 10.5.6 – mEyAn vEngadam

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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

Sixth pAsuram. When asked “We can do as you say only if we can see such approachable emperumAn; shall we not first see him to approach him?” AzhwAr says “emperumAn is mercifully standing in thirumalA for us, who are of later times [of incarnations]; go and approach him”.

pAsuram

mEyAn vEngadam kAyA malar vaNNan
pEyAr mulai uNda vAyAn mAdhavanE

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

(To be enjoyed by the devotees)
kAyA malar – dark, like kAyAm pU [a purple coloured flower]
vaNNan – having form

(worldly matter, which is the hurdle in enjoying him)
pEyAr – pUthanA’s
mulai – bosom (filled with poison)
uNda – will eliminate our attachment here, as he fully sucked to extract her life
vAyAn – one who has a nectarean mouth
mAdhavan – as said in “svAmi pushkariNi thIrE ramayA sahmOdhathE“, with alarmElmangaith thAyAr [SrI mahAlakshmi]
vEngadam mEyAn – is eternally residing in thirumalA.

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

emperumAn who is having dark form like that of kAyAm pU (a purple coloured flower), will eliminate our attachment here, as he fully sucked pUthanA’s bosom to extract her life; he has a nectarean mouth; he is eternally residing in thirumalA with alarmElmangaith thAyAr as said in “svAmi pushkariNi thIrE ramayA sahmOdhathE“.

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

  • mEyAn vEngadamvEngdam mEyAn – To accept your surrender, he is eternally residing in thirumalA.

When asked “Would one worship him as soon as one sees him?” AzhwAr says,

  • kAyA malar vaNNan – One who has such a beautiful form that even a wooden log will stand up and dance, without stopping, on seeing him.

When asked “What will the hurdles do?” AzhwAr says,

  • pEyAr mulai uNda vAyAn – They will meet the same fate as pUthanA did.
  • mAdhavanE – One [SrI mahAlakshmi] who will make him accept us without seeing our previous actions, is present with him.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 74 (Names 731 to 740)

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731) naika: (नैकः)

bhagavAn cannot be categorized together with any other entity; yet such uniqueness does not come merely out of his divine attributes of concealment (remaining hidden from common view, as the indweller), multiplication (process of creation), transformation (in his body – in order to create all the worlds) etc. Rather, such uniqueness comes only because there is no entity equalling his nature (of being the master of all, possessing unbounded wealth, etc).

So, since bhagavAn possesses a second group of entities consisting of all his divine wealth (sentient and insentient entities), he is called ‘naika:’ – the one who is not alone.

bhagavAn himself declares thus: “Oh arjuna, there is no end to my divine wealth”

(NOTE: Although the two divine names ‘Eka:’ and ‘naika:’ appear to contradict each other, bhattar has clearly shown that they are only complimenting each other, and not contradicting. The name ‘Eka:’ means “the one who has none equalling him”, and the name ‘naika:’ means “the one who is not alone but possesses unbounded wealth consisting of all sentient and insentient entities (of which none can equal him)”. This shows the true existence of sentient and insentient entities apart from the supreme brahman himself (thathva-thrayam), as well as the natural supremacy of that brahman. This is much against the adhvaitha school of thought as seen in SankarAchArya’s commentary, where he interprets ‘Eka:’ as ‘the one who does not have the three distinctions’ and ‘naika:’ as ‘the one who manifests as multiple entities in this world due to mAyA’, which negates the existence of a second entity to brahman)

Etymology: He is called ‘naika:’ who possesses a second category other than himself, consisting of all his divine wealth (namely “all sentient and insentient entities”), and hence not alone.

नैकः स्वविसजातीयविभूत्याख्य द्वितीयवान् |

732) sa: (सः)

bhagavAn is called ‘sa:’ since he bestowed complete knowledge about himself even unto the small children in his neighbourhood. The root ‘syathi’ स्यति (to conclude / show conclusively) gets the ‘da:’ (डः) adjunct, resulting in this divine name.

Etymology: He whose glories are popularized among everyone including small children during his incarnation as krishNa (and others) is called ‘sa:’.

सर्वॆषु कृष्णरूपादिष्वाकुमारप्रसिद्धितः |
ज्ञानं हि यस्य विषयॆ सत्यसौ स इतीरितः ||

733) va: (वः)

In what ways is bhagavAn popular among everyone? It is by his omnipresence. The root ‘vas’ वस् (to reside) gets the ‘da:’ (डः) adjunct, resulting in this divine name.

The vishNu purANa hails thus: “Oh maithrEya, since all creatures exist in bhagavAn, and since bhagavAn resides in all such entities, he is connoted by the name ‘va:’”

Etymology: Since the indwelling of bhagavAn in all creatures as well as the existence of all creatures within bhagavAn is popular, bhagavAn is called ‘va:’.

यथा प्रसिद्धिवासित्वात् स्वस्य भूतॆष्वपि स्वयम् |
भूतावासतया वः स्यात् |

734) ka: (कः)

Although residing amidst dirt (in this samsAra), since bhagavAn doesn’t lose his effulgence (unlike the lowly gem stones which lose their lustre when fallen in marsh), he is called ‘ka:’.

The root ‘kanathi’ कनति (to shine) gets the ‘da:’ (डः) adjunct, resulting in this divine name.

Etymology: He who shines in all entities is called ‘ka:’.

सर्वॆषु कनतीति कः |

735) kim (किम्)

Furthermore, bhagavAn is sought after by the seekers of reality by questioning “what” (or “which”) “is that supreme entity”. Thus, bhagavAn himself is called ‘kim’.

The root ‘prach’ प्रच्छ् (seeking or questioning) is replaced with ‘ka’ (क) and gets the ‘im’ (इम्) adjunct, resulting in this divine name.

The chAndhOgya upanishath says “He is the one who is to be sought. He is the one who is to be known”

Etymology: He who is sought through questioning by the seekers of true knowledge is called ‘kim’.

य ईप्सितार्थज्ञप्त्यर्थं प्रष्टव्यः किमिति स्मृतः |

736) yath (यत्)                                                     

bhagavAn makes every effort in protecting such dear devotees (the seekers of true knowledge, as shown in the previous divine name). Thus, he is called ‘yath’ – the one who puts efforts.

The root ‘yath’ यत् (to put effort) gets the ‘kvip’ (क्विप्) adjunct, resulting in this divine name.

The scriptures show how bhagavAn protects: “I shall protect those who constantly remember me with the name ‘krishNa’ by uplifting them from the naraka, just as a lotus buds out from the water”

varAha bhagavAn has said thus: “…I shall remember such a person during his last moments, and lead him to my supreme abode”

Etymology: Since bhagavAn makes every effort in order to protect such seekers (as said in the previous divine name), he is called ‘yath’.

रक्षायै पृच्छकानां स यतनात् यदिति स्मृतः |

737) thath (तत्)

Furthermore, bhagavAn only enhances the knowledge and devotion towards himself among such seekers. Thus, he is called ‘thath’.

The root ‘than’ तन् (to expand) gets the ‘kvip’ (क्विप्) adjunct as per grammatical rules, replacing the ‘na’ (न) with ‘thu’ (तु), resulting in this divine name.

The scriptures also support this attribute thus:

“We contemplate upon that indweller of the sun, who is desired by everyone and who bestows the highest knowledge”

“He is addressed by the names Om, thath and sath”, etc.

Etymology: Since bhagavAn enhances the knowledge about himself as well as the devotion unto himself among his dear devotees (the seekers of truth as seen previously), he is called ‘thath’.

स्वज्ञानभक्तिं भक्तानां तनॊतीति तदुच्यतॆ |

738) padhamanuththamam (पदमनुत्तमम्)

Also, he is the supreme destination or goal for the seeker of truth. Thus, he is called ‘padham anuththamam’ – the supreme goal/abode.

The root ‘padhyathE’ (पद्यतॆ) gets the meaning of ‘attainment’, which transforms as this divine name.

Etymology: The supreme destination for all the souls who have surrendered unto him (bhagavAn) is called ‘padham anuththamam’.

परमं च प्रपन्नानां प्राप्यं पदमनुत्तमम् |

739) lOkabandhu: (लॊकबन्धुः)

In this way, bhagavAn is related to each and every individual equally with a bonding that can never be severed. Thus, he is called ‘lOkabandhu:’. It means the one who is the close relative of every individual.

The root ‘bandha’ (बन्धः) gets the meaning of bondage, resulting in the word ‘bandhu:’ (बन्धुः) by grammatical rules – importing ‘u’ (उ) at the end.

The scriptures hail thus:

  • “Mother, father, brother, dwelling, refuge, well wisher, and the destination – are all verily nArAyaNa himself”
  • “I am the father of this world”, etc.

Etymology: Since bhagavAn is closely related to each and every individual soul (with a bonding that cannot be severed), he is called ‘lOkabandhu:’.

लॊकानां स्वजनत्वाद्धि लॊकबन्धुरिति स्मृतः |

740) lOkanAtha: (लॊकनाथः)

This divine name ‘lOkanAtha:’ specifies the root cause of his unseverably strong relationship with every individual as seen before. That root cause is said to be his natural mastership over every single entity in this creation.

bhagavAn is called ‘lOkanAtha:’, since he is the sole master of all worlds.

Etymology: Since bhagavAn being the sole master of all worlds is itself the root for his strong relationship with every individual, and since he possesses such a natural relationship (of master-servant) with such individuals, he is called ‘lOkanAtha:’.

लॊकबन्धुत्वमूलं हि लॊकस्वामित्वम् इत्यतः |
स्वाभाविकाच्च सम्बन्धात् लॊकनाथ इतीरितः ||

adiyen srinivasa raja ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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உபதேச ரத்தின மாலை – பாசுரம் – 66

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பின்பழகராம் பெருமாள் சீயர் பெருந்திவத்தில்
அன்பதுவும் அற்று மிக்க ஆசையினால்
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ஊனமற எப்பொழுதும் ஓர் 

அறுபத்தாறாம் பாசுரம். கீழ்ப் பாசுரங்களில் காட்டிய விஷயத்துக்கு உதாரணமாக யாரேனும் உளரோ என்று தன் திருவுள்ளம் கேட்பதாகக் கொண்டு அதற்கு விடை அருளிச்செய்கிறார்.

பின்பழகராம் பெருமாள் ஜீயர் பெரு நகரமான பரமபதத்தை அடைவதில் எந்த ஆசையும் கொள்ளாமல், தன் ஆசார்யரான நம்பிள்ளையிடத்திலே இருந்த பேரன்பினால், அவருக்குத் தகுந்த கைங்கர்யங்களைச் செய்து வந்தார். விலக்ஷணமான நெஞ்சே! நீயும் அப்படிப்பட்ட நிலையை எவ்விதமான தோஷமும் இல்லாமல் எப்பொழுதும் நினை.

பின்பழகராம் பெருமாள் ஜீயர் நம்பிள்ளையின் ப்ரிய சிஷ்யர். நம்பிள்ளை சிஷ்யராக இருந்த காலத்திலேயே இவர் ஜீயராக இருந்தும், நம்பிள்ளைக்குத் திருமேனி கைங்கர்யங்கள் செய்து வந்தவர். இவருக்கு ஒரு முறை திருமேனியிலே ஏதோ ஒரு உபாதை வர, வைத்யரிடம் சென்று மருந்து வாங்கி உண்டு, அதைச் சரி செய்து கொண்டார். ஸ்ரீவைஷ்ணவர் அதிலும் ஸந்யாஸி, இப்படி மருந்து உட்கொண்டு உடம்பைப் பேணலாமா என்று ஒரு பேச்சு வர, அந்த ஸமயத்தில், பலரும் இதற்குப் பல காரணங்கள் கூறினர். ஒரு ஆசார்யர், இவருக்கு நம்பெருமாளை விட்டுப் பிரிய மனமில்லை என்றார். மற்றொருவர், இவருக்கு ஸ்ரீரங்கவாஸத்தை விட மனமில்லை என்றார். வேறொருவர், இவருக்கு நம்பிள்ளை காலக்ஷேப கோஷ்டியை விட மனமில்லை என்றார். நம்பிள்ளை, ஜீயரையே அழைத்துக் காரணத்தை வினவ, இவர் தன் ஆசார்யனான நம்பிள்ளை தீர்த்தமாடித் திரும்பி வரும் காலத்திலே அவர் திருமுதுகிலே துளிர்க்கும் வியர்வையை ஸேவிக்கும் பாக்யம் இங்கு தானே உள்ளது, இதை இழக்க விரும்பாததாலேயே அப்படிச் செய்தேன் என்று நம்பிள்ளையின் திருமேனி மீது தனக்கிருந்த எல்லையில்லாத பக்தியை வெளியிட்டார். இதையே இங்கே மாமுனிகள் கொண்டாடுகிறார். நம்மாழ்வாருக்கு ஸ்ரீ மதுரகவிகள் போலேயும், எம்பெருமானாருக்கு வடுக நம்பியைப் போலேயும், இவரும் ஒருவர்.

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