Daily Archives: December 7, 2019

thiruvAimozhi – 10.5.7 – mAdhavan enRenRu

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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 seventh pAsuram, AzhwAr says “Those who are unable to lovingly approach him or sweetly recite the divine names, if they recite the name recited by those who are residing in his private quarters [the abode of pirAtti], will get the result after perfect devotion”.


mAdhavan enRenRu Odha valleerEl
thIdhonRum adaiyA Edham sArAvE


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

mAdhavan – the divine name mAdhava (of emperumAn who is with lakshmI who is having the responsibility of purushakAram (recommendation of us to emperumAn) and kainkarya vardhakathvam (improving our kainkaryams towards emperumAn))
enRu enRu – meditating (as the refuge as indicated as the upAyam (means) in the first part of dhvaya mahA manthram and as the goal as indicated as the upEyam (end) in the second part of dhvaya mahA manthram)

as said in “SaraNAgathi SabdhabAjA:
Odha – to recite

(as said in “na labhyathE adhikArI vAsthOthukAmOdhivApuna:“, attaining the impossible)
valleerEl – if you are able to do
thIdhu onRum – all the cruel sins accumulated so far
adaiyA – will not reach you to give results;

as said in “dhvayam AvarthayEth nithyam“,
Edham sArA – future sins will not associate with us.

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

If you are able to recite the divine name mAdhava meditating upon it, all the cruel sins accumulated so far will not reach you to give results; as said in “dhvayam AvarthayEth nithyam“, future sins will not associate with us. Implies that only joyful experience will be there, for the rest of the life as said in “sadhaivam vakthA … sukhamAsva“.

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

  • mAdhavan enRu enRu Odha valleerEl – Along with the divine name nArAyaNa, try to recite this name also [mAdhava]. Previously AzhwAr said in thiruvAimozhi 10.5.1nAraNamE” (the name, nArAyaNa [now he is extending it to include the connection of pirAtti (mA – lakshmi) to indicate he is SrIman nArAyaNa]).
  • Odha valleerEl – Even if you don’t have ruchi (taste), being encouraged by others, if you can recite it always.
  • thIdhu onRum adaiyA – Past sins will be destroyed.
  • Edham sArAvE – Future sins will not affect. He will forget the past sins. He will not consider the future sins in his divine heart. If previously explained thirumanthram and the SrImath word indicated in this pAsuram [in mAdhava] will lead to results individually, it is obvious that those who recite these together [in dhvaya mahA manthram] will certainly get the apt result.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 75 (Names 741 to 750)

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741) mAdhava: (माधवः) (also repeated in 73, 169)

The unbreakable bondage with every individual soul is further elucidated in this divine name ‘mAdhava:’. Since bhagavAn – along with SrI mahAlakshmi – manifest as the divine parents of every single entity in this creation, he is called ‘mAdhava:’ – the consort of SrI mahAlakshmi (and hence the father of every individual).

Alternately, since he was born in the clan of madhu, he is called ‘mAdhava:’.

The udhyOga parva of SrI mahAbhAratha says thus: “That mAdhava must be known by observing silence, meditation and communion”. Thus also he is called ‘mAdhava’.

Etymology: The attribute of bhagavAn being the sole master of all worlds comes due to his eternal relationship with SrI mahAlakshmi, due to which he gets the divine name ‘mAdhava:’ (in this context). Alternately, since he was born in the clan of ‘madhu’, he is called ‘mAdhava:’.

लॊकनाथत्वसम्बन्धः श्रीमतश्चॆति माधवः |
मधॊर्वंशॊद्भवत्वाच्च माधवः परिकीर्तितः ||

742) bhakthavathsala: (भक्तवत्सलः)

bhagavAn is extremely pleased with his devotees who have realized their unbreakable relationship with him (as his eternal servants, his children, etc – all nine types of relationships ought to be considered here). Thus, he is called ‘bhakthavathsala:’.

This divine name means the one who forgets everything else when he is united with such a realized devotee, and enjoys his company.

Etymology: He who is very loving towards his dear devotees (who have realized their eternal relationship with him) is called ‘bhakthavathsala:’.

विशॆषं वक्ति भक्तॆषु यॊsसौ स्यात् भक्तवत्सलः |

सुवर्णवर्णॊ हॆमाङ्गॊ वराङ्गश्चन्दनाङ्गदी ।
वीरहा विषमः शून्यः घृताशीरचलश्चलः ॥ ७९ ॥

743) suvarNavarNa: (सुवर्णवर्णः)

Just as with the said faultless qualities, bhagavAn’s divine form is also covered with a faultless glorious golden hue. Hence, he is called ‘suvarNavarNa:’.

The scriptures hail thus:

  • “…when the yOgis see that golden hued lord…”
  • “…him, who has the shine of gold, and who is seen only with the mind”
  • “…him, who has the hue of the sun”
  • “That purusha is completely golden… he possesses golden hair, golden moustache… he is of a golden hue all over – from the head to toe”, etc.

Etymology: Akin to his faultless divine qualities, since bhagavAn also possesses a faultless and radiant hue like tested gold (representing beauty as well as supremacy), he is called ‘suvarNavarNa:’. This nine lettered manthra is capable of conferring devotion towards bhagavAn as well as all desired fruits upon the chanter.

गुणवत् स्वर्णनिकषनिर्दॊषॊज्ज्वलवर्णतः |
सुवर्णवर्ण इत्युक्तः नवार्णॊ भक्तिकामदः ||

744) hEmAnga: (हॆमाङ्गः)

bhagavAn possesses eternal, divine, and saththvik limbs of body which are all verily the seat of the bright golden hue. Thus, he is called ‘hEmAnga:’.

The thaitthirIya nArAyanIya hails thus: “That purusha (bhagavAn) is seen with a golden form”

Etymology: Since each of bhagavAn’s divine and saththvik limbs are all golden hued, he is called ‘hEmAnga:’. This seven lettered manthra confers beauty upon the chanters.

वर्णाधिष्ठानमङ्गं च दिव्यं सत्त्वमयं यतः |
अतॊ हॆमाङ्ग इत्युक्तः सप्तार्णॊ हॆमवर्णदः ||

745) varAnga: (वराङ्गः)

bhagavAn – who is attributed with such glorious attributes by the upanishaths (as seen in these previous divine names) – was born as the son of dhEvaki for her satisfaction. While being born thus, he showed his divine attributes manifestly – which would otherwise be well hidden from the view of commoners. Thus, he is called ‘varAnga:’ – the one with an exquisite body.

The vishNu purANa hails thus: “vasudhEva and dhEvaki rejoiced at the sight of their son – who had the complexion of a fully blossomed blue lotus, with four hands and the glorious SrIvathsa mark on his chest”

Etymology: He, who was born with a beautiful form with all the divine and auspicious attributes hailed by the upanishaths – which would otherwise be concealed – in order to fulfil dhEvaki’s desire, is called ‘varAnga:’.

दॆवकीप्रीतयॆ गुप्तं मङ्गलं दिव्यलाञ्छनम् |
आविष्कृतं यॆन रूपं वराङ्गः स तु कथ्यतॆ ||

746) chandhanAngadhI (चन्दनाङ्गदी)

Even without any ornaments, bhagavAn’s limbs are most charming merely due to his association, and thus please the minds of the beholders. Thus, he is called ‘chandhanAngadhI’ – the one who has charming limbs.

Alternately, bhagavAn is bedecked with divine ornaments such as armlets and the like. Thus also he is called ‘chandhanAngadhI’ – the one with charming bracelets. The bracelets mentioned here are connotative of all other divine ornaments of bhagavAn.

Etymology: He who possesses divine ornaments such as bracelets / bangles and the like, which are ever charming, is called ‘chandhanAngadhI’.

भूषणान्यङ्गदादीनि सदाह्लादकराणि च |
सन्ति यस्य हि नित्यं तु स स्मृतश्चन्दनाङ्गदी ||

747) vIrahA (वीरहा) (also repeated in 168, 927)

Even while in his infancy with all innocence, bhagavAn eliminated all evil forces by root – such as pUdhana, Sakata, arjuna (yamalArjuna – the twin trees that were broken by krishNa), which were all deceptive in nature. Thus he is called ‘vIrahA’.

Etymology: He who eliminated pUthana and others (commissioned by kamsa) by root is called ‘vIrahA’.

समूलं पूतनादीन् वै यॊ जघान स वीरहा |

748) vishama: (विषमः)

In this way, bhagavAn shows his discrimination between noble souls who tread the righteous path and the ignorant souls who possess crooked minds by being their benefactor and by instilling fear in their minds respectively. Thus, he is called ‘vishama:’ – the one who discriminates.

Etymology: Since bhagavAn generates a sense of fear and security in the minds of wicked and noble souls respectively, he is called ‘vishama:’.

भीतिक्षॆमकरत्वाद्धि कुटिलाकुटिलात्मसु |
विषमः स तु विख्यातः |

749) SUnya: (शून्यः)

Even while having born as a human (as krishNa), bhagavAn was free from all blemishes. Thus, he is called ‘SUnya:’. The root ‘Sun’ (शुन्) gets the meaning of ‘quality’ in this context, which gets suffixed with the ‘Nyath’ (ण्यत्) adjunct, resulting in this divine name.

Etymology: bhagavAn is called ‘SUnya:’, since he is free from all blemishes (even in the human form).

शून्यः स्यात् दॊषवर्जितः |

750) ghruthASI: (घृताशीः)

The root ‘ghru’ (घृ) means to sprinkle. Thus, the word ‘ghrutham’ (घृतम्) means sprinkling. bhagavAn sprinkles the worlds with his noble qualities, and thus satiates all entities. Hence, he is called ‘ghruthASI:’. He is also called thus since he wished for all the milk, curds and butter from the houses of all cowherd folks.

Etymology: bhagavAn wishes for all the milk and milk products such as curds, butter, clarified butter, etc from the houses of cowherd folks of brindhAvanam. Alternately, he is the one who invigorates all entities in this world by sprinkling them with his noble qualities. Thus, he is called ‘ghruthASI:’.

गॊपानां सद्मगव्यॆ वा जगदाप्यायनॆन वा |
घृतॆ त्वाशास्तिरस्यॆति घृताशीः परिकीर्तितः ||

adiyen srinivasa raja ramanuja dasan

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SrIvaishNava education/kids portal – http://pillai.koyil.org

உபதேச ரத்தின மாலை – பாசுரம் – 67

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ஆசாரியர்கள் அனைவரும் முன் ஆசரித்த

ஆசாரம் தன்னை அறியாதார் பேசுகின்ற

வார்த்தைகளைக் கேட்டு மருளாதே பூருவர்கள்

சீர்த்த நிலை தன்னை நெஞ்சே சேர் 

அறுபத்தேழாம் பாசுரம். நீரோ “ஆசார்யனே எல்லாம் என்று இருக்கச் சொல்லுகிறீர். ஆனால் வேறு சிலரோ எம்பெருமானே எல்லாம் என்று இருக்கச் சொல்லுகிறார்கள், இதில் எது உண்மை?” என்று தன் திருவுள்ளம் கேட்பதாகக் கொண்டு அதற்கு விடை அருளிச்செய்கிறார்.

நெஞ்சே! நம்முடைய பூர்வாசார்யர்கள், அதாவது ஸ்ரீ மதுரகவிகள், ஸ்ரீமந்நாதமுனிகள் தொடக்கமான ஆசார்யர்கள் அனைவரும் ஆசார்ய பக்தியிலேயே திளைத்திருந்தார்கள். அப்படிப்பட்டவர்களின் ஆசாரத்தை, அதாவது நடத்தையை அறியாதவர்கள் சொல்லுகின்ற உபதேசங்களைக் கேட்டுக் கலங்காதே. நம்முடைய பூர்வாசார்யர்கள் கொண்டிருந்த உயர்ந்ததான நிலையை நீயும் அடை.

எம்பெருமானை அடிபணிந்து இருப்பது என்பது முதல் நிலை. ஆசார்யனை அடிபணிந்து இருப்பது என்பது எல்லையான நிலை. நம் ஆசார்யர்கள், இந்த எல்லையான நிலையில் இருப்பதையே விரும்பி அனுஷ்டித்தார்கள்.

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