Daily Archives: December 18, 2019

thiruvAimozhi nURRandhAdhi – 40 – onRumilaith thEvu

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Essence of thiruvAimozhi 4.10


In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of explaining emperumAn’s parathvam (supremacy) in archAvathAram (deity form) which facilitates the surrender of samsAris (materialistic people), and is mercifully explaining it.

How is that done? In the previous decad “naNNAdhAr“, AzhwAr set out to reform those who were even abandoned by ISvara as “impossible to be reformed”; he eliminated the faith [of samsAris] in dhEvathAntharams (other dhEvathAs) which are the seeds for bondage in samsAram, using a) the phrases from vEdhAntham which is most distinguished from other sources of knowledge, which is eternal and unblemished, b) santhamSa nyAyams (a type of logic), c) emperumAn’s activities such as consuming of the universe; he firmly instructed that “nArAyaNan who is Sriya:pathi (consort of SrI mahAlakshmi) is the cause of the universe”; further, he said that such sarvESvaran who is greater than all, is present in thirunagari to prove that he is not difficult to attain, and surrender unto him; in this manner AzhwAr engaged in parOpadhEsam (instructing others); mAmunigaL mercifully explains this principle explained in thiruvAimozhi 4.10 “onRum dhEvum” starting with “onRumilaith thEvu“.


onRum ilaith thEvu ivvulagam padaiththa mAl
anRiyena Arum aRiyavE – nanRAga
mUdhaliththup pEsiyaruL moymmagizhOn thAL thozhavE
kAdhalikkum ennudaiya kai


word-by-word meanings

ivvulagam padaiththa – one who created these worlds
mAl anRi – other than sarvESvaran
dhEvu onRum ilai ena – saying that there is no other dheyvam
Arum aRiya – to be understood by all
nanRAga mUdaliththu – proving fully
pEsi aruL – mercifully spoke
moy magizhOn – glorious vakuLAbharaNa (AzhwAr), his
thAL thozhavE – only to perform anjali (joined palms) towards the divine feet
ennudaiya kai – my hands
kAdhalikkum – will desire

Simple Translation

My hands will only desire to perform anjali towards the divine feet of the glorious vakuLAbharaNa who mercifully spoke, to be understood by all, proving fully, saying “there is no other dheyvam than sarvESvaran who created these worlds”.

Highlights from vyAkyAnam

  • onRum ilaith thEvu … – (ivvulagam padaiththa mAl anRi dhEvu onRum ilai ena) Other than sarvESvaran who is the creator of all/everything, there is none among the created, who has the glory acquired due to being the cause. That is, mAmunigaL is saying this based on the phrases in this decad which highlight emperumAn being the cause as seen in
    • onRum dhEvum … nAnmugan thannodu dhEvar ulagOduyir padaiththAn … AdhippirAn niRka maRRaith theyvam nAdudhirE (Why are you seeking other dhEvathAs while AdhippirAn who created all the dhEvathAs starting with brahmA, and other entities, is standing here?) [1st pAsuram]
    • nAdi nIr vaNangum dheyvamum ummaiyum mun padaiththAn vIdil sIr pugazh AdhippirAn (AdhippirAn, the first benefactor who created the dhEvathAs you determine [to be worshippable] and surrender unto, and you as well, during the creation, who is having eternal auspicious qualities) [2nd pAsuram]
  • Arum aRiyavE nanRAga mUdhaliththup pEsi aruL – That is – to be known even by illiterate women, children; to be known by thArA, angadha et al as said in SrI rAmAyaNam kishkindhA kANdam 24.31 “thvamapramEyaScha” (thArA says to SrI rAma – you cannot be measured even by vEdham) and SrI rAmAyaNam yudhdha kANdam 114.15 “thamasa: paramO dhAthA SankachakragadhAdhara:” (maNdOdhari, the wife of rAvaNa says about SrI rAma – the lord of SrIvaikuNtam which is beyond the material realm, who holds conch, disc and maze); Azhwar highlighted the following aspects:
    • dependence of other dhEvathAs on emperumAn for their gyAnam, Sakthi etc in
      • parandha dheyvamum … kaNdum theLiyagilleer (Even after seeing clearly emperumAn creating many different dhEvathAs and their many different vast worlds, back then consuming all the worlds immediately (during deluge) concealing them from the deluge, spitting them out (after the deluge), owning them up fully and rescuing them, you are unable to have clarity) [3rd pAsuram]
      • pEsa ninRa sivanukkum … kabAla nanmOkkaththuk kaNdu koNmin (sarvESvaran (SrIman nArAyaNan) is the only lord for rudhra who is spoken [as lord in some statements], brahmA and other dhEvathAs; please see for yourself as revealed in mahAbhAratham, how the skull was eliminated from rudhra’s hands) [4th pAsuram]
      • ilingaththitta purANaththIrum … polindhu ninRa piran kaNdIr (Oh you who are kudhrushtis due to being faithful to thAmasa (mode of ignorance) purANams! Oh jainas! Oh baudhdhas! Oh you vaiSEshikas, who are debating through dry arguments! emperumAn is promoting those different dhEvathAs, who you have considered as goal, to be at his (emperumAn‘s) disposal and standing in thirunagari where fresh paddy is available abundantly and the crops are appearing to be swaying like a chAmara (a fan made with fur) with completeness, is sarvESvaran himself) [5th pAsuram]
      • pORRi maRROr dheyvam … ARRavallavan mAyam kaNdIr (The reason for keeping you all away from him to praise and serve another dhEvathA in this manner and make you remain faithful towards them is that if everyone attained mOksham (liberation) of serving bhagavAn, the injunctions/order of the world will be lost. The reason for this is – emperumAn who is residing in AzhwArthirunagari where fresh paddy and lotus flowers grow nicely in marshes, who is greatly capable and making others enjoy the results of their deeds – such emperumAn’s relation with prakruthi (material realm) which is said as “mAyA”) [6th pAsuram]
      • Odi Odip pala piRappum piRandhu … palpadikAl vazhiyERik kaNdIr (Singing and dancing another dhEvathA who cannot be named, worshipping him in many different ways, taking shelter of him more and more through the SAsthram, running/moving around taking different births, and having seen all these in front of you) [7th pAsuram]
      • pukkadaimaiyinAl … nakkapirAnum anRuyyakkoNdadhu nArAyaNan aruLE (rudhra, the benefactor, who is known as nagna, due to being dhigambara, during praLaya, rescued mArkaNdEya who is famously known through purANams and entered by servitude and seen him in front, and made mArkaNdEya a devotee of bhagavAn for his upliftment by the mercy of nArAyaNa) [8th pAsuram]
      • viLAmbum ARu samayamum … uLangoL gyAnaththu vaimin (emperumAn, the great benefactor who is the cause of all, who is having the nature where his matters are difficult to see and determine by the collective group of six schools of philosophy which reject vEdham and are being essence just by words [no real stuff] and other kudhrushti philosophies. If you want to uplift yourself, place AzhwArthirunagari, the perfectly enjoyable abode of such emperumAn which is surrounded by attractive and invigorating water bodies, in your internal knowledge) [9th pAsuram]
      • uRuvadhAvadhu … nIL kudakkUththanukku AtcheyvadhE (emperumAn is standing in such a manner that all categories of dhEvathAs, all worlds, other chith (sentient beings) and achith (insentient entities) and all of these remain in his svarUpam, considering them to be distinguished forms as comparable to his divine/special forms, without losing his identity as well as his characteristics; he is also standing in thirukkurugUr which has fertile lands having nicely growing fresh paddy, sugarcane etc; to serve such emperumAn who is having great enjoyability forever as vAmana, assuming the form of brahmachAri and as krishNa who performed kudak kUththu, is the purushArtham (goa) that is destiny and apt) [10th pAsuram]
    • the thamO guNam orientation of bAhya and kudhrushti matha followers in ilingaththu [5th] pAsuram and viLambum [9th] pAsuram.
    • how detachment [in materialistic aspects] will be followed by ruchi for surrendering towards bhagavAn will occur in “Odi .. kaNdIr” [7th pAsuram], “kaNdum theLiyagilleer” [3rd pAsuram], “aRindhOdumin” [6th pAsuram], “AtcheyvadhE … uRuvadhAvdhu” [10th pAsuram].
  • mUdhaliththup pEsi aruL moym magizhOn – That is, AzhwAr clearly explained to others that emperumAn’s supremacy in archAvathAram, to the extent that it need not be explained any further ever, is to reform the chEthanas (sentient beings) as in “thirukkurugUr adhanuL ninRa AdhippirAn” (AdhippirAn who is standing in thirukkurugUr) [1st pAsuram], “adhanuL paran” (supreme lord in there) [3rd pAsuram], “adhanuiL ISan” (supreme lord in there) [4th pAsuram], “adhanuL polindhu ninRa pirAn” (polindhu ninRa pirAn in there) [5th pAsuram], “adhanuL Adu put kodi mUrththi” (one who has the victorious garuda flag, in there) [7th pAsuram]; on seeing that, many became reformed, having their doubts on supremacy cleared, and seeing that AzhwAr wore this beautiful divine magizha garland which is shining and that became the identity for AzhwAr as in magizhOn. mAmunigaL is following what is said by AzhwAr himself in “nAtkamazh magizh mAlai mArbinan mARan satakOpan” (AzhwAr who is having the divine name “SatakOpa” and the family name “mARan”, who is having divine and very freshly fragrant magizha garland on his chest).
  • mUdhaliththup pEsi aruL moym magizhOn thAL thozhavE kAdhalikkum ennudaiya kai – Since AzhwAr mercifully brings people to the divine feet of emperumAn, and since he is blissful due to being immersed in nectarean, cool pond of bhagavath kainkaryam, and is having his chest decorated with ultimately fragrant saffron garland, my hands are always worshipping with devotion, his divine feet as said in sthOthra rathnam 5 “SrImath thadhangriyugaLam praNamAmi mUrdhnA” (I worship and bow down with my head at the two divine feet of AzhWAr who is having SrIvaishNavaSrI). kAdhalikkai – being enthusiastic. Just as AzhwAr’s senses became engaged in emperumAn as said in “mudiyAnEyil karaNangaL” [thiruvAimozhi 3.8mudiyAnE” decad], mAmunigaL is saying that his senses became infatuated with kurugUr nambi’s [AzhwAr’s] glorious divine feet. With this, it is said that it is sufficient to surrender unto the divine feet of nammAzhwAr who instructs and uplifts others.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 80 (Names 791 to 800)

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791) thanthuvardhana: (तन्तुवर्धनः)

Thus, bhagavAn extends the bondage in this samsAra to the asuras with the thread in the form of sinful tastes (liking for materialistic pursuits). Thus, he is called ‘thanthuvardhana:’.

bhagavAn himself says thus in bhagavath gIthA: “Oh arjuna, I push those heinous ignorant souls who tread the evil paths in samsAra”

“The asuras have been made to forsake the path of vEdhas due to ignorance by me. They in turn would influence other asuras to follow them. They would further attract more asuras to forsake vEdhic path. They in turn influence more, and so on.” (This continues as a chain and all asuras shall eventually be removed from the path of vEdhas so that they are destroyed)

Etymology: He, who weaves a web named ‘samsAra’ (meaning, extends the bondage in samsAra) with the thread called ‘sinful tastes’ (inclination for materialism), is called ‘thanthuvardhana:’.

अंशुभिः पापरुचिभिः तन्तुं संसारनामकम् |
सन्तनॊति सदा यः सस्तन्तुवर्धन ईरितः ||

792) indhrakarmA (इन्द्रकर्मा)

The vishNu purANa hails thus: “All the dhEvas prostrated before bhagavAn and with abject surrender pleaded him to protect them from the dhaithyas (asuras)”

Since indhra and other dhEvas surrendered to bhagavAn, which further led bhagavAn to act as seen here (taking the incarnation of budhdha, et al), he is called ‘indhrakarmA’ – the one who acts for indhra.

Etymology: He, who possesses actions of destroying the asuras due to being pleaded by indhra and other dhEvas, is called ‘indhrakarmA’. This eight syllable manthra is one of the best manthras.

प्रपन्नॆन्द्राद्यर्थतया दैत्यसंहाररूपकम् |
कर्म यस्यास्तीन्द्रकर्मा सॊsष्टार्णॊ मनुरुत्तमः ||

793) mahAkarmA (महाकर्मा) (also seen in 677)

Thus, bhagavAn’s deceitful outlooks are just in order to protect his devotees who have surrendered unto him, and in order to punish the evil souls. Thus, it only shows his extreme compassion towards his devotees. In this way, every action of bhagavAn stands justified and is very much logical. Therefore, he is called ‘mahAkarmA’ – the one with great (justified) actions.

Etymology: Since bhagavAn thus indulges only in lawful actions (abiding by scriptures), he is called ‘mahAkarmA’.

एवं न्यायप्रवृत्तत्वात् महाकर्मॆति कथ्यतॆ |

794) kruthakarmA (कृतकर्मा)

In order to fool the asuras into his trap, bhagavAn also started practicing what he preached (going astray from vEdhic path). Therefore, he is called ‘kruthakarmA’ – the one who acted as he spoke.

Etymology: He who practiced the acts of asuras is called ‘kruthakarmA’.

स्वानुष्ठित तदाचारः कृतकर्मॆति कथ्यतॆ |

795) kruthAgama: (कृतागमः) (also seen in 661)

Furthermore, in order to firmly establish his words, he even timely created many scriptures in support of his preaching in budhdha, arhatha (jaina) and other incarnations. Thus, he is called ‘kruthAgama:’ – the one who created scriptural doctrines.

Etymology: Since bhagavAn created all budhdhist and other scriptures (baudhdha, jaina, etc), he is called ‘kruthAgama:’.

कृतबुद्धाद्यागमत्वात् कृतागम उदाहृतः |

उद्भवः सुन्दरः सुन्दॊ रत्ननाभः सुलॊचनः ।
अर्कॊ वाजसनिः शृङ्गी जयन्तः सर्वविज्जयी ॥ ८५ ॥

796) udhbhava: (उद्भवः) (also seen in 375)

Since bhagavAn as budhdha pretended to preach the path of salvation, he also appeared as having overcome the samsAra. Thus, he is called ‘udhbhava:’.

Etymology: In pretending to preach the path of mOksha, bhagavAn appeared as a one who has transcended the bonds of samsAra. Thus, he is called ‘udhbhava:’. This seven lettered manthra destroys all sins of the chanter.

मॊक्षॊपदॆशनटनात् भवादुद्गतवत् स्थितः |
उद्भवः स तु विज्ञॆयः सप्तार्णः पापनाशकः ||

797) sundhara: (सुन्दरः)

bhagavAn’s form was also very pleasing to the eyes of asuras. Hence, he is called ‘sundhara:’.

Etymology: He is called ‘sundhara:’, who appeared very beautiful to the asuras.

सः स्यात् सुन्दर उद्दिष्टस्तॆषां दृष्टिमनॊहरः |

798) sundha: (सुन्दः)

With such beautiful form, bhagavAn melted the hearts of asuras. Thus, he is called ‘sundha:’.

Etymology: Since bhagavAn completely melts the hearts of asuras by his transcendental beauty, he is called ‘sundha:’.

विश्वातिशायि सौभाग्यशालित्वात् सॊनत्ति यत् |
सुष्ठु चॆतः क्लॆदयति रक्षसां सुन्द ईरितः ||

799) rathnanAbha: (रत्ननाभः)

bhagavAn sported a huge belly with a charming navel, which indicated his wisdom (NOTE: a pot belly is said to indicate high wisdom). Thus, he is called ‘rathnanAbha:’.

Etymology: He is called ‘rathnanAbha:’, who sports a huge belly with a charming and prominent navel that showed off his wisdom. This manthra confers all auspicious fruits upon the chanter.

स रत्ननाभ इत्युक्तः यः पाण्डित्यविडम्बनात्  |
मृष्टॊदरव्यक्तरम्यनाभिः सत्फलदो मनुः ||

800) sulOchana: (सुलॊचनः)

Complimenting his beautiful form was the beauty of his bewitching eyes. Thus, he is called ‘sulOchana:’ – the one with beautiful eyes.

The scriptures hail the form of budhdha thus:

  • “Thereafter, budhdha (called ‘mAyAmOha’ in vishNu purANa) – all naked and shaven, went before the asuras with a bunch of peacock feathers in hand”
  • “Later, he (mAyAmOha) wore a red garment, and his vision was invincible”, etc.

Etymology: The one who possessed bewitchingly beautiful eyes is called ‘sulOchana:’.

सुलॊचन इति प्रॊक्तॊ दृङ्‌मायामॊहितॆक्षणः |

Thus ends the eighth centum (ashtama shatakam) in SrI bhagavath-guNa-dharpaNa, which is an explanation of SrI vishNu sahasranAma, by the scion of SrI hArItha clan, the son of SrIvathsAnga miSra (kUraththAzhwan) – SrIranganAtha by name, also called SrI parASara bhatta, who wrote this glorious commentary at the behest of SrI rangarAja.

The eighth centum is completed.

adiyen srinivasa raja ramanuja dasan

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