Monthly Archives: December 2019

உபதேச ரத்தின மாலை – பாசுரம் – 70

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உபதேச ரத்தின மாலை

<< பாசுரம் 69

தீய கந்தம் உள்ளதொன்றைச் சேர்ந்து இருப்பதொன்றுக்குத்

தீய கந்தம் ஏறும் திறம் அது போல் தீய

குணம் உடையோர் தங்களுடன் கூடி இருப்பார்க்குக்

குணம் அதுவேயாம் செறிவு கொண்டு 

எழுபதாம் பாசுரம். விட வேண்டியவர்களான ப்ரதிகூலர்களுடன் ஏற்படும் தீமையை ஒரு உதாரணத்தின் மூலம் விளக்கி அருளுகிறார்.

துர்நாற்றத்துடன் கூடியிருக்கும் ஒரு பொருளுடன் கூடினால் அந்த துர்நாற்றத்தைத் தானும் பெறுவதைப்போலே ரஜோ தமோ குணம் கொண்டவர்களுடன் கூடியிருந்தால், அந்தச் சேர்க்கையினாலேயே தீய குணமானது ஏற்படும்.

பகவத் பாகவத ஆசார்ய பக்தி இல்லாதவர்களுடன் நாம் பழகினால், நம்மிடம் இருக்கும் பகவத் பாகவத ஆசார்ய பக்தியும் குறைந்துவிடும். பகவத் பாகவத ஆசார்ய விஷயத்தில் அபசாரப்படுபவர்களுடன் பழகினால் நாமும் அவ்வாறு அபசாரப்படத் தொடங்கிவிடுவோம். இது இயற்கையே. இவற்றை உணர்ந்து அப்படிப்பட்டவர்களுடன் பழகாமல் இருப்பதே ஆத்மாவுக்கு நலம். இதுவே நம் ஆசார்யர்கள் காட்டிய வழி.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் – http://divyaprabandham.koyil.org/

ப்ரமேயம் (குறிக்கோள்) – http://koyil.org
ப்ரமாணம் (க்ரந்தங்கள்) – http://granthams.koyil.org
ப்ரமாதா (ஆசார்யர்கள்) – http://acharyas.koyil.org
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் – http://pillai.koyil.org

thiruvAimozhi – 10.5.11 – nediyAn aruL

Published by:

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 end, AzhwAr says “Those who practice this decad will become the target of emperumAn’s pursuit, as I was”.

pAsuram

nediyAn aruL sUdum padiyAn satakOpan
nodi Ayiraththu ippaththu adiyArkkaruL pERE

Listen

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

nediyAn – sarvESvara who is greater than all, his
aruL – (learning) his mercy in all ways
sUdum – enjoying
padiyAn – having nature
satakOpan – AzhwAr’s
nodi – word
Ayiraththu – among thousand pAsurams
ippaththu – this decad
adiyArkku – for the servitors of bhagavAn
aruL pERu – will lead to the result of his mercy.

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

AzhwAr has the nature of enjoying in all ways, the mercy of sarVESvara who is greater than all,. For the servitors of bhagavAn, this decad among thousand pAsurams which are the words of such AzhwAr, will lead to the result of his mercy.

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

  • nediyAn … – AzhwAr is exclusively having the nature of being the target of the mercy of sarvESvaran. That is, previously AzhwAr became blissful thinking about how emperumAn gave AzhwAr the experience of his qualities and activities in a step by step manner as said in thiruvAimozhi 4.5.5ARRa nalla vagai kAttum ammAn” (emperumAn, being the natural lord, reveals his distinct attributes as much as acceptable); now, AzhwAr has become expert in enjoying his repeated mercy. nodidhal – speaking.
  • ippaththu adiyArrku aruL pERE – This decad, for those who practiced/recited it, will lead to sarvESvaran’s mercy as said in “nediyAn aruL sUdum padiyAn“. If ISvaran can give sAdharmyam (equivalence in some aspects), why can’t AzhwAr do the same?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

உபதேச ரத்தின மாலை – பாசுரம் – 69

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உபதேச ரத்தின மாலை

<< பாசுரம் 68

நல்ல மணம் உள்ளதொன்றை நண்ணி இருப்பதற்கு

நல்ல மணம் உண்டாம் நலம் அது போல் நல்ல

குணம் உடையோர் தங்களுடன் கூடி இருப்பார்க்குக்

குணம் அதுவேயாம் சேர்த்தி கொண்டு 

அறுபத்தொன்பதாம் பாசுரம். அனுகூலர்களுடன் பழகுவதால் ஏற்படும் நன்மையை ஒரு உதாரணத்தின் மூலம் விளக்கி அருளுகிறார்.

நல்ல மணத்துடன் கூடியிருக்கும் ஒரு பொருளுடன் கூடினால் அந்த நல்ல மணத்தைத் தானும் பெறுவதைப்போலே ஸத்வ குணம் கொண்டவர்களுடன் கூடியிருந்தால், அந்தச் சேர்க்கையினாலேயே நல்ல குணமானது ஏற்படும்.

நல்ல குணம் என்பது சேஷத்வ ஞானம், பகவத், பாகவத ஆசார்ய பக்தி, இதர விஷயங்களில் வைராக்யம் போன்றவைகள். ஒரு நிலத்திலே நீர் நிரம்பி இருந்தால் அது அருகில் இருக்கும் நிலங்களிலும் வழியுமாபோலே, உயர்ந்த குணங்களை உடையவர்களுடன் நாம் பழகினால் நமக்கும் அந்த குணங்கள் ஏற்படும். நம் ஸம்ப்ரதாயத்தின் மிக முக்யமான கொள்கை “ஒரு பாகவதனை அண்டி அவன் திருவடி நிழலின் கீழே வாழ்தல்”.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் – http://divyaprabandham.koyil.org/

ப்ரமேயம் (குறிக்கோள்) – http://koyil.org
ப்ரமாணம் (க்ரந்தங்கள்) – http://granthams.koyil.org
ப்ரமாதா (ஆசார்யர்கள்) – http://acharyas.koyil.org
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் – http://pillai.koyil.org

thiruvAimozhi – 10.5.10 – vinai valliruL

Published by:

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 tenth pAsuram, AzhwAr says “Not just that [elimination of sins which lead to other benefits], the hurdles for kainkaryam will also be eliminated; hence, you surrender unto him”.

pAsuram

vinai val iruL ennum munaigaL veruvippOm
sunai nal malarittu ninaimin nediyAnE

Listen

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

vinai – karmas in the form of past and future sins

(the cause for those)
val iruL – very strong transformations in the form of anyathA gyAnam (understanding an object to be something else) and viparItha gyAnam (understanding the object’s attributes incorrectly).
ennum – counted in this manner
munaigaL – bodily relationship with hurdles, instincts such as ruchi (taste), vAsanA (impressions)
veruvip pOm – will leave out of fear (on their own);
sunai – in the pond (which is its own habitat)
nal malar – fresh flowers
ittu – offering
nediyAn – one who is a great benefactor for his devotees
ninaimin – try to think about him.

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

Those which are counted as karmas in the form of past and future sins, very strong transformations in the form of anyathA gyAnam and viparItha gyAnam, bodily relationship with hurdles, instincts such as ruchi, vAsanA will all leave out of fear; offer the fresh flowers from the pond to emperumAn, the great benefactor for his devotees, and try to think about him.

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

  • vinai … – vinai – karma.
  • val iruL – very strong agyAnam (ignorance); bodily relationship which is the cause for such agyAnam; group of ruchi, vAsanA etc which result from such relationship.
  • munai – group.
  • veruvip pOm – They will go away out of fear thinking “this is not the place for us”. Alternatively, munai – face. They will lose face and go away.
  • sunai nal malar ittu – No need to seek for divine materials.
  • ninaiminthiruvAimozhi 9.1.7sindhippE amaiyum” (mere thoughts are sufficient). When it is convenient to you, think about him once as said in SrI varAha charamaSlOkam “smarthA” (for one who thinks when he is stable).
  • nediyAnE – Even If you think about him once [and forget subsequently], he will himself constantly think about you saying as in SrI varAha charamaSlOkam “aham smarAmi” (I think about him); emperumAn need not worry after thinking once unlike the jIvAthmA. Being with all auspicious qualities, and being untouched by karma, he will constantly think about the jIvAthmA.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 10.5.9 – amararkku ariyAnai

Published by:

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 ninth pAsuram, when asked “When birth etc are immaterial, what will happen to the sins which lead to other results”  AzhwAr says “if you surrender unto him without any other expectation, the sins will leave on their own”.

pAsuram

amararkku ariyAnai thamargatku eLiyAnai
amaraththozhuvArgatku amarA vinaigaLE

Listen

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

amararkku – for brahmA et al who are prayOjanAntharaparas (those who seek other benefits)
ariyAnai – one who is difficult to attain
thamargatku – for the ananyaprayOjanas (those who seek kainkaryam only) who have the knowledge about their relationship with bhagavAn
eLiyAnai – one who is easy to attain

(instead of accepting other benefits and leaving, being ananyaprayOjana)
amara – to fit well
thozhuvArgatku – those who worship
vinaigaL – sins which are hurdles for the attainment of the goal
amarA – will not touch.

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

emperumAn is difficult to attain for brahmA et al who are prayOjanAntharaparas and is easy to attain for the ananyaprayOjanas; for those who worship emperumAn to fit well, sins which are hurdles for the attainment of the goal, will not touch.

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

  • amararkku ariyAnai – Even for most intelligent persons such as brahmA et al, he cannot be attained by their own efforts; SrI vishNu purANam 1.9.55 “yannAyam bhagavAn brahmA jAnAthi paramam padhamI thannathA: sma jagadhdhAma thava sarvagadhAchyutha II” (Oh all pervading achyutha! We bow down to that supreme dwelling place of yours which even bhagavAn brahmA does not know and which is the sustaining entity for the universe).
  • thamargatku eLiyAnai – One who is easy to attain for ananyaprayOjana. Even for a monkey [sugrIva], a woman of the hunter clan [Sabari], or rishis (sages), emperumAn is easily approachable; as said in SrI rAmAyaNam kishkindhA kANdam 4.19 “sugrIvam SaraNamgatha:” (SrI rAma surrendered to sugrIva), SankshEpa rAmAyaNam “sa: abhyagachchath mahAthEjA:” (the very radiant, valorous SrI rAma reached Sabari); SrI rAmAyaNam bAla kANdam 31.4 “imausma munisArdhUla” (SrI rAma to viSvAmithra – Oh best among sages! We are available to execute your orders).
  • amarath thozhuvArgatku – For those who worship him without any expectation as ananyaprayOjana.
  • amarA vinaigaLE – The hurdles which are the cause for such seeking of other benefits will not come close.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 10.5.8 – sArA EdhangaL

Published by:

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 eighth pAsuram, AzhwAr says “There is no qualification required; anyone who always recites the divine name, will be comparable to nithyasUris”.

pAsuram

sArA EdhangaL nIrAr mugilvaNNan
pErAr OdhuvAr ArAr amararE

Listen

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

EdhangaL- sorrows themselves
sArA – (on their own) will not come close;

(as enjoyed by everyone due to helping without discriminating between land and water)
nIr Ar – filled with water
mugil vaNNan – one who is having the complexion of a dark cloud, his
pEr – divine name
ArAr – without being satiated
Ar – anyone (without seeing as per varNAsrama rules, those who are only having the qualification of devotion)
OdhuvAr – who recites

(those)
amararE – are [comparable to] nithyasUris.

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

Sorrows themselves will not come close; anyone who recites the divine name of the one who is having the complexion of a dark cloud filled with water, without being satiated, is comparable to nithyasUris. ArAr also indicates those who will never get satiated.

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

  • sArA EdhangaL – No vices will come close.
  • nIrAr mugil vaNNan – One who has the complexion of a cloud which is filled with water.
  • pEr Ar OdhuvAr – Those rare few who would recite his divine name always.
  • ArAr amararE – Irrespective of their birth or activities, as they are, they will be comparable to nithyasUris. In such birth and state, they will remain comparable to nithyasUris.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

SrIvishNu sahasranAmam – 76 (Names 751 to 760)

Published by:

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full Series

<< Part 75

751) achala: (अचलः)

bhagavAn was invincible to all wicked people such as dhuryOdhana and all his men. Thus, he is called ‘achala:’.

Etymology: bhagavAn is called ‘achala:’ since he was invincible to dhuryOdhana and other bad elements.

दुर्यॊधनाद्यभॆद्यत्वात् अचलः परिकीर्तितः |

752) chala: (चलः)

In order to help the pANdavas and others who had surrendered unto him, bhagavAn allowed himself to slip from his promises. Hence, he is called ‘chala:’ – the fickle one, or the one who went back on his promise!

bhagavAn had vowed not to touch any weapon during the mahAbhAratha war. But later he took up the chakrAyudha or his divine discus in order to slay bhIshma.

(NOTE: bhagavAn had vowed not to touch any weapon. But bhIshma had vowed that he would make bhagavAn take up his divine weapon. During the war, arjuna was brutally attacked by bhIshma. In order to save arjuna and other pANdavas including dhraupadhi for their act of surrender, and in order to save his dear devotee bhIshma’s vow, bhagavAn went back on his own vow and took up his divine weapon – the chakrAyudha – not caring the least bit for his own credence of keeping up promises!)

This unique feat of bhagavAn is hailed in various scriptures in many ways. Some of them are as below:

  • “At that moment when krishNa got angry and took up the chakra in his hands shouting loudly, all the creatures immediately started screaming with the fear of extinction of the entire kuru clan.”
  • “That vAsudheva – holding the chakra – jumped from his chariot. It was as though he was rushing to clear all the worlds of all creatures. At that moment, he looked like a fierce comet that was about to extinguish all life forms from the face of all worlds”

Etymology: In order to save the pANdavas and others (who are his dear devotees), bhagavAn is ready even to go back on his own vows. Hence, he is called ‘chala:’.

सत्यादॆः पाण्डवार्थॆ स चलतीति चलः स्मृतः |

===============================
अमानी मानदॊ मान्यॊ लॊकस्वामी त्रिलॊकधृत् ।
सुमॆधा मॆधजॊ धन्यः सत्यमॆधा धराधरः ॥ ८० ॥
===============================

753) amAnI (अमानी)

bhagavAn never shows his ego before his devotees. Thus he is called ‘amAnI’ – the humble one. That is why he readily walked as a messenger of pANdavas to the court of dhritharAshtra, without the least bit of hesitation

(NOTE: walking as a messenger with a palm leaf tied in the neck while everyone else is witnessing was considered as a very lowly job. Yet, bhagavAn enjoys his identity as the messenger of pANdavas rather than being identified as the supreme master. He has a huge temple built in kAnchipuram, where he is worshipped as ‘pANdavadhUtha’)

Etymology: He who never shows his ego before his devotees is called ‘amAnI’.

अमानी यॊsनहङ्कारी भक्तॆष्वॆव स ईरितः |

754) mAnadha: (मानदः)

bhagavAn bestowed the respectful positions to his dear ones, such as mastership of chariot (rathithva रथित्व) to arjuna and rule of a kingdom (AdhirAjya आधिराज्य) to ugrasEna and yudhishtira, et al. Thus, he is called ‘mAnadha:’.

Etymology: He is called ‘mAnadha:’, who re-established the lost respect and kingdom upon his dear ones such as arjuna and others.

स मानदॊsर्जुनादिभ्यॊ मानं राज्यं च दत्तवान् |

755) mAnya: (मान्यः)

In all these ways, bhagavAn shows his happiness in being subservient to his dear devotees (by being their messenger, charioteer, et al). He considers such subservience itself as a great respect to himself. Thus, he is called ‘mAnya:’.

The scriptures say thus: “None of the kauravas can escape the anger of that charioteer of pANdavas today” (the scriptures here identify krishNa as a charioteer rather than the supreme self)

Etymology: bhagavAn is called ‘mAnya:’, since he shows his belongingness to his devotees at all times (by being subservient to them) and takes that itself as their greatest respect.

मान्यस्तदीयत्वॆन स्यात् संमन्तव्यः सदॆति सः |

756) lOkasvAmI (लॊकस्वामी)

Who is that who does such wondrous deeds and acts so fascinatingly? It is bhagavAn – who is the master of all worlds. Thus, he is called ‘lOkasvAmI’. This means that he does not give up his identity or his nature of being the supreme lord of all worlds although he stoops down to our level in his incarnations.

Etymology: Since all the worlds are his property, bhagavAn is called ‘lOkasvAmI’.

लॊकस्सर्वस्स्वमस्यॆति लॊकस्वामीति कथ्यतॆ |

757) thrilOkadhruth (त्रिलॊकधृत्)

How does such a supreme soul mix with lowly souls? It is because he is ‘thrilOkadhruth’. This divine name means that, no matter what, bhagavAn is the one who bears the entire creation, nurtures them and thus takes up the entire responsibility of all souls in all the worlds.

bhagavAn says thus in the bhagavath gIthA: “I stand bearing all of this creation”.

Etymology: Since bhagavAn bears all three worlds, he is called ‘thrilOkadhruth’.

लॊकत्रयस्य धरणात् स त्रिलॊकधृदीरितः |

758) sumEdhA: (सुमॆधाः)

bhagavAn has a very favourable mind towards all those who worship him. Thus, he is called ‘sumEdhA:’.

The word ‘mEdha’ gets the asich (असिच्) adjunct, resulting in the word ‘mEdhA’.

Etymology: He whose thoughts (mind) are auspicious is called ‘sumEdhA:’.

बुद्धिः सुशॊभना यस्य सुमॆधाः परिकीर्तितः |

759) mEdhaja: (मॆधजः)

bhagavAn was born as krishNa in one such worship (mEdhas मॆधस्) which was carried out by dhEvaki for begetting bhagavAn as her child. Thus, he is called ‘mEdhaja:’.

bhagavAn himself says thus to dhEvaki, immediately after he is born to dhEvaki.

“Oh dhEvaki, just as you had requested me, I have now born as your son. Your prayers are now fulfilled”

The same incident is recorded in the vishNu dharma thus: “Oh dhEvaki, your acts of worship stand fulfilled today, for I am pleased by your worship. I am now born as your son”

Etymology: He, who has had a birth in effect of dhEvaki’s worship for begetting a son, is called ‘mEdhaja:’. This seven lettered manthra grants progeny to the chanter.

दॆवकीकृत-पुत्रीयव्रतयज्ञॆ च यस्य वै |
जनिस्तु मॆधजः स स्यात् सप्तार्णः पुत्रदायकः ||

760) dhanya: (धन्यः)

bhagavAn treats such birth unto his dear devotees itself as a great fortune. Thus, he is called ‘dhanya:’ – the fortunate one.

The word ‘dhana’ धनः (wealth) gets the ‘yath’ (यत्) adjunct, resulting in this divine name. This means he is the one who possesses such wealth.

Etymology: bhagavAn is called ‘dhanya:’ since he treated his birth in dhEvaki’s womb itself as a great fortune.

धन्यस्तु दॆवकीजन्मधनलाभादयं स्मृतः |

adiyen srinivasa raja ramanuja dasan

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உபதேச ரத்தின மாலை – பாசுரம் – 68

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நாத்திகரும் நற்கலையின் நன்னெறி சேர் ஆத்திகரும்

ஆத்திக நாத்திகருமாம் இவரை ஓர்த்து நெஞ்சே

முன்னவரும் பின்னவரும் மூர்க்கர் என விட்டு நடுச்

சொன்னவரை நாளும் தொடர்

அறுபத்தெட்டாம் பாசுரம். யாரைப் பின்தொடர வேண்டும் யாரைக் பின்தொடரக் கூடாது என்னும் விஷயங்களை அருளிச்செய்கிறார்.

நெஞ்சே! சாஸ்த்ரத்தை ஒத்துக்கொள்ளாத நாஸ்திகரும், உயர்ந்ததான வேத சாஸ்த்ரத்தில் காட்டப்பட்டுள்ள நல்ல வழிகளை ஒத்துக்கொண்டு அதன்படி நடக்கும் ஆஸ்திகரும், மேலோட்டமாக சாஸ்த்ரத்தை ஒத்துக்கொண்டு அதிலே விச்வாஸமும் இல்லாமல் அதன் வழியில் நடக்காமலும் இருக்கும் ஆஸ்திக நாஸ்திகர்கள் என்று இருக்கும் மூன்று வகையான மக்களை நன்றாக ஆராய்ந்து பார்த்து, முதலில் சொல்லப்பட்ட நாஸ்திகரும் இறுதியில் சொல்லப்பட்ட ஆஸ்திக நாஸ்திகரும் மூர்க்கர் என்று அவர்களை விட்டு, நடுவிலே சொல்லப்பட்ட ஆஸ்திகரையே எப்பொழுதும் பின்தொடர்ந்து நடக்கவும்.

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thiruvAimozhi – 10.5.7 – mAdhavan enRenRu

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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 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”.

pAsuram

mAdhavan enRenRu Odha valleerEl
thIdhonRum adaiyA Edham sArAvE

Listen

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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