Daily Archives: January 2, 2020

thiruvAimozhi nURRandhAdhi – 45 – enganE nIr munivadhu

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Essence of thiruvAimozhi 5.5


In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of uruveLippAdu (visualisation) and is mercifully explaining it.

How is that done? AzhwAr acquired clarity on knowing about the qualities of the rakshaka (protector) as said in thiruvAimozhi 5.4.11uRanguvAnpOl yOgu seydha perumAn” (sarvESvaran who is pretending to be sleeping but is [actually] engaged in meditating about protecting the world). As the previous realisation of thirukkuRungudi nambi’s beauty stated in thiruvAimozhi 1.10.9 “nambiyaith then kuRungudi ninRa” (nambi who is standing in thirukkuRungudi), started shining in AzhwAr’s heart again, and being unable to experience the same beauty with his physical eyes, AzhwAr started experiencing both pleasure and pain. He mercifully explained his such state through the words of a nAyaki (heroine) who united with his nAyaki (consort) and separated from him, and subsequently experienced him through uruveLippAdu (visualisation) and became very anguished. mAmunigaL mercifully explains this experience of AzhwAr which was explained in thiruvAimozhi 5.5enganEyO annaimIrgAL” starting with “enganE nIr munivadhu“.


enganE nIr munivadhu ennai ini nambi azhagu
inganE thOnRuginRadhu en munnE – angan
uru veLippAdA uraiththa thamizh mARan
karudhumavarkku inbak kadal


word-by-word meanings

nIr – all of you (my relatives)
ini ennai enganE munivadhu – can you be angry at me now?
nambi azhagu – thirukkuRungudi nambi’s physical beauty
en munnE – in front of my eyes
inganE thOnRugiRadhu – is appearing in front of me;
angan – in this manner
uruveLippAdA uraiththa – explained through the poetic style of uruveLippAdu (visualisation)
thamizh mARan – AzhwAr who mercifully revealed thamizh vEdham
karudhumavarkku – for those who meditate upon him
inbak kadal – will remain as an ocean of bliss

Simple Translation

Can all of you be angry at me now? thirukkuRungudi nambi’s physical beauty is appearing in front of my eyes; for those who meditate upon AzhwAr who mercifully revealed thamizh vEdham, who explained in this manner through the poetic style of uruveLippAdu, such AzhwAr will remain as an ocean of bliss.

Highlights from vyAkyAnam

  • enganE nIr munivadhu ennai – How can you, who are the cause for my suffering, be angry at me who is having such intense desire? mAmunigaL is following AzhwAr’s words in “enganEyO annaimIrgAL ennai munivadhu nIr” (Oh mothers! How can you be angry at me?) [first pAsuram].
  • ini – enganE nIr munivadhu – After my seeing thirukkuRungudi nambi – can you be angry at me? You should have been angry at me before that; further nambi’s divine colourful form as said in SrI rAmAyaNam AraNya kANdam 3.28 “chandhrakAnthAnanam rAmam athIva priya dharSanam” (sweet like the moon, appearing sweeter than the moon, that is SrI rAma) which will cause ruchi (taste) in us towards him, in the manner of uruveLippAdu (visualisation) as said in SrI rAmAyaNam sundhara kANdam 28.20 “asau purusharshabha: rAma:” (SrI rAma who is the best among all purushas).
  • nambi azhagu inganE thOnRuginRadhu en munnE – nambi is complete in guNa (qualities), vigraha (form), saundharya (beauty) etc; the beauty of his Ayudha (weapons), AbharaNa (onraments) and avayava (limbs), appeared in front me who would be pleased to see them. That is, the way AzhwAr enjoyed from the divine feet to the divine crown of nambi, as seen in:
    • sanginOdum nEmiyOdum (with SrI pAnchajanyam, the divine chakram) [1st pAsuram]
    • minnu nUlum kuNdalamum (his divine yagyOpavIdham which reveals his splendour, his divine ear rings) [2nd pAsuram]
    • venRi villum thaNdum vALum (his victorious bow, mace, sword) [3rd pAsuram]
    • pUndhaN mAlaith thaNduzhAyum pon mudiyum vadivum (his fresh thuLasi which is in the form of an enjoyable invigorating garland, his attractive crown which is highlighting his supremacy, his silk garment which is appearing to be fitting well for his form) [4th pAsuram]
    • thokka sOdhith thoNdai vAyum (his divine lips which resemble thoNdai (a reddish) fruit with abundant radiance) [5th pAsuram]
    • kOla nIL kodi mUkkum (his beautiful long divine nose which resembles a kalpaka creeper) [6th pAsuram]
    • niRaindha sOdhi veLLam sUzhndha nINda pon mEniyodum (his splendid, attractive divine form which is surrounded by complete flood of radiance) [7th pAsuram]
    • seyya thAmaraik kaNNum (reddish lotus flower like eyes) [8th pAsuram]
    • senni nIL mudi AdhiyAya ulappil aNigalaththan (he who has tall divine crown on his head and countless ornaments) [9th pAsuram]
    • ezhuvadhOr uru en nenjuL ezhum (his divine form which appears in a raised manner amidst a flood of radiance, appeared in my heart) [10th pAsuram]
  • angan uruveLippAdA uraiththa thamizh mARan – In this manner, mercifully explaining it in the poetic style of uruveLippAdu.
  • thamizh mARan – AzhwAr who is known as “dhrAvida brahma dharSi” (one who saw brahmam through thamizh vEdham). Saying that, the AzhwAr who mercifully spoke thiruvAimozhi 5.5 “enganEyO” on thirukkuRungudi nambi.
  • karudhumavarkku inbak kadal – For those who enjoy him with intense desire, he will remain an ocean of bliss. Just as emperumAn is very sweet for AzhwAr as said in “senni nIL mudi AdhiyAya ulappil aNigalaththan kannal pAl amudhAgi vandhu en nenjam kazhiyAnE” (he came with his tall divine crown on the head and countless ornaments, being infinitely enjoyable like sugar, milk and nectar, into my heart and is not leaving) [9th pAsuram], for everyone related to AzhwAr, AzhwAr will remain very sweet.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 94 (Names 931 to 940)

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931) paryavasthitha: (पर्यवस्थितः)

With his unbounded affection, bhagavAn surrounded the elephant. Hence, he is called ‘paryavasthitha:’. The word ‘pari’ (paritha: परितः) means ‘from all sides’, and ‘avasthitha:’ (अवस्थितः) means ‘to be’.

The vishNu dharma hails thus: “That lotus eyed lord, who is most affectionate towards the surrendered souls, was overcome with love towards the elephant”

Etymology: Since bhagavAn surrounded the elephant with his great affection, he is called ‘paryavasthitha:’. This nine lettered manthra grants unlimited fruits upon the chanter.

वात्सल्यात्त्तं गजॆन्द्रं तु परितॊsवस्थितश्च सः |
पर्यवस्थित आख्यातॊ नवार्णॊ ह्यमितप्रदः ||

अनन्तरूपॊsनन्तश्रीर्जितमन्युर्भयापहः ।
चतुरश्रॊ गभीरात्मा विदिशॊ व्यादिशॊ दिशः ॥ १०० ॥

932) anantharUpa: (अनन्तरूपः)

In this way, bhagavAn takes infinite forms then and there (as required). Thus, he is called ‘anantharUpa:’.

Etymology: He is indeed called ‘anantharUpa:’, who possesses innumerable forms.

अनन्तरूपः स स्याद्वै यस्यासङ्ख्यॆयविग्रहाः |

933) ananthaSrI: (अनन्तश्रीः)

Furthermore, bhagavAn is the owner of infinite wealth – including himself, which can be given away to his dear devotees. He is, therefore, called ‘ananthaSrI:’.

The vishNu dharma hails this as well, saying thus: “Then, the king of elephants took a divine body and went to the supreme abode (of SrIvaikuNtam)”.

Etymology: He, who possesses infinite wealth at all times – including giving away himself – such that they can be given to his dear devotees, is called ‘ananthaSrI:’.

दॆयाः स्वप्राप्तिपर्यन्ताः श्रियॊsनन्ताश्च नित्यशः |
प्रपन्नॆभ्यॊ यस्य सन्ति सॊsनन्तश्रीरिति स्मृतः ||

934) jithamanyu: (जितमन्युः)

At one instant, bhagavAn was wild over the crocodile which hurt the elephant. But later, bhagavAn came over that anger. Hence, he is called ‘jithamanyu:’.

[This is proven from the fact that bhagavAn later gave the divine ‘gandharva’ body to the crocodile, as seen in one of the previous divine names ‘jIvana:’]

Etymology: He, who won over his anger towards the water creature (crocodile) that hurt the elephant, is called ‘jithamanyu:’.

गजॆन्द्रद्वॆषिणॆ क्रॊधॊ जलकीटाय यः स्थितः |
तं मन्युं जितवान् यॊsसौ जितमन्युः प्रकथ्यतॆ ||

935) bhayApaha: (भयापहः)

bhagavAn is also reliable in removing the fear from our minds as well, which is the fear of ‘being orphaned’. He does this out of his utmost affection. Thus, he is called ‘bhayApaha:’ – the one who removes fears.

The root ‘han’ हन् (to kill) gets the ‘da:’ (डः) adjunct by grammatical rules (since it is used in the context of ‘wishing’).

It is said thus in the scriptures: “That supreme lord janArdhana protects his dear devotees – who are overcome with great fear – at all times.”

Etymology: With his great affection, bhagavAn removes the fear of being orphaned even from the minds of common people like us. Thus, he is called ‘bhayApaha:’. This eight lettered manthra is one of the best for chanting.

अनाथत्वभयं हन्ति वात्सल्यॆनैव मादृशाम् |
भयापहः समाख्यातॊ वस्वर्णॊ मनुरुत्तमः ||

936) chathuraSra: (चतुरश्रः)

Although bhagavAn came with all displaced robes, ornaments, garlands, etc. at the outcry of the elephant befitting his stature, and although he was wild with the crocodile which troubled the elephant so much, bhagavAn still kept his composure, and acted very wisely. Thus, he is called ‘chathuraSra:’.

In this episode (of gajEndhra mOksham), only his excitement in protecting his dear devotees was highlighted.

Etymology: He who is equal to all beings, and acts wisely even in times of distress, is called ‘chathuraSra:’.

युक्तकारी सर्वसमश्चतुरश्रः स कीर्तितः |

937) gabhIrAthmA (गभीरात्मा)

Otherwise, bhagavAn is extremely profound even to be comprehended by the four faced brahmA and other higher entities. Thus, he is called ‘gabhIrAthmA’ – the one with great profoundness.

Etymology: He, who possesses extreme profoundness even to be comprehended by the four faced brahmA and others, is called ‘gabhIrAthmA’. This eight lettered manthra is one of the best.

धात्रादीनामप्रधृष्यं गाम्भीर्यं यस्य विद्यतॆ |
गभीरात्मा स विज्ञॆयॊ वस्वर्णॊ मनुरुत्तमः ||

938) vidhiSa: (विदिशः)

All the humble and stuttering praises of such souls (brahmA and others) are very far to him. Thus, he is called ‘vidhiSa:’.

Etymology: He, unto whom the humble and faltering praises of even dhEvas is distant, is called ‘vidhiSa:’.

विनयाद्गद्गदस्तॊत्रगिरामपि दिवौकसाम् |
दूरॆsस्य विविधा दॆशाः विदिशः स तु कीर्तितः ||

939) vyAdhiSa: (व्यादिशः)

bhagavAn creates positions befitting of the status of each of those dhEvas (brahmA, indhra, et al). Thus, he is called ‘vyAdhiSa:’.

By grammatical rules, the ‘ka:’ (कः) adjunct is used in this divine name.

Etymology: Since bhagavAn creates posts / positions for brahmA and other dhEvas, befitting of their statures, he is called ‘vyAdhiSa:’.

ब्रह्माद्यभिमतस्थानातिसृष्ट्या व्यादिशश्च सः |

940) dhiSa: (दिशः)

bhagavAn did not accept/consider dhEvas as close as the elephant. Instead, he commanded them at all times. Hence, he is called ‘dhiSa:’. The ‘ka:’ (कः) adjunct is used as in the previous divine names.

The vishNu dharma hails thus: “Seeing the liberation of the elephant (gajEndhra mOkshanam), all dhEvas including indhra, headed by the four faced brahmA, joined their hands in prostration and approached bhagavAn. They prostrated before the supreme lord nArAyaNa, and saw him with great awe”.

The paushkara samhithA says thus: “The one who freed the elephant from the clutches of the crocodile is also capable of liberating the souls from the cycles of this material creation”.

Etymology: He, who commands dhEvas including brahmA and others into various works at all times, is called ‘dhiSa:’. This six lettered manthra is one of the best.

धात्रादीन् सर्वकृत्यॆषु ह्याज्ञापयति यः सदा  |
दिशः स तु समाख्यातः षडर्णॊ मनुरुत्तमः ||

adiyen srinivasa raja ramanuja dasan

archived in http://divyaprabandham.koyil.org

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