Monthly Archives: January 2023

saptha kAdhai – pAsuram 2

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Introduction

AchAryan is the one who makes a person acquire knowledge about artha panchaka and mercifully accepts the person with his instructions and is hence a great benefactor; due to gratitude towards such AchAryan, the disciple should have more love towards the AchArya than the manthra he taught and bhagavAn who is the object of the manthra as said in mumukshuppadi 4 “manthraththilum manthraththukku uLLIdAna vasthuvilum” (towards the manthram and the object of the manthram), as said in thiruvAimozhi 2.3.2aRiyadhana aRiviththa aththA! nI seydhana adiyEn aRiyEnE” (You are the mother who cares for my desires and the father who cares for my well-being; you are the AchArya (teacher) who taught what I don’t know; Even though I am your servitor, I don’t fully know the limitless favours done by you), thiruvAimozhi 2.7.8ennaith thImanam keduththAy (you reformed my evil mind), thiruvAimozhi 2.7.7maruvith thozhum manamE thandhAy’ (you bestowed the mind that made me fit well at your enjoyable lotus feet and worship), vishNu dharmam “manthrE thath dhEvathAyAncha thathA manthra pradhE gurau | thrishu bhakthis sadhA kAryA sA hi prathama sAdhanam ||” (One should be devoted to the manthram, to the dhEvathA of the manthram (lord) and to the AchAryan who taught the manthram; such devotion will serve as the path for attaining bhagavAn). A disciple who does not have such great love is more cruel than poison which destroys the body which is temporary when came in contact, in the sense that he destroys the AthmA which is eternal.

pAsuram

anju poruLum aLiththavan pAl anbilAr
nanjil migak kodiyarthAm sonnOm – nanjudhAn
Unai mudikkum adhu uyirai mudikkum enRu
InamilAr sonnAr ivai

Word-by-word meanings

anju poruLum – artha panchakam which includes svasvarUpam (true nature of self), parasvarUpam (true nature of bhagavAn), purushArtha svarUpam (true nature of the goal), upAya svarUpam (true nature of the means) and virOdhi svarUpam (true nature of hurdles)
aLiththavan pAl – towards AchAryan who mercifully instructed out of his great mercy
anbu ilAr – one who lacks love
nanjil – more than poison
migak kodiyar – very cruel

(to make everyone understand this principle)
nAm – we who are well focussed on the principles mercifully revealed by piLLai lOkAchAryar
sonnOm – spoke as the most valuable instruction

(When asked “How?”)
nanju thAn – poison (by coming into contact with it)
Unai – temporary body which is filled with flesh
mudikkum – will destroy;
adhu – this person who lacks love towards AchAryan
uyirai – the eternal AthmA who is filled with knowledge
mudikkum – one who destroys
enRu ivai – such principle
Inam ilAr – our pUrvAchAryas who don’t have the defect of lacking in love towards AchAryan
sonnAr – have explained.

Simple Explanation

One who lacks love towards AchAryan who, out of his great mercy, mercifully instructed artha panchakam which includes svasvarUpam (true nature of self), parasvarUpam (true nature of bhagavAn), purushArtha svarUpam (true nature of the goal), upAya svarUpam (true nature of the means) and virOdhi svarUpam (true nature of hurdles), is more cruel than poison; we who are well focussed on the principles mercifully revealed by piLLai lOkAchAryar spoke as the most valuable instruction; the poison will destroy the temporary body which is filled with flesh; but this person who lacks love towards AchAryan will destroy the eternal AthmA who is filled with knowledge; our pUrvAchAryas who don’t have the defect of lacking in love towards AchAryan, have explained such principle.

vyAkyAnam (Commentary)

anju poruLum … – Those who lack love towards AchAryan who instructed the five principles which are to be known thiruvAimozhi 5.2.5uyyum vagai” (there is no way for your redemption due to the hurdles), thiruvAimozhi 8.8.5ninRa onRai uNarndhEnukku” (For me who saw AthmA which is eternal), nAnmugan thiruvandhAhi 96nangaRindhEn” (I have clearly known about bhagavAn), thiruvAimozhi 8.8.3 “uNarvinuLLE” (I placed in my heart due to his great mercy) and thirumAlai 38Am parisu” (apt goal).

anju poruLum – Only if the AchAryan withdraws from instructing, after instructing just one of the five principles, a disciple may lack love.

anju poruLum – As said in hArItha smruthi 8-141 “vadhanthi sakalA vEdhA:” (those who know all of vEdhams), he is instructing artha panchakam which is fully explained in vEdham.

aLiththavan – Instead of instructing this artha panchakam, being pleased by the disciples’ rendering of service as said in SrI bhagavath gIthA 4.34 “sEvayA upadhEskshyanthi” (being pleased, AchAryan will instruct) and periyAzhwAr thirumozhi 4.4.2 “gurukkaLukku anukUlarAy” (being favourable towards gurus), AchAryan mercifully instructed without any expectation, out of his great mercy, seeing the disciples’ pitiable state only as said in

  • kaNNinuN chiRuth thAmbu 10payan anRAgilum pAngallar Agilum” – without seeing the goodness in the disciple, worldly benefit or AchAryan’s honourable position, or kyAthi (fame) lAbha (wealth) pUja (praises)
  • prabrUyAth” – without doing it, honouring an ordained rule
  • prapanna pArijAtham “krupayA nispruhO vadhEth” (should mercifully instruct without any desire/hate)

aLiththavan – If the AchAryan instructed being pleased with the service rendered as said in “SuSrushurasyAdhya” (It is mandatory for a disciple to serve the AchAryan), which is ordained and is compulsory, a disciple may lack love towards him. While the disciple did not even seek the knowledge, AchAryan gave his mercy being foced by his mercy, just as nursing women would spill their breast-milk due to their unbearability without doing so.

anbu ilAr – Those who lack love which is ordained as mandatory by the knowers of truth as said in upadhEsa raththina mAlai 62 “um gurukkaL tham padhaththE vaiyum anbu thannai indha mAnilaththIr” (Oh those who are living in this expansive world of samsAram! If you have the thought to uplift yourselves, I will tell you a simple path to attain that. Listen to me. Carry out devotion at the divine feet of your AchAryan).

What is their state?

nanjil migak kodiyar – Poison is bad; they are very bad. Poison is cruel; they are more cruel than that.

How do we know this?

nAm sonnOm – Not having to know through some other pramANam (proof), not having to learn through instructions, we who heard from the merciful words of piLLai lOkAchAryar who is a special incarnation, under whose divine feet we served for a long time, in the form of thathva (knowledge about truth), hitha (means) and purushArtha (goal). Here, viLAnjOlaip piLLai is including his fellow-students who studied under piLLai lOkAchAryar such as kUra kulOththama dhAsar and says “nAm” (us) in plural; or “nAm” indicates his venerable nature of being greatly respected as a very trustworthy person and who knows all, to be honoured by the world.

sonnOm – Having greatness as said in gyAna sAram 40sollum avidu surudhiyAm” (Those casual words are equivalent to vEdham) and words of the knowers of truth will be having full connection with the meaning as said in uththara rAma charitham “rishINAm punarAdhyAnAm vAchamarthOnudhAvathi” (the words of sages and elders will be followed by the meaning).

When asked “What is the bad nature of poison? What is the bad nature of this?” viLAnjOlaip piLLai is showing it in sequence.

nanjudhAn … – Un – flesh; here “Unai” indicates body filled with flesh; flesh here indicates other ingredients of the body such as blood, tears, stool, urine, muscles and bones as said in SrIvishNu purANam 1.17.63 “mAmsAruk bhUya viN mUthrasnAyu majjAsthi samhathau – dhEhE” (Body is filled with flesh, blood, tears, stool, urine, muscles, bones) – those who observe well, explain it in this manner. As said in thiruvAimozhi 5.1.5puNNai maRaiya varindhu” (concealing the external faults, surrounding me forever), due to covering the inner parts with the outer skin, bewildering the person who sees by decorating just as a statue polished with wax, the inner flesh etc are not visible. As said in “yadhinAm asya dhEhasya yadhanthas thathbahirbavEth | dhaNdamAdhAya lOkOyamSuna: kAkAnnivArayEth ||” (When the inside of the body comes outside, one will not have enough time to drive out dogs and crows with a stick), when what is inside comes out, to spend the whole time driving crows is clearly visible. Yet since there is abundance of flesh, viLAnjOlaip piLLai is also identifying it as “Unai” (flesh) following the merciful words of AzhwAr as in thiruvAimozhi 2.3.1 “Unil vAzh uyir” (AthmA living in the body), thiruvAimozhi 10.8.5 “UnEy kurambai” (hut filled with flesh). There are those who said as in “SarIram vraNavath paSyEth” (Body is seen as an abode of wounds).

nanju thAn Unai mudikkum – As said in “upabhuktham visham hanthi” (Poison kills the one who consumed it), when came in contact with it, will finish the body which is filled with flesh. To indicate the significance of poison causing death, viLAnjOlaip piLLai is saying “nanju thAn“. mudikkum indicates approximation. When a gem stone, manthram etc are present, one can be saved from death.

adhu uyirai mudikkum – As said in gyAna sAram 35enRum anaithuyiRkum Iram sey nAraNanum
anRum than Ariyan pAl anbozhiyil” (Even nArAyaNan who is most merciful towards all at all times, when one gives up love towards his AchAryan), the one who has no love towards AchAryan, is the target of abandonment even by ISvaran who is well-wisher of all, will abandon saying SrI bhagavath gIthA 16.19kshipAmi” (I push them in to repeated births in samsAra) and varAha purANam “na kshamAmi” (I won’t forgive them). Hence, as said in “sa AthmahA” (He kills self), he destroys the eternal AthmA.

nanju thAn … – The poison will destroy the body which is acquired based on karma as said in SrIvishNu purANam “SarIrAkruthi bhEdhAsthu bhUpai thE karma yOnaya:” (All the differences in the body are based on the karma) and eliminate the hurdle for the AthmA’s true state. But the one who lacks love towards AchArya, will destroy AthmA’s natural state and will pamper the body which is unbearable and remain bound eternally as said in thiruviruththam 1azhukkudambum – iniyAmuRAmai” (Unable to bear this dirty body etc).

For very wise persons who understand that the body should be discarded as said in thiruvAimozhi 1.2.9Akkaividum pozhudhu eNNE” (Think about the time of death) and “indha udambOdu ini irukkap pOgAdhu” (I cannot remain with this body anymore) and desire to eliminate it, poison’s action will cause joy and be desirable thinking “At least our hurdle is being eliminated in this manner”. On the other hand, as said in thiruvAimozhi 4.9.3uyir mAydhal kaNdARREn” (I cannot tolerate losing my life) and thiruvAsiriyam 6ulaginadhu iyalvE” (nature of this world), just as vIra sundharan’s act was undesirable for ANdAL [vIra sundharan drove out parASara bhattar from SrIrangam and died soon after – bhattar’s mother showed pity on him as he committed great offense which will lead him to hell and could not enjoy in this world too], it will be undesirable for self due to their suffering, self’s greatness and disgust. Since even after getting acceptance of AchAryan, as one is destroying the self, he is as good as achith (matter) and hence viLAnjOlaip piLLai, considering him to be not worthy of being seen, turns his head away and says “adhu” (that) in third person.

When asked “Has anyone spoken like you in this manner?” viLAnjOlaip piLLai says

Inam ilAr … – Not just us; even those who are our preceptors have said this.

enRu ivai Inam ilAr sonnAr – Poison will destroy the temporary body; one who lacks love towards AchAryan, will destroy the self – our pUrvAchAryas who don’t have the inferiority of lacking love towards their AchAryan, as said in “vishadharathO’pyathi vishama: kala ithi namrushA vadhanthi vidhvAmsa: | yathayamna kuladhvEshi sakuladhvEshi puna: piSuna:” by well-versed person about worldly people, pUrvAchAryas explained elaborately to those who are surrendered to them. viLAnjOlaip piLLai is saying “Inam ilAr” considering in his divine heart that there is nothing inferior to lacking love towards AchAryan and there is nothing superior to having such love.

sonnAr – They are those who are in harmony in all their three faculties viz mind, speech and body.

sonnAr ivai – The greatness of their divine words is as said in “yadhvachas sakalam SAsthram” (Words of those people which reflect SAsthram) and “krIdArthamapi yadhbhrUyussadharma: paramOmatha:” (Even their joking words will reflect the most superior dharmam).

We will see the next pAsuram in the next article.

adiyen sarathy ramanuja dasan

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उपदेश रत्तिनमालै – सरल व्याख्या – पासुर १२ और १३

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। ।श्री: श्रीमते शठकोपाय नम: श्रीमते रामानुजाय नम: श्रीमत् वरवरमुनये नमः। ।

उपदेश रत्तिनमालै

<<पासुर १० और ११

पासुर १२

बारहवा पासुर। इसके बाद वे दयालु रूप से समझाते हैं ताकि दुनिया के सभी लोग उन तिरुमऴिसै आळ्वार् की महानता के बारे में जान जाएँ, जिन्होंने तै (पौष) के महीने में मघम् (मघा) नक्षत्र में जन्म लिया।

तैयिल् मघम् इन्ऱु तारणियीर् एट्रम् इंदत्
तैयिल् मघत्तुक्कुच् चाटृगिन्ऱेन् – तुय्य यदि
पेट्र मऴिसैप्पिरान् पिऱन्द नाळ् एन्ऱु
नट्रवर्गळ् कोण्डाडुम् नाळ्

ऐ दुनिया के लोग! तै महीने के मघम् नक्षत्र बहुत सम्मानित है। मेरी बात सुनो, अब मैं समझाता हूँ कि इसकी महानता क्या है। क्योंकि यह वह दिन था, जिस दिन पवित्र ज्ञान प्राप्त तिरुमऴिसै पिरान् अवतरित हुए। यह उन‌ लोगों द्वारा मनाया जाता है जो महान तपस्या करते हैं। 

ज्ञान की शुद्धता यह है कि, इन आऴ्वारों को दयापूर्वक दोषरहित ज्ञान और भक्ति (समर्पण) प्राप्त हुए हैं, और वे अन्य देवताओं के संलग्न नहीं हैं। इस आऴ्वार् का तिरुकुडंदै आरावमुदन् एम्पेरुमान् के साथ अंतर्मुखी संबंध बनाने के कारण, इन्हें तिरुमऴिसै पिरान् (पिरान् शब्द आम तौर पर एम्पेरुमान् को संदर्भित करता है) कहा जाता है‌ और आरावमुदन् को आरावमुद आऴ्वार। ‘महान तपस्या के लोग’ उन्हें संदर्भित करता है जिनके पास आत्मसमर्पण की तपस्या और आचार्य की ओर दृढ़ निष्ठा की तपस्या होती है, जैसे कणिकण्णन्, पेरुंबुलियूर् अडिगळ्, ऐम्पेरुमानार् आदि।

पासुर १३

तेरहवां पासुर। अब वे दुनिया के लोगों को कुलशेखर आऴ्वार् के बारे में बताते हैं, जिन्होंने माघ महीने में पुनर्वसु नक्षत्र में अवतार लिया।

मासिप्पुनर्पूसम् काण्मिन् इन्ऱु मण्णुलगीर्
तेसु इत्तिवसत्तुक्कु एदेन्निल् – पेसुगिन्ऱेन्
कोल्लि नगर्क्कोन् कुलसेकरन् पिऱप्पाल्
नल्लवर्गळ् कोण्डाडुम् नाळ्

ऐ दुनिया के लोगों! माघ (मासि) महीने के पुनर्वसु (पुनर्पूसम्) नक्षत्र की महीमा बताता हूँ, सुनो। क्योंकि इस दिन चेर देश के कोल्लि नगर के नेता, कुलशेखर पेरुमाळ् का अवतार हुआ, यह दिन अच्छे लोगों द्वारा मनाया जाता है। क्योंकि उन्हें पेरुमाळ् (भगवान) श्रीराम के प्रति गहरी भक्ति थी, उन्हें कुलशेखर पेरुमाळ् कहा जाता है। अच्छे लोग वे हैं जो वैष्णव मार्ग पर चलते हैं, जो परम रूप से अच्छे हैं, जिनके पास भरपूर ज्ञान और भक्ति है, सांसारिक कार्यों के प्रति अ है, और जिनके पास हमारे आचार्यों के जैसे परिपूर्ण कल्याण गुण हैं।

अडियेन् दीपिका रामानुज दासी

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saptha kAdhai – pAsuram 1 – Part 5

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thadai kAtti – Revealing the hurdles in the following aspects 1) the knowledge about the relationship which was explained previously, 2) the understanding of supremacy in ISvaran who is the counterpart of such relationship, 3) the exclusive servitude of chEthana towards such bhagavAn, 4) the kainkaryam which is the goal that is explained subsequently as “thivam ennum vAzhvu” and 5) bhagavAn’s divine feet which are the apt means that is explained as “sErndha neRi“. These hurdles are in the form of considering 1) those who are inferior to be the supreme being, 2) those who are not protectors to be the protector, 3) one who is not the controller to be the controller, 4) those who are not lords to be the lord, 5) those who are not to be meditated upon being treated as object of meditation, 6) that which is not AthmA to be AthmA, 7) dependent self to be independent, 8) those which are not means to be the means, 9) those who are not relatives to be relatives, 10) that which is not enjoyment to be enjoyment, 11) self enjoyment in kainkaryam to bhagavAn and 12) ahankAram (considering body to be soul) and mamkAram (considering self to be indpendent) which are the root for all of the hurdles mentioned here. This collection of hurdles is shown in makAram which ends with sixth case, in sakaNda [broken part-by-part] nama: as per kAkAkshi nyAyam (crow uses one eye to see left and right), where nama: is read along with first and the last word [of thirumanthram] and the same word nama: itself in the middle as said in “rAjan puratha: prusthathaSchaiva sthAnathaScha viSEshatha: | namasA vIkshyathE rAjan” and in ashta SlOkee 2 “IkshithEna puratha: paSchAthaapi sthAnatha:” (nama: is seen along with praNavam, nama: and nArAyaNAya).

Such hurdles are shown in

  • nArAyaNam parithyajya hrudhistham pathim ISvaram | yOnyam archayathE dhEvam prabhudhyA sa pApabhAk ||” (One who worships other dhEvathAs abandoning SrIman nArAyaNan who is sarvESvaran, is consuming sins)
  • svAthanthryam anya SEshathvam AthmApaharaNam vidhu:” (Know that independence and being dependent on anyone other than bhagavAn are equivalent to stealing of self)
  • IshAdhanyArha SEshathvam virudhdham thyAjyamEva thath” (Even a little bit of servitude is contrary to the nature of AthmA and that should be given up)
  • prAjApathya smruthi “vAsudhEvam parithyajya yOnyam dhEvam upAsathE | thrushithO jAhnavithIrE kUpam khanathi dhurmathi: |” (Giving worship of vAsudhEva and worshipping other dhEvathAs is similar to an ignorant person digging a well on the banks of gangA to quench his thirst)
  • lakshmI thanthram “sakrudhEvahi SAsthrArtha: kruthOyam dhArayEnnaram | upAyApAya samyOgE nishtayA hIyathEnayA l apAya samplavE sadhya: prAyaSchiththam samAcharEth || prAyaSchiththiriyam sAthra yath puna: SaraNam vrajEth | upAyAnAm upEyathva svIkArEpyEthadhEvahi ||” (A chEthana who has performed surrender just once will be protected. When the other upAyams, which are dangerous, are pursued by such person, he is considered to have slipped from his surrender. When such forbidden acts are performed unintentionally, he must atone for that. The atonement is nothing but performing the act of surrendering, again. This is the atonement for considering other upAyams as proper upAyam as well)
  • vishayANAnthu samsargAth yObibharthi sukam nara: | nruthyatha: paNina: chAyAm viSramAyASrEyatha sa: ||” (The person who tries to enjoy bliss through worldly pleasures is similar to resting under the shade of a snake which is dancing with expanded hoods)
  • jithanthE sthOthram 17 “ahankArArtha kAmEshu prIthirathyaiva naSyathu” (Let all my pride, desire for worldly materials etc be destroyed)

As said in these pramANams, here it is very clearly revealed both directly and through matching internal explanations, that these hurdles are misunderstandings towards parathvam (bhagavAn’s supremacy) etc.

Subsequently, as said in “sAdhanam namasA thathA” (nama: is said to be the means) and “thasmAchchathurthayA manthrasya pradham dhAsyam uchyathE” (Thus, Aya (fourth case) in the thirumanthram explains servitude), viLAnjOlaip piLLai is mercifully explaining the meaning of nama: which is the means and Aya, the explicit fourth case which reveals apt kinchithkAram (a little servitude) at all places, all times and all states.

umbar thivam ennum vAzhvukkuch chErndha neRi kAttum avan – As said in “dhEvAnAm pUrayOdhyA” (ayOdhyA, the city of the dhEvas) and thiruvAimozhi 3.9.9 “vAnavar nAdu” (the abode of nithyasUris), being at full disposal of nithyasUris who are superior to everyone in this material realm, and known as in thiruvAimozhi 9.7.5 “theLi visumbu thiru nAdu” (The divine abode which is supremely clear sky), mahAbhAratham “athyarkAnaladhIptham thadh sthAnam vishNOr mahAthmana:  I svayaiva prabhayA rAjan dhushprEksham dhEvadhAnavai: II” (that dwelling place of mahAthmA (supreme being) vishNu is superior to sUrya and agni (fire) in terms of its radiance; it cannot be seen by dhEvas (celestial entities) and asuras (demons) with their splendour), purusha sUktham says thripAdhasyAmrutham dhivi (paramapadham is three times the size of leelA vibhUthi (materialistic realm)), “thripAdh virAt” (the world which is much bigger), paramapadham is in the form of enjoyment, tools for enjoyment and abode of enjoyment for sarvESvaran; AchAryan is the one who reveals the apt means for eternal kainkaryam in such paramapadham, as said in chAndhOgya upanishath 8-15-1 “na cha punaravarthathE” (there is no returning from that place), brahma sUthram 4.4.22 “anAvaruththiS SabdhAth” (SAsthram says that there is no return from paramapadham) and thiruvAimozhi 4.10.11 “mItchiyinRi vaigundha mAnagar” (Those who can recite them, will have the great abode SrIvaikuNtam which is present in the other side, from where there is no return), without having to return to samsAram.

umbar thivam – Just as dhESika (AchArya [even bhagavAn is an AchArya]) is identified by his followers, the abode is also identified by the residents [who are devotees of bhagavAn]. The reason for saying thivam (land), is because this is the land known as “ponnulagu” (golden world) and it is the apt abode as said in thaiththirIya bhrugu valli 10.5 “Etham Anandhamayam AthmAnam upasangramya | imAn lOkAn kAmAnnI kAmarUpyanusancharan |” (Approaching the blissful bhagavAn, assuming the desired forms, following the lord in his desires and worlds, AthmA is singing the sAma gAnam) instead of being hurdle due to independent roaming around.

vAzhvukku – It appears that vAzhchchi and nithya kainkaryam are synonyms. It is said in nAchchiyAr thirumozhi 8.9 “vEngadaththaip padhiyAgi vAzhvIrgAL!” (Oh dear clouds which are like exulting elephants, rising uproariously, having thiruvEngadamalai as your residence).

sErndha neRi – Matching means. It is said as “vAzhvukkuch chErndha neRi” to emphasise the union of means and goal, where bhagavAn who is to be pursued is the means and bhagavAn who is to be served is the goal. viLAnjOlaip piLLai is mercifully indicating the greatness of upAyam which is explained in upAya vaibhava prakaraNam in SrIvachana bhUshaNam in sUthram 54idhu thannaip pArththAl” etc, with the attribute “sErndha“.

Since it is said as “sErndha neRi” (matching means), there should also be “sErAdha neRi” (means which does not match the goal). That is as said in “bhakthyA paramayAvApi” (Either with bhakthi or the great prapaththi) and “mOksha sAdhanathvEna vEdhAnthangaLil vihithamAy” (Ordained in vEdhAntham as means for liberation), being attained by the seven means such as vivEka etc, in the form of dhruvAnusmruthi (continuous meditation), bhakthi which is very much unmatching for the goal which was explained previously and which will grant the result in a delayed manner.

kAttum avan anRO AchAryan – viLAnjOlaip piLLai is saying – in this manner, sadhAchAryan (true AchAryan) is the one who explains in a very easily understandable manner and very clear manner through instruction of thirumanthram about 1) para svarUpam (the true nature of bhagavAn) which is having two distinguished identities (being the abode of all auspicious qualities and being the opposite of all faults) in “ambon arangarkku“, 2) sva svarUpam (the true nature of self) which is exclusively dependent on such bhagavAn in “Avikku“, 3) the virOdhi svarUpam (hurdles) which are to be abandoned in “thadai“, 4) the attainment of purushArtha (goal) after elimination of such hurdles in “thivam ennum vAzhvukku” and 5) upAya svarUpam (means) which is matching such goal in “sErndha neRi“.

Only for the one who instructs in this manner, AchArya lakshaNam (clear identity of being an AchAryan) is present as said in “AchinOthihi SAsthrArthAn AchArE sthApayathyapi | svayam AcharathE yasthu sa AchArya ithIritha: ||” (One who learns the meanings of SAsthrams is AchAryan, practices it and teaches them to others, is known as AchAryan). viLAnjOlaip piLLai is mercifully saying “kAttumavan anRO AchAryan” indicating the popularity of the principle keeping in mind the divine words of piLLai lOkAchAryar in SrIvachana bhUshaNam 316nErE AchAryan enbadhu – samsAra nivarthakamAna periya thirumanthraththai upadhESiththavanai” (The direct AchArya is the one who instructed the great ashtAksharam which eliminates samsAra).

We will see the next pAsuram in the next article.

adiyen sarathy ramanuja dasan

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उपदेश रत्तिनमालै – सरल व्याख्या – पासुर १० और ११

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उपदेश रत्तिनमालै

<<पासुर ७ – ९

पासुर १० 

क्योंकि रोहिणी नक्षत्र कार्तिक नक्षत्र के बाद आता है, इसलिए मामुनिगळ् संसार के लोगों को तिरुपाण् आऴ्वार् की महानता का निर्देश देते हैं, जो कार्तिक महीने के रोहिणी नक्षत्र में अवतीर्ण हुए। रोहिणी एक नक्षत्र है जिसमें एम्पेरुमान् कान्हा के रूप में अवतरित हुए। यह वह नक्षत्र है जिसमें आऴ्वारों के बीच तिरुपाण् आऴ्वार् का अवतरण हुआ, और आचार्यों के मध्य तिरुक्कोष्टियूर् नम्बि का अवतरण हुआ। इसलिए इस नक्षत्र को तीन महानताओं के रूप में मनाया जाता है। 

कार्तिगैयिल् रोगिणिनाळ् काण्मिन् इन्ऱु कासिनियीर्
वाय्त्त पुगऴ् पाणर् वन्दुदिप्पाल् – आत्तियर्गळ्
अन्बुडने तान् अमलनादिपिरान् कट्रदऱ्पिन्
नङ्गुडने कोण्डाडुम् नाळ् ॥ १०॥

ऐ संसार के लोग! देखिए, आज कार्तिक महीने में रोहिणी का शुभदिन है। यह वह दिन है जब तिरुपाण् आऴ्वार् ने अपनी महानता प्रकट की थी, अतः जो लोग वेदों का सम्मान करते हैं, उन्होंने तिरुपाण् आऴ्वार् द्वारा रचित प्रबंध अमलनादिपिरान् को सीखने के बाद यह महसूस किया कि वेद का सार सदा पश्यन्ती (अर्थात भगवान श्रीमन्नारायण को ही सदैव देखते रहना) इस बात को बहुत ही सुंदर ढंग से ये दस पासुर समझाते हैं। ऐसे लोग इस दिन को बहुत मनाते हैं। 

पासुर ११

ग्यारहवां पासुर। तमिऴ् के मार्गऴि (मार्गशीर्ष) महीने में केट्टै (ज्येष्ठ) नक्षत्र में तोण्डरडिप्पोडि आऴ्वार् ने अवतार लिया। वेदों के तात्पर्यों को जानने वाले तोण्डरडिपोडियाऴ्वार् की महानता को वेद के अर्थों में निपुण लोग जश्न से मनाने की बात, जग के लोगों को मामुणिगळ् बता रहे हैं। इस महीने की विशेषता यह है कि एम्पेरुमान् ने श्री गीता में कहा है कि वे बारह महीनों में मार्गऴि का महीना हैं। इसी महीने में आँडाळ् ने तिरुप्पावई को दयापूर्वक गाया था। मार्गऴि में केट्टै नक्षत्र की एक और प्रर्तिष्ठा है। यह वह नक्षत्र है जिसके तहत जगद्गुरु (पूरी दुनिया के शिक्षक) ऐम्पेरुमानार् के आचार्य पेरिय नम्बि का अवतार हुआ।

मन्निय सीर् मार्गऴियिल् केट्टै इन्ऱु मानिलत्तीर्
एन्निदन्नुक्कु एट्रम् एनिल् उरैक्केन् – तुन्नु पुगळ्
मामऱैयोन् तोण्डरडिप्पोडि आऴ्वार् पिऱप्पाल्
नान्मऱैयोर् कोण्डाडुम् नाळ्॥ ११॥

ऐ दुनिया के लोगों! वैष्णव महीना माने जाने वाले मार्गऴि महीने में केट्टै नक्षत्र की महानता आपको बताता हूँ। तोण्डरडिप्पोडि आऴ्वार्, जो जानते थे कि वेद का मूल अर्थ कैंङ्कर्यम् (सेवा) है और उस कैंङ्कर्य में स्वयं को संलग्न कर‌के स्वयं को एम्पेरुमान् के अनुयायियों की सेवा में भी लगाया, उनके जन्म एम्पेरुमानार जैसे वेदों के विशेषज्ञों द्वारा आज का दिन मनाया जाता है।

अडियेन् दीपिका रामानुज दासी

आधार: http://divyaprabandham.koyil.org/index.php/2020/06/upadhesa-raththina-malai-10-11-simple/

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saptha kAdhai – pAsuram 1 – Part 4

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As an AchAryan instructs these nine types of sambandhams as said in thiruvAimozhi 2.3.2aRiyAdhana aRiviththa” (taught those experiences which one is ignorant about), this chEthana understands them clearly and will have

  • realisation of true nature of self as said in periya thirumozhi 8.9.3 “kaNNapuram onRudaiyAnukku adiyEn oruvarkku uriyEnO” (Will I, who am servitor belonging to the lord of thirukkaNNapuram, belong to anyone else?)
  • incapability in protecting self to be as said in thiruvAimozhi 5.8.3en nAn seygEn yArE kaLaigaN” (What activity shall I do [to protect myself]! Who [else] is the protector! ) and
  • firm faith in the goal to be attained as said in thiruvAimozhi 5.8.3unnAl allAl yAvarAlum onRum kuRai vENdEn” (I won’t pray to anyone else other than you to fulfil any of my desires)
  • urgency in reaching the goal as said in thiruvAimozhi 9.3.7mAga vaigundham kANbadhaRku en manam Egam eNNum” (my heart without any difference between night and day desired in a singular manner to see SrIvaikuNtam)
  • fear for the hurdles as said in periya thirumozhi 11.8.3 “pAmbOdu oru kUraiyilE payinRAp pOl” (As if residing with a snake under the same roof)
  • respect for those who are our desirable for us as said in thiruvAimozhi 8.10.3avan adiyAr siRu mA manisarAy ennai ANdAr ingE thiriya” (while vAmana’s servitors who appear to be small due to having human form but are great personalities, who enslaved me, are visibly remaining in this world itself)
  • gratitude towards those who are benefactors as said in thiruvAimozhi 10.6.10periyArkku AtpattakkAl peRAdha payan peRumARu” (to get results which are difficult to attain and which are attained when one becomes servant of great personalities)
  • firm dedication towards the one who delivers us to paramapadham as said in thiruvAimozhi 10.10.3Avikku Or paRRuk kombu ninnalAl aRiginRilEn” (I don’t know of any supporting pole which can be the noble abode for my AthmA other than you)
  • knowledge about the relationship which makes one realise that bhagavAn is natural lord and self is his natural servitor
  • deeper knowledge about the relationship which makes one realise that bhagavAn is the natural soul and self is his natural body
  • knowledge about the true nature of the relationship which makes one realise bhagavAn is the natural dharmi (abode of attributes) and self is his natural dharma (attribute)
  • deeper knowledge about the true nature of the relationship which makes one realise that there is no [independent] self and only bhagavAn exists due to the close togetherness
  • elimination of doership in servitude which includes fear in worldly pleasures and sorrow while not engaging in kainkaryam, and not giving up righteous conduct due to servitude,
  • elimination of doership in being knowledgeable, to be not prideful of being knowledgeable as in thinking “Isn’t it due to me being knowledgeable that he accepted me?” as one gives up forbidden aspects and pursues ordained aspects.
  • elimination of doership in actions and restraint, to be not prideful thinking “Isn’t it to my abandonment of forbidden aspects and pursuit of ordained acts that he accepted me?”
  • elimination of doership in enjoyment, where when one is serving him, instead of thinking that it is for self enjoyment, thinking that the self, a limb of bhagavAn, is a servitor of bhagavAn who is the owner of the limb

andharanga sambandham kAtti – This relationship is not artificial as said in “prAptham lakshmIpathErdhAsyam SASvatham paramAthmana:” (Eternal servitude towards the lord of SrImahAlakshmi is to be attained), hArItha smruthi “dhAsabhUthA: svatha: sarvE hi AthmAna: paramAthmana: | nAnyathA lakshaNam thEshAm bandhE mOkshE thathaiva cha ||” (All AthmAs are naturally enslaved to paramAthmA. In samsAram as well as mokshAm there is no other definition) and Arthi prabandham 45nArAyaNan thirumAl nAram nAm ennum muRai ArAyil nenjE anAdhi anRO” (nArAyaNan is the divine consort of SrI mahAlakshmi and we are eternal souls – when this relationship is analysed, it is eternal); hence viLAnjOlaip piLLai is saying “kAtti” (shown). We can show what is already existing and seen by others. Since this relationship was not revealed by an AchAryan previously, AthmA remained a dhEhAthmAbhimAni (considering body to be self) for a long time as said in thiruvAimozhi 2.9.9yAnE ennai aRiyagilAdhE yAnE enRanadhE enRirundhEn” (Due to my not having true knowledge in the matters relating to me, I considered myself as independent and considered everything but myself as my belongings), took countless births repeatedly, praised other dhEvathAs and danced, being bewildered about the path, remained as eternally bound soul being totally destroyed as said in thaiththirIya upanishath “asannEva” (as good as achith (matter)) and thiruvAimozhi 5.7.3 “poruL allAdha” (I who was not worthy to be called as soul); in the nama:, there are two words na and ma:, which reveal the independent tendency of self as said in “makArENas svathanthrasyAth“; considering all of these viLAnjOlaip piLLai is mercifully saying “andharanga sambandham kAtti”.

Will be continued in the next part …

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

उपदेश रत्तिनमालै – सरल व्याख्या – पासुर ७ – ९

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उपदेश रत्तिनमालै

<<पासुर ४ – ६

पासुर ७

सातवाँ पासुर समझाता है कि कैसे उनके ईश्वरीय नाम दुनिया में दृढ़ता से स्थापित किये गए, क्योंकि उन्होंने दुनिया को महानतम लाभ प्रदान किया। 

मटृळ्ळ आऴ्वार्गळुक्कु मुन्ने वन्दुदित्तु 
नट्रमिऴाल् नूल् सेय्दु नाट्टै उय्त्त – पेट्रिमैयोर्
एन्ऱु मुदलाऴ्वार्गळ् एन्नुम् पेयर् इवर्क्कु 
निन्ऱदुलगत्ते निगऴ्न्दु॥ ७॥ 

क्योंकि इन तीन आऴ्वारों ने अन्य आऴ्वारों के आगे अवतार लिया, और तमिऴ् में प्रबंध की रचना करके दुनिया का उचित मार्गदर्शन किया, इसलिए मुदल् आऴ्वार् शब्द उनके लिए दृढ़ता से स्थापित हो गया। 

पासुर ८

क्योंकि उन्होंने कहा था कि अवतार क्रम का पालन करेंगे, उन्होंने ऐप्पसी महीने के बाद आनेवाले कार्तिगै महीने में दयापूर्वक तिरुमङ्गै आऴ्वार् के अवतार की चर्चा कर रहे हैं। दो पासुरों में तिरुमङ्गै आऴ्वार् की महानता की व्याख्या करते हैं। 

सबसे पहले उन्होंने अपने हृदय को उस दिन की महानता के बारे में बताया जिस दिन तिरुमङ्गै आऴ्वार् का अवतार हुआ था। 

पेदै नेञ्जे इन्ऱै पेरुमैयरिन्दिलैयो 
एदु पेरुमै न्ऱैक्कु एन्नेन्निल् – ओदुगिन्ऱेन्
वाय्त्त पुगऴ् मंङ्गैयर्कोन् मानिलत्तिल् वन्दुदित्त
कार्तिगैयिल् कार्तिगै नाळ् काण्॥ ८॥ 

ऐ अल्पमति हृदय! क्या तुम उस दिन की महानता जानते हो? मैं तुम्हे बताऊँगा, मेरी बात सुनो। आज कार्तिगै (कार्तिक) के महीने में कृत्तिका का दिन है। इसी दिन तिरुमङ्गै आऴ्वार् ने इस विशाल विश्व में अवतार लिया। 

पासुर ९

उन्होंने नम्माऴ्वार् और तिरुमङ्गै आऴ्वार् के मध्य अद्भुत संबंध की व्याख्या की। वह अपने हृदय को उन लोगों के दैवीय् चरणों की प्रशंसा करने का निर्देश देते हैं जो इस दिन को मनाते हैं। 

माऱन् पणित्त तमिऴ् मऱैक्कु मंङ्गैयर्कोन् 
आऱंङ्गम् कूऱ अवतरित्त – वीऱूडैय
कार्तिगैयिल् कार्तिगैनाळ् इन्ऱेन्ऱु कादलिप्पार्
वायत्त मलर्ताळ्गळ् नेञ्जे वाऴ्त्तु ॥ ९॥ 

ऐ हृदय। नम्माऴ्वार् ने चार प्रबंधों की रचना की जो चार वेदों के बराबर हैं। जिस प्रकार उन चार वेदों के छह भाग हैं, उसी प्रकार कार्तिगै के महीने में कार्तिकेय नक्षत्र के इस महान दिन पर तिरुमङ्गै आऴ्वार् ने केवल छह प्रबंधों की रचना की जो नम्माऴ्वार् के प्रबंध के छह भाग हैं। जो जीव इस दिन को बहुत पसंद करते हैं, उनके दिव्य चरण कमलों की प्रशंसा करें। 

अडियेन् दीपिका रामानुज दासी

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saptha kAdhai – pAsuram 1 – Part 3

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

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Subsequently, as said in “avadhAraNamanyE thu madhyamAntham vadhanthihi” and in “asvAthantharyanthu jIvAnAm Adhikyam paramAthmana: | namasAprOchyathE thasmin nahanthAmamathOjjithA ||” (nama: explains pArathanthryam (subservience) of jIvAthmA and svAthanthryam (independence) of paramAthmA. In such nama:, ahankAram (confusing body to be self) and mamakAram (possessiveness) are eliminated), viLAnjOlaip piLLai is mercifully keeping the meanings of ukAram [in praNavam] which expressively reveals the elimination of servitude towards others and  affirms servitude towards bhagavAn, and nama: which expressively explains aspects such as being not qualified to exist for the self and being subservient (towards bhagavAn) which matches that of achith (matter), which are expressively explained here and were not explained in previous aspects.

andharanga sambandham kAtti – The meaning of ukAram which is well explained, is to show the exclusive servitorship relationship between AthmA and bhagavAn, up to eliminating servitude towards self and having total dependence like that of achith, and up to the ultimate state of servitude towards bhAgavathas; it is said in ashta SlOkI 1 “ukArOnanyArham niyamayathi sambandha manayO:” (ukAram reveals the exclusive relationship between vishNu and jIva); since the relationship does not guarantee elimination of servitude towards others and since one cannot tolerate hurdles for self, here viLAnjOlaip piLLai explains in this manner, what is qualified as “antharangam”.

Here ukAram is used as avadhAraNArtham (showing restrictive nature) as per sthAna pramANam (similar usage in other places; for example, u is used in place of Eva (only) elsewhere). Why is it considered as anyayOga vyavachchEdham (exclusive distinction – an attribute which is exclusively held by this entity) instead of just ayOga vyavachchEdham (co-existing distinction)? [The concept is instead of saying “jIvAthmA is only a servitor for bhagavAn”, it is said “jIvAthmA is an exclusive servitor to bhagavAn only”] When an object and its attribute are explained equally with the same case, ayOga vyavachchEdham can be present and in other cases where the case is not the same, such rule does not apply; hence there is fault in saying that this EvakAram (ukAram) can be anyayOga vyavachchEdham. This is clearly seen in the passage such as “dhEvadhaththam prathyEva dhaNdanam” (dhEvadhaththan is the target of punishment).

Alternatively – andharanga sambandham implies the nava vidha sambandham (nine types of relationship) which are shown in thirumanthram in prakruthi, prathyaya and dhAthu words as said in “pithAcha rakshaka SEshi bharthA gyEyO ramApathi: | svAmyAdhArO mama AthmA cha bhOkthA chAdhya manUdhitha: ||” (It is explained in thirumanthram that SrIman nArAyaNan is the father, protector, lord, husband, object of knowledge, owner, substratum, super-soul and enjoyer of chEthana).

All the nine types of relationships are explained clearly in thirumanthram, as follows:

  1. pithA puthra sambandham (father-son relationship) – in the first word, praNavam, in the first letter akAram, in the prakruthi (word origin, natural) aspect, as said in subhAlOpanishath “pithA nArAyaNa:” (nArAyaNa is the father), SrIvishNu purANam 1.9.126 “dhEva dhEvO hari: pithA” (hari who is the lord of lords, is the father) and periya thirumozhi 1.1.6 “embirAn endhai” (My benefactor, my father)
  2. rakshya rakshaka sambandham (protected-protector relationship) – in the same akAram, in the dhAthu (verb root) aspect namely “ava rakshaNE“, as said in thaiththirIya upanishath Anandhavalli “kOhyEvAnyAth ka: prANyAth” (Who will live without this great bliss?), SrIvishNu purANam 1.22.21 “na hi pAlana sAmarthyamruthE sarvESvaram harim” (None other than SrIman nArAyaNan can protect) and thiruvAimozhi 2.2.8karuththil thEvum ellap poruLum varuththiththa mAyap pirAnai” (the spectacularly capable supreme emperumAn who created dhEvas and all other beings through his sankalpam)
  3. SEsha SEshi sambandham (servitor-lord relationship) – in the prathyaya (suffix) in luptha chathurthi (hidden case) of the praNavam as said in SvEthaSvathara upanishath “pathim pathInAm” (lord of lords), SrIvishNu sahasranAmam “jagath pathim dhEvadhEvam” (lord of the universe and lord of the lords) and  thiruvAimozhi 1.1.1 “amarargaL adhipathi” (lord of nithyasUris)
  4. bharthru bhAryA sambandham (husband-wife relationship) – in the second letter of praNavam, ukAram, since it is avadhAraNam (restriction/exclusiveness), as said in “bhagavatha EvAham” (I am for bhagavAn only), SrI rAmAyaNam sundhara kANdam “lOka barthAram” (Husband for the universe) and periyAzhwAr thirumozhi 5.4.2 “paRavai ERu parampurudA nI ennaik kaik koNda pin” (Oh one who rides garudAzhwAr! After you accept me)
  5. gyAthru gyEya sambandham (Knower-known relationship) – in the third letter of praNavam, makAram, as per the dhAthu, “manu avabOdhanE” (Knowing), as said in bruhadhAraNyaka upanishath 6-5-6 “nidhidhyAsithavya:” (to be meditated upon), mahAbhAratham 178.11 “dhyEyO nArAyaNas sadhA” (Always meditate upon nArAyaNa) and thiruvAimozhi 8.8.3 “uNarvin uLLE niRuththinEn” (I placed him in my thoughts)
  6. sva svAmi sambandham (owned-owner relationship) – in the second word of thirumanthram, nama:, as said in katOpanishath 2.1.12 “ISAnO bhUtha bhavyasya” (He is the leader in present and future), vishNu thathvam “svathvam Athmani sanjAtham svAmithvam brahmani sthitham” (The quality of being the belonging is inherently natural to the soul; the quality of being the owner is inherently natural to the brahmam) and thiruvAimozhi 6.10.10 “ulagam mUnRudaiyAy” (one who owns the three worlds)
  7. SarIra SarIrI sambandham (body-soul relationship) – in the third word of thirumanthram, nArAyaNAya, in the part nAra, as said in upanishath 7 “yasyAthmA SarIram … yasya pruthivI SarIram” (for whom, this AthmA is a body, this earth is a body), in SrI rAmAyaNam yudhdha kANdam 117.26 “jagath sarvam SarIram thE” (The entire cosmos is your body) and thiruvAimozhi 1.2.1 “ummuyir vIdudaiyAnidai” (submit yourself unto the master who is the controller/giver of mOksham)
  8. AdhAra AdhEya sambandham (supporter-supported relationship) – in the part ayanam [of the third word], as said in chAndhOgya upanishath “sadhAyathanA:” (every one is having bhagavAn as the abode), SrI bhagavath gIthA 7.7 “mayi sarvam idham prOtham sUthrE maNigaNA iva” (All these entities are strung on me like gemstones strung on a string) and thiruvAimozhi 8.7.8 “mUvulgum than neRiyA vayiRRil koNdu ninRozhindhAr” (he who is having the three worlds inside him without disregarding the protector-protected relationship)
  9. bhOkthru bhOgya sambandham (enjoyer-enjoyed relationship) – in the visible chathurthi, Aya, as said in thaiththirIya upanishath “aham annam aham annam” (I am food, I am food), SrI bhagavath gIthA 5.29 “bhOkthAram yagya thapasAm” (I am the enjoyer of all sacrifices and penances) and thiruvAimozh 10.7.3 “ennai muRRum uyir uNdu” (Consuming me fully).

Will be continued in the next part …

adiyen sarathy ramanuja dasan

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Glossary/Dictionary by word – SrIvaikuNta gadhyam

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Sorted by chUrNikai

chUrNikaiWordMeaning
srivaikunta-gadhyam-3-1  abhidhEyE expressed as
srivaikunta-gadhyam-3-4  abhivandhithai:  saluted respectfully
srivaikunta-gadhyam-1  achEthana  insentient entity
srivaikunta-gadhyam-3-1  achinthya  beyond their thoughts
srivaikunta-gadhyam-3-2  achinthya  beyond thoughts
srivaikunta-gadhyam-3-3  adhara  lips
srivaikunta-gadhyam-3-2  adharam  lips
srivaikunta-gadhyam-3-2  adhbhutha  wonderful
srivaikunta-gadhyam-1  Adhi  starting with these
srivaikunta-gadhyam-1  Adhi  starting with
srivaikunta-gadhyam-3-2  Adhi  starting with this
srivaikunta-gadhyam-3-2  Adhi  and many others following them
srivaikunta-gadhyam-3-3  Adhi  various weapons like these
srivaikunta-gadhyam-3-3  Adhi  similar qualities
srivaikunta-gadhyam-3-4  Adhibhi  and others
srivaikunta-gadhyam-3-2  Adhibhi: many others such as swans etc
srivaikunta-gadhyam-3-3  Adhibhi:  many other such ornaments which have not been stated
srivaikunta-gadhyam-3-1  Adhibi  many other celestial entities, starting from these
srivaikunta-gadhyam-1  adhIna  control
srivaikunta-gadhyam-1  adhiSaya  wondrous, exalted
srivaikunta-gadhyam-1  adhiSaya  wondrous, exalted
srivaikunta-gadhyam-3-2  agaru  kind of sweet smelling grass
srivaikunta-gadhyam-3-2  AgyA payanthyA  issueorder
srivaikunta-gadhyam-3-4  AgyApayishyathi  will order?
srivaikunta-gadhyam-3-4  aham  I
srivaikunta-gadhyam-3-4  aham  I
srivaikunta-gadhyam-2  ahas  day
srivaikunta-gadhyam-3-3  AhlAdhayantham  making them happy and comfortable
srivaikunta-gadhyam-6  AhUya  beckoning
srivaikunta-gadhyam-1  aikAnthika  with single focus
srivaikunta-gadhyam-3-4  aikAnthika  with single focus
srivaikunta-gadhyam-1  aiSvarya  control
srivaikunta-gadhyam-3-2  aiSvarya  wealth
srivaikunta-gadhyam-1  aiSvaryAdhi  wealth (owning thebhOga vasthu)
srivaikunta-gadhyam-3-1  aiSvaryai: having plenty of wealth
srivaikunta-gadhyam-1  akhaNda jana  he does not make a distinction among celestial persons, human beings, animals, plants etc when they approach him as an ASrithar. jana: Anyone born.
srivaikunta-gadhyam-3-3  akhila  all
srivaikunta-gadhyam-1  akhila jana  every living
srivaikunta-gadhyam-1  akhilasathva dhayaika sAgarasya  ocean of mercy for all
srivaikunta-gadhyam-3-2  Akulai: filled with
srivaikunta-gadhyam-3-2  Akulai:filled with
srivaikunta-gadhyam-3-2  alaka  curled lock
srivaikunta-gadhyam-3-2  alakAvalee  bundle of curled lock
srivaikunta-gadhyam-3-2  AlakshayamAna  visible
srivaikunta-gadhyam-3-2  alankrutha  decorated with
srivaikunta-gadhyam-3-2  alankruthai: decorated
srivaikunta-gadhyam-3-2  alankrutham  decorated with
srivaikunta-gadhyam-3-3  AlApa  sweet words
srivaikunta-gadhyam-3-2  amala  without any fault
srivaikunta-gadhyam-3-3  amala  pure
srivaikunta-gadhyam-1  amaryAdha  here maryAdhA means limit. So, no limit.
srivaikunta-gadhyam-4  amaryAdha  without any limit
srivaikunta-gadhyam-1  ambhuja  lotus like
srivaikunta-gadhyam-1  ambhuja  lotus like
srivaikunta-gadhyam-3-2  ambhuja  lotus
srivaikunta-gadhyam-3-3  ambuja  lotus
srivaikunta-gadhyam-3-4  ambuja  lotus-like
srivaikunta-gadhyam-3-2  amrutha  nectar like
srivaikunta-gadhyam-6  amrutha  nectar
srivaikunta-gadhyam-3-3  amruthEna  like nectar
srivaikunta-gadhyam-3-2  amSa  shoulder
srivaikunta-gadhyam-3-2  amsa  shoulder
srivaikunta-gadhyam-1  anAlOchitha  not examining whether granting refuge to a person (who wishes to surrender) is advantageous or not
srivaikunta-gadhyam-3-3  Anana  mouth
srivaikunta-gadhyam-3-2  anantha  thivananthAzhvAn (AdhiSEshan, 1000 hooded serpent)
srivaikunta-gadhyam-3-3  ananthai: endless
srivaikunta-gadhyam-3-1  ananthai:  countless
srivaikunta-gadhyam-3-2  ananthyAchcha  unlimited
srivaikunta-gadhyam-1  ananya  without substitute
srivaikunta-gadhyam-1  anavadhika  without any limit
srivaikunta-gadhyam-1  anavadhika  without any limit
srivaikunta-gadhyam-3-3  anavadhika  countless
srivaikunta-gadhyam-3-2  aNdaja  born from egg (birds)
srivaikunta-gadhyam-3-1  aNdam  These 14 worlds taken together form an egg-shaped assembly of worlds called aNdam (egg)
srivaikunta-gadhyam-3-2  anguleebhi:  fingers
srivaikunta-gadhyam-3-2  anguleeyaka  rings on fingers
srivaikunta-gadhyam-3-2  anila  breeze
srivaikunta-gadhyam-4  anjali puta:  joined palms
srivaikunta-gadhyam-6  anthar  deep inside
srivaikunta-gadhyam-3-3  antharAnya  inner space
srivaikunta-gadhyam-3-2  anthastha  inside
srivaikunta-gadhyam-3-1  anthastha pushpa rathna Adhi nirmitha dhivya leelA maNdapa Satha sahaasra upaSObhiththai: inside the groves, there are different types of maNdapams (halls) such as pushpa maNdapa (flower hall), rathna maNdapa (ruby hall) and which are present in hundreds of thousands of numbers for the divine play of bhagavAn and his consorts
srivaikunta-gadhyam-5  anubhUyamAna  being experienced
srivaikunta-gadhyam-3-2  anubhUyamAnairabi  even if experienced
srivaikunta-gadhyam-4  anugyAthaScha  allowing
srivaikunta-gadhyam-1  anukUla  he guides the ASrithar to go by the correct path and not take difficult paths
srivaikunta-gadhyam-3-4  anumatha: bhUthva  permission
srivaikunta-gadhyam-3-3  anusamhitha  protect
srivaikunta-gadhyam-3-3  anushandhAya  to repeat
srivaikunta-gadhyam-2  anusmarEth  keep remembering through the day
srivaikunta-gadhyam-1  anuvrajEth  to hold on firmly
srivaikunta-gadhyam-1  anyath  other
srivaikunta-gadhyam-5  anyath  anything else
srivaikunta-gadhyam-3-4  apagatha  gone
srivaikunta-gadhyam-6  apaham  removing
srivaikunta-gadhyam-3-3  apUrayantham  filled with
srivaikunta-gadhyam-3-1  ApUrithE filled up
srivaikunta-gadhyam-3-2  ApUrithE filled with
srivaikunta-gadhyam-3-2  apUrvavath  incomparable
srivaikunta-gadhyam-3-2  ApyAyayanthyA  relaxed; gladden
srivaikunta-gadhyam-3-3  aravindha  lotus
srivaikunta-gadhyam-6  aravindha  lotus-like
srivaikunta-gadhyam-3-2  asAdhAraNai: special
srivaikunta-gadhyam-5  aSaktha:  not capable
srivaikunta-gadhyam-3-4  ASAm  desire
srivaikunta-gadhyam-1  asamprushtam  not touching
srivaikunta-gadhyam-1  asankhyEya  countless
srivaikunta-gadhyam-3-1  asankIrNaiScha kaiSchith  also adorned with stand-alone trees (trees that are not mixed with other types).
srivaikunta-gadhyam-3-2  Asava  nectar (honey) of flowers
srivaikunta-gadhyam-3-4  ASayA  desire
srivaikunta-gadhyam-3-4  ASayA  desire
srivaikunta-gadhyam-3-2  AScharyam  wondrous
srivaikunta-gadhyam-1  aSEsha  without leaving anything
srivaikunta-gadhyam-3-3  aSi  sword (kadgam)
srivaikunta-gadhyam-3-4  AsInam  sitting by the side
srivaikunta-gadhyam-5  Asitha  let him for ever
srivaikunta-gadhyam-6  AsItha  lives for ever
srivaikunta-gadhyam-1  ASritha  his followers.
srivaikunta-gadhyam-3-1  AsthAna  assembly
srivaikunta-gadhyam-1  asthi  available
srivaikunta-gadhyam-3-2  AsvAdha  drink
srivaikunta-gadhyam-3-2  AthAmra  several others starting from this
srivaikunta-gadhyam-3-2  athi  very
srivaikunta-gadhyam-3-2  athi  very
srivaikunta-gadhyam-3-2  athi  very
srivaikunta-gadhyam-3-2  athi  very
srivaikunta-gadhyam-3-2  athi  very
srivaikunta-gadhyam-3-2  athi  very
srivaikunta-gadhyam-3-2  athi  very
srivaikunta-gadhyam-3-3  athi  very
srivaikunta-gadhyam-3-2  athikOmala  very beautiful
srivaikunta-gadhyam-3-2  athikOmala  very beautiful
srivaikunta-gadhyam-3-1  athipramANE beyond measure
srivaikunta-gadhyam-4  athiprEmAnvithEna  with lot of love and affection
srivaikunta-gadhyam-3-4  athiSIthalayA  very cool (calm and gentle)
srivaikunta-gadhyam-3-1  athIthya  crossing
srivaikunta-gadhyam-1  Athma  soul
srivaikunta-gadhyam-3-2  Athma  self (refers to pirAtti here)
srivaikunta-gadhyam-3-3  Athma  self
srivaikunta-gadhyam-3-3  Athma aiSvaryam  controlling all AthmAs
srivaikunta-gadhyam-4  Athma sanjIvanEna  for AthmA’s superior sustenance
srivaikunta-gadhyam-6  Athma sanjIvanEna  for AthmA’s superior sustenance
srivaikunta-gadhyam-2  Athma ujjIvanam  leaving this world and attaining SrivaikuNtam.
srivaikunta-gadhyam-3-1  Athmakam  composed of
srivaikunta-gadhyam-3-3  Athmana: jIvAthmA
srivaikunta-gadhyam-3-4  AthmAnam  self
srivaikunta-gadhyam-6  AthmIyam  self (bhagavAn‘s)
srivaikunta-gadhyam-3-3  athyantha  without an end
srivaikunta-gadhyam-3-4  athyantha  without an end
srivaikunta-gadhyam-4  athyantha  without an end
srivaikunta-gadhyam-4  athyantha  without an end
srivaikunta-gadhyam-1  Athyanthika  without end
srivaikunta-gadhyam-3-4  Athyanthika  till the end
srivaikunta-gadhyam-3-3  audhArya  generous
srivaikunta-gadhyam-3-2  avagAhi  immersed
srivaikunta-gadhyam-3-3  avakluptha  administered
srivaikunta-gadhyam-3-2  Avalee  row of
srivaikunta-gadhyam-3-2  Avalee  a collection of wasps
srivaikunta-gadhyam-3-2  Avalee  bundle
srivaikunta-gadhyam-3-3  avalOkanEna  graceful glance
srivaikunta-gadhyam-4  avalOkanEna  through his eyes
srivaikunta-gadhyam-5  avalOkanEna  looking at.
srivaikunta-gadhyam-6  avalOkanEna  through his eyes
srivaikunta-gadhyam-3-4  avalOkitha  viewed by
srivaikunta-gadhyam-3-4  avalOkya  to look
srivaikunta-gadhyam-4  avalOkya  having seen
srivaikunta-gadhyam-6  avalOkya  having seen
srivaikunta-gadhyam-3-4  avanathO  head bowed
srivaikunta-gadhyam-3-1  AvaraNa  wrapper or cover
srivaikunta-gadhyam-3-1  AvaraNa  cover (like a compound wall)
srivaikunta-gadhyam-3-3  avasthitham  situation or position.
srivaikunta-gadhyam-3-3  avathamsa  worn on the top portion of the ears
srivaikunta-gadhyam-6  avayava:  parts
srivaikunta-gadhyam-5  avichchinna  without any interruption
srivaikunta-gadhyam-3-1  AvruthE filled with
srivaikunta-gadhyam-3-1  AvruthE filled with
srivaikunta-gadhyam-3-2  AvruthE surrounded
srivaikunta-gadhyam-3-2  AvruthE surrounded with
srivaikunta-gadhyam-3-3  Ayudhai:  weapons
srivaikunta-gadhyam-1  bala  strength
srivaikunta-gadhyam-3-2  bandhura  charming
srivaikunta-gadhyam-3-4  bhagavAn  bhagavAn
srivaikunta-gadhyam-3-4  bhagavAn  hE (oh) bhagavAn!
srivaikunta-gadhyam-1  bhagavantham  One who has the 6 primary qualities of gyAna bala aiSvarya vIrya Sakthi thEja:
srivaikunta-gadhyam-3-3  bhagavantham  one who has all auspicious qualities, which are opposite of all faults
srivaikunta-gadhyam-3-4  bhagavantham  bhagavAn
srivaikunta-gadhyam-3-4  bhagavantham  bhagavAn
srivaikunta-gadhyam-3-4  bhagavantham  bhagavAn
srivaikunta-gadhyam-4  bhagavantham  bhagavAn
srivaikunta-gadhyam-3-4  bhagavantham nArAyaNam  bhagavan nArAyaNan
srivaikunta-gadhyam-5  bhagavanthamEva  of SrIvaikuNtanAthan (bhagavAn)
srivaikunta-gadhyam-3-3  bhagavath  bhagavAn‘s
srivaikunta-gadhyam-3-3  bhagavath  bhagavAn‘s
srivaikunta-gadhyam-3-4  bhagavath  bhagavAn‘s
srivaikunta-gadhyam-3-4  bhagavath  bhagavAn‘s
srivaikunta-gadhyam-3-4  bhagavath  bhagavAn‘s
srivaikunta-gadhyam-3-1  bhagavath AnukUlya bhOgai:  enjoyed by bhagavAn the way he likes
srivaikunta-gadhyam-3-4  bhagavath pAdhAmbujadhvaya  bhagavAn‘s two lotus like exalted feet
srivaikunta-gadhyam-3-4  bhagavath pAdhAmbujadvaya  bhagavAn‘s two lotus-like exalted feet
srivaikunta-gadhyam-3-3  bhagavatha: bhagavAn
srivaikunta-gadhyam-4  bhagavatha:  by bhagavAn
srivaikunta-gadhyam-6  bhagavatha:  by bhagavAn
srivaikunta-gadhyam-3-4  bhagavathE  to bhagavAn
srivaikunta-gadhyam-1  bhagavathO bhagavAn
srivaikunta-gadhyam-1  bhakthajana  those who are his devotees, who are friendly towards him
srivaikunta-gadhyam-3-2  bhAsayantham  illuminate
srivaikunta-gadhyam-5  bhAva  state
srivaikunta-gadhyam-3-3  bhAvagarbhENa  emotional content
srivaikunta-gadhyam-1  bhAvEna  manner
srivaikunta-gadhyam-3-2  bhayA  radiance
srivaikunta-gadhyam-1  bhEdham  difference
srivaikunta-gadhyam-1  bhOga  enjoyable
srivaikunta-gadhyam-3-4  bhOgASa:  desire in enjoyment
srivaikunta-gadhyam-1  bhOgasya  fit for enjoyment
srivaikunta-gadhyam-3-3  bhOgEna  enjoyment
srivaikunta-gadhyam-3-2  bhOgini  serpent
srivaikunta-gadhyam-3-2  bhrUlatham  arched eye-brows
srivaikunta-gadhyam-3-2  bhUshaNa  ornament
srivaikunta-gadhyam-3-3  bhUshaNair  with such ornaments
srivaikunta-gadhyam-3-3  bhUshitham  decorated
srivaikunta-gadhyam-3-4  bhUthva  being
srivaikunta-gadhyam-3-1  bhuvanam  world
srivaikunta-gadhyam-3-1  brahmA AdhInAm vAngmanasa agOcharE  this place is beyond the speech and thought of everyone beginning with brahmA.
srivaikunta-gadhyam-3-2  brunga  bee or wasp
srivaikunta-gadhyam-1  cha  also
srivaikunta-gadhyam-3-1  cha  also
srivaikunta-gadhyam-3-3  cha  and
srivaikunta-gadhyam-3-3  chakra  discus (sudharSan)
srivaikunta-gadhyam-3-2  chandhana  sandal
srivaikunta-gadhyam-3-2  charaNa  divine feet
srivaikunta-gadhyam-1  charaNAravindha yugalam  two lotus-like feet
srivaikunta-gadhyam-3-2  chAru  pleasant
srivaikunta-gadhyam-3-1  chathurdaSa  fourteen
srivaikunta-gadhyam-1  chEthana  sentient entity
srivaikunta-gadhyam-3-3  chUdA  a pendant worn on the head, coming up to the top of the forehead
srivaikunta-gadhyam-3-4  dhArayishyAmi  will bear him
srivaikunta-gadhyam-3-2  dharSanai: to see
srivaikunta-gadhyam-3-1  dhaSa  ten
srivaikunta-gadhyam-3-2  dhESai:  location
srivaikunta-gadhyam-1  dhEva  devas
srivaikunta-gadhyam-3-1  dhivya  aprAkrutha (pure good)
srivaikunta-gadhyam-3-1  dhivya  aprAkrutha (sudhdha sathva)
srivaikunta-gadhyam-3-1  dhivya  divine
srivaikunta-gadhyam-3-1  dhivya  divine
srivaikunta-gadhyam-3-1  dhivya  divine
srivaikunta-gadhyam-3-2  dhivya  divine
srivaikunta-gadhyam-3-2  dhivya  aprAkrutha (divine)
srivaikunta-gadhyam-3-2  dhivya  divine
srivaikunta-gadhyam-3-2  dhivya  divine
srivaikunta-gadhyam-3-2  dhivya  divine
srivaikunta-gadhyam-3-2  dhivya  divine
srivaikunta-gadhyam-3-2  dhivya  divine
srivaikunta-gadhyam-3-2  dhivya  divine
srivaikunta-gadhyam-3-2  dhivya  divine
srivaikunta-gadhyam-3-2  dhivya  aprAkrutha (divine)
srivaikunta-gadhyam-3-2  dhivya  divine
srivaikunta-gadhyam-3-2  dhivya divine
srivaikunta-gadhyam-3-3  dhivya  aprAkrutha (divine)
srivaikunta-gadhyam-3-3  dhivya  divine
srivaikunta-gadhyam-3-3  dhivya  divine
srivaikunta-gadhyam-3-3  dhivya  divine
srivaikunta-gadhyam-3-3  dhivya  divine
srivaikunta-gadhyam-3-3  dhivya  divine
srivaikunta-gadhyam-3-3  dhivya  divine
srivaikunta-gadhyam-3-1  dhivya alankAra alankruthE  the roof of the hall decorated in an artful way
srivaikunta-gadhyam-3-1  dhivya AyathanE divine temple
srivaikunta-gadhyam-3-1  dhivya nAnA rathna krutha sthala vichithrithE the sthala (floor) is made of different types of divine, wonderful rubies
srivaikunta-gadhyam-3-1  dhivya purushai: divine people
srivaikunta-gadhyam-3-2  dhivya pushpa  divine flowers
srivaikunta-gadhyam-3-1  dhivya pushpa upavanai: upaSObhithE the place is adorned with such orchards and gardens
srivaikunta-gadhyam-3-1  dhivya rathna sthambha Satha sahasra kOtibhi: upaSObithE the maNdapam (hall) is adorned with hundreds of thousands of pillars (sthamba) made of ruby and such gems
srivaikunta-gadhyam-3-2  dhivya rekhA  divine lines
srivaikunta-gadhyam-3-2  dhivyalOkam  divine realm
srivaikunta-gadhyam-3-1  dhivyalOkE not mAnushalOkam (world inhabited by human beings)
srivaikunta-gadhyam-5  dhrashtum  to see
srivaikunta-gadhyam-3-4  dhruSa  eye
srivaikunta-gadhyam-3-4  dhruSA  with their eyes
srivaikunta-gadhyam-3-3  dhrushtvA   able to see
srivaikunta-gadhyam-3-4  dhUrAdhEva  from a distance
srivaikunta-gadhyam-3-3  dhvamsa  destruction
srivaikunta-gadhyam-3-4  dhvArapAlai:  his guards at the entrance (loosely, door-keepers)
srivaikunta-gadhyam-1  dhvaya  two of them
srivaikunta-gadhyam-1  dhvaya  two of them
srivaikunta-gadhyam-3-4  dhvayam  two of them
srivaikunta-gadhyam-3-3  dhyAna yOgEna  through meditation
srivaikunta-gadhyam-6  dhyAthvA  meditating
srivaikunta-gadhyam-1  dOsha  fault
srivaikunta-gadhyam-1  Eka  only
srivaikunta-gadhyam-1  Eka  only
srivaikunta-gadhyam-3-3  Eka bhOgai: only sustenance
srivaikunta-gadhyam-2  Evam  thus
srivaikunta-gadhyam-3-3  gadhA  mace (kaumOdhaki)
srivaikunta-gadhyam-3-4  gambhIra  deep
srivaikunta-gadhyam-3-3  gAmbhIrya  depth
srivaikunta-gadhyam-1  gaNa  bundles
srivaikunta-gadhyam-3-3  gaNa  cluster of
srivaikunta-gadhyam-3-4  gaNanAyakai:  his chieftains
srivaikunta-gadhyam-3-2  gaNdam  cheeks
srivaikunta-gadhyam-3-1  gandha  smell
srivaikunta-gadhyam-3-3  gandhai: smell
srivaikunta-gadhyam-3-2  gAndharvENa  like divine singers
srivaikunta-gadhyam-1  gatha  reach
srivaikunta-gadhyam-3-3  graivEyaka  ornament worn around the neck (neck-band, does not come below the neck).
srivaikunta-gadhyam-1  guNa  type of qualities
srivaikunta-gadhyam-3-3  guNa  qualities
srivaikunta-gadhyam-1  guNa aguNa  qualities which are desired and not desired amongASrithars
srivaikunta-gadhyam-1  guNavaththayA 
srivaikunta-gadhyam-3-1  guNitha  times
srivaikunta-gadhyam-1  guruthvEna  refers to his quality of saulabhyaas he came down from SrIvaikuNtam to become the first AchAryan
srivaikunta-gadhyam-1  gyAna  knowledge
srivaikunta-gadhyam-1  gyAna  knowledge about thebhOga vasthu
srivaikunta-gadhyam-3-3  hAra  chains which hang upto the stomach or further below.
srivaikunta-gadhyam-3-3  hrudhaya  hearts
srivaikunta-gadhyam-1  hrudhaya Anandhanasya  melts heart with happiness.
srivaikunta-gadhyam-3-1  IdhruSa svabhAvam  this is its nature or type
srivaikunta-gadhyam-3-3  Isadh  a little bit
srivaikunta-gadhyam-3-2  Ishath  a little bit
srivaikunta-gadhyam-3-4  ithara  other
srivaikunta-gadhyam-1  ithi  like this
srivaikunta-gadhyam-3-4  ithi  like this
srivaikunta-gadhyam-3-4  ithi  saying this
srivaikunta-gadhyam-3-4  ithi  like this
srivaikunta-gadhyam-3-1  ithi parichchEththum ayOgyE  evennithyasUris do not have the ability to define these characteristics of SrIvaikuNtam
srivaikunta-gadhyam-3-1  iyath aiSvaryam  this is the value of its wealth
srivaikunta-gadhyam-3-1  iyath parimANam  these are its dimensions
srivaikunta-gadhyam-3-3  jagaj  universe
srivaikunta-gadhyam-3-2  jagath  world
srivaikunta-gadhyam-1  jaladhE:  ocean
srivaikunta-gadhyam-3-3  jana  living species
srivaikunta-gadhyam-3-3  janakEna  producing
srivaikunta-gadhyam-3-3  janma  creation
srivaikunta-gadhyam-3-2  jImUtha  cloud
srivaikunta-gadhyam-3-4  kadhA  when
srivaikunta-gadhyam-3-4  kadhA  when
srivaikunta-gadhyam-3-4  kadhA  when
srivaikunta-gadhyam-3-4  kadhAham  when I
srivaikunta-gadhyam-3-4  kadhAham  when I
srivaikunta-gadhyam-3-2  kaiSchith  some
srivaikunta-gadhyam-3-2  kaiSchith padhmavanAlayA dhivyaleelAasAdhAraNai:  Similarly there are exclusive orchards for the pastime of SrI mahAlakshmi
srivaikunta-gadhyam-3-1  kalpaka tharu  a tree which fulfills the wishes of those who wish for something while standing under it
srivaikunta-gadhyam-1  kalpakOti sahasrENApi  for very long time
srivaikunta-gadhyam-1  kalyANa  auspicious
srivaikunta-gadhyam-3-2  kambu  three lines or marks in the neck
srivaikunta-gadhyam-3-3  kAnchIguNa  a golden cord worn around the waist.
srivaikunta-gadhyam-3-2  kandharam-neck
srivaikunta-gadhyam-3-2  kAnthyA  radiance
srivaikunta-gadhyam-3-3  karaNa  to carry out
srivaikunta-gadhyam-3-4  karaNaya  as an implement for kainkaryam
srivaikunta-gadhyam-3-2  karathalam  palm
srivaikunta-gadhyam-1  karma  past deeds
srivaikunta-gadhyam-3-2  karNa  for the ears
srivaikunta-gadhyam-3-2  karpUra  camphor
srivaikunta-gadhyam-5  karthum  to do
srivaikunta-gadhyam-3-1  kArya kAraNa jAtham  effect and causative factors
srivaikunta-gadhyam-3-1  kasmimSchith  at some place
srivaikunta-gadhyam-3-3  kataka  bracelet worn on the wrist.
srivaikunta-gadhyam-3-3  kausthubha  the ornament adorning his chest, representing all jIvAthmAs
srivaikunta-gadhyam-3-3  kEyUra  bracelet worn on the upper arm (armlet)
srivaikunta-gadhyam-4  kim  what
srivaikunta-gadhyam-5  kinchith  even a little bit
srivaikunta-gadhyam-1  klESa  suffering
srivaikunta-gadhyam-6  klESam  troubles
srivaikunta-gadhyam-3-2  kOkila  cuckoo
srivaikunta-gadhyam-3-2  kOmala  sweet
srivaikunta-gadhyam-3-2  kOmala  pleasing
srivaikunta-gadhyam-3-3  kOmala  beautiful
srivaikunta-gadhyam-3-1  kOtibhi:  crore
srivaikunta-gadhyam-3-2  krIdA  for playing
srivaikunta-gadhyam-3-2  krIda  play
srivaikunta-gadhyam-3-2  krIdAsthAna  locations for playing
srivaikunta-gadhyam-1  kriya  actual act of enjoying thebhOga vasthu
srivaikunta-gadhyam-3-4  krupayA snEha garbhayA  with grace and friendliness
srivaikunta-gadhyam-3-2  krutha  made of
srivaikunta-gadhyam-3-2  krutha  carried out
srivaikunta-gadhyam-4  krutha  done
srivaikunta-gadhyam-3-2  kruthsnam  without leaving out anything
srivaikunta-gadhyam-3-2  kshaNa  moment
srivaikunta-gadhyam-3-2  kUjithai  cooing (making sounds)
srivaikunta-gadhyam-3-2  kuNdala  ear-ring
srivaikunta-gadhyam-3-3  kuNdala  ear drops
srivaikunta-gadhyam-4  kurvANa:  should I do?
srivaikunta-gadhyam-3-2  lalAta  forehead
srivaikunta-gadhyam-3-2  lAvaNyamaya  full of beauty
srivaikunta-gadhyam-3-3  leelA  elegance
srivaikunta-gadhyam-3-2  lOchanam  divine eyes
srivaikunta-gadhyam-5  lOkayan  look at
srivaikunta-gadhyam-3-2  madhura  mellifluous
srivaikunta-gadhyam-3-4  madhurayA girA  mellifluous voice
srivaikunta-gadhyam-3-3  mAdhurya  sweet (honey-like)
srivaikunta-gadhyam-3-2  madhyE  in the centre
srivaikunta-gadhyam-1  maha  huge
srivaikunta-gadhyam-1  mahArNavam  great ocean
srivaikunta-gadhyam-3-2  mahathi  huge
srivaikunta-gadhyam-3-1  mahAthmabhi:  great people
srivaikunta-gadhyam-3-3  makara  fish
srivaikunta-gadhyam-3-4  mAm  me
srivaikunta-gadhyam-3-4  mAm  me
srivaikunta-gadhyam-3-4  mama bhOgyam  He is the source of my enjoyment
srivaikunta-gadhyam-3-4  mama kula dhaivatham  he is the prime worshipable deity for my family
srivaikunta-gadhyam-3-4  mama kula dhanam  he is the protector for my family
srivaikunta-gadhyam-3-4  mama mAtharam  He bears me and does good for me
srivaikunta-gadhyam-3-4  mama nAtham  he is my Lord and master
srivaikunta-gadhyam-3-4  mama pitharam  he is the cause for my existence
srivaikunta-gadhyam-3-4  mama sarvam  he is everything to me
srivaikunta-gadhyam-3-1  maNdapa  hall
srivaikunta-gadhyam-3-2  mandha  gentle
srivaikunta-gadhyam-3-2  maNi mukthA pravAla  ruby, pearl, coral
srivaikunta-gadhyam-3-2  mAnikka  ruby
srivaikunta-gadhyam-3-2  manOhara  enchanting
srivaikunta-gadhyam-3-3  manOhara  captivating the minds of listeners
srivaikunta-gadhyam-1  manOratha  desire of mind
srivaikunta-gadhyam-1  manushya  humans
srivaikunta-gadhyam-1  manvAna: in thought
srivaikunta-gadhyam-1  matha: with
srivaikunta-gadhyam-3-3  mAthra  only
srivaikunta-gadhyam-3-2  maththa  drunken (overjoyed)
srivaikunta-gadhyam-3-2  mayUra  peacocks
srivaikunta-gadhyam-1  mE  to me
srivaikunta-gadhyam-3-3  mukha  face
srivaikunta-gadhyam-3-2  muktha  fresh
srivaikunta-gadhyam-3-3  mukthAdhAma  pearl necklace
srivaikunta-gadhyam-3-2  mukthAmaya  made of pearls
srivaikunta-gadhyam-1  na  not
srivaikunta-gadhyam-3-2  nakAvalee  row of nails
srivaikunta-gadhyam-3-1  nAnA  different
srivaikunta-gadhyam-3-2  nAnA  different types
srivaikunta-gadhyam-3-2  nArAyaNadhivya leelA  for the pastime of nArAyaNa
srivaikunta-gadhyam-1  nArAyaNam  He is nArAyaNan, who has no one superior to him
srivaikunta-gadhyam-3-3  nArAyaNam  the personification of such an entitiy, SrIman nArAyaNan.
srivaikunta-gadhyam-1  nArAyaNasya  that nArAyaNan
srivaikunta-gadhyam-3-4  nArAyaNAya nama:  salutations to nArAyaNan
srivaikunta-gadhyam-3-2  nayana  eye
srivaikunta-gadhyam-3-2  neela  bluish black
srivaikunta-gadhyam-6  nimagna  immersed
srivaikunta-gadhyam-3-3  nirastha  removed
srivaikunta-gadhyam-3-4  nirastha  reject
srivaikunta-gadhyam-3-2  nirasthAthiSaya Anandhaika rasathayA cha  incomparable, wondrous, joyful pleasure
srivaikunta-gadhyam-5  nirathiSaya  nothing more wondrous than this
srivaikunta-gadhyam-6  nirathiSaya  most wondrous
srivaikunta-gadhyam-3-2  nirmalayA  without any dOsham (fault)
srivaikunta-gadhyam-1  nithya  completely
srivaikunta-gadhyam-3-2  nithya  without any time-limit (always)
srivaikunta-gadhyam-3-3  nithya  always
srivaikunta-gadhyam-3-3  nithya dhAsyam  always servant
srivaikunta-gadhyam-3-3  nithya sidhdhai: they are always present.
srivaikunta-gadhyam-3-1  nithya sidhdhai:  permanently carrying out kainkaryam
srivaikunta-gadhyam-3-4  nivEdhayEth  offers
srivaikunta-gadhyam-3-3  nUpura  anklet
srivaikunta-gadhyam-3-3  nyastha  placed
srivaikunta-gadhyam-1  Ogha  wave
srivaikunta-gadhyam-1  pAdha  exalted feet
srivaikunta-gadhyam-1  pAdha  foot
srivaikunta-gadhyam-3-4  pAdha  exalted feet
srivaikunta-gadhyam-6  pAdha  exalted feet
srivaikunta-gadhyam-3-1  pAdhapasthaiScha  flowers that are also (still) on the plants and trees
srivaikunta-gadhyam-3-2  palaka  flat part
srivaikunta-gadhyam-3-3  parAdhikAla  for ever
srivaikunta-gadhyam-3-1  parama  superior
srivaikunta-gadhyam-1  paramapurusham  superior entity
srivaikunta-gadhyam-3-4  paricharishyAmi  will get to do kainkaryam
srivaikunta-gadhyam-1  paricharyA  to carry out kainkaryam
srivaikunta-gadhyam-3-3  paricharyA  kainkaryam
srivaikunta-gadhyam-3-3  paricharya  kainkaryam
srivaikunta-gadhyam-3-4  paricharya  kainkaryam
srivaikunta-gadhyam-3-4  paricharyA  to carry out kainkaryam
srivaikunta-gadhyam-3-4  paricharyA karaNa yOgya:  be eligible to carry out kainkaryam
srivaikunta-gadhyam-3-2  paricharyAyAm  for carrying out service
srivaikunta-gadhyam-3-4  paricharyAyAm  to do kainkaryam
srivaikunta-gadhyam-3-4  paricharyAyAm  to carry out kainkaryam
srivaikunta-gadhyam-1  parigruhya  to hold on firmly
srivaikunta-gadhyam-3-2  parijanam  servitors
srivaikunta-gadhyam-3-4  pArishadha  attendants
srivaikunta-gadhyam-3-1  paritha  surround
srivaikunta-gadhyam-3-4  parivArAyA  surrounded by ASrithars
srivaikunta-gadhyam-3-2  paryanka  bed
srivaikunta-gadhyam-3-2  paryankE on the bed
srivaikunta-gadhyam-3-1  pathamAnai: flowers are just dropping from the plants and trees.
srivaikunta-gadhyam-3-1  pathitha  fallen
srivaikunta-gadhyam-3-2  pIna  large
srivaikunta-gadhyam-3-2  pItha  yellow
srivaikunta-gadhyam-3-3  pIthAmbara  gold laced, silk vEshti(clothe worn around the waist, covering the lower part of his divine form)
srivaikunta-gadhyam-3-2  prabhayA  radiant
srivaikunta-gadhyam-1  prabhruthi  starting from this
srivaikunta-gadhyam-3-2  prabhudhdha  blossomed
srivaikunta-gadhyam-3-4  praigruhNIshva:  accept
srivaikunta-gadhyam-3-4  praNamya  prostrating
srivaikunta-gadhyam-3-4  praNamya  prostrating
srivaikunta-gadhyam-1  prapaththE: hold on to firmly or surrender
srivaikunta-gadhyam-3-2  prasvinnavath  spread out
srivaikunta-gadhyam-2  prathi  every
srivaikunta-gadhyam-3-2  prathyagra  just then
srivaikunta-gadhyam-3-4  pravEkshyAmi  will attain?
srivaikunta-gadhyam-3-2  pravishtAn  one who entered
srivaikunta-gadhyam-1  pravruththi  activity
srivaikunta-gadhyam-5  prIthyA  with love
srivaikunta-gadhyam-3-2  priyAvatha  beautiful
srivaikunta-gadhyam-5  punarapi  again
srivaikunta-gadhyam-3-2  puNdarIka  lotus
srivaikunta-gadhyam-3-1  pushpa  flowers
srivaikunta-gadhyam-3-2  pushpa  flower
srivaikunta-gadhyam-3-2  pushpa  flowers
srivaikunta-gadhyam-3-2  pushpa sanchaya  cluster of loose flowers
srivaikunta-gadhyam-3-2  rAjahamsa  royal swan
srivaikunta-gadhyam-3-2  raktha  reddish
srivaikunta-gadhyam-3-2  ramaNIya  pleasant
srivaikunta-gadhyam-3-2  rasOdhakai: taste of water body
srivaikunta-gadhyam-3-1  rathnamayE full of gems
srivaikunta-gadhyam-5  rUpENa  form
srivaikunta-gadhyam-3-1  Sabdha  word
srivaikunta-gadhyam-1  sAdhanam  means (path)
srivaikunta-gadhyam-3-2  sAdhAraNaischa kaiSchith  There are some orchards which are common to both mahAlakshmi and nArAyaNa.
srivaikunta-gadhyam-3-2  sadhruSa  equivalent
srivaikunta-gadhyam-3-2  sadhruSa  equivalent
srivaikunta-gadhyam-3-4  sAdhvasa  timidly
srivaikunta-gadhyam-4  sAdhvasa  with humility
srivaikunta-gadhyam-6  sAgar  ocean
srivaikunta-gadhyam-3-4  saha  with
srivaikunta-gadhyam-3-1  sahasra  thousands
srivaikunta-gadhyam-3-1  sahasra  thousand
srivaikunta-gadhyam-3-2  sahasrair  thousands
srivaikunta-gadhyam-3-2  Saila  mountains
srivaikunta-gadhyam-3-4  sAkshAth karavANi chakshushA? when will I see him?
srivaikunta-gadhyam-1  Sakthi  energy
srivaikunta-gadhyam-1  sAmagrI  implements
srivaikunta-gadhyam-3-3  samastha  all
srivaikunta-gadhyam-3-3  samastha  all
srivaikunta-gadhyam-3-4  samastha  all
srivaikunta-gadhyam-3-4  samastha  all
srivaikunta-gadhyam-3-4  samastha  all
srivaikunta-gadhyam-6  samastha  all
srivaikunta-gadhyam-3-1  samastham  all
srivaikunta-gadhyam-1  samrudhdhasya  this enjoyment is not something finite or small but huge or plenty
srivaikunta-gadhyam-3-3  sAmsArika  of samsAris (those who dwell in bhUlOkam, earth)
srivaikunta-gadhyam-3-4  sAmsArika svabhAva: the manner of dwellers of earth (samsAris)
srivaikunta-gadhyam-1  samSlEsham  to be together
srivaikunta-gadhyam-3-4  samyak  very well
srivaikunta-gadhyam-3-1  sanaka  one of the four mAnasa puthrars of brahmA (the four sons created by brahmA through his thoughts)
srivaikunta-gadhyam-1  sanjIvanEna  total sustenance
srivaikunta-gadhyam-3-3  Sanka  conch (pAnchajanyam)
srivaikunta-gadhyam-3-3  sankalpa  will
srivaikunta-gadhyam-3-2  sankASam  appearance
srivaikunta-gadhyam-3-1  sankIrNa pArijAtha Adhi kalpadhruma upaSObhithai: Adorned with mix of kalpaka trees and trees such as pArijAtham, sandalwood etc.
srivaikunta-gadhyam-3-1  sapthakam  collection or aggregate of 7
srivaikunta-gadhyam-1  SaraNam  to surrender
srivaikunta-gadhyam-3-2  saraSija  born in pond (lotus)
srivaikunta-gadhyam-3-2  SArika  a sub-species of parrots
srivaikunta-gadhyam-3-3  SArnga  bow
srivaikunta-gadhyam-1  sarva  all
srivaikunta-gadhyam-3-2  sarva  all
srivaikunta-gadhyam-6  sarva  all
srivaikunta-gadhyam-4  sarva avastha uchitha  in all states, appropriately
srivaikunta-gadhyam-3-2  sarvadhA always
srivaikunta-gadhyam-4  sarvadhESa  in all places
srivaikunta-gadhyam-4  sarvakAla  at all times
srivaikunta-gadhyam-6  sasmitham  with a smile
srivaikunta-gadhyam-3-1  Satha  hundreds
srivaikunta-gadhyam-3-1  Satha  hundred
srivaikunta-gadhyam-3-2  Satha  hundreds
srivaikunta-gadhyam-3-2  Satha sahasrai: hundreds of thousands of
srivaikunta-gadhyam-3-2  Satha sahasrai:  hundreds and thousands
srivaikunta-gadhyam-3-2  saugandhika  sweet smelling (white or blue lily)
srivaikunta-gadhyam-3-2  saukumAryath  delicate (thin)
srivaikunta-gadhyam-3-2  savibhrama  knit
srivaikunta-gadhyam-3-2  Seela rUpa guNa vilAsAdhibhi: Athma anurUpayA  she is appropriate to emperumAn in her Athma guNa (qualities of her AthmA, soul) as well as in her rUpa guNa (qualities of her physical form)
srivaikunta-gadhyam-4  Seelavatha  with his auspicious qualities
srivaikunta-gadhyam-1  Seelavatha:
srivaikunta-gadhyam-3-2  SeethalayA  cold
srivaikunta-gadhyam-3-2  Sesha  AdhiSEshan
srivaikunta-gadhyam-4  SEsha bhAvAya  in the state of carrying out kainkaryam
srivaikunta-gadhyam-5  SEshabhAvamEva  in the state of carrying out kainkaryam
srivaikunta-gadhyam-3-4  SEshabhOgE  sitting on AdhiSEshan (serpent bed), SrIyA – mahAlakshmi (it is inferred that bhUdhEvi and neelAdhEvi are also there)
srivaikunta-gadhyam-3-2  SEshASana  vishvaksEnar (head of emperumAn’s army)
srivaikunta-gadhyam-3-3  sEvyamAnam  worshipped by
srivaikunta-gadhyam-3-3  sEvyamAnam  worshipped by
srivaikunta-gadhyam-3-4  sEvyamAnam  worshipped by
srivaikunta-gadhyam-3-2  sEvyamAnE worshipped
srivaikunta-gadhyam-3-4  SirasA  through my head
srivaikunta-gadhyam-6  Sirasikrutham  keeping on the head
srivaikunta-gadhyam-3-1  Siva  rudhran
srivaikunta-gadhyam-3-2  SlathAlakAbandha vimardha Samsibhi: chathurbhI: AjAnuvilambibhi: bhujai: virAjitham  Thus the four shoulders on which the ear rings hang loosely, extend upto the knee (as an extension through the arms) and adorn emperumAn.
srivaikunta-gadhyam-5  smarthum  to think
srivaikunta-gadhyam-3-2  smitham  smile
srivaikunta-gadhyam-3-4  snigdha  gentle
srivaikunta-gadhyam-3-3  SObhA  splendour
srivaikunta-gadhyam-3-1  SObhamAna  adorned with
srivaikunta-gadhyam-3-2  sOpAnai:  steps to tank or lake or river
srivaikunta-gadhyam-3-3  Sparsai  touch
srivaikunta-gadhyam-1  SrI mahAlakshmi (his consort)
srivaikunta-gadhyam-3-2  SrImath  filled with kainkarya SrI (serving bhagavAn)
srivaikunta-gadhyam-6  SrImath  most enjoyable
srivaikunta-gadhyam-3-4  SrImathA mUlamanthrENa  reciting thirumanthram
srivaikunta-gadhyam-3-4  SrimAthE  with SrI mahAlakshmi
srivaikunta-gadhyam-3-1  Srimathi  kainkaryam
srivaikunta-gadhyam-3-3  SrImathi  with kainkarya as wealth
srivaikunta-gadhyam-3-3  SrImathya  beautiful
srivaikunta-gadhyam-3-3  SrIvathsa  the captivating mole on the chest
srivaikunta-gadhyam-3-2  SrIya saha Asinam  seated with such a SrI (pirAtti) by his side
srivaikunta-gadhyam-5  srOtha  continuous flow (like a river)
srivaikunta-gadhyam-1  sthithi  sustenance (that through which it sustains itself)
srivaikunta-gadhyam-3-3  sthithi  protection
srivaikunta-gadhyam-3-2  Suchi  pure
srivaikunta-gadhyam-1  suhruthvEna suhruth means a person with a good heart
srivaikunta-gadhyam-3-2  Suka  parrots
srivaikunta-gadhyam-3-3  sukha  comfortable
srivaikunta-gadhyam-6  sukham  happy
srivaikunta-gadhyam-6  sukhAvaham  pleasant
srivaikunta-gadhyam-1  sva  self
srivaikunta-gadhyam-3-1  svabhAva  as its nature
srivaikunta-gadhyam-3-2  svabhAva  as his nature
srivaikunta-gadhyam-3-3  svabhAvai: their basic traits and nature
srivaikunta-gadhyam-3-3  svabhAvatha:  as their nature
srivaikunta-gadhyam-1  svAbhAvika  of basic nature
srivaikunta-gadhyam-1  svAbhAvika  of basic nature
srivaikunta-gadhyam-3-2  svachcha  clear
srivaikunta-gadhyam-3-4  svakIyayA  his own
srivaikunta-gadhyam-3-2  svarai:  voice or sound
srivaikunta-gadhyam-1  svarUpa  basic nature
srivaikunta-gadhyam-3-2  svayam  self
srivaikunta-gadhyam-4  svayam Eva  by himself
srivaikunta-gadhyam-6  svayam Eva  by himself
srivaikunta-gadhyam-4  svIkrutha:  approved
srivaikunta-gadhyam-1  swAmithva  owner or master
srivaikunta-gadhyam-3-3  swAmyam  master
srivaikunta-gadhyam-3-4  thadhEka bhOga  only that enjoyment
srivaikunta-gadhyam-3-4  thairEva  only with their
srivaikunta-gadhyam-1  thasyaiva  as said
srivaikunta-gadhyam-1  thath  that
srivaikunta-gadhyam-1  thath  that
srivaikunta-gadhyam-1  thath  that
srivaikunta-gadhyam-3-2  thath  that
srivaikunta-gadhyam-3-4  thath pAdhau  those exalted feet
srivaikunta-gadhyam-1  thath prApthayE to attain that manOratham (desire of mind) of doing kainkaryam.
srivaikunta-gadhyam-3-4  thath prasAdha  with bhagavAn‘s grace
srivaikunta-gadhyam-3-2  thath thath avastha uchitha  appropriate to various states
srivaikunta-gadhyam-4  thatha:  after that
srivaikunta-gadhyam-6  thatha:  after that
srivaikunta-gadhyam-2  thathaScha  after that
srivaikunta-gadhyam-5  thathaScha  After that
srivaikunta-gadhyam-3-4  thathpAdhAmbujadhvayam  those two exalted lotus like feet
srivaikunta-gadhyam-3-2  thathra thathra  here and there
srivaikunta-gadhyam-3-4  thayaiva  with that
srivaikunta-gadhyam-1  thEjan  radiance
srivaikunta-gadhyam-3-1  thEshAmapi  even they
srivaikunta-gadhyam-1  thiryak  animals
srivaikunta-gadhyam-1  thrividha  three types
srivaikunta-gadhyam-3-2  udhagra  tall
srivaikunta-gadhyam-3-3  udhara bandhana  waist band around his stomach
srivaikunta-gadhyam-3-2  udhgeeyamAna  singing (humming)
srivaikunta-gadhyam-3-1  udhyAna  garden
srivaikunta-gadhyam-3-2  udhyAna  gardens
srivaikunta-gadhyam-3-2  ugalam  two
srivaikunta-gadhyam-3-2  ujjvala  bright/luminous
srivaikunta-gadhyam-3-2  ujjvala  luminous
srivaikunta-gadhyam-3-2  unmAdhayatha  mad
srivaikunta-gadhyam-3-2  unmeelitha  blossomed
srivaikunta-gadhyam-3-2  unmeelitha  blossomed
srivaikunta-gadhyam-3-3  unmeelitha  just blossomed
srivaikunta-gadhyam-3-2  unnasam  long (prominent) nose
srivaikunta-gadhyam-3-4  upaburmhithayA  bring pushed
srivaikunta-gadhyam-4  upASItha  worshipped
srivaikunta-gadhyam-3-2  upaSObhithai: adorned with
srivaikunta-gadhyam-3-1  upaSObhithE adorned with
srivaikunta-gadhyam-3-2  upaSObhithE adorned
srivaikunta-gadhyam-3-4  upEthya  near
srivaikunta-gadhyam-3-4  upEthya  nearing
srivaikunta-gadhyam-3-2  uthpala  like a water lily
srivaikunta-gadhyam-3-1  uththaram  above
srivaikunta-gadhyam-3-4  uththAya uththAya puna: puna: praNamya  standing at the place where the head touched earlier and prostrating again, standing up again at the place where the head touched earlier and prostrating again (doing this repeatedly till he reached bhagavAn).
srivaikunta-gadhyam-3-3  vaijayanthyA vanamAlayA  an ornamental garland made with 5 stones
srivaikunta-gadhyam-3-2  vaikuNta  SrIvaikuNtam (nithya vibhUthi)
srivaikunta-gadhyam-3-1  vaikuNtE  vaikuntam
srivaikunta-gadhyam-3-4  vainathEya  garudan
srivaikunta-gadhyam-3-3  vainathEyAdhibhi:  Starting with vainathEya (garuda, bhagavAn‘s vehicle)
srivaikunta-gadhyam-3-2  vApi  lake
srivaikunta-gadhyam-3-2  varai: different species
srivaikunta-gadhyam-3-1  varNa  colour
srivaikunta-gadhyam-3-4  varthdhayithvA  to make it grow
srivaikunta-gadhyam-3-2  vAsasam  clothed in
srivaikunta-gadhyam-1  vAthsalyaika  treating faults as virtues
srivaikunta-gadhyam-3-3  vibhUshithEna  decorated
srivaikunta-gadhyam-1  vibhUthE wealth
srivaikunta-gadhyam-3-1  vichithra  of many types
srivaikunta-gadhyam-3-2  vichithrithE like an art work
srivaikunta-gadhyam-3-1  vidhi  brahmA
srivaikunta-gadhyam-3-2  vilambi  hanging
srivaikunta-gadhyam-3-4  vinaya  with humility
srivaikunta-gadhyam-4  vinayAvanatha:  bending down with modesty
srivaikunta-gadhyam-3-3  vinirgathEAna  coming out from
srivaikunta-gadhyam-3-2  virajithai:  adorned
srivaikunta-gadhyam-3-2  virAjitham  adorned
srivaikunta-gadhyam-3-2  virAjitham  adorned
srivaikunta-gadhyam-3-2  virAjitham  adorned with
srivaikunta-gadhyam-3-3  virAjitham  adorned
srivaikunta-gadhyam-3-2  virAjithE adorned
srivaikunta-gadhyam-1  vIrya  valour
srivaikunta-gadhyam-5  viSEsha:  special
srivaikunta-gadhyam-3-3  vishvaksEnE to SrI vishvaksEnar
srivaikunta-gadhyam-3-2  viSvam  entire realm
srivaikunta-gadhyam-3-3  viSvam  entire world, with all its living entities.
srivaikunta-gadhyam-3-1  vyOma  sky or ether
srivaikunta-gadhyam-3-4  yAchamAna:  praying
srivaikunta-gadhyam-5  yAchamAna:  requests and prays to bhagavAn.
srivaikunta-gadhyam-3-3  yatha  whatever
srivaikunta-gadhyam-3-3  yathA  whatever
srivaikunta-gadhyam-3-2  yauvana  youthful (he is always 16 years old, irrespective of the number of years that have passed. He is that young, always)
srivaikunta-gadhyam-3-2  yOga  total
srivaikunta-gadhyam-3-3  yOgam  kainkaryam that the nithyasUris have been blessed with
srivaikunta-gadhyam-3-3  yOgyai: have the capability
srivaikunta-gadhyam-3-2  yugalam  two
srivaikunta-gadhyam-6  yugalam  two

Glossary/Dictionary by chUrNikai – SrIvaikuNta gadhyam

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chUrNikaiWordMeaning
srivaikunta-gadhyam-1  sva  self
srivaikunta-gadhyam-1  adhIna  control
srivaikunta-gadhyam-1  thrividha  three types
srivaikunta-gadhyam-1  chEthana  sentient entity
srivaikunta-gadhyam-1  achEthana  insentient entity
srivaikunta-gadhyam-1  svarUpa  basic nature
srivaikunta-gadhyam-1  sthithi  sustenance (that through which it sustains itself)
srivaikunta-gadhyam-1  pravruththi  activity
srivaikunta-gadhyam-1  bhEdham  difference
srivaikunta-gadhyam-1  klESa  suffering
srivaikunta-gadhyam-1  karma  past deeds
srivaikunta-gadhyam-1  Adhi  starting with these
srivaikunta-gadhyam-1  aSEsha  without leaving anything
srivaikunta-gadhyam-1  dOsha  fault
srivaikunta-gadhyam-1  asamprushtam  not touching
srivaikunta-gadhyam-1  svAbhAvika  of basic nature
srivaikunta-gadhyam-1  anavadhika  without any limit
srivaikunta-gadhyam-1  adhiSaya  wondrous, exalted
srivaikunta-gadhyam-1  gyAna  knowledge
srivaikunta-gadhyam-1  bala  strength
srivaikunta-gadhyam-1  aiSvarya  control
srivaikunta-gadhyam-1  vIrya  valour
srivaikunta-gadhyam-1  Sakthi  energy
srivaikunta-gadhyam-1  thEjan  radiance
srivaikunta-gadhyam-1  prabhruthi  starting from this
srivaikunta-gadhyam-1  asankhyEya  countless
srivaikunta-gadhyam-1  kalyANa  auspicious
srivaikunta-gadhyam-1  guNa  type of qualities
srivaikunta-gadhyam-1  gaNa  bundles
srivaikunta-gadhyam-1  Ogha  wave
srivaikunta-gadhyam-1  mahArNavam  great ocean
srivaikunta-gadhyam-1  paramapurusham  superior entity
srivaikunta-gadhyam-1  bhagavantham  One who has the 6 primary qualities of gyAna bala aiSvarya vIrya Sakthi thEja:
srivaikunta-gadhyam-1  nArAyaNam  He is nArAyaNan, who has no one superior to him
srivaikunta-gadhyam-1  swAmithva  owner or master
srivaikunta-gadhyam-1  suhruthvEna suhruth means a person with a good heart
srivaikunta-gadhyam-1  guruthvEna  refers to his quality of saulabhyaas he came down from SrIvaikuNtam to become the first AchAryan
srivaikunta-gadhyam-1  parigruhya  to hold on firmly
srivaikunta-gadhyam-1  aikAnthika  with single focus
srivaikunta-gadhyam-1  Athyanthika  without end
srivaikunta-gadhyam-1  thath  that
srivaikunta-gadhyam-1  pAdha  exalted feet
srivaikunta-gadhyam-1  ambhuja  lotus like
srivaikunta-gadhyam-1  dhvaya  two of them
srivaikunta-gadhyam-1  paricharyA  to carry out kainkaryam
srivaikunta-gadhyam-1  Eka  only
srivaikunta-gadhyam-1  manOratha  desire of mind
srivaikunta-gadhyam-1  thath prApthayE to attain that manOratham (desire of mind) of doing kainkaryam.
srivaikunta-gadhyam-1  cha  also
srivaikunta-gadhyam-1  thath  that
srivaikunta-gadhyam-1  pAdha  foot
srivaikunta-gadhyam-1  ambhuja  lotus like
srivaikunta-gadhyam-1  dhvaya  two of them
srivaikunta-gadhyam-1  prapaththE: hold on to firmly or surrender
srivaikunta-gadhyam-1  anyath  other
srivaikunta-gadhyam-1  na  not
srivaikunta-gadhyam-1  mE  to me
srivaikunta-gadhyam-1  kalpakOti sahasrENApi  for very long time
srivaikunta-gadhyam-1  sAdhanam  means (path)
srivaikunta-gadhyam-1  asthi  available
srivaikunta-gadhyam-1  ithi  like this
srivaikunta-gadhyam-1  manvAna: in thought
srivaikunta-gadhyam-1  thasyaiva  as said
srivaikunta-gadhyam-1  bhagavathO bhagavAn
srivaikunta-gadhyam-1  nArAyaNasya  that nArAyaNan
srivaikunta-gadhyam-1  akhilasathva dhayaika sAgarasya  ocean of mercy for all
srivaikunta-gadhyam-1  anAlOchitha  not examining whether granting refuge to a person (who wishes to surrender) is advantageous or not
srivaikunta-gadhyam-1  guNa aguNa  qualities which are desired and not desired amongASrithars
srivaikunta-gadhyam-1  akhaNda jana  he does not make a distinction among celestial persons, human beings, animals, plants etc when they approach him as an ASrithar. jana: Anyone born.
srivaikunta-gadhyam-1  anukUla  he guides the ASrithar to go by the correct path and not take difficult paths
srivaikunta-gadhyam-1  amaryAdha  here maryAdhA means limit. So, no limit.
srivaikunta-gadhyam-1  Seelavatha:
srivaikunta-gadhyam-1  dhEva  devas
srivaikunta-gadhyam-1  thiryak  animals
srivaikunta-gadhyam-1  manushya  humans
srivaikunta-gadhyam-1  Adhi  starting with
srivaikunta-gadhyam-1  akhila jana  every living
srivaikunta-gadhyam-1  hrudhaya Anandhanasya  melts heart with happiness.
srivaikunta-gadhyam-1  svAbhAvika  of basic nature
srivaikunta-gadhyam-1  anavadhika  without any limit
srivaikunta-gadhyam-1  adhiSaya  wondrous, exalted
srivaikunta-gadhyam-1  guNavaththayA 
srivaikunta-gadhyam-1  ASritha  his followers.
srivaikunta-gadhyam-1  vAthsalyaika  treating faults as virtues
srivaikunta-gadhyam-1  jaladhE:  ocean
srivaikunta-gadhyam-1  bhakthajana  those who are his devotees, who are friendly towards him
srivaikunta-gadhyam-1  samSlEsham  to be together
srivaikunta-gadhyam-1  Eka  only
srivaikunta-gadhyam-1  bhOgasya  fit for enjoyment
srivaikunta-gadhyam-1  nithya  completely
srivaikunta-gadhyam-1  gyAna  knowledge about thebhOga vasthu
srivaikunta-gadhyam-1  kriya  actual act of enjoying thebhOga vasthu
srivaikunta-gadhyam-1  aiSvaryAdhi  wealth (owning thebhOga vasthu)
srivaikunta-gadhyam-1  bhOga  enjoyable
srivaikunta-gadhyam-1  sAmagrI  implements
srivaikunta-gadhyam-1  samrudhdhasya  this enjoyment is not something finite or small but huge or plenty
srivaikunta-gadhyam-1  maha  huge
srivaikunta-gadhyam-1  vibhUthE wealth
srivaikunta-gadhyam-1  SrI mahAlakshmi (his consort)
srivaikunta-gadhyam-1  matha: with
srivaikunta-gadhyam-1  charaNAravindha yugalam  two lotus-like feet
srivaikunta-gadhyam-1  ananya  without substitute
srivaikunta-gadhyam-1  Athma  soul
srivaikunta-gadhyam-1  sanjIvanEna  total sustenance
srivaikunta-gadhyam-1  thath  that
srivaikunta-gadhyam-1  gatha  reach
srivaikunta-gadhyam-1  sarva  all
srivaikunta-gadhyam-1  bhAvEna  manner
srivaikunta-gadhyam-1  SaraNam  to surrender
srivaikunta-gadhyam-1  anuvrajEth  to hold on firmly
srivaikunta-gadhyam-2  thathaScha  after that
srivaikunta-gadhyam-2  prathi  every
srivaikunta-gadhyam-2  ahas  day
srivaikunta-gadhyam-2  Athma ujjIvanam  leaving this world and attaining SrivaikuNtam.
srivaikunta-gadhyam-2  Evam  thus
srivaikunta-gadhyam-2  anusmarEth  keep remembering through the day
srivaikunta-gadhyam-3-1  chathurdaSa  fourteen
srivaikunta-gadhyam-3-1  bhuvanam  world
srivaikunta-gadhyam-3-1  Athmakam  composed of
srivaikunta-gadhyam-3-1  aNdam  These 14 worlds taken together form an egg-shaped assembly of worlds called aNdam (egg)
srivaikunta-gadhyam-3-1  dhaSa  ten
srivaikunta-gadhyam-3-1  guNitha  times
srivaikunta-gadhyam-3-1  uththaram  above
srivaikunta-gadhyam-3-1  cha  also
srivaikunta-gadhyam-3-1  AvaraNa  wrapper or cover
srivaikunta-gadhyam-3-1  sapthakam  collection or aggregate of 7
srivaikunta-gadhyam-3-1  samastham  all
srivaikunta-gadhyam-3-1  kArya kAraNa jAtham  effect and causative factors
srivaikunta-gadhyam-3-1  athIthya  crossing
srivaikunta-gadhyam-3-1  parama  superior
srivaikunta-gadhyam-3-1  vyOma  sky or ether
srivaikunta-gadhyam-3-1  Sabdha  word
srivaikunta-gadhyam-3-1  abhidhEyE expressed as
srivaikunta-gadhyam-3-1  brahmA AdhInAm vAngmanasa agOcharE  this place is beyond the speech and thought of everyone beginning with brahmA.
srivaikunta-gadhyam-3-1  Srimathi  kainkaryam
srivaikunta-gadhyam-3-1  vaikuNtE  vaikuntam
srivaikunta-gadhyam-3-1  dhivyalOkE not mAnushalOkam (world inhabited by human beings)
srivaikunta-gadhyam-3-1  sanaka  one of the four mAnasa puthrars of brahmA (the four sons created by brahmA through his thoughts)
srivaikunta-gadhyam-3-1  vidhi  brahmA
srivaikunta-gadhyam-3-1  Siva  rudhran
srivaikunta-gadhyam-3-1  Adhibi  many other celestial entities, starting from these
srivaikunta-gadhyam-3-1  achinthya  beyond their thoughts
srivaikunta-gadhyam-3-1  svabhAva  as its nature
srivaikunta-gadhyam-3-1  aiSvaryai: having plenty of wealth
srivaikunta-gadhyam-3-1  nithya sidhdhai:  permanently carrying out kainkaryam
srivaikunta-gadhyam-3-1  ananthai:  countless
srivaikunta-gadhyam-3-1  bhagavath AnukUlya bhOgai:  enjoyed by bhagavAn the way he likes
srivaikunta-gadhyam-3-1  dhivya purushai: divine people
srivaikunta-gadhyam-3-1  mahAthmabhi:  great people
srivaikunta-gadhyam-3-1  ApUrithE filled up
srivaikunta-gadhyam-3-1  thEshAmapi  even they
srivaikunta-gadhyam-3-1  iyath parimANam  these are its dimensions
srivaikunta-gadhyam-3-1  iyath aiSvaryam  this is the value of its wealth
srivaikunta-gadhyam-3-1  IdhruSa svabhAvam  this is its nature or type
srivaikunta-gadhyam-3-1  ithi parichchEththum ayOgyE  evennithyasUris do not have the ability to define these characteristics of SrIvaikuNtam
srivaikunta-gadhyam-3-1  dhivya  aprAkrutha (pure good)
srivaikunta-gadhyam-3-1  AvaraNa  cover (like a compound wall)
srivaikunta-gadhyam-3-1  Satha  hundreds
srivaikunta-gadhyam-3-1  sahasra  thousands
srivaikunta-gadhyam-3-1  AvruthE filled with
srivaikunta-gadhyam-3-1  dhivya  aprAkrutha (sudhdha sathva)
srivaikunta-gadhyam-3-1  kalpaka tharu  a tree which fulfills the wishes of those who wish for something while standing under it
srivaikunta-gadhyam-3-1  upaSObhithE adorned with
srivaikunta-gadhyam-3-1  dhivya  divine
srivaikunta-gadhyam-3-1  udhyAna  garden
srivaikunta-gadhyam-3-1  Satha  hundred
srivaikunta-gadhyam-3-1  sahasra  thousand
srivaikunta-gadhyam-3-1  kOtibhi:  crore
srivaikunta-gadhyam-3-1  AvruthE filled with
srivaikunta-gadhyam-3-1  athipramANE beyond measure
srivaikunta-gadhyam-3-1  dhivya AyathanE divine temple
srivaikunta-gadhyam-3-1  kasmimSchith  at some place
srivaikunta-gadhyam-3-1  vichithra  of many types
srivaikunta-gadhyam-3-1  rathnamayE full of gems
srivaikunta-gadhyam-3-1  dhivya  divine
srivaikunta-gadhyam-3-1  AsthAna  assembly
srivaikunta-gadhyam-3-1  maNdapa  hall
srivaikunta-gadhyam-3-1  dhivya rathna sthambha Satha sahasra kOtibhi: upaSObithE the maNdapam (hall) is adorned with hundreds of thousands of pillars (sthamba) made of ruby and such gems
srivaikunta-gadhyam-3-1  dhivya nAnA rathna krutha sthala vichithrithE the sthala (floor) is made of different types of divine, wonderful rubies
srivaikunta-gadhyam-3-1  dhivya alankAra alankruthE  the roof of the hall decorated in an artful way
srivaikunta-gadhyam-3-1  paritha  surround
srivaikunta-gadhyam-3-1  pathitha  fallen
srivaikunta-gadhyam-3-1  pathamAnai: flowers are just dropping from the plants and trees.
srivaikunta-gadhyam-3-1  pAdhapasthaiScha  flowers that are also (still) on the plants and trees
srivaikunta-gadhyam-3-1  nAnA  different
srivaikunta-gadhyam-3-1  gandha  smell
srivaikunta-gadhyam-3-1  varNa  colour
srivaikunta-gadhyam-3-1  dhivya  divine
srivaikunta-gadhyam-3-1  pushpa  flowers
srivaikunta-gadhyam-3-1  SObhamAna  adorned with
srivaikunta-gadhyam-3-1  dhivya pushpa upavanai: upaSObhithE the place is adorned with such orchards and gardens
srivaikunta-gadhyam-3-1  sankIrNa pArijAtha Adhi kalpadhruma upaSObhithai: Adorned with mix of kalpaka trees and trees such as pArijAtham, sandalwood etc.
srivaikunta-gadhyam-3-1  asankIrNaiScha kaiSchith  also adorned with stand-alone trees (trees that are not mixed with other types).
srivaikunta-gadhyam-3-1  anthastha pushpa rathna Adhi nirmitha dhivya leelA maNdapa Satha sahaasra upaSObhiththai: inside the groves, there are different types of maNdapams (halls) such as pushpa maNdapa (flower hall), rathna maNdapa (ruby hall) and which are present in hundreds of thousands of numbers for the divine play of bhagavAn and his consorts
srivaikunta-gadhyam-3-2  sarvadhA always
srivaikunta-gadhyam-3-2  anubhUyamAnairabi  even if experienced
srivaikunta-gadhyam-3-2  apUrvavath  incomparable
srivaikunta-gadhyam-3-2  AScharyam  wondrous
srivaikunta-gadhyam-3-2  krIdA  for playing
srivaikunta-gadhyam-3-2  Saila  mountains
srivaikunta-gadhyam-3-2  Satha  hundreds
srivaikunta-gadhyam-3-2  sahasrair  thousands
srivaikunta-gadhyam-3-2  alankruthai: decorated
srivaikunta-gadhyam-3-2  kaiSchith  some
srivaikunta-gadhyam-3-2  nArAyaNadhivya leelA  for the pastime of nArAyaNa
srivaikunta-gadhyam-3-2  asAdhAraNai: special
srivaikunta-gadhyam-3-2  kaiSchith padhmavanAlayA dhivyaleelAasAdhAraNai:  Similarly there are exclusive orchards for the pastime of SrI mahAlakshmi
srivaikunta-gadhyam-3-2  sAdhAraNaischa kaiSchith  There are some orchards which are common to both mahAlakshmi and nArAyaNa.
srivaikunta-gadhyam-3-2  Suka  parrots
srivaikunta-gadhyam-3-2  SArika  a sub-species of parrots
srivaikunta-gadhyam-3-2  mayUra  peacocks
srivaikunta-gadhyam-3-2  kOkila  cuckoo
srivaikunta-gadhyam-3-2  Adhibhi: many others such as swans etc
srivaikunta-gadhyam-3-2  kOmala  sweet
srivaikunta-gadhyam-3-2  kUjithai  cooing (making sounds)
srivaikunta-gadhyam-3-2  Akulai:filled with
srivaikunta-gadhyam-3-2  dhivya  divine
srivaikunta-gadhyam-3-2  udhyAna  gardens
srivaikunta-gadhyam-3-2  Satha sahasrai:  hundreds and thousands
srivaikunta-gadhyam-3-2  AvruthE surrounded
srivaikunta-gadhyam-3-2  maNi mukthA pravAla  ruby, pearl, coral
srivaikunta-gadhyam-3-2  krutha  made of
srivaikunta-gadhyam-3-2  sOpAnai:  steps to tank or lake or river
srivaikunta-gadhyam-3-2  dhivya  aprAkrutha (divine)
srivaikunta-gadhyam-3-2  amala  without any fault
srivaikunta-gadhyam-3-2  amrutha  nectar like
srivaikunta-gadhyam-3-2  rasOdhakai: taste of water body
srivaikunta-gadhyam-3-2  dhivya  divine
srivaikunta-gadhyam-3-2  aNdaja  born from egg (birds)
srivaikunta-gadhyam-3-2  varai: different species
srivaikunta-gadhyam-3-2  athi  very
srivaikunta-gadhyam-3-2  ramaNIya  pleasant
srivaikunta-gadhyam-3-2  dharSanai: to see
srivaikunta-gadhyam-3-2  athi  very
srivaikunta-gadhyam-3-2  manOhara  enchanting
srivaikunta-gadhyam-3-2  madhura  mellifluous
srivaikunta-gadhyam-3-2  svarai:  voice or sound
srivaikunta-gadhyam-3-2  Akulai: filled with
srivaikunta-gadhyam-3-2  anthastha  inside
srivaikunta-gadhyam-3-2  mukthAmaya  made of pearls
srivaikunta-gadhyam-3-2  dhivya  divine
srivaikunta-gadhyam-3-2  krIdAsthAna  locations for playing
srivaikunta-gadhyam-3-2  upaSObhithai: adorned with
srivaikunta-gadhyam-3-2  dhivya  divine
srivaikunta-gadhyam-3-2  saugandhika  sweet smelling (white or blue lily)
srivaikunta-gadhyam-3-2  vApi  lake
srivaikunta-gadhyam-3-2  Satha sahasrai: hundreds of thousands of
srivaikunta-gadhyam-3-2  dhivya  divine
srivaikunta-gadhyam-3-2  rAjahamsa  royal swan
srivaikunta-gadhyam-3-2  Avalee  row of
srivaikunta-gadhyam-3-2  virajithai:  adorned
srivaikunta-gadhyam-3-2  AvruthE surrounded with
srivaikunta-gadhyam-3-2  nirasthAthiSaya Anandhaika rasathayA cha  incomparable, wondrous, joyful pleasure
srivaikunta-gadhyam-3-2  ananthyAchcha  unlimited
srivaikunta-gadhyam-3-2  pravishtAn  one who entered
srivaikunta-gadhyam-3-2  unmAdhayatha  mad
srivaikunta-gadhyam-3-2  krIda  play
srivaikunta-gadhyam-3-2  dhESai:  location
srivaikunta-gadhyam-3-2  virAjithE adorned
srivaikunta-gadhyam-3-2  thathra thathra  here and there
srivaikunta-gadhyam-3-2  krutha  carried out
srivaikunta-gadhyam-3-2  dhivya  divine
srivaikunta-gadhyam-3-2  pushpa  flower
srivaikunta-gadhyam-3-2  paryanka  bed
srivaikunta-gadhyam-3-2  upaSObhithE adorned
srivaikunta-gadhyam-3-2  nAnA  different types
srivaikunta-gadhyam-3-2  pushpa  flowers
srivaikunta-gadhyam-3-2  Asava  nectar (honey) of flowers
srivaikunta-gadhyam-3-2  AsvAdha  drink
srivaikunta-gadhyam-3-2  maththa  drunken (overjoyed)
srivaikunta-gadhyam-3-2  brunga  bee or wasp
srivaikunta-gadhyam-3-2  Avalee  a collection of wasps
srivaikunta-gadhyam-3-2  udhgeeyamAna  singing (humming)
srivaikunta-gadhyam-3-2  dhivya  divine
srivaikunta-gadhyam-3-2  gAndharvENa  like divine singers
srivaikunta-gadhyam-3-2  ApUrithE filled with
srivaikunta-gadhyam-3-2  chandhana  sandal
srivaikunta-gadhyam-3-2  agaru  kind of sweet smelling grass
srivaikunta-gadhyam-3-2  karpUra  camphor
srivaikunta-gadhyam-3-2  dhivya pushpa  divine flowers
srivaikunta-gadhyam-3-2  avagAhi  immersed
srivaikunta-gadhyam-3-2  mandha  gentle
srivaikunta-gadhyam-3-2  anila  breeze
srivaikunta-gadhyam-3-2  sEvyamAnE worshipped
srivaikunta-gadhyam-3-2  madhyE  in the centre
srivaikunta-gadhyam-3-2  pushpa sanchaya  cluster of loose flowers
srivaikunta-gadhyam-3-2  vichithrithE like an art work
srivaikunta-gadhyam-3-2  mahathi  huge
srivaikunta-gadhyam-3-2  dhivya  divine
srivaikunta-gadhyam-3-2  yOga  total
srivaikunta-gadhyam-3-2  paryankE on the bed
srivaikunta-gadhyam-3-2  anantha  thivananthAzhvAn (AdhiSEshan, 1000 hooded serpent)
srivaikunta-gadhyam-3-2  bhOgini  serpent
srivaikunta-gadhyam-3-2  SrImath  filled with kainkarya SrI (serving bhagavAn)
srivaikunta-gadhyam-3-2  vaikuNta  SrIvaikuNtam (nithya vibhUthi)
srivaikunta-gadhyam-3-2  aiSvarya  wealth
srivaikunta-gadhyam-3-2  Adhi  starting with this
srivaikunta-gadhyam-3-2  dhivyalOkam  divine realm
srivaikunta-gadhyam-3-2  Athma  self (refers to pirAtti here)
srivaikunta-gadhyam-3-2  kAnthyA  radiance
srivaikunta-gadhyam-3-2  viSvam  entire realm
srivaikunta-gadhyam-3-2  ApyAyayanthyA  relaxed; gladden
srivaikunta-gadhyam-3-2  Sesha  AdhiSEshan
srivaikunta-gadhyam-3-2  SEshASana  vishvaksEnar (head of emperumAn’s army)
srivaikunta-gadhyam-3-2  Adhi  and many others following them
srivaikunta-gadhyam-3-2  sarva  all
srivaikunta-gadhyam-3-2  parijanam  servitors
srivaikunta-gadhyam-3-2  thath thath avastha uchitha  appropriate to various states
srivaikunta-gadhyam-3-2  paricharyAyAm  for carrying out service
srivaikunta-gadhyam-3-2  AgyA payanthyA  issueorder
srivaikunta-gadhyam-3-2  Seela rUpa guNa vilAsAdhibhi: Athma anurUpayA  she is appropriate to emperumAn in her Athma guNa (qualities of her AthmA, soul) as well as in her rUpa guNa (qualities of her physical form)
srivaikunta-gadhyam-3-2  SrIya saha Asinam  seated with such a SrI (pirAtti) by his side
srivaikunta-gadhyam-3-2  prathyagra  just then
srivaikunta-gadhyam-3-2  unmeelitha  blossomed
srivaikunta-gadhyam-3-2  saraSija  born in pond (lotus)
srivaikunta-gadhyam-3-2  sadhruSa  equivalent
srivaikunta-gadhyam-3-2  nayana  eye
srivaikunta-gadhyam-3-2  ugalam  two
srivaikunta-gadhyam-3-2  svachcha  clear
srivaikunta-gadhyam-3-2  neela  bluish black
srivaikunta-gadhyam-3-2  jImUtha  cloud
srivaikunta-gadhyam-3-2  sankASam  appearance
srivaikunta-gadhyam-3-2  athi  very
srivaikunta-gadhyam-3-2  ujjvala  bright/luminous
srivaikunta-gadhyam-3-2  pItha  yellow
srivaikunta-gadhyam-3-2  vAsasam  clothed in
srivaikunta-gadhyam-3-2  svayam  self
srivaikunta-gadhyam-3-2  prabhayA  radiant
srivaikunta-gadhyam-3-2  athi  very
srivaikunta-gadhyam-3-2  nirmalayA  without any dOsham (fault)
srivaikunta-gadhyam-3-2  athi  very
srivaikunta-gadhyam-3-2  SeethalayA  cold
srivaikunta-gadhyam-3-2  mAnikka  ruby
srivaikunta-gadhyam-3-2  bhayA  radiance
srivaikunta-gadhyam-3-2  kruthsnam  without leaving out anything
srivaikunta-gadhyam-3-2  jagath  world
srivaikunta-gadhyam-3-2  bhAsayantham  illuminate
srivaikunta-gadhyam-3-2  achinthya  beyond thoughts
srivaikunta-gadhyam-3-2  dhivya  aprAkrutha (divine)
srivaikunta-gadhyam-3-2  adhbhutha  wonderful
srivaikunta-gadhyam-3-2  nithya  without any time-limit (always)
srivaikunta-gadhyam-3-2  yauvana  youthful (he is always 16 years old, irrespective of the number of years that have passed. He is that young, always)
srivaikunta-gadhyam-3-2  svabhAva  as his nature
srivaikunta-gadhyam-3-2  lAvaNyamaya  full of beauty
srivaikunta-gadhyam-3-2  athi  very
srivaikunta-gadhyam-3-2  saukumAryath  delicate (thin)
srivaikunta-gadhyam-3-2  Ishath  a little bit
srivaikunta-gadhyam-3-2  prasvinnavath  spread out
srivaikunta-gadhyam-3-2  AlakshayamAna  visible
srivaikunta-gadhyam-3-2  lalAta  forehead
srivaikunta-gadhyam-3-2  palaka  flat part
srivaikunta-gadhyam-3-2  dhivya  divine
srivaikunta-gadhyam-3-2  alakAvalee  bundle of curled lock
srivaikunta-gadhyam-3-2  virAjitham  adorned
srivaikunta-gadhyam-3-2  prabhudhdha  blossomed
srivaikunta-gadhyam-3-2  muktha  fresh
srivaikunta-gadhyam-3-2  ambhuja  lotus
srivaikunta-gadhyam-3-2  chAru  pleasant
srivaikunta-gadhyam-3-2  lOchanam  divine eyes
srivaikunta-gadhyam-3-2  savibhrama  knit
srivaikunta-gadhyam-3-2  bhrUlatham  arched eye-brows
srivaikunta-gadhyam-3-2  ujjvala  luminous
srivaikunta-gadhyam-3-2  adharam  lips
srivaikunta-gadhyam-3-2  Suchi  pure
srivaikunta-gadhyam-3-2  smitham  smile
srivaikunta-gadhyam-3-2  kOmala  pleasing
srivaikunta-gadhyam-3-2  gaNdam  cheeks
srivaikunta-gadhyam-3-2  unnasam  long (prominent) nose
srivaikunta-gadhyam-3-2  udhagra  tall
srivaikunta-gadhyam-3-2  pIna  large
srivaikunta-gadhyam-3-2  amSa  shoulder
srivaikunta-gadhyam-3-2  vilambi  hanging
srivaikunta-gadhyam-3-2  kuNdala  ear-ring
srivaikunta-gadhyam-3-2  alaka  curled lock
srivaikunta-gadhyam-3-2  Avalee  bundle
srivaikunta-gadhyam-3-2  bandhura  charming
srivaikunta-gadhyam-3-2  kambu  three lines or marks in the neck
srivaikunta-gadhyam-3-2  kandharam-neck
srivaikunta-gadhyam-3-2  priyAvatha  beautiful
srivaikunta-gadhyam-3-2  amsa  shoulder
srivaikunta-gadhyam-3-2  uthpala  like a water lily
srivaikunta-gadhyam-3-2  karNa  for the ears
srivaikunta-gadhyam-3-2  bhUshaNa  ornament
srivaikunta-gadhyam-3-2  SlathAlakAbandha vimardha Samsibhi: chathurbhI: AjAnuvilambibhi: bhujai: virAjitham  Thus the four shoulders on which the ear rings hang loosely, extend upto the knee (as an extension through the arms) and adorn emperumAn.
srivaikunta-gadhyam-3-2  athikOmala  very beautiful
srivaikunta-gadhyam-3-2  dhivya rekhA  divine lines
srivaikunta-gadhyam-3-2  alankrutha  decorated with
srivaikunta-gadhyam-3-2  AthAmra  several others starting from this
srivaikunta-gadhyam-3-2  karathalam  palm
srivaikunta-gadhyam-3-2  dhivya divine
srivaikunta-gadhyam-3-2  anguleeyaka  rings on fingers
srivaikunta-gadhyam-3-2  virAjitham  adorned
srivaikunta-gadhyam-3-2  athikOmala  very beautiful
srivaikunta-gadhyam-3-2  nakAvalee  row of nails
srivaikunta-gadhyam-3-2  virAjitham  adorned with
srivaikunta-gadhyam-3-2  athi  very
srivaikunta-gadhyam-3-2  raktha  reddish
srivaikunta-gadhyam-3-2  anguleebhi:  fingers
srivaikunta-gadhyam-3-2  alankrutham  decorated with
srivaikunta-gadhyam-3-2  thath  that
srivaikunta-gadhyam-3-2  kshaNa  moment
srivaikunta-gadhyam-3-2  unmeelitha  blossomed
srivaikunta-gadhyam-3-2  puNdarIka  lotus
srivaikunta-gadhyam-3-2  sadhruSa  equivalent
srivaikunta-gadhyam-3-2  charaNa  divine feet
srivaikunta-gadhyam-3-2  yugalam  two
srivaikunta-gadhyam-3-3  chUdA  a pendant worn on the head, coming up to the top of the forehead
srivaikunta-gadhyam-3-3  avathamsa  worn on the top portion of the ears
srivaikunta-gadhyam-3-3  makara  fish
srivaikunta-gadhyam-3-3  kuNdala  ear drops
srivaikunta-gadhyam-3-3  graivEyaka  ornament worn around the neck (neck-band, does not come below the neck).
srivaikunta-gadhyam-3-3  hAra  chains which hang upto the stomach or further below.
srivaikunta-gadhyam-3-3  kEyUra  bracelet worn on the upper arm (armlet)
srivaikunta-gadhyam-3-3  kataka  bracelet worn on the wrist.
srivaikunta-gadhyam-3-3  SrIvathsa  the captivating mole on the chest
srivaikunta-gadhyam-3-3  kausthubha  the ornament adorning his chest, representing all jIvAthmAs
srivaikunta-gadhyam-3-3  mukthAdhAma  pearl necklace
srivaikunta-gadhyam-3-3  udhara bandhana  waist band around his stomach
srivaikunta-gadhyam-3-3  pIthAmbara  gold laced, silk vEshti(clothe worn around the waist, covering the lower part of his divine form)
srivaikunta-gadhyam-3-3  kAnchIguNa  a golden cord worn around the waist.
srivaikunta-gadhyam-3-3  nUpura  anklet
srivaikunta-gadhyam-3-3  Adhibhi:  many other such ornaments which have not been stated
srivaikunta-gadhyam-3-3  athyantha  without an end
srivaikunta-gadhyam-3-3  sukha  comfortable
srivaikunta-gadhyam-3-3  Sparsai  touch
srivaikunta-gadhyam-3-3  dhivya  aprAkrutha (divine)
srivaikunta-gadhyam-3-3  gandhai: smell
srivaikunta-gadhyam-3-3  bhUshaNair  with such ornaments
srivaikunta-gadhyam-3-3  bhUshitham  decorated
srivaikunta-gadhyam-3-3  SrImathya  beautiful
srivaikunta-gadhyam-3-3  vaijayanthyA vanamAlayA  an ornamental garland made with 5 stones
srivaikunta-gadhyam-3-3  virAjitham  adorned
srivaikunta-gadhyam-3-3  Sanka  conch (pAnchajanyam)
srivaikunta-gadhyam-3-3  chakra  discus (sudharSan)
srivaikunta-gadhyam-3-3  gadhA  mace (kaumOdhaki)
srivaikunta-gadhyam-3-3  aSi  sword (kadgam)
srivaikunta-gadhyam-3-3  SArnga  bow
srivaikunta-gadhyam-3-3  Adhi  various weapons like these
srivaikunta-gadhyam-3-3  dhivya  divine
srivaikunta-gadhyam-3-3  Ayudhai:  weapons
srivaikunta-gadhyam-3-3  sEvyamAnam  worshipped by
srivaikunta-gadhyam-3-3  sankalpa  will
srivaikunta-gadhyam-3-3  mAthra  only
srivaikunta-gadhyam-3-3  avakluptha  administered
srivaikunta-gadhyam-3-3  jagaj  universe
srivaikunta-gadhyam-3-3  janma  creation
srivaikunta-gadhyam-3-3  sthithi  protection
srivaikunta-gadhyam-3-3  dhvamsa  destruction
srivaikunta-gadhyam-3-3  SrImathi  with kainkarya as wealth
srivaikunta-gadhyam-3-3  vishvaksEnE to SrI vishvaksEnar
srivaikunta-gadhyam-3-3  nyastha  placed
srivaikunta-gadhyam-3-3  samastha  all
srivaikunta-gadhyam-3-3  Athma aiSvaryam  controlling all AthmAs
srivaikunta-gadhyam-3-3  vainathEyAdhibhi:  Starting with vainathEya (garuda, bhagavAn‘s vehicle)
srivaikunta-gadhyam-3-3  svabhAvatha:  as their nature
srivaikunta-gadhyam-3-3  nirastha  removed
srivaikunta-gadhyam-3-3  samastha  all
srivaikunta-gadhyam-3-3  sAmsArika  of samsAris (those who dwell in bhUlOkam, earth)
srivaikunta-gadhyam-3-3  svabhAvai: their basic traits and nature
srivaikunta-gadhyam-3-3  bhagavath  bhagavAn‘s
srivaikunta-gadhyam-3-3  paricharyA  kainkaryam
srivaikunta-gadhyam-3-3  karaNa  to carry out
srivaikunta-gadhyam-3-3  yOgyai: have the capability
srivaikunta-gadhyam-3-3  bhagavath  bhagavAn‘s
srivaikunta-gadhyam-3-3  paricharya  kainkaryam
srivaikunta-gadhyam-3-3  Eka bhOgai: only sustenance
srivaikunta-gadhyam-3-3  nithya sidhdhai: they are always present.
srivaikunta-gadhyam-3-3  ananthai: endless
srivaikunta-gadhyam-3-3  yatha  whatever
srivaikunta-gadhyam-3-3  yOgam  kainkaryam that the nithyasUris have been blessed with
srivaikunta-gadhyam-3-3  sEvyamAnam  worshipped by
srivaikunta-gadhyam-3-3  Athma  self
srivaikunta-gadhyam-3-3  bhOgEna  enjoyment
srivaikunta-gadhyam-3-3  anusamhitha  protect
srivaikunta-gadhyam-3-3  parAdhikAla  for ever
srivaikunta-gadhyam-3-3  dhivya  divine
srivaikunta-gadhyam-3-3  amala  pure
srivaikunta-gadhyam-3-3  kOmala  beautiful
srivaikunta-gadhyam-3-3  avalOkanEna  graceful glance
srivaikunta-gadhyam-3-3  viSvam  entire world, with all its living entities.
srivaikunta-gadhyam-3-3  AhlAdhayantham  making them happy and comfortable
srivaikunta-gadhyam-3-3  Isadh  a little bit
srivaikunta-gadhyam-3-3  unmeelitha  just blossomed
srivaikunta-gadhyam-3-3  mukha  face
srivaikunta-gadhyam-3-3  ambuja  lotus
srivaikunta-gadhyam-3-3  adhara  lips
srivaikunta-gadhyam-3-3  vinirgathEAna  coming out from
srivaikunta-gadhyam-3-3  dhivya  divine
srivaikunta-gadhyam-3-3  Anana  mouth
srivaikunta-gadhyam-3-3  aravindha  lotus
srivaikunta-gadhyam-3-3  SObhA  splendour
srivaikunta-gadhyam-3-3  janakEna  producing
srivaikunta-gadhyam-3-3  dhivya  divine
srivaikunta-gadhyam-3-3  gAmbhIrya  depth
srivaikunta-gadhyam-3-3  audhArya  generous
srivaikunta-gadhyam-3-3  mAdhurya  sweet (honey-like)
srivaikunta-gadhyam-3-3  Adhi  similar qualities
srivaikunta-gadhyam-3-3  anavadhika  countless
srivaikunta-gadhyam-3-3  guNa  qualities
srivaikunta-gadhyam-3-3  gaNa  cluster of
srivaikunta-gadhyam-3-3  vibhUshithEna  decorated
srivaikunta-gadhyam-3-3  athi  very
srivaikunta-gadhyam-3-3  manOhara  captivating the minds of listeners
srivaikunta-gadhyam-3-3  dhivya  divine
srivaikunta-gadhyam-3-3  bhAvagarbhENa  emotional content
srivaikunta-gadhyam-3-3  dhivya  divine
srivaikunta-gadhyam-3-3  leelA  elegance
srivaikunta-gadhyam-3-3  AlApa  sweet words
srivaikunta-gadhyam-3-3  amruthEna  like nectar
srivaikunta-gadhyam-3-3  akhila  all
srivaikunta-gadhyam-3-3  jana  living species
srivaikunta-gadhyam-3-3  hrudhaya  hearts
srivaikunta-gadhyam-3-3  antharAnya  inner space
srivaikunta-gadhyam-3-3  apUrayantham  filled with
srivaikunta-gadhyam-3-3  bhagavantham  one who has all auspicious qualities, which are opposite of all faults
srivaikunta-gadhyam-3-3  nArAyaNam  the personification of such an entitiy, SrIman nArAyaNan.
srivaikunta-gadhyam-3-3  dhyAna yOgEna  through meditation
srivaikunta-gadhyam-3-3  dhrushtvA   able to see
srivaikunta-gadhyam-3-3  bhagavatha: bhagavAn
srivaikunta-gadhyam-3-3  nithya  always
srivaikunta-gadhyam-3-3  swAmyam  master
srivaikunta-gadhyam-3-3  Athmana: jIvAthmA
srivaikunta-gadhyam-3-3  nithya dhAsyam  always servant
srivaikunta-gadhyam-3-3  cha  and
srivaikunta-gadhyam-3-3  yathA  whatever
srivaikunta-gadhyam-3-3  avasthitham  situation or position.
srivaikunta-gadhyam-3-3  anushandhAya  to repeat
srivaikunta-gadhyam-3-4  kadhA  when
srivaikunta-gadhyam-3-4  aham  I
srivaikunta-gadhyam-3-4  bhagavantham nArAyaNam  bhagavan nArAyaNan
srivaikunta-gadhyam-3-4  mama nAtham  he is my Lord and master
srivaikunta-gadhyam-3-4  mama kula dhaivatham  he is the prime worshipable deity for my family
srivaikunta-gadhyam-3-4  mama kula dhanam  he is the protector for my family
srivaikunta-gadhyam-3-4  mama bhOgyam  He is the source of my enjoyment
srivaikunta-gadhyam-3-4  mama mAtharam  He bears me and does good for me
srivaikunta-gadhyam-3-4  mama pitharam  he is the cause for my existence
srivaikunta-gadhyam-3-4  mama sarvam  he is everything to me
srivaikunta-gadhyam-3-4  sAkshAth karavANi chakshushA? when will I see him?
srivaikunta-gadhyam-3-4  kadhA  when
srivaikunta-gadhyam-3-4  aham  I
srivaikunta-gadhyam-3-4  bhagavath  bhagavAn‘s
srivaikunta-gadhyam-3-4  pAdha  exalted feet
srivaikunta-gadhyam-3-4  ambuja  lotus-like
srivaikunta-gadhyam-3-4  dhvayam  two of them
srivaikunta-gadhyam-3-4  SirasA  through my head
srivaikunta-gadhyam-3-4  dhArayishyAmi  will bear him
srivaikunta-gadhyam-3-4  kadhAham  when I
srivaikunta-gadhyam-3-4  bhagavath pAdhAmbujadvaya  bhagavAn‘s two lotus-like exalted feet
srivaikunta-gadhyam-3-4  paricharyA karaNa yOgya:  be eligible to carry out kainkaryam
srivaikunta-gadhyam-3-4  thadhEka bhOga  only that enjoyment
srivaikunta-gadhyam-3-4  thath pAdhau  those exalted feet
srivaikunta-gadhyam-3-4  paricharishyAmi  will get to do kainkaryam
srivaikunta-gadhyam-3-4  kadhAham  when I
srivaikunta-gadhyam-3-4  bhagavath pAdhAmbujadhvaya  bhagavAn‘s two lotus like exalted feet
srivaikunta-gadhyam-3-4  paricharya  kainkaryam
srivaikunta-gadhyam-3-4  ASayA  desire
srivaikunta-gadhyam-3-4  nirastha  reject
srivaikunta-gadhyam-3-4  samastha  all
srivaikunta-gadhyam-3-4  ithara  other
srivaikunta-gadhyam-3-4  bhOgASa:  desire in enjoyment
srivaikunta-gadhyam-3-4  apagatha  gone
srivaikunta-gadhyam-3-4  samastha  all
srivaikunta-gadhyam-3-4  sAmsArika svabhAva: the manner of dwellers of earth (samsAris)
srivaikunta-gadhyam-3-4  thathpAdhAmbujadhvayam  those two exalted lotus like feet
srivaikunta-gadhyam-3-4  pravEkshyAmi  will attain?
srivaikunta-gadhyam-3-4  kadhA  when
srivaikunta-gadhyam-3-4  mAm  me
srivaikunta-gadhyam-3-4  bhagavAn  bhagavAn
srivaikunta-gadhyam-3-4  svakIyayA  his own
srivaikunta-gadhyam-3-4  athiSIthalayA  very cool (calm and gentle)
srivaikunta-gadhyam-3-4  dhruSa  eye
srivaikunta-gadhyam-3-4  avalOkya  to look
srivaikunta-gadhyam-3-4  snigdha  gentle
srivaikunta-gadhyam-3-4  gambhIra  deep
srivaikunta-gadhyam-3-4  madhurayA girA  mellifluous voice
srivaikunta-gadhyam-3-4  paricharyAyAm  to do kainkaryam
srivaikunta-gadhyam-3-4  AgyApayishyathi  will order?
srivaikunta-gadhyam-3-4  ithi  like this
srivaikunta-gadhyam-3-4  bhagavath  bhagavAn‘s
srivaikunta-gadhyam-3-4  paricharyAyAm  to carry out kainkaryam
srivaikunta-gadhyam-3-4  ASAm  desire
srivaikunta-gadhyam-3-4  varthdhayithvA  to make it grow
srivaikunta-gadhyam-3-4  thayaiva  with that
srivaikunta-gadhyam-3-4  ASayA  desire
srivaikunta-gadhyam-3-4  thath prasAdha  with bhagavAn‘s grace
srivaikunta-gadhyam-3-4  upaburmhithayA  bring pushed
srivaikunta-gadhyam-3-4  bhagavantham  bhagavAn
srivaikunta-gadhyam-3-4  upEthya  near
srivaikunta-gadhyam-3-4  dhUrAdhEva  from a distance
srivaikunta-gadhyam-3-4  bhagavantham  bhagavAn
srivaikunta-gadhyam-3-4  SEshabhOgE  sitting on AdhiSEshan (serpent bed), SrIyA – mahAlakshmi (it is inferred that bhUdhEvi and neelAdhEvi are also there)
srivaikunta-gadhyam-3-4  saha  with
srivaikunta-gadhyam-3-4  AsInam  sitting by the side
srivaikunta-gadhyam-3-4  vainathEya  garudan
srivaikunta-gadhyam-3-4  Adhibhi  and others
srivaikunta-gadhyam-3-4  sEvyamAnam  worshipped by
srivaikunta-gadhyam-3-4  samastha  all
srivaikunta-gadhyam-3-4  parivArAyA  surrounded by ASrithars
srivaikunta-gadhyam-3-4  SrimAthE  with SrI mahAlakshmi
srivaikunta-gadhyam-3-4  nArAyaNAya nama:  salutations to nArAyaNan
srivaikunta-gadhyam-3-4  ithi  saying this
srivaikunta-gadhyam-3-4  praNamya  prostrating
srivaikunta-gadhyam-3-4  uththAya uththAya puna: puna: praNamya  standing at the place where the head touched earlier and prostrating again, standing up again at the place where the head touched earlier and prostrating again (doing this repeatedly till he reached bhagavAn).
srivaikunta-gadhyam-3-4  athyantha  without an end
srivaikunta-gadhyam-3-4  sAdhvasa  timidly
srivaikunta-gadhyam-3-4  vinaya  with humility
srivaikunta-gadhyam-3-4  avanathO  head bowed
srivaikunta-gadhyam-3-4  bhUthva  being
srivaikunta-gadhyam-3-4  bhagavath  bhagavAn‘s
srivaikunta-gadhyam-3-4  pArishadha  attendants
srivaikunta-gadhyam-3-4  gaNanAyakai:  his chieftains
srivaikunta-gadhyam-3-4  dhvArapAlai:  his guards at the entrance (loosely, door-keepers)
srivaikunta-gadhyam-3-4  krupayA snEha garbhayA  with grace and friendliness
srivaikunta-gadhyam-3-4  dhruSA  with their eyes
srivaikunta-gadhyam-3-4  avalOkitha  viewed by
srivaikunta-gadhyam-3-4  samyak  very well
srivaikunta-gadhyam-3-4  abhivandhithai:  saluted respectfully
srivaikunta-gadhyam-3-4  thairEva  only with their
srivaikunta-gadhyam-3-4  anumatha: bhUthva  permission
srivaikunta-gadhyam-3-4  bhagavantham  bhagavAn
srivaikunta-gadhyam-3-4  upEthya  nearing
srivaikunta-gadhyam-3-4  SrImathA mUlamanthrENa  reciting thirumanthram
srivaikunta-gadhyam-3-4  bhagavAn  hE (oh) bhagavAn!
srivaikunta-gadhyam-3-4  mAm  me
srivaikunta-gadhyam-3-4  aikAnthika  with single focus
srivaikunta-gadhyam-3-4  Athyanthika  till the end
srivaikunta-gadhyam-3-4  paricharyA  to carry out kainkaryam
srivaikunta-gadhyam-3-4  karaNaya  as an implement for kainkaryam
srivaikunta-gadhyam-3-4  praigruhNIshva:  accept
srivaikunta-gadhyam-3-4  ithi  like this
srivaikunta-gadhyam-3-4  yAchamAna:  praying
srivaikunta-gadhyam-3-4  praNamya  prostrating
srivaikunta-gadhyam-3-4  AthmAnam  self
srivaikunta-gadhyam-3-4  bhagavathE  to bhagavAn
srivaikunta-gadhyam-3-4  nivEdhayEth  offers
srivaikunta-gadhyam-4  thatha:  after that
srivaikunta-gadhyam-4  bhagavatha:  by bhagavAn
srivaikunta-gadhyam-4  svayam Eva  by himself
srivaikunta-gadhyam-4  Athma sanjIvanEna  for AthmA’s superior sustenance
srivaikunta-gadhyam-4  amaryAdha  without any limit
srivaikunta-gadhyam-4  Seelavatha  with his auspicious qualities
srivaikunta-gadhyam-4  athiprEmAnvithEna  with lot of love and affection
srivaikunta-gadhyam-4  avalOkanEna  through his eyes
srivaikunta-gadhyam-4  avalOkya  having seen
srivaikunta-gadhyam-4  sarvadhESa  in all places
srivaikunta-gadhyam-4  sarvakAla  at all times
srivaikunta-gadhyam-4  sarva avastha uchitha  in all states, appropriately
srivaikunta-gadhyam-4  athyantha  without an end
srivaikunta-gadhyam-4  SEsha bhAvAya  in the state of carrying out kainkaryam
srivaikunta-gadhyam-4  svIkrutha:  approved
srivaikunta-gadhyam-4  anugyAthaScha  allowing
srivaikunta-gadhyam-4  athyantha  without an end
srivaikunta-gadhyam-4  sAdhvasa  with humility
srivaikunta-gadhyam-4  vinayAvanatha:  bending down with modesty
srivaikunta-gadhyam-4  kim  what
srivaikunta-gadhyam-4  kurvANa:  should I do?
srivaikunta-gadhyam-4  krutha  done
srivaikunta-gadhyam-4  anjali puta:  joined palms
srivaikunta-gadhyam-4  bhagavantham  bhagavAn
srivaikunta-gadhyam-4  upASItha  worshipped
srivaikunta-gadhyam-5  thathaScha  After that
srivaikunta-gadhyam-5  anubhUyamAna  being experienced
srivaikunta-gadhyam-5  bhAva  state
srivaikunta-gadhyam-5  viSEsha:  special
srivaikunta-gadhyam-5  nirathiSaya  nothing more wondrous than this
srivaikunta-gadhyam-5  prIthyA  with love
srivaikunta-gadhyam-5  anyath  anything else
srivaikunta-gadhyam-5  kinchith  even a little bit
srivaikunta-gadhyam-5  karthum  to do
srivaikunta-gadhyam-5  dhrashtum  to see
srivaikunta-gadhyam-5  smarthum  to think
srivaikunta-gadhyam-5  aSaktha:  not capable
srivaikunta-gadhyam-5  punarapi  again
srivaikunta-gadhyam-5  SEshabhAvamEva  in the state of carrying out kainkaryam
srivaikunta-gadhyam-5  yAchamAna:  requests and prays to bhagavAn.
srivaikunta-gadhyam-5  bhagavanthamEva  of SrIvaikuNtanAthan (bhagavAn)
srivaikunta-gadhyam-5  avichchinna  without any interruption
srivaikunta-gadhyam-5  srOtha  continuous flow (like a river)
srivaikunta-gadhyam-5  rUpENa  form
srivaikunta-gadhyam-5  avalOkanEna  looking at.
srivaikunta-gadhyam-5  lOkayan  look at
srivaikunta-gadhyam-5  Asitha  let him for ever
srivaikunta-gadhyam-6  thatha:  after that
srivaikunta-gadhyam-6  bhagavatha:  by bhagavAn
srivaikunta-gadhyam-6  svayam Eva  by himself
srivaikunta-gadhyam-6  Athma sanjIvanEna  for AthmA’s superior sustenance
srivaikunta-gadhyam-6  avalOkanEna  through his eyes
srivaikunta-gadhyam-6  avalOkya  having seen
srivaikunta-gadhyam-6  sasmitham  with a smile
srivaikunta-gadhyam-6  AhUya  beckoning
srivaikunta-gadhyam-6  samastha  all
srivaikunta-gadhyam-6  klESam  troubles
srivaikunta-gadhyam-6  apaham  removing
srivaikunta-gadhyam-6  nirathiSaya  most wondrous
srivaikunta-gadhyam-6  sukhAvaham  pleasant
srivaikunta-gadhyam-6  AthmIyam  self (bhagavAn‘s)
srivaikunta-gadhyam-6  SrImath  most enjoyable
srivaikunta-gadhyam-6  pAdha  exalted feet
srivaikunta-gadhyam-6  aravindha  lotus-like
srivaikunta-gadhyam-6  yugalam  two
srivaikunta-gadhyam-6  Sirasikrutham  keeping on the head
srivaikunta-gadhyam-6  dhyAthvA  meditating
srivaikunta-gadhyam-6  amrutha  nectar
srivaikunta-gadhyam-6  sAgar  ocean
srivaikunta-gadhyam-6  anthar  deep inside
srivaikunta-gadhyam-6  nimagna  immersed
srivaikunta-gadhyam-6  sarva  all
srivaikunta-gadhyam-6  avayava:  parts
srivaikunta-gadhyam-6  sukham  happy
srivaikunta-gadhyam-6  AsItha  lives for ever

saptha kAdhai – pAsuram 1 – Part 2

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

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am pon arangarkkum – mukthAthmAs, as is said in thirumAlai 2 “pOy indhira lOgam ALum” (Going to paramapadham and enjoying there), will be travelling through archirAdhi mArgam (the path leading to paramapadham), bathing well in virajA river, being touched by amAnava, will be accepting divine bodies, in paramapadham. On the other hand, there is this cruel world which increases bondage. Unlike these two, since SrIrangam can be entered with this material body itself and is also the eliminator of bondage, to be known as “arangamAnagar” (the great SrIrangam town), it is beyond the two vibhUthis (nithya and leelA) and hence known as thrithIyA vibhUthi (third realm). In such thiruvarangam thiruppathi, for periya perumAL who is said to be remaining firmly to accept his devotees like a stationary object unlike avathArams (incarnations) which ended their time sooner or later as said in periyAzhwAr thirumozhi 4.9.3 “adiyavarai AtkoLvAn amarum Ur” (The town where emperumAn who accepts his servitors is residing firmly).

viLAnjOlaip piLLai is identifying periya perumAL as the prominent one since

  • periya perumAL is the prominent one in comparison with his other forms as said in thiruvAimozhi 7.2.11 “mugil vaNNan adi mEl sonna sol mAlai Ayiram” (The thousand garlands of words which were spoken on cloud-hued emperumAn), thiruvAimozhi thaniyan “madhiL arangar vaN pugazh mEl AnRa thamizh maRaigaL Ayiramum” (the thousand pAsurams which were sung on the divine qualities of SrI ranganAtha who is in fortified SrIrangam) SrIrangarAja sthavam 78 “SatakOpa vAk vapushi ranga gruhESayitham” (one who is present in nammAzhwAr’s divine words and form, and is present in SrIrangam)
  • periya perumAL is the ultimate goal revealed by the ultimate prabandham thiruvAimozhi as said in “pramANam Satajith sUkthi: pramEyam rangachandhramA:” (Authentic source of knowledge is nammAzhwAr’s words and authentic goal is SrIranganAtha)
  • he has been praised by all ten AzhwArs
  • he is the root of our guru paramparai
  • and since this dhivyadhESam is the root for all dhivyadhESams starting with thirumalA thiruppathi.

am pon arangarkku” explains the meaning of akAra and nArAyaNa words which are brief and detailed explanation of bhagavAn. By the case in “arangarkku“, the meaning of the fourth case, that is servitude, which is hidden in praNavam is explained.

Subsequently, as said in “makArO jIva vAchaka:” (makAra indicates jIvAthmA), the chEthana who is the abode for this servitude which is shown explicitly in praNavam, and the explanation of such makAram, which is the word nAra, which explicitly explains eternity, multitude etc of the chEthanas who were implied in makAram, is also mercifully explained.

Avikkum – and For AthmA – For prathyayams (suffices), revealing their meaning of the prakruthi (root word they are associated with), is normal; hence, the meaning of Aya, SEshathvam (servitude), which is luptha (hidden) in akAram, should be for ISvara [i.e servitude towards ISvara], it is associated with chEthana (makAram) here [servitude of AthmA]. Why is this so? Here, servitude is considered as the relationship between ISvara and chEthana, and hence can identify both the entities, and thus, though it is resting on chEthana, there is nothing wrong in saying it to be associated with ISvara.

Avikkum – “am pon” should be prefixed here (for AthmA) too. In this manner, being a servitor of periya perumAL, the natural lord, being superior to matter, being filled with gyAnam (knowledge) and Anandham (bliss), having knowledge, being unchangeable, having a singular form, being in three categories viz badhdha (bound souls), muktha (liberated souls) and nithya (eternally free souls), AthmAs are having periya perumAL as the only, apt lord as said in thaiththirIya nArAyaNavalli “pathim viSvasya” (being the lord of the universe), thiruvAimozhi 7.2.10 “mUvulagALi” (ruler of all three worlds), periyAzhwAr thirumozhi 4.9.10 “ennai ALan” (one who rules me) and are said to be his servitors. Avi usually indicates prANa (vital air) as said in “sarvam hitham prANinAm vratham” (All vrathams are good for living beings), which are in five places in the body, as said in thiruvAimozhi 10.10.3 “AvikkOr paRRukkombu” (emperumAn is the supporting pole for AthmA), since Avi is used to indicate AthmA, viLAnjOlaip piLLai also followed the same and mercifully used Avi to indicate AthmA.

am pon arangarkkum Avikkum – Though piLLai lOkAchAryar explained in granthams such as artha panchakam etc, sva svarUpam (AthmA’s nature) first and then para svarUpam (bhagavAn’s nature), as seen in Sruthi vAkyams (quotes from vEdham) such as yajur brAmaNam 3.7 “yasyAsmi” (the one for whom I am a servitor) and in praNavam which is the source [for vEdham] (which has akAram first) and in hArItha samhithA “prApyasya brahamaNO rUpam” (nature of brahmam which is to be attained), since bhagavAn’s nature is highlighted first, viLAnjOlaip piLLai is also following the same method.

The samuchchayam (collection) which is in sAma vEdham kauthumIyA samhithA “yuvathiScha kumAriNI” is anvAchayam (importance for one of the collections); similarly “arangarkkum Avikkum” is also anvAchayam and not sama samuchchayam (equal importance for all entities in the collection); this is because, the servitor and the lord will not have equal importance. [But isn’t it equality highlighted for bhagavAn and muktha (liberated soul) in SAsthram?] As said in brahma sUthram 4.4.21 “bhOga mAthra sAmya lingAchcha” (There is equality in enjoyment only for bhagavAn and muktha) and in 4.4.17 “jagath vyApAra varjam” (muktha does not engage in creation etc), chEthana has equality with ISvaran only in enjoyment and not in all aspects. The intent in muNdaka upanishath 3.1.3 “niranjana: paramam sAmyam upaithi” (muktha attains top-most equality with brahmam), SrI bhagavath gIthA 14.2 “mama sAdharmyam AgathA:” (He attains equality with me) and in periya thirumozhi 11.3.5 “thammaiyE nALum vaNangith thozhuvArkkuth thammaiyE okka aruL seyvar” (For those who worship him, he will bless them equality with him).

Will be continued in the next part …

adiyen sarathy ramanuja dasan

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