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SrIvishNu sahasranAmam – 56 (Names 551 to 560)

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

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551) vEdhA: (वॆधाः)

As shown thus in the previous divine names, bhagavAn manifests with a variety of unlimited auspicious qualities at all times. Thus, he is called ‘vEdhA:’.

As shown before, the SrImath rAmAyaNa hails bhagavAn as “the one who has transcended the darkness of ignorance”.

Etymology: He who shows great variety of supreme auspicious qualities at all times to his devotees is called ‘vEdhA:’. This six syllable manthra is capable of conferring all auspiciousness to the chanter.

महाविभवकल्याणं सततं विदधाति यः |
भक्तॆभ्यः परमं वॆधाः षडर्णॊ मङ्गलप्रदः ||

552) svAnga: (स्वाङ्गः)

bhagavAn shows his absolute supremacy by means of all of his characteristic paraphernalia such as chathram छत्रम् (the white umbrella), chAmaram चामरम् (a fanning gear made from the bushy tail of a yak) and other such similar royal insignia, which indicate his superiority over others. Since he possesses all of these at all times, he is called ‘svAnga:’.

Etymology: He who possesses all royal insignia such as the white umbrella and others as his characteristic paraphernalia at all times is called ‘svAnga:’. This six lettered manthra confers retinue upon the chanters.

स्वासाधारणमङ्गं हि छत्रादि परिबर्हणम् |
यस्यास्ति नित्यं स स्वाङ्गः षडर्णः परिवारदः ||

553) ajitha: (अजितः)

Furthermore, the supreme abode of SrIvaikuNtam is not affected by natural effects such as birth and death as seen in this world. Not just that, it also houses entities that are made of five upanishadhic elements which are purely saththvik in nature. Since that abode is not won over by lowly nature, it is called ‘ajithA’ अजिता (the unconquered).

Since bhagavAn owns such a supreme abode, he is called ‘ajitha:’.

The vEdhas quote thus: “brahmA entered that aparAjithA (bhagavAn’s abode), which is fully made of gold”

Etymology: He who owns the town of ‘ajithA’ (SrIvaikuNtam) – which is not affected by lowly nature in this world – is called ‘ajitha:’. This seven syllable manthra is capable of conferring mOksha to the chanter.

प्राकृतैर्न जिता या सा यस्यास्तीत्यजिता पुरी |
अजितस्तॆन विज्ञॆयः सप्तार्णॊ मुक्तिदॊ मनुः ||

554) krishNa: (कृष्णः) (also repeated in 58)

Further, bhagavAn possesses a beautiful deep dark hue like the water-bearing dark clouds. Thus, he is called ‘krishNa:’ – the dark one.

The learned men have also concluded based on various scriptural statements that the same beautiful dark hued form could be seen in all of his incarnations such as varAha, et al.

This divine attribute of bhagavAn showing his supernatural beautiful form is supported by the scriptures thus:

“arjuna, I plow this earth by being a massive plough. Also, I am extremely dark in color. For all these reasons, I am called ‘krishNa’”

“Five elements together make up the divine body of bhagavAn. Although he is omnipotent, he does not give up his divine form due to his supreme nature of showing utmost compassion. The five elements making up his divine body are said to be ‘paramEshtI’ (परमॆष्ठी), ‘pumAn’ (पुमान्), ‘viSva:’ (विश्वः), ‘nivruththa:’ (निवृत्तः) and ‘sarva:’ (सर्वः).”

Furthermore, sage parASara says “Oh maithrEya! Know the divine body of bhagavAn in his various incarnations as the great fish, the great tortoise, the great wild boar, et al to be made of the same five supernatural elements (unlike our natural bodies), because our knowledge would be opposed to the scriptures otherwise”

Etymology: The one who possesses a supernatural form with an extremely pleasing dark-cloud like hue is called ‘krishNa:’.

अप्राकृतातिरुचिरमॆचकः कृष्ण ईरितः |

555) dhruda: (दृढः)

Even in the vyUha form, bhagavAn shines forth with the same beauty and splendor in order to grace his devotees. Thus, he is called ‘dhruda:’ – the manifest one.

This divine name comes from the root ‘dhruh’ (दृह्), which is used in this context to mean ‘manifest’. The grammarians have defined the meaning of ‘dhruda:’ to be ‘manifest’ or ‘strong’.

Etymology: Since bhagavAn’s beautiful forms are manifest and powerful (even in the vyUha forms), he is called ‘dhruda:’.

स्थूलत्वात् बलवत्वाच्च दृढ इत्यभिदीयतॆ |

556) sankarshaNa: (सङ्कर्षणः)

Who is the one who is both manifest as well as powerful as shown in the previous divine name? he is ‘sankarshaNa’.

bhagavAn is called sankarshaNa: because he pulls all the sentient and insentient entities in this samsAra into himself at the time of destruction.

The mauLa samhitha justifies this name by showing that this act of drawing all entities into himself at the time of destruction is even (equal among all entities).

Etymology: He who draws all sentient and insentient entities equally into himself at deluge is called ‘samkarshaNa:’.

सङ्कर्षणः संसृतौ यः समं चिदचितौ कृषॆत् |

557) achyutha: (अच्युतः) (also repeated in 101, 320)

Even in his vyUha form, the scriptures hail the divine attribute of bhagavAn thus: “Oh bhagavAn! You do not falter from your high position like the lower dhEvas such as brahmA, indhra, varuNa et al – who are subject to the cycle of birth and death, and thus falter from their positions. Thus, you are called ‘achyutha’”.

Thus, bhagavAn is called ‘achyutha:’ – the one who does not move from his position (or, the unshakeable one).

Etymology: Since bhagavAn doesn’t falter from his position like brahmA and other dhEvas, he is called ‘achyutha:’.

ब्रह्मादिवन्न च्यवतॆ स्थानादित्यच्युतः स्मृतः |

558) varuNa: (वरुणः)

The vEdhas say “He, by whom all of the space, swarga lOka and the earth are pervaded…”

Thus, since everything is pervasively covered by bhagavAn, he is called ‘varuNa:’.

The root ‘vrunj’ (वृञ्) means to cover. It gets the ‘unan’ (उनन्) adjunct, resulting in this divine name.

Etymology: He who stands covering all the worlds is called ‘varuNa:’.

यः स्थितः सर्वमावृत्य वरुणः स तु कथ्यतॆ |

559) vAruNa: (वारुणः)

The word ‘varuNa’ also means the one who chooses bhagavAn as his master. Since bhagavAn resides in the minds of such people (varuNa), he is called ‘vAruNa:’.

In the bhagavath gIthA, bhagavAn himself declares thus: “I am equal to all entities, and there is no one whom I hate or love (without any rhyme or reason). They who sing my praise with all devotion shall reside in me, and I also shall reside in their minds firmly”

Etymology: The one who resides in the minds of people who accept him as their master is called ‘vAruNa:’.

स्वामित्वॆन वृणानॆषु स्थितॊ वारुण ईरितः |

560) vruksha: (वृक्षः)

Furthermore, bhagavAn stands as a big tree providing shelter to all of his dear devotees in all ways, thus giving them life. He provides shelter to all such devotees bearing all their thousands of misdeeds. Thus, he is called ‘vruksha:’ – the protector.

This divine name is also derived from the root ‘vrunj’ वृञ् (to cover) similar to ‘varuNa:’.

The scriptures support this attribute thus:

  • “For all the sages contemplating upon bhagavAn, that rAma is indeed their resting place. He is the tree that gives shelter to them in all their times of distress. He is their ultimate refuge.”
  • “He stands still like a tree – alone – in the supreme sky”
  • “Those who take shelter under the tree called ‘brahman’ – the supreme lord – shall surely beget unlimited ripe fruits”, etc.

Etymology: bhagavAn is called ‘vruksha:’ since he is the refuge of all his dear devotees, and since he tolerates all of them and supports their lives.

साधूनामाश्रयत्वाच्च सर्वैनःसहनादपि |
सर्वॊपजीव्यः सर्वस्वॊ वृक्ष इत्यभिदीयतॆ ||

adiyen srinivasa raja ramanuja dasan

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உபதேச ரத்தின மாலை – பாசுரம் – 44

ஸ்ரீ:  ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமாநுஜாய நம:  ஸ்ரீமத் வரவரமுநயே நம:

உபதேச ரத்தின மாலை

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தெள்ளியதா நம்பிள்ளை செப்பு நெறி தன்னை

வள்ளல் வடக்குத் திருவீதிப் பிள்ளை – இந்த

நாடறிய மாறன் மறைப் பொருளை நன்குரைத்தது

ஈடு முப்பத்தாறயிரம் 

நாற்பத்து நான்காம் பாசுரம். திருவாய்மொழிக்கு நம்பிள்ளை அருளிய உபந்யாஸங்களை வடக்குத் திருவீதிப் பிள்ளை ஈடு முப்பத்தாறாயிரப்படி வ்யாக்யானமாக ஏடுபடுத்திய வைபவத்தை அருளிச்செய்கிறார்.

நஞ்ஜீயரின் சிஷ்யரான, தெளிந்த ஞானத்தை உடைய நம்பிள்ளை, நம்மாழ்வாராம் மாறன் தொடக்கமாக நம் பூர்வாசார்யர்கள் காட்டிய வேத/வேதாந்த மார்க்கத்தை “இந்த உயர்ந்த அர்த்தங்கள் எல்லோருக்கும் சென்று அடைய வேண்டும்” என்ற வள்ளல் தன்மை கொண்ட வடக்குத் திருவீதிப் பிள்ளை இந்த நாடே அறிந்து உஜ்ஜீவனம் அடையும்படி அருளிச்செய்த வ்யாக்யானம் ஈடு முப்பாத்தாறாயிரப்படி வ்யாக்யானம். ஈடு என்றால் பொருள் (விளக்கம்), கவசம், ஒப்புயர்வற்ற என்று பல அர்த்தங்கள். இது ஸ்ரீபாஷ்யத்துக்கு ஏற்பட்ட உரையான ச்ருத ப்ரகாசிகையின் அளவிலே இருக்கும். ச்ருத ப்ரகாசிகையின் காலம் இதற்கு பிற்பட்டதாய் இருந்தாலும், ஒப்புமை சொல்லலாம்.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் –

ப்ரமேயம் (குறிக்கோள்) –
ப்ரமாணம் (க்ரந்தங்கள்) –
ப்ரமாதா (ஆசார்யர்கள்) –
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் –

உபதேச ரத்தின மாலை – பாசுரம் – 43

ஸ்ரீ:  ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமாநுஜாய நம:  ஸ்ரீமத் வரவரமுநயே நம:

உபதேச ரத்தின மாலை

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நம்பிள்ளை தம்முடைய நல்லருளால் ஏவியிட

பின் பெரியவாச்சான் பிள்ளை அதனால் இன்பா

வருபத்தி மாறன் மறைப் பொருளைச் சொன்னது

இருபத்து நாலாயிரம் 

நாற்பத்துமூன்றாம் பாசுரம். பெரியவாச்சான் பிள்ளை திருவாய்மொழிக்கு அருளிச்செய்த இருபத்துநாலாயிரப்படி வ்யாக்யானத்தின் வைபவத்தை அருளிச்செய்கிறார்.

லோகாசார்யர் என்று கொண்டாடப்படும் நம்பிள்ளை தம்முடைய பெரும் கருணையினாலே தம் சிஷ்யர்களில் முக்யமானவரான வ்யாக்யான சக்ரவர்த்தியான பெரியவாச்சான் பிள்ளையைத் திருவாய்மொழிக்கு ஒரு வ்யாக்யானமிடுமாறு ஆணையிட, அந்த ஆணையையே காரணமாகக் கொண்டு, இன்பமாக, பகவத் கருணையினாலே வந்த பக்தியைக் கொண்டிருந்த நம்மாழ்வாராம் மாறன் அருளிச்செய்த திருவாய்மொழிக்குப் பெரியவாச்சான் பிள்ளை அருளிச்செய்த வ்யாக்யானம் இருபத்து நாலாயிரப்படி வ்யாக்யானம். இது ஸ்ரீ ராமாயணத்தின் அளவிலே இருக்கும்.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் –

ப்ரமேயம் (குறிக்கோள்) –
ப்ரமாணம் (க்ரந்தங்கள்) –
ப்ரமாதா (ஆசார்யர்கள்) –
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் –

உபதேச ரத்தின மாலை – பாசுரம் – 42

ஸ்ரீ:  ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமாநுஜாய நம:  ஸ்ரீமத் வரவரமுநயே நம:

உபதேச ரத்தின மாலை

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தம் சீரை ஞானியர்கள் தாம் புகழும் வேதாந்தி

நஞ்சீயர் தாம் பட்டர் நல்லருளால் எஞ்சாத

ஆர்வமுடன் மாறன் மறைப் பொருளை ஆய்ந்துரைத்தது

ஏர் ஒன்பதினாயிரம்

நாற்பத்திரண்டாம் பாசுரம். நஞ்சீயர் திருவாய்மொழிக்கு அருளிச்செய்த ஒன்பதினாயிரப்படி வ்யாக்யானத்தின் வைபவத்தை அருளிச்செய்கிறார்.

வேதாந்தியான நஞ்சீயரின் பெருமைகளை சாஸ்த்ரம் தெரிந்த ஞானியர்கள் மிகவும் கொண்டாடுவர் ஏனெனில் வேதாந்த்தத்திலே கரை கண்டவர் இவர். இப்படிப்பட்ட நஞ்சீயர் தன்னுடைய ஆசார்யரான பராசர பட்டரின் திருவருளால் நம்மாழ்வாராம் மாறன் அருளிச்செய்த திருவாய்மொழிக்குக் குறைவில்லாத பக்தியுடன் அருளிய வ்யாக்யானம், நன்கு ஆராய்ச்சி செய்து அருளப்பட்டதான ஒன்பதினாயிரப்படி வ்யாக்யானம். பராசர பட்டரின் பெரும் கருணையாலே திருத்தப்பட்டு அவரிடமே ஸம்ப்ரதாய அர்த்தங்களைக் கற்றுணர்ந்த நஞ்சீயர் திருவாய்மொழியை நூறு முறை காலக்ஷேபமாக ஸாதித்தருளிய பெருமையைப் பெற்றவர். இது ஸ்ரீபாஷ்யத்தின் அளவிலே இருக்கும்.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் –

ப்ரமேயம் (குறிக்கோள்) –
ப்ரமாணம் (க்ரந்தங்கள்) –
ப்ரமாதா (ஆசார்யர்கள்) –
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் –

SrIvishNu sahasranAmam – 55 (Names 541 to 550)

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

Full Series

<< Part 54

541) kruthAnthakruth (कृतान्तकृत्)

hiraNyAksha, who was like yama for all mortals, was slain by bhagavAn in the form of varAha. Thus, he is called ‘kruthAnthakruth’.

The scriptures hail thus: “The great demon hiraNnyAksha was killed by varAha bhagavAn”

Alternately, bhagavAn propounded his philosophy through various scriptures such as varAha smruthi and purANas. Thus also he is called ‘kruthAnthakruth’. In this context, ‘kruthAntha’ refers to the highest philosophy.

Etymology: The one who slew hiraNyAksha – who was like yama in prowess – is called ‘kruthAnthakruth’. Alternately, bhagavAn propounded the highest philosophy in the varAha Smrithi and varAha purANas. Thus also he is called ‘kruthAnthakruth’. This eight syllable manthra is capable of conferring all the desires of a devotee.

अन्तकाभं हिरण्याक्षं कृत्तवान् यः कृतान्तकृत् |
वाराहयॊः स्वसिद्धान्तकृतॆ स्मृतिपुराणयॊ: |
कृतान्तकृदिति ख्यातॊ वस्वर्णॊsभीष्टदायकः ||

महावराहॊ गॊविन्दः सुषॆणः कनकाङ्गदी ।
गुह्यॊ गभीरॊ हगनॊ गुप्तश्चक्रगदाधरः ॥ ५८ ॥

542) mahAvarAha: (महावराहः)

The vishNu purANa hails the varAha avathAra in a glorious statement thus: “Thence, the great wild boar ‘mahAvarAha’ – having wide lotus like eyes – lifted up the earth with his tusk from the rasAthaLa, and rose from the waters like a great blue mountain”.

As hailed thus, bhagavAn is called ‘mahAvarAha:’ – the great wild boar.

Etymology: He who lifted up the earth from rasAthaLa in a moment is called ‘mahAvarAha:’. This manthra bestows land unto the chanters.

रसातलगतामुर्वीं यश्चॊद्धृत्यॊत्थितः क्षणात् |
महावराह इति सः स्मृतॊ ह्युर्वीप्रदॊ मनुः ||

543) gOvindha: (गॊविन्दः) (also repeated in 189)

bhagavAn himself claims thus in the SAnthi parva of mahAbhAratha: “Having lost bhUmi earlier, I rescued her (as varAha) and united with her again. Thus, I am called ‘gOvindha:’”.

Thus, bhagavAn is called ‘gOvindha:’ – the one who is united with bhUmi.

Etymology: The one who reunited with bhUmi (in the form of varAha), who was lost earlier, is called ‘gOvindha:’.

नष्टां च धरणीं पूर्वं गॊविन्दः लब्धवान् इति |

544) sushENa: (सुषॆणः)

Thence the ensuing divine names reveal some secrets about the supremacy of bhagavAn. Since bhagavAn possesses an auspicious divine body made of five upanishath manthras – which is full of Sudhdha sathva, and which bhagavAn uses as an army to win over all the bounded, liberated and ever liberated souls, he is called ‘sushENa:’.

Etymology: Since bhagavAn’s divine form is made of five upanishath manthras (which he uses like an army to win over everyone), he is called ‘sushENa:’.

पञ्चॊपनिषदङ्गत्वात् सुषॆणः परिकीर्तितः |

(Note: All of our bodies – humans or animals or any other object in this world – are made of five elements namely earth, water, fire, air and ether. All of these have a mixture of qualities of sathva, rajas and thamas. Unlike these, bhagavAn’s divine body is made of five elements different from ours, namely ‘panchOpanishath’ पञ्चॊपनिषत् consisting of paramEshti: परमॆष्ठिः, pumAn पुमान्, viSvam विश्वम्, nivruththa: निवृत्तः and sarva: सर्वः, which are all purely sAthvik in nature – without even a small trace of rajas and thamas)

545) kanakAngadhI (कनकाङ्गदी)

bhagavAn is also ever associated with divine ornaments made of gold, which befit the beauty of his supernatural (अप्राकृत – which is beyond this lowly nature that we can see) divine body – as stated in the previous divine name. Thus, he is called ‘kanakAngadhI’ – the one with golden ornaments.

The ‘ini:’ (इनिः) adjunct is used in this divine name, indicating eternal association with such divine jewelry.

The word ‘kanaka’ in this divine name indicates the distinction of a supernatural material that is different from all that we can see in this world (meaning, the ‘kanaka’ doesn’t imply the lowly gold that we know of; rather, it is indicative of supernatural gold befitting bhagavAn’s divine body, that cannot be seen in this world otherwise).

Etymology: He who is always bedecked with supernatural divine ornaments made of gold is called ‘kanakAngadhI’.

अप्राकृतानि दिव्यानि भूषणानि च नित्यशः |
रौक्माणि सन्ति यस्यासावुच्यतॆ कनकाङ्गदी ||

546) guhya: (गुह्यः)

Since such a supernatural and distinct divine body of bhagavAn is made of five upanishadhic elements, it is esoteric in nature. Hence, he is called ‘guhya:’ – the one with a divine body concealed from the lower mortals.

The root ‘gu:’ गुह् (concealment) gets the ‘kyap’ (क्यप्) adjunct by grammatical rules, resulting in this divine name.

Etymology: Since his divine body is made of five upanishadic elements, he is hidden from the public view; and hence called ‘guhya:’.

पञ्चॊपनिषदङ्गॆन गूढत्वात् गुह्य उच्यतॆ |

547) gabhIra: (गभीरः)

Befitting his absolute supremacy over all entities, bhagavAn possesses profound dignity. Thus, he is called ‘gabhIra:’.

The word ‘gabhIra:’ (गभीरः) is same as ‘gambhIra:’ (गम्भीरः), both of which stem from the root ‘gA:’ (गाह्), suffixed with the ‘Iran’ (ईरन्) adjunct and a little transformation per grammatical rules.

Just as water gets purified by adding the clearing nut (called ‘nirmalee’), so also every bounded soul gets ridden of its blemishes of ignorance – which is accumulated from time immemorial – just by its association with bhagavAn. What, then, can be spoken of about the dignity of bhagavAn himself, who is naturally radiant and devoid of all blemishes?

Etymology: The one whose divine body itself is a manifestation of profound dignity is called ‘gabhIra:’.

तद्वपुर्व्यङ्ग्यगाम्भीर्यॊ गभीर इति कथ्यतॆ |

548) gahana: (गहनः) (also repeated in 384)

Furthermore, bhagavAn’s supreme nature and qualities are unfathomable. Even if the oceanic waters were very clear and everything beneath the waters could be seen, yet the depth of the ocean wouldn’t reduce to one’s knee’s level. It would still remain extremely deep. Similarly, bhagavAn’s divine nature and qualities can be seen to some extent by everyone. Yet, that never qualifies anyone to know him in his entirety! Thus, he is called ‘gahana:’.

Etymology: Since bhagavAn cannot be known fully by everyone, he is called ‘gahana:’.

अन्यैर्दुरवगाहत्वात् गहनः परिकीर्तितः |

549) guptha: (गुप्तः)

He is carefully protected (concealed from others) by the fore preceptors (pUrvAchAryas) who know of his profound nature and qualities. Thus, he is called ‘guptha:’ – the well concealed one.

Etymology: He who is concealed by the preceptors who know his profoundness is called ‘guptha:’.

तद्गौरवज्ञैर्गुप्तः स गुप्त इत्यभिदीयतॆ |

550) chakragadhAdhara: (चक्रगदाधरः)

Where and how does this bhagavAn – who is well concealed by AchAryas – manifest? This is shown in this divine name chakragadhAdhara: – the wielder of divine weapons.

maNdOdhari hails rAma in the SrImath rAmAyaNa thus: “Oh lord, you are beyond the darkness of ignorance and the wielder of the conch and discus”

This indicates that bhagavAn possesses an eternal divine body which is made of five upanishadhic elements, and holds divine weapons like the chakra, etc.

Etymology: He who wields the divine powerful weapons (such as the conch, discus, mace, bow and the sword) is called ‘chakragadhAdhara:’.

यः शक्तिमद्दिव्यहॆतिः स स्यात् चक्रगदाधरः |

वॆधाः स्वाङ्गॊsजितः कृष्णॊ दृढः सङ्कर्षणॊsच्युतः ।
वरुणॊ वारुणॊ वृक्षः पुष्कराक्षॊ महामनाः ॥ ५९ ॥

adiyen srinivasa raja ramanuja dasan

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இன்ப மிகு ஆறாயிரம் 

நாற்பத்தொன்றாம் பாசுரம். திருக்குருகைப் பிரான் திருவாய்மொழிக்கு அருளிச்செய்த ஆறாயிரப்படி வ்யாக்யானத்தின் வைபவத்தை அருளிச்செய்கிறார்.

எம்பெருமானாராலே ஞான புத்ரராக அபிமானிக்கப் பட்டதால் பெற்றிருந்த ஞானத் தெளிவை உடையவரான திருக்குருகைப் பிரான் பிள்ளான், அந்த எதிராசராம் ஸ்ரீபாஷ்யகாரரின் நிர்ஹேதுக க்ருபையினாலே, திருவாய்மொழியின் மீதிருந்த பக்தியாலும் சேதனர்கள் மீதிருந்த க்ருபையினாலும், நம்மாழ்வாராம் மாறன் அருளிச்செய்த திருவாய்மொழிக்கு எம்பெருமானார் காலத்திலேயே அருளிய வ்யாக்யானம், அடியார்களுக்கு இன்பத்தைக் கொடுக்கக்கூடியதான ஆறாயிரப்படி வ்யாக்யானம். இது விஷ்ணு புராணத்தின் அளவிலே இருக்கும்.

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SrIvishNu sahasranAmam – 54 (Names 531 to 540)

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

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531) nandha: (नन्दः)

Thus, bhagavAn is replete with infinite objects of enjoyment, bliss derived thereof, the tools in deriving such bliss etc. Thus, he is called ‘nandha:’. Since he is in possession of all such entities, the ‘ghanja’ (घञ) adjunct is used per grammatical rules.

Etymology: Since bhagavAn is always replete with objects of enjoyment, tools for enjoyment, the experience of enjoyment, the souls who enjoy etc, he is called ‘nandha:’.

भॊग्यैर्भॊगॊपकरणैः भॊगैर्भॊक्तृभिरॆव च |
तस्मिन् समृद्ध्यतॆ नित्यमिति नन्दः प्रकीर्तितः ||

532) sathyadharmA (सत्यधर्मा)

As explained till now, bhagavAn sincerely keeps up his vow of protecting his devotees – right from their first step towards bhagavAn till their attainment of bhagavAn. Thus, he is called ‘sathyadharmA’ – the one who follows his ‘dharma’ religiously.

Etymology: The one who devoutly carries out his vow (which is also his ‘dharma’) of protecting his devotees right from their initiation up till their attainment of mOksha is called ‘sathyadharmA’. This eight lettered manthra enhances honesty and righteousness amongst devotees.

आप्रक्रमादास्वप्राप्तॆरार्जवात् सत्यवर्तनः |
यः स्यात् स सत्यधर्मा च वस्वर्णॊ सत्यधर्मदः ||

533) thrivikrama: (त्रिविक्रमः)

With such divine glories, bhagavAn pervades all of the three vEdhas. Hence, he is called ‘thrivikrama:’.

The scriptures hail thus:

  • “The word ‘thri’ (त्रि) is referred to as the three vEdhas by the learned men. Since bhagavAn pervades all of them, he is called ‘thrivikrama’”
  • “…he, in whom all the vEdhas converge…”
  • “All vEdhas glorify nArAyaNa only”, etc.

Etymology: With his unbounded glories, the one who pervades all of the three vEdhas is called ‘thrivikrama:’.

(NOTE: The ‘three vEdhas’ referred to in this divine name actually represent the three types in vEdhas namely ‘Rk’, ‘yajus’ and ‘SAma’. These three types only make up the four vEdhas that we know, viz rig vEdha, yajur vEdha, sAma vEdha and atharvaNa vEdha)

त्रीन् वॆदान् क्रमतॆ यॊ हि महिम्ना स त्रिविक्रमः |

महर्षिः कपिलाचार्यः कृतज्ञॊ मॆदिनीपतिः ।
त्रिपदस्त्रिदशाध्यक्षॊ महाशृङ्गः कृतान्तकृत् ॥ ५७ ॥

534) maharshi: (महर्षिः)

In his incarnation as kapila, bhagavAn knew the true purport of vEdhas. Thus, he is addressed as ‘maharshi:’ – the one who realizes/visualizes the true purport of vEdhas.

The dhyana SlOka for kapila maharishi says thus: “…then one must remember him, who orally expounded the meanings of vEdhas, such as Rk and others”

Other scriptural statements also hail thus:

  • “…that great kapila, who was born as a rishi (knowledgeable by birth)”
  • “That expounder of SAnkhya – kapila – is known as ‘parama rishi’”, et al

Etymology: bhagavAn, as kapila – who visualized the true purport of vEdhas, is called ‘maharshi:’.

साक्षात् द्रष्टा स वॆदानां महर्षिः कपिलः स्मृतः |

535) kapilAchArya: (कपिलाचार्यः)

bhagavAn – in his incarnation as kapila muni – possessed a radiant hue. Hence he is called ‘kapila:’. Also, he propounded the tenets of vEdhas and became an AchArya. Hence he is called ‘AchArya:’. These two attributes together form the divine name ‘kapilAchArya:’.

The root ‘kabru’ कबृ (hue) gets the letter ‘pa’ substituted in place of ‘ba’, and is suffixed with the ‘ilach’ (इलच्) adjunct, resulting in the divine name ‘kapila’ (कपिलः).

This feature of bhagavAn is hailed in the scriptures thus:

  • “…unto that kapila muni, who has the hue of smokeless fire, with garlands of Sankha and padhmAksha adorning him”

Further, the dhyana SlOka of kapila muni says thus: “…unto him who promulgates his philosophy”.

As seen here, kapila maharishi promulgated his school of philosophy, and hence called as ‘AchArya:’.

Etymology: Only since bhagavAn promulgated his philosophy as kapila, he is called ‘kapilAchArya:’.

तत्त्वप्रवचनादॆव कपिलाचार्य उच्यतॆ |

536) kruthagya: (कृतज्ञः) (also repeated in 83)

Although the sixty thousand sons of sagara (सगरः) offended him, bhagavAn kapila maharishi forgave them at once when amSumAn (अंशुमान्) saluted him on their behalf. Thus, he considers even small noble deeds as great things, which is why he is called ‘kruthagyna:’.

It is said thus in the vishNu purANa:

“When amSumAn approached kapila maharishi and pleased him by devoutly prostrating before him, that bhagavAn commanded amSumAn to seek a boon in return”

Etymology: He who considered the small noble deed of amSumAn – of humble submission – with great compassion is called ‘kruthagyna:’.

स्वाभिनमृत्वसुकृतं किञ्चिदंशुमता कृतम् |
विदितं यॆन कारुण्यात् कृतज्ञः सॊsभिदीयतॆ ||

537) mEdhinIpathi: (मॆदिनीपतिः)

The SrImath rAmAyaNa hails thus: “That vAsudhEva, unto whom all of these worlds belong, bears all of these at all times, taking the form of kapila”.

Thus, he is called ‘mEdhinIpathi:’ – the master of all worlds.

Etymology: The one who bears all the worlds in the form of kapila is called ‘mEdhinIpathi:’. This nine syllable manthra is known to bestow land unto the worshipper.

कापिलं रूपमास्थाय यॊ धारयति मॆदिनीम् |
स मॆदिनीपतिः ख्यातॊ नवार्णॊ भूप्रदॊ मनुः ||

538) thripadha: (त्रिपदः)

bhagavAn preaches about the three entities symbolizing the enjoyer (भॊक्तृ), the enjoyed (भॊग्यः) and the controller (नियन्ता), respectively meaning the sentient (चित्), insentient (अचित्) and the supreme lord (ईश्वरः). Thus, he is called ‘thripadha:’ – the one who shows the three entities with his words.

The scriptures say thus:

“In order to help the noble souls, I shall show them (make them realize) the three entities namely insentient nature, sentient soul and the supreme soul in their world in the form of kapila”.

Alternately, bhagavAn shows this truth through the three syllables in the praNava manthra.

Also, as seen earlier (62nd divine name), varAha bhagavAn had three humps on his back. Thus also, he is called ‘thripadha:’.

Etymology: bhagavAn preaches about the three entities namely achit, chit and ISvara to all his devotees. Alternately, he is represented by the praNava manthra, which in turn expounds the three entities. Also, in his incarnation as varAha, the word ‘padha’ refers to the hump on his back. varAha bhagavAn had three such humps on his back. For all these reasons, he is called ‘thripadha:’.

भॊक्तृ-भॊग्य-नियन्तॄणि ज्ञाप्यान्यस्य पदान्यतः |
प्रणवॆ त्रीणि वाsप्यॆतद्वाचकानि पदान्यतः ||

वाराहरूपस्यास्थानॆ पदानि ककुदानि वा |
त्रीणि सन्ति ततॊ वाsसौ त्रिपदः परिकीर्तितः ||

539) thridhaSAdhyaksha: (त्रिदशाध्यक्षः)

Thence the varAha avathAram of bhagavAn is hailed. Since bhagavAn protected brahmA and other dhEvas during their fear of deluge, he is called ‘thridhaSAdhyaksha:’.

Etymology: The one who protected brahmA and others during their fear of deluge is called ‘thridhaSAdhyaksha:’.

सखा स्यात् त्रिदशाध्यक्षॊ ब्रह्मादॆः प्रलयापदि |

(Note: This is not the real deluge that is being spoken of. Rather, when a demon named hiranyAksha hid the land or bhUmi under water, there was no place for brahmA to create any object. This instilled in the dhEvas a fear of deluge, which was evaded by bhagavAn in the form of varAha by killing hiranyAksha)

540) mahASrunga: (महाशृङ्गः)

As varAha, bhagavAn held bhUmi at the tip of his tusk. Hence, he is called ‘mahASrunga:’ – the one with a magnificent tusk.

The scriptures establish this fact in various places, thus:

  • “…that varAha, who possesses a single tusk…”
  • “Oh lord, all of these entities making up the bhUmaNdalam (भूमण्डलम्) are held at the tip of your tusk as effortlessly as a lotus leaf bears a drop of marsh”, etc.

Etymology: He who has the entire bhUmi at the tip of his tusk is called ‘mahASrunga:’.

मही यस्य च शृङ्गाग्रॆ महाशृङ्गः स कथ्यतॆ |

adiyen srinivasa raja ramanuja dasan

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உபதேச ரத்தின மாலை – பாசுரம் – 40

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குருவார் இக்காலம் நெஞ்சே கூறு 

நாற்பதாம் பாசுரம். திருவாய்மொழிக்கு ஆசார்யர்கள் அருளிய வ்யாக்யானங்களின் பெருமையை மேலும் கொண்டாடும்படி தன் நெஞ்சுக்கு அருளிச்செய்கிறார்.

நெஞ்சே! முற்காலத்திலே பிள்ளான் தொடக்கமான ஆசார்யர்கள் திருவாய்மொழிக்கு நம்மாழ்வாரின் திருவுள்ளக் கருத்தைத் தங்கள் ஆசார்யர்களிடம் கேட்டு உணர்ந்து, பொருத்தமான வ்யாக்யானங்களை அருளாமல் போயிருந்தார்கள் ஆகில், அந்தோ! இக்காலத்திலே திருவாய்மொழியின் சீரிய அர்த்தங்களை நன்றாகத் தெரிந்து கொண்ட சொல்லக்கூடிய ஆசார்யர்கள் யார் இருப்பார்கள்! நீயே கூறு.

திருவாய்மொழி த்வய மஹா மந்த்ரத்தை விளக்கும்படி அமைந்துள்ளது. த்வயத்தில் முதல் வரியிலே சொன்ன “பிராட்டியுடன் கூடி இருக்கும் எம்பெருமான் ஸ்ரீமந் நாராயணின் திருவடிகளை உபாயமாகப் பற்றுவது”, மற்றும் இரண்டாவது வரியில் சொன்ன “இவ்வாறு பிராட்டியுடன் கூடியிருக்கும் எம்பெருமானுக்குத் தன்னலமில்லாத தொண்டு புரிவதற்கு ப்ரார்த்திப்பது” ஆகிய விஷயங்களையே திருவாய்மொழியில் விளக்கமாக அருளியுள்ளார் நம்மாழ்வார்.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் –

ப்ரமேயம் (குறிக்கோள்) –
ப்ரமாணம் (க்ரந்தங்கள்) –
ப்ரமாதா (ஆசார்யர்கள்) –
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் –

SrIvishNu sahasranAmam – 53 (Names 521 to 530)

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

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521) ananthAthmA (अनन्तात्मा)

Furthermore, he also stands as the indweller of the giant serpent ‘anantha’ (अनन्तः) atop the kUrma base, which also constitutes the supporting structure for the entire creation. Thus, he is called ‘ananthAthmA’.

The jaya samhitha hails thus:

“One must submit himself unto that anantha, who is resplendent atop the tortoise base (AdhAraSakthi pItam (आधारशक्तिपीठः) with a faultless form holding the conch and the discus along with a mace, and who is surrounded by hundreds of flames”

Etymology: The one who is situated in the form of a serpent (as its indweller) atop the tortoise (that was said in the previous divine name), supporting the entire creation, is called ‘ananthAthmA’.

कमठस्यॊपरि जगदाधारस्तम्भ-भॊगिनः |
स्वरूपॆण स्थितॊ यॊsसावनन्तात्मा प्रकीर्तितः ||

522) mahOdhadhiSaya: (महॊदधिशयः)

The same bhagavAn further sleeps on the same serpent bed of anantha in the vast ocean during the great deluge. Hence, he is called ‘mahOdhadhiSaya:’ – the one who sleeps in the vast ocean on a serpent bed.

The root ‘Si’ शि (to sleep) gets the ‘ach’ (अच्) adjunct, resulting in this divine name. The same rule is also applied in other divine names such as ‘bhUSaya:’ भूशयः (634), et al.

Etymology: He who reclines on the serpent bed (anantha or Adhi-SEsha) in the vast ocean is popularly called ‘mahOdhadhiSaya:’.

तस्मिन्ननन्तपर्यङ्कॆ समुद्रॆ शयनाच्च यः |
महॊदधिशयः ख्यातॊ दशार्णॊ मनुरुत्तमः ||

523) anthaka: (अन्तकः)

During such deluge, since he ends everything, he is called ‘anthaka:’.

SrImath rAmAyaNa hails thus: “At the end of creation, you are seen in the water as a great serpent”

The vishNu purANa glorifies thus: “The great serpent ‘SEsha’ (or ‘AdhiSEsha’) resides in the pAthALa, being worshipped by dhEvas. All of these worlds shine like small gems on his hoods, adorning him like a beautiful flower garland. Since even the gandharvas, apsaras, sidhdhas, kiNNaras, mahOragas (great serpent gods) and others who worship him cannot see the end of his divine qualities, he is called ‘anantha’ in that form.  His valor, effulgence, divine nature and forms cannot be described or comprehended even by dhEvas. At the end of creation, he spits out mighty fire burning poisonous air, from which the destructor rudhra (Siva) emanates – with bhagavAn SankarshaNa indwelling him – and eats all of these worlds”

Etymology: He who ends the worlds (destroys / consumes them and keeps them in his belly) during the great deluge is called ‘anthaka:’.

अन्तं करॊति जगतॊ यॊsसावन्तक ईरितः |

अजॊ महार्हः स्वाभाव्यॊ जितामित्रः प्रमॊदनः ।
आनन्दॊ नन्दनॊ नन्दः सत्यधर्मा त्रिविक्रमः ॥ ५६ ॥

524) aja: (अजः) (also repeated in 66, 206)

Furthermore, at the time of deluge, bhagavAn is contemplated upon as the object of the syllable ‘a’ (अ) in the praNava (OmkAra, which is made of three syllables ‘a’ अ, ‘u’ उ and ‘ma’ म). This ‘akAra’ (अकारः) or the syllable ‘a’ (अ) is the root of praNava. bhagavAn is denoted by the syllable ‘a’ in the praNava.

The thaiththirIya nArAyaNam (upanishath) says this: “He who is represented by the syllable ‘a’, which is the root of praNavam that is expounded both at the beginning as well as the end of vEdhas, is the supreme lord”

(NOTE: Readers are requested to learn from their respective Acharyas for a detailed knowledge of praNava. That would greatly serve to understand this set of five divine names (524 – 528), dwelling on ‘praNava’, and appreciate the commentaries better. At this time, only that which is said by SrI parASara bhattar in his glorious commentary is being translated, with no addendum)

Etymology: At deluge, since bhagavAn is contemplated upon as the object of syllable ‘a’ (in praNava), he is called ‘aja:’.

तत्त्वावसानॆ प्रणवप्रकृतॆः सत्त्वकारतः |
स्मर्तव्यत्त्वादजः प्रॊक्तः षडर्णॊ ह्यूर्मिनाशकः ||

525) mahArha: (महार्हः)

When the dear devotees of bhagavAn submit themselves to him by dwelling on the meaning of such praNava, bhagavAn accepts it with complete eligibility for such high submission. Thus, he is called ‘mahArha:’ – the one who is eligible for a lofty submission.

The mahOpanishath preaches the individual souls to submit themselves unto bhagavAn with praNava (meditating on its divine meanings).

Etymology: By knowing the nature of self clearly through praNava, when a devotee completely surrenders to bhagavAn, since bhagavAn befittingly accepts such high submission/worship (since he is eligible of such high submissions), he is called ‘mahArha:’.

स्वरूपादिकृतार्थॆन तारॆणात्मनिवॆदनम् |
महं पूजामर्हतीति महार्ह इति कथ्यतॆ ||

526) svAbhAvya: (स्वाभाव्यः)

Also, all the souls who have realized their subservience unto bhagavAn by meditating on the meaning of the praNava manthra treat him as their true lord and approach him. Thus, he is called ‘svAbhAvya:’. The ‘Nyath’ (ण्यत्) adjunct is used here with the root.

The vishNu thathva says thus: “If you have the desire to become a realized soul and thus uplift yourself from this samsAra, then always remember your eternal servitude and hari’s eternal mastership, both of which are natural”

The SvEthASvathara upanishath also says thus: “There is no particular reason for bhagavAn’s mastership on all entities other than his natural mastership”

To sum up, it must always be remembered that the relationship between bhagavAn and ourselves is that of ‘owner and the owned’, which is natural. Thus, he is called ‘svAbhAvya:’.

Etymology: Having realized their true nature from the praNava manthra, since all his dear devotees essentially revere him as their sole master, he is called ‘svAbhAvya:’.

मन्त्रॆणानॆनात्मभिस्तु स्वभूतैराभिमुख्यतः |
अवश्यं भावनीयत्त्वात् स्वाभाव्यः परिकीर्तितः ||

527) jithAmithra: (जितामत्रः)

bhagavAn helps his devotees who meditate upon the praNava manthra (dwelling on its meanings) to win over their internal enemies namely “ahamkAra” (considering the insentient body to be ‘self’, instead of realizing that we are the sentient soul different from the body), “mamakAra” (considering the soul to be independent, or in other words – considering the soul to be the property of its own self, rather than realizing that all souls are solely owned by bhagavAn), “kAma” (desiring for pleasures for one’s own enjoyment, instead of realizing that all souls are naturally meant for bhagavAn’s enjoyment only), etc. Thus, he is called ‘jithAmithra:’ – the one who wins over the enemies.

In this case, the enemies are indeed the internal qualities of ahamkAra, mamakAra, kAma etc, and not external to any individual.

In the bhagavath gIthA, bhagavAn begins preaching to arjuna by saying “the qualities of kAma (desire) and krOdha (anger) are the outcomes of rajOguNa”, and finally instructs thus: “Oh mighty one! Kill your enemy which is in the form of kAma, which is otherwise dangerous for you”.

Etymology: Since the obstacles to the esoteric knowledge (expounded in the praNava manthra) – such as mamathA (or mamakAra) and others – are won over by bhagavAn for his dear devotees, he is called ‘jithAmithra:’.

(NOTE: In other words, since the devotees win over such obstacles with the help of bhagavAn, he is called ‘jithAmithra:’)

एतद्रहस्यविज्ञान-विरॊधि-ममतादयः |
जितास्तॆषामनॆनॆति जितामित्रॊsष्टवर्णकः ||

528) pramOdhana: (प्रमॊदनः)

bhagavAn also bestows bliss upon his devotees who meditate upon the praNava manthra, right from the first instant. Thus, he is called ‘pramOdhana:’ – the bestower of joy.

Etymology: He who creates joy amongst those devotees who are absorbed in meditating upon the praNava manthra is called ‘pramOdhana:’.

ध्यानासक्तॆषु भक्तॆषु मॊदमानः प्रमॊदनः |

529) Anandha: (आनन्दः)

Thence, the kapilAvathAra or incarnation of bhagavAn as ‘kapila maharishi’ (कपिलमहर्षिः) is expounded.

In his incarnation as kapila, bhagavAn was verily the embodiment of supreme bliss as expounded in the Anandhavalli chapter of thaiththirIya upanishath. Thus, he is called ‘Anandha:’ – the blissful one. The ‘ach’ (अच्) adjunct is in use in this divine name.

Etymology: He who is in an inexpressible (beyond words and thoughts) eternal blissful state as expounded in the Anandhavalli chapter is called ‘Anandha:’.

आनन्दवल्ली मीमांस्यस्त्ववाङ्मनसगॊचरः |
आनन्दॊ ह्यस्य नित्यॊsस्तीत्यानन्दः परिकीर्तितः ||

530) nandhana: (नन्दनः)

Furthermore, bhagavAn also engages the liberated souls in the same bliss in the state of mOksha and derives happiness thereof. Thus, he is called ‘nandhana:’.

The vEdhas declare thus:

  • “He is indeed the one who bestows the supreme bliss”
  • “It is from bhagavAn’s supreme bliss alone that every other individual soul derives its own happiness in just a small fraction”

Etymology: He who always bestows the same bliss (as in the previous divine name) upon liberated and ever-liberated souls in the state of mOksha and keeps them ever happy is called ‘nandhana:’.

तमानन्दं यथॊक्तायां मुक्तौ प्रापय्य यः सदा |
मुक्तान्नित्यान् नन्दयति नन्दनः स तु कीर्तितः ||

adiyen srinivasa raja ramanuja dasan

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உபதேச ரத்தின மாலை – பாசுரம் – 39

ஸ்ரீ:  ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமாநுஜாய நம:  ஸ்ரீமத் வரவரமுநயே நம:

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பிள்ளான் நஞ்சீயர் பெரியவாச்சான் பிள்ளை

தெள்ளார் வடக்குத் திருவீதிப் பிள்ளை

மணவாள யோகி திருவாய்மொழியைக் காத்த

குணவாளர் என்று நெஞ்சே கூறு 

முப்பத்தொன்பதாம் பாசுரம். இனி த்வய மஹா மந்த்ரத்தின் அர்த்தமான திருவாய்மொழிக்கு வ்யாக்யானங்கள் எம்பெருமானாரின் ஆணை அடியாக அவதரித்ததாலும், எம்பெருமானார் விளக்கிய அர்த்தங்களை அடியாகக் கொண்டு இந்த வ்யாக்யானங்கள் பெருகியதாலும், அவற்றை விளக்கத் தொடங்குகிறார்.

நெஞ்சே! எம்பெருமானாரின் அபிமான புத்ரரான திருக்குருகைப் பிரான் பிள்ளான், பட்டர் சிஷ்யரான வேதாந்தி நஞ்சீயர், வ்யாக்யான சக்ரவர்த்தியான பெரியவாச்சான் பிள்ளை, நம்பிள்ளையின் ப்ரிய சிஷ்யரும் தெள்ளிய ஞானத்தைப் பெற்றவருமான வடக்குத் திருவீதிப் பிள்ளை, பெரியவாச்சான் பிள்ளையின் கருணைக்கு இலக்கான வாதி கேஸரி அழகிய மணவாள ஜீயர் ஆகியோர் நம்மாழ்வார் தன் சோதி வாய் மலர்ந்து அருளிய, நம் ஸம்ப்ரதாயத்தின் ஆணிவேரான தவ்ய மஹாமந்த்ரத்தின் விவரணமான திருவாய்மொழியைக் காத்து வளர்த்த குணவாளர்கள் என்று கொண்டாடு.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் –

ப்ரமேயம் (குறிக்கோள்) –
ப்ரமாணம் (க்ரந்தங்கள்) –
ப்ரமாதா (ஆசார்யர்கள்) –
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் –