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thiruvAimozhi – 8th centum

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Focus of this centum – sathyakAmathvam – bhagavAn, the one with all his desires fulfilled

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

AzhwAr mercifully highlighted the strong hurdle which is eliminated by bhagavAn in the previous decad;in this centum, AzhwAr sets out to meditate upon how the hurdles are removed and the following aspects are highlighted by him:

  1. the presence of emperumAn who eliminates the hurdles, for the sake of his devotees
  2. though one may have attachment towards him, he would not be easily approachable for those who have not given up attachment towards other matters
  3. his being the independent cause for love in his devotees, being unable to bear their separation
  4. eliminating the most difficult hurdles for his devotees, and considering their wealth as his own
  5. as one develops love towards him who is the apt lord, the hurdles will be eliminated naturally
  6. his presence in close proximity, to eliminate the hurdles of the devotees
  7. his presence as antharyAmi through which he eliminated all the hurdles
  8. how bhagavAn reveals the inseparable purity of AthmA (self) and the distant faults which are incidental
  9. how emperumAn would transform the most faulty person to be engaged in purest service to him
  10. highlighting the elimination of hurdles after revealing the greatness of service to devotees even over service to himself (bhagavAn)

With these aspects, AzhwAr mercifully establishes the manner in which the hurdles which are shown previously, are eliminated.

We will see each thiruvAimozhi (decad) in detail.

  • mudhal thiruvAimozhi – First decad – “dhEvimAr” (e-book – )
  • iraNdAm thiruvAimozhi – Second decad – “nangaL varivaLai“ (e-book – )
  • mUnRAm thiruvAimozhi – Third decad – “angum ingum“ (e-book – )
  • nAngAm thiruvAimozhi – Fourth decad – “vArkadA” (e-book –  )
  • aindhAm thiruvAimozhi – Fifth decad – “mAyak kUththA” (e-book –  )
  • ARAm thiruvAimozhi – Sixth decad – “elliyum kAlaiyum” (e-book –  )
  • EzhAm thiruvAimozhi – Seventh decad – “iruththum viyandhu“ (e-book – )
  • ettAm thiruvAimozhi – Eighth decad – “kaNgaL sivandhu“! (e-book –   )
  • onbathAm thiruvAimozhi – Ninth decad – “karumANikka malai“ (e-book – )
  • paththAm thiruvAimozhi – Tenth decad – “nedumARkadimai” (e-book – )
  • Full centum – e-book –

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 29 – sonnAvil vAzh pulavIr

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bhagavan-nammazhwar

Essence of thiruvAimozhi 3.9

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of highlighting service to others being disastrous and service to bhagavAn being apt, and is mercifully explaining it.

How is that done? AzhwAr called out for emperumAn with unending desire; he thought “is there any companion for such calling out?” and looked at the worldly people; though they had body and senses which are meant to serve bhagavAn, they were using those to praise the lowly men of this world; seeing that, unable to tolerate that, AzhwAr gave good advice to them saying “it is not apt for you to praise unqualified persons leaving the apt emperumAn”; yet, they remained in their ways; hence, AzhwAr gave up on them and became pleased thinking about the benefit he got in thiruvAimozhi 3.9sonnAl virOdham“; mAmunigaL mercifully explains this starting with “sonnAvil“.

pAsuram

sonnAvil vAzh pulavIr sORu kURaikkAga
mannAdha mAnidarai vAzhththudhalAl ennAgum
ennudanE mAdhavanai Eththumenum kurugUr
mannaruLAl mARum sanmam

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word-by-word meanings

sol nAvil vAzh pulavIr – Oh poets who have the ability in your tongue to make poems!
sORu kURaikkAga – for food and clothes
mannAdha mAnidarai – men who have short life span
vAzhththudhalAl – by praising through poems
en Agum – what is the benefit?
ennudanE – being with me
mAdhavanai – Sriya:pathi (lord of SrI mahAlakshmi)
Eththum enum – instructed them to praise
kurugUr man – AzhwAr, the leader of thirukkurugUr, his,
aruLAl – by the grace
sanmam mARum – birth [in this material realm] will stop

Simple Translation

Oh poets who have the ability in your tongue to make poems! What is the benefit of praising the men who have short life span, through your poems, for food and clothes? By the grace of AzhwAr, the leader of thirukkurugUr, who instructed them [everyone] to be with him and praise Sriya:pathi, their birth will stop.

Highlights from vyAkyAnam

  • sol nAvil vAzh pulavIr – Oh poets who are using the tongue which is meant to praise bhagavAn, to praise him! Are you not most intelligent?
  • sORu kURaikkAga mannAdha mAnidarai vAzhththudhalAl ennAgum – What benefit will you get by praising lowly men for lowly results such as food, clothes etc? It is explained that both dhrushta (worldly) and adhrushta (spiritual) benefits will not be attained, and this will only lead to disaster. mAmunigaL is thinking of AzhwAr’s words “ennAvadhu? eththanai nALaikkup pOdhum pulavIrgAL! mannA manisaraip pAdip padaikkum perum poruL” (Oh poets! How long will the great reward of great wealth which was achieved by singing the praises of impermanent humans, be of use?) [4th pAsuram]. This is not the same wealth which is explained in SrI rAmAyaNam yudhdha kANdam 21.7 “gO sahasra pradhAram” (the hands [of SrI rAma] which gave thousands of cows in charity) and SrI rAmAyaNam ayOdhyA kANdam 16.27 “sasarvAnarthi nOdhrushtvA samEpyaprathinandhyacha” (SrI rAma saw all the people who came there to behold him, approached nearer to them, greeted them).
  • ennudanE mAdhavanai Eththumenum – As said in “thiruvEnkataththu
    en Anai en appan emperumAn uLan AgavEen nAvil in kavi yAn oruvarkkum kodukkilEn” (the apt lord who is eligible to be praised by me, the benefactor who gives himself, who is present in thirumalA (thiruvEnkatam) where the beetles are making sweet humming sound, is sustaining himself (by these pAsurams in praise); I am unable to submit the sweet pAsurams coming out of tongue fulfilling its purpose to anyone else) [1st pAsuram], “OrAyiram pErum udaiya pirAnai allAl maRRu yAn kilEn” (I can only glorify the great benefactor who has boundless generosity and fame, and having unparalleled thousand divine names) [7th pAsuram], “pAdip pOyk kAyam kazhiththu avan thALinNaik kIzhp pugum kAdhalan mAya manisarai en solla vallEn en vAy koNdE” (I am desirous of shedding my body and taking shelter at the lotus feet of krishNa by spending long time in singing the individually unlimited countless qualities of his, matching his nature, and who is always desired by nappinnai who is having shining shoulders which are greater in comparison to bamboo) [8th pAsuram], “vAy koNdu mAnidam pAda vandha kaviyEn allEn” (I am not a poet who has come to sing mortal humans who are not apt to be praised, with my mouth) [9th pAsuram], “ulagam padaiththAn kavi” (the poet who sings the creator of this world) [10th pAsuram], AzhwAr highlighted his cessation from matters relating to others and his involvement in praising bhagavAn, advised others saying “come and praise my lord who is the lord of SrI mahAlakshmi, along with me who is a poet for him” and also his own reformation without anyone else’s advise [as he was directly reformed by bhagavAn himself].
  • kurugUr … – By the grace of AzhwAr, who is the leader of AzhwArthirunagari, birth [in this samsAram] which is the root cause for service to others, will be eliminated. AzhwAr was freed from bondage in material realm, by emperumAn’s divine glance. But for others, they will be freed from bondage by the grace of AzhwAr. As said in thiruviruththam 45 “sUzh piRappum marungE varapperumE” (will this worldly birth come near?) mARugai – elimination with the trace. The palaSruthi (result) for this decad is as said in “ivaiyum Or paththu ERkum perum pugazh solla vallArkkillai sanmamE” (for those who who are having great qualities and can recite this unparalleled decad, there is no birth) [11th pAsuram].

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 28 – mudiyAdha Asai

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parthasarathy-nammazhwar

Essence of thiruvAimozhi 3.8

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of saying how his senses and himself were in great anxiety and is mercifully explaining it.

How is that done? In thiruvAimozhi 3.7payilum sudaroLi“, AzhwAr meditated upon SrIvaishNavas who are the desirable goal; while doing so, he got reminded about bhagavAn’s saundharyam (beauty) etc which cause anxiety, and being overwhelmed by that anxiety, AzhwAr speaks about the enjoyable ornaments, weapons, forms, qualities and activities of emperumAn, and he, along with his senses, called out loudly for emperumAn in thiruvAimozhi 3.8mudiyAnE“; mAmunigaL mercifully explains this briefly, starting with “mudiyAdha Asai miga“.

pAsuram

mudiyAdha Asai miga muRRu karaNangaL
adiyAr thammai vittu avan pAl padiyA – onRonRin
seyal virumba uLLadhellAm thAm virumbath
thunniyadhE mARan than sol

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word-by-word meanings

mudiyAdha Asai miga – as the unending love increased
muRRu karaNangaL – all the senses
adiyAr thammai vittu – leaving the bhAgavathas
avanpAl padiyA – reaching that sarvESvara
onRu onRin seyal virumba – each sense desiring the act of other senses
uLLadhu ellAm thAm virumba – AzhwAr desires to have all the desires of his senses
mARan than sol – AzhwAr’s divine words
thunRiyadhu – became dense

Simple Translation

As AzhwAr‘s unending love increased, all his senses reached sarvESvara leaving the bhAgavathas; each sense desired the act of other senses and AzhwAr desired to have all the desires of his senses; in this manner, AzhwAr’s divine words became dense.

Highlights from vyAkyAnam

  • mudiyAdha Asai miga – The divine love which follows AzhwAr from the beginning as it was bestowed by emperumAn as said in thiruvAimozhi 1.1.1mayarvaRa madhinalam“, increased greatly due to not experiencing bhagavAn; as bhagavAn’s qualities became spoken about to establish the nature of bhAgavathas, that leads to the increase of AzhwAr’s devotion.
  • muRRu karaNangaL – Both external and internal senses. “mudiyAdha Asaimigu muRRu” could be seen as an adjective to the “karaNangaL” (senses) as well.
  • adiyAr thammai vittu – leaving the SrIvaishNavas who were hailed as the lords in all manner as said in thiruvAimozhi 3.7.1emmai ALum paramar” (those who rule us), thiruvAimozhi 3.7.2emmai ALudai nAdhar” (those who lord us), thiruvAimozhi 3.7.3emmai ALudaiyArgaL” (those who own us), thiruvAimozhi 3.7.4em perumakkaL” (our respectable people), thiruvAimozhi 3.7.5nammai aLikkum pirAkkaL” (those generous ones who protect us), thiruvAimozhi 3.7.6emmaich chanma chanmAndharam kAppar” (they will protect us life after life), thiruvAimozhi 3.7.7emmai nAL uyyak koLginRa nambar” (those who are believed to uplift us forever), thiruvAimozhi 3.7.8em thozhu kulam thAngaLE” (the worshippable clan for us), thiruvAimozhi 3.7.9adiyAr em adigaL” (the great lord for us), thiruvAimozhi 3.7.10adiyAr tham adiyAr adiyOngaL” (we are servants of servants of bhagavAn).
  • avanpAl padiyA – reaching him. Engaging in him who can shake up the ultimate goal (of serving bhAgavathas). Both his senses and he became very much engaged in him. As said in SrI rAmAyaNam sundhara kANdam 40-3 “yathA tham purushavyAgram gAthrai: SOkAbhikarSithai: I samspruSEyamsakAmAham thathA kuru dhayAm mayi II ” (you should shower your mercy on me such that I, having lot of affection, would be able to touch the greatest man [SrI rAma] with these limbs which have become wizened due to grief).
  • onRonRin seyal virumba uLLadhellAm thAm virumba – The sense organs such as mind, hand, eyes, ears etc without any restriction desiring the activities of each other, to enjoy him with great craving, as said in “nenjamE nINagarAga irundha en thanjanE” (Oh one who is a good companion due to his residing in my heart, considering it as a big divine city!) [2nd pAsuram], “vAsagamE Eththa aruL seyyum vAnavar tham nAyaganE” (Oh controller of nithyasUris who glorify you, due to your blessing my mouth/speech to praise you!) [3rd pAsuram], “kaigaLAl Arath thozhudhu thozhudhu unnai” (worshipping you with my hands fully, many times, forever without a break ) [4th pAsuram], “kaNgaLAl kANa varungol” (would he come in front of me to be seen by my eyes?) [5th pAsuram].
  • uLLadhellAm thAm virumba – Being the one who is having the previously explained senses, and having the craving of all of those senses together in him.That is AzhwAr‘s craving is explained as in “unnaiyE avivinRi Adharikkum en Avi” (my prANa (vital air) which is impatient due to the delay [in your arrival], will engage in you) [6th pAsuram], “pAviyEn nenjam pulambap palakAlum kUviyum kANap peREn una kOlam” (The heart of me who is greatly sinful, calls out for you and due to that great desire, even after calling out many times, I have not seen and enjoyed you) [7th pAsuram], “unnai ennAL kaNdu koLvan” (When will I see and enjoy you?) [8th pAsuram], “unnai engyAnRu porundhuvan” (When will I unite with you?) [9th pAsuram], “unnaiyE irundhirundhu eththanai kAlam pulambuvan” (How long will I remain weak and keep calling you?) [10th pAsuram].
  • thunniyadhE mARan than sol – In this manner, the divine words of AzhwAr who along with his senses have great craving/sorrow, remained dense as said in thiruvAimozhi 1.7.11midaindha sol” (closely knit words).

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 27 – payilum thirumAl

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emperumAnAr_ThirumEniyil_pUrvacharyargaL (Large)

Essence of thiruvAimozhi 3.7

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of fully explaining bhagavAn’s devotees as the desirable goal and is mercifully explaining it.

How is that done? Previously AzhwAr instructed about emperumAn‘s ultimate saulabhyam (easy approachability) but he still suffered due to the interaction with samsAris who even suppress the enjoyment of emperumAn’s saulabhyam; to eliminate that suffering, emperumAn pointed out to AzhwAr the SrIvaishNavas who are like his pAdharEkhA (the lines in his foot), and seeing them, AzhwAr placed his head on their feet, praised them for being totally engaged with emperumAn in many ways, and became pleased reaching up to ultimate devotion towards them in thiruvAimozhi 3.7payilum sudaroLi“; mAmunigaL mercifully explains the essence of this decad starting with “payilum thirumAl“. This is similar to SrI rAmAyaNam ayOdhyA kANdam 1.1 “gachchathA mAthulakulam bharathEna” (one who is going along with bharatha to his maternal uncle’s place as a sword will be take along by the owner).

pAsuram

payilum thirumAl padham thannil nenjam
thayaluNdu niRkum thadhiyaRku – iyalvudanE
ALAnArkkALAgum mARan adi adhanil
ALAgAr sanmam mudiyA

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word-by-word meanings

payilum – one who naturally unites with devotees
thirumAl – Sriya:pathi’s (SrIman nArAyaNa’s)
padham thannil – on the divine feet
nenjam thayaluNdu niRkum – remaining with their heart fixed on
thadhiyarkku – for the devotees
iyalvudanE ALAnArkku – for those who are properly serving
ALAgum – to serve
mARan – AzhwAr‘s
adi adhanil – divine feet
AL AgAr – those who do not serve
sanmam – birth
mudiyA – will not end

Simple Translation

For those who do not serve the divine feet of AzhwAr who desired to serve those devotees who remain with their heart fixed on the divine feet of Sriya:pathi and who are properly serving such Sriya:pathi, birth [in this material realm] will not end.

Highlights from vyAkyAnam

  • payilum thirumAl – At the divine feet of Sriya:pathi who naturally unites with his devotees. With this “thirunArANan” is highlighted. “payilum thiru” also means SrI mahAlakshmi who is always united with emperumAn.
  • padham thannil nenjam thayaluNdu niRkum thadhiyarkku – This implies “pAdham paNiya vallArai” (those who worship the divine feet) [3rd pAsuram]; “nenjam thayaluNdu niRkai” means remaining fully fixed on his divine feet after meditating upon their enjoyability. It is said in thiruvAimozhi 7.1.10un iNaith thAmaraigatku anburugi niRkum adhu” (I have attained the ultimate, fluid [melted] state out of love towards your mutually fitting pair of divine feet). Alternatively, thayal implies thaiyal, that is being attached to the divine feet. thadhiyarkku implies those who have “relationship to bhagavAn” as their identity. Their identity is as explained in “payilum thiruvudaiyAr” (those who have eternal wealth of being related to bhagavAn) [1st pAsuram], “thALum thadakkaiyum kUppip paNiyumavar” (those who join their hands together and feet together and worship) [2nd pAsuram], “pAdham paNiya vallAr” (those who can worship emperumAn‘s divine feet) [3rd pAsuram] and “thirunAraNan thoNdar” (SrIman nArAyaNa’s servitor) [4th pAsuram].
  • iyalvudanE ALAnArkku ALAgum mARan adi adhanil – At the divine feet of AzhwAr who considers his nature to be surrendered to those who are servitors of emperumAn for his beauty and decorative ornaments and weapons.
  • AL AgAr – those who do not become servitors.
  • sanmam mudiyA – The end of their birth will not occur. As said in thiruvAimozhi 2.6.7emar kIzh mEl ezhu piRappum vidiyA ven naragaththu enRum sErdhal mARinar” (those who are related to me in seven generations before me and after me will ever avoid reaching this hot hell named samsAram where there is no relief), only for those who are related to AzhwAr, the connection with this samsAram will end. As said in thiruvAimozhi 3.8.11ivaiyum Or paththu ilangu vAn yAvarum ERuvar sonnAlE” (if this unparalleled decad among those thousand pAsurams is recited, everyone (who recites them) will ascend to the radiant paramapadham), for others such paramapadham will not be attainable; hence, as one surrenders to the divine feet of AzhwAr who is engaged with the ultimate state of servitude towards emperumAn‘s devotees, one’s bondage will be removed and (s)he will attain mOksham (liberation).

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 26 – seyya paraththuvamAy

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namperumal-kaithalam-nammazhwar

Essence of thiruvAimozhi 3.6

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of giving instructions to samsAris (worldly people) on emperumAn’s saulabhyam which extends up to his archAvathAram and is mercifully explaining it.

How is that done?

AzhwAr thought “My giving up on these worldly people is like beating those who are already falling down, with a stick” about the loss of those who were despised by him, and out of overwhelming compassion, instructs emperumAn’s saulabhyam to them by mercifully explaining his para (supreme form in paramapadham), vyUha (his form in kshIrAbdhi), vibhava (incarnations) etc in proper order; further he explains “as you consecrate a form as per your desire, out of his great simplicity, he shows great affection for those forms similar to the desire he has for his divine forms in paramapadham, he mingles with you all and fulfils all your desires; so you surrender unto the archAvathAram of emperumAn” in thiruvAimozhi 3.6seyya thAmaraik kaNNan“; mAmunigaL mercifully explains the essence of it, starting with “seyya paraththuvamAy“.

pAsuram

seyya paraththuvamAych chIrAr viyUgamAyth
thuyya vibavamAyth thOnRivaRRuL – eydhumavarkku
innilaththil archAvathAram eLidhenRAn
pannu thamizh mARan payinRu

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word-by-word meanings

seyya paraththuvamAy – being the distinguished parathva (supreme form)
sIr Ar viyUgamAy – vyUha (form in kshIrAbdhi) which is having greatness
thuyya vibavamumAy – very pure vibhava (incarnations)
thOnRu ivaRRuL – among these which are seen
eydhumavarkku – for those who surrender
innilaththil – in this material realm
archAvathAram – deity forms [in temples, mutts, homes etc]
eLidhu enRAn – mercifully explained to be easy to approach

(who said that?)
payinRu pannu thamizh mARan – AzhwAr who is having the thamizh vEdham, which is well analysed along with chEthanas, as his identity

Simple Translation

AzhwAr who is having the thamizh vEdham, which is well analysed along with chEthanas, as his identity, mercifully explained that for those who surrender, in this material realm, among the distinguished parathvam, great vyUha, pure vibhava etc forms, deity forms are easy to approach.

Highlights from vyAkyAnam

  • seyya paraththuvamAy – As said in SrIvishNu purANam 1.2.12 “para: parANAm parama:” (the most supreme), beautiful parathva which is distinguished than all other entities.
  • sIrAr viyUgamAy – vyUham is as explained in hari vamSam “Esha nArAyaNaS SrImAn kshIrArNava nikEthana:” (SrIman nArAyaNa who is residing in the milk ocean) – sIr indicates qualities and opulence.
  • thuyya vibhavamAy – Incarnations which have the purity of being enjoyable physically. parathvam etc are mercifully explained in this decad in “seyya thAmaraik kaNNan” (reddish lotus-eyed emperumAn) [1st pAsuram], “amarar kula mudhal” (the lord of nithyasUris) [9th pAsuram], “thadam kadal kidandhAn” (one who is reclining on the vast ocean) [2nd pAsuram], “aravamERi alai kadal amarum thuyil koNda aNNal” (the lord who is climbing and resting on the serpent bed in the ocean) [3rd pAsuram], “then ilangai eri ezhach cheRRa villi” (the archer who destroyed lankA by setting it on fire) [2nd pAsuram], “dhayaradhaRku magan thannai” (son of dhaSaratha) [8th pAsuram], “kuravai kOththa kuzhaganaik kudak kUththanai maNivaNNanai” (the one who danced with gOpikAs by easily mingling with them, who danced with the pots and who has dark gem like complexion) [3rd pAsuram].
  • thOnRu ivaRRuL – In this manner, among these forms which have restrictions based on time, place, qualification and can be understood through pramANams (SAsthram),
  • eydhumavarkku innilaththil – For those who approach him and surrender unto him in this material realm.
  • archAvathAram eLidhenRAn – AzhwAr is saying that archAvathAram is very easy to approach due to emperumAn’s saulabhyam (easy approachability), being visible to the eyes and being present eternally. mAmunigaL is thinking AzhwAr’s words “nenjinAl ninaippAn yavan avanAgum nIL kadal vaNNan” (one who is in the form of the vast ocean, assumes the forms desired by the heart of his devotee) [9th pAsuram]. In AchArya hrudhayam, nAyanAr explained that manifesting his ultimate saulabhyam in archAvathAram to make the incarnations as said in “eLivarum iNaivanAm” (appearing in all forms and mingling with all) appear to be like parathvam when compared to archAvathAram. As said in SrI rAmAyaNam ayOdhyA kANdam 6.4 “SrImathyAyathanE viSNOSSiSyE naravarAthmaja:” (Meditating upon lord vishNu in his beautiful temple, SrI rAma slept there) and SrI rAmAyaNam ayOdhyA kANdam 6.1 “nArAyaNam upAgamath” (meditated upon nArAyaNa), archAvathara emperumAns have the greatness of being worshipped by his own incarnations.

mAmunigaL is revealing the identity of the one who brought out the greatness of archAvathAram in this manner.

  • pannu thamizh mARan payinRu – That is AzhwAr who is having the thamizh vEdham which is well analysed along with chEthanas, as his identity. As he revealed the ultimate pramANam (authentic text) in thiruvAimozhi 2.7.3 “paNNiya thamizh“, AzhwAr is said to have mercifully revealed archAvathAram to be the essence of pramEyam (goal, emperumAn’s forms).

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 25 – moymbARum mAlukku

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vishnu-12-azhwars

Essence of thiruvAimozhi 3.5

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of  praising those who serve emperumAn and despising those who do not serve emperumAn, and is mercifully explaining it.

How is that done? Having served emperumAn through his speech and becoming blissful, AzhwAr despises those who simply nurture their body ignoring such service to emperumAn, and joyfully praises SrIvaishNavas who serve by singing, dancing etc as an outlet to their internal experience enjoying bhagavAn in thiruvAimozhi 3.5moymmAm pUmpozhil“; mAmunigaL mercifully explains this starting with “moymbArum mAlukku“.

pAsuram

moymbArum mAlukku mun adimai seydhuvappAl
anbAl Atcheybavarai Adhariththum – anbilA
mUdarai nindhiththu mozhindharuLumARan pAl
thEdariya paththi nenjE sey

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word-by-word meanings

moymbu Arum – for sarvESvara who is greatly capable
mun adimai seydha uvappAl – due to the joy of serving through his speech previously [in previous decad]
anbAl AL seybavarai – those who serve with devotion
Adhariththum – praising
anbu ilA – lacking devotion
mUdarai – fools
nindhiththum – scolding
mozhindharuLum – mercifully spoke (advice for them)
mARan pAl – for AzhwAr
nenjE – Oh heart!
thEdariya paththi – most supreme devotion
sey – you should perform

Simple Translation

Oh heart! You should perform the most supreme devotion to AzhwAr who mercifully spoke praising those who serve with devotion and scolding those fools who lack devotion, due to the joy of serving the greatly capable sarvESvara through his speech previously

Highlights from vyAkyAnam

  • moymbArum mAlukku – For sarvESvara who is abundantly glorious due to having the entire cosmos as his form. It was due to his omniscience and omnipotence that he mercifully accepted the service of the elephant (gajeEndhrAzhwAn) after freeing it from the crocodile in the pond [1st pAsuram].
  • mun adimai seydha uvappAl – Previously in thiruvAimozhi 3.4pugazhunal oruvan“, AzhwAr performed vAchika kainkaryam (service through speech) and became blissful.
  • anbAl AL seybavarai Adhariththum – Praising those who serve with devotion. That is, as seen in “Odhi uNarndhavar” (those wise ones having studied SAsthram) [5th pAsuram], “munivinRi Eththik kunippAr muzhudhuNar nIrmaiyinAr” (those who praise without hatred, dance with somersaults are having the nature of knowing all SAsthrams) [6th pAsuram], “Arvam perugik kunippAr amarar thozhap paduvARE” (devotees who dance around doing somersaults with abundance of enthusiasm, will be glorified by sUris who are eternally enjoying bhagavAn) [8th pAsuram]. It is said in SrI rAmAyaNam sundhara kANdam 61.14 “gAyanthi kEchith, praNamanthi kEchith, nruthyanthi kEchith” (some of the monkeys sang, some offered salutations, some danced).
  • anbilA mUdarai nindhiththum mozhindharuLum – Scolding those ignorant fools who are devoid of bhakthi. That is, as seen in, “ezhundhum paRandhum thuLLAdhAr thammAl karumamen” (please tell, what is the purpose of those who do not speak with the mouth, sing, flying high without having the feet touching the ground instead of being seated and jumping up and down doing somersaults?) [1st pAsuram], “maN koL ulagil piRappAr valvinai mOdha malaindhu” (will be born in this world which is having abundance of soil/land, to be smashed on the ground, being inflicted with the great sins which are difficult to exhaust) [2nd pAsuram], “alai koL naragaththazhundhik kidandhuzhaikkinRa vambar” (those who never lose their freshness, are drowned (so they cannot reach the shore) in the great hell which is having many sorrows and stay there suffering) [3rd pAsuram], “tham piRappAl payanennE sAdhu sanangaL idaiyE” (what is the use of being born amidst sAthvika sangam) [4th pAsuram] and “en savippAr manisarE” (what will those men chant?) [5th pAsuram], “uththamargatken seyvAr” (what purpose will they serve for the best bhAgavathas?) [7th pAsuram]. As said in sudharSana manthram “mArgam pradharSaya” (show the path towards vishNu), those who have not entered this path are explained to be secondary.
  • mARan pAl … – Oh heart! Engage in great devotion towards AzhwAr who scolded the ignorant ones to stop them from engaging in misdeeds.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 24 – pugazhonRu mAl

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panch-bhutha-antharyami-azhwar

Essence of thiruvAimozhi 3.4

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of kainkaryam through speech, after emperumAn manifested his being the antharyAmi (indwelling supersoul) of everything to fulfil AzhwAr’s desire for kainkaryam which was prayed by AzhwAr previously and is mercifully explaining it.

How is that done? sarvESvaran manifested his being the antharyAmi of everything to AzhwAr who desired to serve as said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (I will serve you both in all ways); such emperumAn set out to accept AzhwAr’s kainkaryam; AzhwAr engaged in vAchika kainkaryam (service through speech) in thiruvAimozhi 3.4pugazhu nal oruvan“, considering emperumAn’s nature where he becomes satisfied just seeing the initiative for kainkaryam in the AthmA and nature of self, where he could not do anything beyond service through speech; mAmunigaL mercifully explains this starting with “pugazhonRu mAl“.

pAsuram

pugazhonRu mAl epporuLgaLum thAnAy
nigazhginRa nEr kAtti niRka – magizhmARan
engum adimai seya ichchiththu vAsigamAy
angadimai seydhAn moymbAl

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word-by-word meanings

pugazh onRum mAl – sarvESvaran who has fitting glories
epporuLgaLum thAnAy nigazhginRa – shining as all entities
nEr kAtti niRka – manifesting his honesty
magizhmARan – AzhwAr who is vakuLAbharaNa (wearing vakuLa garland)
engum adimai seya ichchiththu – desiring to serve everywhere
angu – as desired
moymbAl – due to the greatness of being blessed with faultless knowledge and devotion
vAsigamAy adimai seydhAn – performed vAchika kainkaryam

Simple Translation

As sarvESvaran who has fitting glories, manifested his honesty in shining as all entities, AzhwAr who is vakuLAbharaNa, desired to serve emperumAn everywhere and as desired, performed vAchika kainkaryam due to the greatness of being blessed with faultless knowledge and devotion.

Highlights from vyAkyAnam

  • pugazh onRum mAl – Previously sarvESvaran was hailed in thiruvAimozhi 3.3.3eNNil thol pugazh vAnavar Isan” (the supreme lord of nithyasUris who has countless qualities), and such emperumAn has all greatness to be fittingly praised by everyone as said in “pugazhu nal oruvan” (unparalleled one who is praised by all) [1st pAsuram]. As he is protecting all the worlds, his glories will also be fitting. Alternatively, due to accepting AzhwAr‘s service, he acquired endless glories.
  • epporuLgaLum thAnAy nigazhginRa nEr kAtti niRkaemperumAn manifested his prakAra-prakAri bhAvam where he remains the antharyAmi of everything to be identified as those objects themselves, for AzhwAr to visualise the same. That is, emperumAn being the five elements which are highlighted starting with “poruvil sIr bhUmi enkO” (Should I say he is earth which is not having match) [1st pAsuram], the variegated manifestations of the five elements which are highlighted starting with “kunRangaL anaiththum enkO mEvu sIr mAri enkO” (Should I call him as all mountains or as rain that is having glorifiable qualities?) [2nd pAsuram], the radiant precious gems as highlighted starting with “sAdhi mANikkam enkO” (Should I call him as precious gems found in mines?) [4th pAsuram], the taste entities as highlighted in “achchudhan – achchuvaik katti enkO” (Should I call the unfailing lord as a sweet bundle?) [5th pAsuram], the sounds such as song as said in “nAngu vEdhap payan enkO samaya nIdhi nUl enkO nudangu kELvi isai enkO” (Should I call him as the result of such four vEdhams? Should I call him as mImAmsA SAsthram which explains logic and establishes the meanings? Should I call him as songs/tunes which are having sounds which engage (the listeners)? ) [6th pAsuram], the purushArthams (goals) such as mOksha (liberation) as highlighted starting with “vAnavar Adhi” (creator of dhEvas) [7th pAsuram], the primary dhEvathAs of the universe such as brahmA, rudhra et al as highlighted starting with “oLi maNivaNNan” (one with radiant gem like form) [8th pAsuram], the cause for all of these namely prakruthi (primordial matter) and purushas (souls) as said in “yAvaiyum yavarum thAnE” (his being everything and everyone) [eighth pAsuram], having all of these as his wealth, being the antharyAmi in everything/everyone and pervading them, and being untouched by their defects as said in “thOyvilan” (no bondage) [tenth pAsuram]. As said in SrI rAmAyaNam yudhdha kANdam 117.26 “jagath sarvam SarIram thE sthairyam thE vasudhAthalam | agni:kOpa: prasAdhasthE sOmaS SrIvathsa lakshaNa ||” (The entire cosmos is your body. The earth constitutes your firmness. Fire is your anger. The moon constitutes your placidity. You are vishNu who bears the mark Srivathsa – a curl of hair on his chest), in this manner, emperumAn manifested his being every entity starting with “pugazhum nal oruvan enkO” to “nAnmugak kadavuL enkO“, to AzhwAr.
  • magizh mARan – AzhwAr who wears vakuLa flower garland.
  • engum adimai seyya ichchiththu – Desiring to serve in all places, at all times and in all forms at the divine feet of thiruvEngadamudaiyAn.
  • vAsigamAy angu adimai seydhAn – In the matter of such bhagavAn, AzhwAr engaged his speech in service saying “enkO” repeatedly.
  • moymbAl – As said in yajur vEdham kAtakam 7.5.36 “ya AthmadhA baladhA:” (That paramapurusha (supreme lord) who gives himself and the mental strength to enjoy him), periya thirumozhi 1.10 “valam tharum” (the divine name “nArAyaNa” will give strength), thiruvAimozhi 3.2.10nilaip peRRu en nenjam peRRadhu nIduyir” (My broken heart became stable and my AthmA became permanent), AzhwAr will only desire for stability when it comes by the strength given by emperumAn. moymbu – pride. AzhwAr‘s vAchika kainkaryam in consideration of emperumAn’s vyApthi (all pervasive nature) is always for thiruvEngadamudaiyAn as said in thiruvAimozhi 3.9.1thiruvEngadaththu ennAnai ennappan emperumAnukku” (I am unable to submit the sweet pAsurams coming out of tongue fulfilling its purpose to anyone other than thiruvEnkatamudaiyAn) as seen in thiruvAimozhi 1.8.3kaNNAvAn ennum maNNOr viNNOrkku” (emperumAn, being the controller, resides in the abundantly cool thiruvEnkatam always for the residents of material and spiritual realms), nAnmugan thiruvandhAdhi 45 “vEngadamE vAnOrkkum maNNOrkkum vaippu” (thiruvEngadam is the treasure for nithyasUris and the people of this world), periya thirumozhi 1.9.10 “kaNNAy Ezhulagukkum uyirAya en kArvaNNanai viNNOr paravum pozhil vEngada vEdhiyanai” (thiruvEngadamudaiyAn who is known through vEdham, the protector of the worlds, and my life who is having cloud like dark complexion, and who is worshipped by nithyasUris), thiruvAimozhi 2.6.10 “thAy thandhai uyir AginRAy unnai nAn adaindhEn viduvEnO? pAginRa thol pugazh mUvulagukkum nAdhanE! paramA! thaN vEngadam mEginRAy!” (emperumAn is the one who is caring for me like my mother, father and self in present, past and future times spreading thus to protect all, having [auspicious] qualities which are eternally present, being the lord for the three types of chEthana and achEthana entities and having no one superior to him with such greatness; concealing such greatness, he is staying there out of love, being easily approachable in cool thirumalA; having reached you, will I leave you?), thiruvAimozhi 3.3.4thiruvEnkataththAnukku – en kaN pAsam vaiththa paranjudarch chOdhikkE” (For thiruvEngadamudaiyAn, who is the radiant light who placed his affection on me), and in periya thirumozhi 6.6 starting with “ambaramum”, where his being the lord of both realms, his omnipresence, his presence in all times are mentioned. Due to this, mAmunigaL said “angadimai seydhAn” (AzhwAr served thiruvEngadamudaiyAn).

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 1 (Names 1 to 10)

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We begin to construe the thousand names of the Lord denoting His various forms namely para (as seen in the Supreme abode SrIvaikuNtam), vyUha  (the milky ocean) and vibhava (as seen in the various incarnations) in light of the authoritative texts such as pAncharAthra Agama, with a clear justification of such denotations according to the context, without any repetitions or any other such blemishes, and by detailing the grammar and etymology of such names, and also based on the previous interpretations by various seers in the past.

First of all, the completeness of the all pervading bhagavAn is said with the name ‘viSvam’.

विश्वं विष्णुर्वषट्कारॊ भूतभव्यभवत्प्रभुः ।
भूतकृद्भूतभृद्भावॊ भूतात्मा भूतभावनः॥ १ ॥

1) viSvam (विश्वम्)

The word viSvam is derived from the root ‘viS’ (to enter). This name means that He enters every part of this universe, and pervades it. As per the aphorism ‘अशूप्रुशि-लटि- कणि-खटि-विशिभ्यः-क्वन्’, the suffix ‘kvan’ adjoins the root ‘viS’ and thus results in the name ‘viSvam’. As is it said in the mOksha dharma in mahAbhAratha by sage panchaSikha, “He is called viSvam due to His pervasiveness in every part of all the worlds (the origin being viS – praviSanE), Oh king of kASi! Since He is only visible in every part of this universe, all the worlds are verily called ‘viSvam’ in His name”. The purport of this name is to show the “completeness of bhagavAn with natural, boundless, and extraordinary auspiciousness and grandeur of nature, forms and qualities”, since the word denotes completeness, and also due to bhagavAn’s natural eligibility to be glorified with all His boundless wealth.

Although originally a neuter gender word, the name ‘visvam’ – in this context – should be considered as masculine only, since this represents vishNu. This is as per the pANinIya ashtAdhyAyi aphorism ‘तदाशिष्यं संज्ञाप्रमाणत्वात्’. If the word ‘viSva’ representing the effect is otherwise thought to represent the cause, it wouldn’t be apt; since all the names representing bhagavAn are always conforming to Him and this single word ‘viSvam’ effectively represents all such names in short, the crooked way of decoding the meaning would not hold good.

Some people have been propounding the non-dualism between the Supreme brahman and this creation with this name. This is nothing more than deception, because the word ‘viSvam’ does not have non-dualism in it whatsoever. This word does even not connote non-dualism like the vEdhic statements such as ‘thath-thvam-asi’ (thou art that) by congruence.

Thus, the words ‘viSvam’ and ‘vishNu’ are indistinct and show the same characteristic. The other school of thought propounding non-dualism of this world and the brahman stands refuted at the very beginning, and also in many places further down the chapter. The completeness shown with this name is only explained further with all other names such as ‘vishNu’ etc.

Etymology: viSvam means the all-round completeness in nature, forms, qualities and grandeur.

विश्वम् – सर्वत्र पूर्णत्वात् स्वरूपगुणवैभवै: |

2) vishNu: (विष्णुः)

Since bhagavAn enters this creation as the indwelling self of all, He is called ‘viShNu’. This means that He enters all of the sentient and insentient entities, which are His properties, as the indwelling self. This is as per the scriptural statements:

  • “He entered all the created objects – movable and immovable”,
  • “He only entered as the indwelling self”,
  • “Having pervaded all of these worlds, the Supreme Lord kESava resides everywhere. Thus He is called ‘vishNu’, since the root ‘viS’ means pervasiveness” etc.

The name vishNu is derived out of the root ‘viS’, which means to pervade everything. This root is suffixed with the adjunct ‘knu’, which results in this name. The varAha purAaNa says thus: “The natural supremacy of bhagavAn is put forth with this name vishNu, which has the ‘knu’ adjunct representing all of His characteristic qualities”.

Although the earlier name ‘viSvam’ and this name ‘vishNu’ are both derived out of the same root ‘viS’, there is no fault of repetition since the former represented ‘completeness’ and the latter represents ‘pervasiveness’.

Etymology: He is called vishNu since He pervades all of the sentient and insentient entities.

चराचरॆषु भूतॆषु वॆशनात् विष्णुरुच्यतॆ

3) vashatkAra: (वषट्कारः)

bhagavAn is called ‘vashatkAra’ in order to identify His expansiveness distinctly from the other expansive entities such as the sky or space (AkASa). The meaning of the name is “the One who controls all out of His own free will”. The verb ‘does’ (karOthi), when used in the karmaNi form, is suffixed with the adjunct ‘aN’. Thus the root ‘vaS’ meaning ‘charm’ gets the suffix ‘at’ by the grammatical rule of bAhulaka anuvruththi. The letter ‘sha’ (ष) supplements the smaller ‘Sa’ (श) in the root ‘vas’. All these transformations to the root result in the name ‘vashatkAra’. This is in conformance with the scriptures which declare “He is the controller and ruler of all”, “This world acts at His behest”, etc.

Etymology: The One who controls all out of His own free will is called vashatkAra.

स्वॆच्छया यॊ वशॆ सर्वं वषट्कार्ः करॊति सः |

4) bhUtha-bhavya-bhavath-prabhu: (भूतभव्यभवत्प्रभुः)

The name bhUtha-bhavya-bhavath-prabhu means the sole master (prabhu:) of all the things that appear in the different points of time namely past (bhUtha), present (bhavya) and the future (bhavath). He is the ruler of all such things. He is the controller of all those things. This name is derived as per the pANini ashtAdhyAyi aphorism, which says “विप्रसम्भ्यॊड्वसंज्ञायाम्” (the root ‘bhU’ is suffixed with adjunct ‘dhu’ as per this aphorism). Since this word name collectively and inclusively references all the objects, there is no contradiction in using the said adjunct, per the grammatical rules. The scriptures declare thus, in connection with bhagavAn:

  • “Of the master of all worlds…”
  • “Of the master of even the masters…”
  • “He is the one and only master of all that is created”
  • “This world belongs to that Supreme Soul”
  • “All of these regions are his…”
  • “All the worlds and creatures in it are created by krishNa and for krishNa only”
  • “krishNa, The slayer of the demon named kESi Himself is the master of all creatures appearing in past, present and future times”, et al.

Etymology: The master of all objects appearing in past, present and future is called as bhUtha-bhavya-bhavathprabhu:.

त्रिकालवर्तिनां शॆषी भूतभव्यभवत्प्रभुः |

5) bhUthakruth (भूतकृत्)

The next five names starting with this explain bhagavAn’s ownership (SEshathvam) over all other entities created. Since He creates all these entities independently, He is called ‘bhUtakruth’ (originator of creatures). This is as per the scriptures that say, “All these worlds and the creatures in it are created verily by that Supreme brahman”, “From whom all these creatures are born, by whom all these creatures are sustained, and into whom all these creatures enter at the end of creation, know that Supreme Self to be the brahman” etc.

Etymology: The one who creates all these creatures independently is called bhUthakruth.

भूतानि यॊsसौ सृजति स्वातन्त्र्यॆण स भूतकृत् |

6) bhUthabhruth (भूतभृत्)

Since He bears the creatures, He is called bhUthabhruth (the bearer of creatures). The scriptures declare thus:

  • “He supports all the creation, and is the centre of all the worlds”
  • “Just like how the rim of a chariot wheel is supported by the spokes, and the spokes in turn are supported by the axle, so also all the creatures are supported by consciousness (the knowledge of ‘I’, which is the characteristic of an individual soul), and all such consciousness are supported by the sole Supreme Self, who is verily the life force of all of them”
  • “He is bearing the earth”
  • “The ceaseless master of all bears all of this creation” etc.

Etymology: He is called bhUthabhruth due to his bearing of all the creatures.

भूतभृत् भूतभरणात् |

7) bhAva: (भावः) 

All the creatures born in all the worlds as said earlier are connected with bhagavAn just like the feathers are connected with a peacock in its tail. Thus, He is called ‘bhAva:’, meaning the one who is connected with all creatures. The aphorism “भवतॆश्च इति वक्तव्यम्” directs the usage of ‘Na’ adjunct with the root ‘bhU’. The sole ownership of bhagavAn over all the entities is understood because of all the creatures manifesting themselves as modes to bhagavAn (prakArathvam), and thus having Him as their indweller.

Etymology: He is called ‘bhAva:’ due to His connection with all the creatures.

श्लिष्टत्वात् भाव ईरितः

8) bhUthAthmA (भूतात्मा)

The property and owner relation between the creatures and the Supreme Self as explained before is now described using the body and soul relationship, with the name ‘bhUthAthmA’. He is the soul of all the creatures. Even the individual souls have the soul-body relation with each of their physical bodies in this creation, pervading which they conduct themselves differently. Similarly, the Supreme Entity bhagavAn pervades all of this creation. All these creatures – being the body of bhagavAn – are different than the perceptions of other ownerships such as spouse, residence, and land of an individual soul. Unlike the other ownerships, all the creatures are totally dependent on bhagavAn for their very existence. Also, all the creatures are very close to bhagavAn due to the body-soul relationship. This is as per the following scriptural statements:

  • “He who is in this earth, for whom this earth is the body, but the earth realizes not; He who is in every individual soul, for whom the soul is itself the body, but the soul realizes not…”
  • “He is the indwelling soul of all the creatures – both sentient and insentient”
  • “All these worlds are verily your body…”
  • “All those are His body”
  • “All of them are verily the body of Sri hari” etc.

Etymology: In all the creatures which are physically born in this creation, the one who is called by the name ‘bhUthAthmA’ resides as the indwelling soul.

शरीरभूत भूतानां भूतात्मा आत्मतया स्थितः

9) bhUthabhAvana: (भूतभावनः)

He is called ‘bhUthabhAvana:’ since He nurtures all the born creatures with all the materials required for their sustenance, nourishment and enjoyment. By this, He demonstrates His complete ownership of all the creatures. The aphorisms “नन्द्यादिभ्यॊ ल्युः” and “कृत्यल्युटॊ बहुलम्” cause the adjunct ‘ana’ to be suffixed with the root ‘bhU’ (in the meaning of ‘nurturing’). Thus, the name ‘bhUthabhAvana’ is derived. Similar is the case with the other names ‘bhAvana:’ (32nd name) and ‘prathardhana:’ (60th name), which also get the ‘lut’ adjunct. The nurturing of creatures by bhagavAn is explained in the scriptures thus:

  • “He is the owner of all creatures, and nurtures them”
  • “He looks after all creatures…”, etc

Thus, by expounding the creatorship, sustenance, and nurturing of all creatures born in this creation, the sole mastership of bhagavAn over all other entities is established. He is called as ‘SEshI’ (the Supreme Master) only to expound this nature of creatorship and nurturing of all the creatures. With this, the aphorism in pUrva mImAmsA which says “this creature is His property, since this lives for His sake” (शॆषः परार्थत्वात्) stands justified.

Etymology: He who nurtures the creatures by providing them with all materials for their sustenance, nourishment and enjoyment is called bhUthabhAvana.

धारकादि प्रदानॆन यश्च वर्धयति स्वयम् ।
भूतानि नित्यं झटिति स तु स्यात् भूतभावनः ॥

पूतात्मा परमात्मा च मुक्तानां परमागतिः ।
अव्ययः पुरुषः साक्षी क्षॆत्रज्ञॊsक्षर ऎव च ॥ २ ॥

10) pUthAthmA (पूतात्मा) 

The name ‘pUthAthmA’ is hailed here, in order to negate any blemishes that may be accorded to bhagavAn due to His being the soul of all the creatures in these worlds and thus being associated with their blemishes. He is rather of a pure nature. Even in the event of association of Supreme soul with the individual soul with a soul- body relationship, only the lower individual soul enjoys the fruits of action, and undergoes agonies. The vEdhas say “The other entity – Supreme Soul – shuns the enjoyments of fruits, while the individual soul enjoys such fruits due to its own past deeds”. The giver of such fruits to the individual soul is the Supreme soul Himself. However, He does not partake of such fruits due to His own free will (which the individual self lacks due to its past deeds). The Supreme Self glows with purity. This is much akin to the teacher and student pair, both of whom are associated with a cane. Although both are associated with it, only the student who gets beaten with the cane is affected by it, and not the teacher who wields it. The same opinion is voiced by other scriptures as well, thus: “Enjoying none of such fruits, the One who glows with purity…”

  • “He is the indweller of all creatures, yet untouched by any blemishes due to such association”
  • “The actions (karma) do not stick to me”
  • “Oh nAradha! Behold that greatness of the Supreme Soul, who is never affected by the fruits of any of the deeds – good or bad – at any instant!”, et al.

All such declarations are summarized in an aphorism in the brahma sUthras thus: “If one opines that the joy or agony for a soul come due to sheer association with the physical body, that is wrong. Rather, the joy or agony come from the special qualifiers called ‘past deeds’, and not just the body” (सम्भॊगप्राप्तिरिति चॆन्नवैशॆष्यादिति).

Etymology: Although all creatures are His body, He is not affected by any of their blemishes, and does not enjoy the fruits of any of the actions. Thus, he is called ‘pUthAthmA’.

शरीरत्वात् च जगतः तत्-दॊषैः न कदाचन ।
लिप्यतॆ यः स पूतात्मा न भुङ्क्तॆ च फलानि यः ॥

adiyen srinivasa raja ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 23 – ozhivilAk kAlam

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

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srinivasan -ahzwar

Essence of thiruvAimozhi 3.3

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of revealing his great desire for kainkaryam and is mercifully explaining it.

How is that done? As AzhwAr meditated upon the cruel nature of this connection with the material body and became filled with sorrow, emperumAn manifested his divine presence in northern thirumalA (thiruvEngadam, thirumalA thiruppathi) to change AzhwAr’s mood, AzhwAr approached him and realised his true nature as said in thiruvAimozhi 3.2.10nilaippeRRu en nenjam peRRAdhu nIduyir” (my broken heart acquired stability and the AthmA acquired eternity)  again; AzhwAr then thought “we should serve emperumAn matching our true nature” and desired to perform faultless service at the divine feet of thiruvEngadamudaiyAn (SrInivAsa), and highlighted the same in thiruvAimozhi 3.3ozhivil kAlam ellAm“; mAmunigaL mercifully explains this starting with “ozhivilAk kAlam“.

pAsuram

ozhivilAk kAlam udanAgi manni
vazhuvilA Atcheyya mAlukku – ezhusigara
vEngadaththup pAriththa mikka nalam sEr mARan
pUngazhalai nenjE pugazh

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word-by-word meanings

ozhivilAk kAlam – at all times
udanAgi manni – remaining together
mAlukku – to emperumAn
vazhu ilA AL seyya – to perform faultless kainkaryam
ezhu sigaram – having risen peaks
vEngadaththu – in thirumalA
pAriththa – enthusiastically setting out to
mikka nalam sEr mARan – attained great bliss
mARan – AzhwAr‘s
pUm kazhalai – beautiful, divine feet
nenjE – Oh heart!
pugazh – praise

Simple Translation

Oh heart! Praise the beautiful divine feet of AzhwAr who attained great bliss by enthusiastically setting out to perform faultless kainkaryam at all times to emperumAn remaining together with him, who is in thirumalA which is having tall peaks.

Highlights from vyAkyAnam

  • ozhivilAk kAlam udanAgi manni – Thinking about performing kainkaryam in all places, all times and in all states.
  • vazhu ilA AL seyya mAlukku – desiring to perform all types of kainkaryams to sarvESvaran, without slipping from any aspect of servitude.
  • ezhu sigra vEngadaththup pAriththa – desired in thirumalai (thiruvEngdam) which has tall peaks. Just as iLaiya perumAL (lakshmaNa) desired to perform all kainkaryams to sIthAp pirAtti and SrI rAma in thiruchchithrakUtam as said in SrI rAmAyaNam ayOdhyA kANdam 31.25  “bhavAmsthu saha vaidhEhyA girisAnushu ramsyathE | aham sarvam karishyAmi jAgrathas svapathaSchathE ||” (While you enjoy with sIthA in the foothills of the mountain, I will serve you both in all ways), AzhwAr too desired to serve the divine feet of thiruvEngadamudaiyAn who is having SrI mahAlakhsmi in his divine chest, and is residing in thirumalai which is having huge peaks.
  • mikka nalam sEr mARan – AzhwAr who has unlimited bhakthi as said in in SrI rAmAyaNam AraNya kANdam 34.13 “anurakthaScha bhakthaScha” (adherent devotee), and in perumAL thirumozhi 8.5 “ARA anbiLaiyavan” (lakhmaNa who has endless love for SrI rAma), thiruvAimozhi 6.10.2ARA anbil adiyEn” (I who am a servitor, having endless love).
  • pUngazhalai nenjE pugazh – Oh heart! Just as AzhwAr served emperumAn‘s divine feet as said in thiruvAimozhi 6.10.4pUvAr kazhalgaL” (divine feet covered with flowers), you praise the divine feet of AzhwAr which are beautiful and tender like flowers. Try to engage your faculty of speech in his service. kainkaryam [to emperumAn] which is highlighted in the second sentence of dhvaya mahA manthram, extends up to emperumAn’s devotees. By this, the meanings of “ozhivil kAlam ellAm …” [1st pAsuram] is mercifully explained here.

Further, the following principles which were mercifully explained by AzhwAr in the subsequent pAsurams in this decad are also considered by mAmunigaL.

  • sindhu pU magizhum” (spreading flowers that blossom) [2nd pAsuram] showing kAyika kainkaryam (service through the faculty of body)
  • theNNiRaich chunai nIrth thiruvEngadam” (thiruvEngadam which is having pure water in ponds) [3rd pAsuram] showing mAnasa kainkaryam (service through the faculty of mind)
  • Isan vAnavarkku” (leader of nithyasUris) [4th pAsuram] showing vAchika kainkaryam (service through the faculty of speech)
  • vEngadaththuRaivArkku nama” (saying nama: towards the lord who resides eternally in thirumalai) [6th pAsuram] showing elimination of self-enjoyment
  • saman koL vIdu tharum thadam kunRamE” (thirumalai itself will bestow sAmyApaththi mOksham (equivalence with bhagavAn in eight qualities)) [7th pAsuram] showing thirumalai AzhwAr [thirumalai is addressed honourably as thirumalai AzhwAr] itself will grant that kainkaryam
  • thiruvEnkada mA malai onRumE thozha nam vinai OyumE” (as we worship the thirumalai hill, our hurdles will be removed) [8th pAsuram] showing the hurdles for kainkaryam will also be removed by thirumalai AzhwAr itself.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 22 – munnam azhagar ezhil

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kallalagar-ahzwar -srinivasan

Essence of thiruvAimozhi 3.2

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of becoming bewildered thinking “I am unable to fully enjoy emperumAn‘s qualities due to limitations in my senses” and emperumAn eliminating such bewilderment, and is mercifully explaining it.

How is that done? In the previous decads, AzhwAr tried enjoying the beauty etc of azhagar emperumAn but could not do it fully; he thought “it must be due to limitation of my own senses” instead of realising that it is due to emperumAn’s greatness; he became overwhelmed with sorrow thinking “emperumAn performed srushti (creation), avathAra (incarnations) etc to let me enjoy him fully without any limitations in senses; but I have lost it and am in a disastrous state now; will I be able to reach him now?” and called out for him in thiruvAimozhi 3.2 “munnIr gyAlam”; mAmunigaL mercifully explains this starting with “munnam azhagar ezhil“.

pAsuram

munnam azhagar ezhil mUzhgum kurugaiyar kOn
innavaLavenna enakkaridhAyththenna
karaNak kuRaiyin kalakkaththaik kaNNan
orumaip paduththAn ozhiththu

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word-by-word meanings

munnam – previously
azhagar – azhagar emperumAn‘s
ezhil – beauty
mUzhgum – immersed
kurugaiyar kOn – AzhwAr
inna aLavu enna – ‘to measure as a particular level
enakku – even for me (who was blessed with unblemished knowledge and devotion)
aridhu Ayththu enna – difficult’ mercifully saying so
karaNak kuRaiyin kalakkaththai – ignorance caused due to the limitation in senses
kaNNan – emperumAn
ozhiththu – eliminated
orumaip paduththAn – he pacified the heart

Simple Translation

Previously AzhwAr became immersed in azhagar emperumAn‘s beauty; the ignorance caused due to the limitation in senses of AzhwAr who mercifully said “even for me, it is difficult to measure his beauty to be as a particular level”, was eliminated by emperumAn as he pacified AzhwAr’s heart.

Highlights from vyAkyAnam

  • munnam azhagar ezhil mUzhgum – At first, AzhwAr became captivated in azhagar emperumAn‘s divine form instead of his true nature, qualities etc. mUzhgugai – fully drowning in that ocean of beauty. Such AzhwAr who is drowned in this ocean of beauty,
  • inna aLavu enna – to measure to be of a particular limit
  • enakku aridhAyththu ennaAzhwAr said “even for me who is blessed with unblemished knowledge and devotion by bhagavAn, it is difficult [to measure emperumAn‘s greatness to be of a particular limit]”. As AzhwAr says in thiruvAimozhi 3.2.1thirumAlE katturaiyE” (Oh lord of SrI mahAlakshmi, please tell), emperumAn who is having unbounded knowledge and fully knowledgeable on his own, due to being together with SrI mahAlakshmi, it appears that AzhwAr cannot comprehend it fully.
  • karaNak kuRaiyin kalakkaththai – The ignorance which occurred due to the limitation of senses which were given to be put in use for emperumAn’s purpose. As mercifully explained by AzhwAr in “annAL nI thandha Akkaiyin vazhi uzhalvEn” (you gave me a body; but in such day when I have become pitiable having gone in the ways of such body) [1st pAsuram], “vinaigaLai vEr aRap pAyndhu ennAL yAn unnai ini vandhu kUduvan” (after eliminating all the sins, when will I come and unite with you) [pAsuram 1], “panmA mAyap piRaviyil padiginRa yAn thonmA valvinaith thodargaLai mudhalarindhu nin mA thAL sErndhu niRpadhu engyAnRukolO” (I am living in a well fitting manner assuming many different forms in prakruthi which is amazing and variegated, is very difficult to cross over and which exists for your sport. When will I cut off the countless chains of sins, which are difficult to eradicate and which exist since time immemorial, reach your divine feet which are having great glories and stay there firmly?) [pAsuram 2], “pollA Akkaiyin puNarvinai aRukkalaRA sollAy yAn unnaich chArvadhOr sUzhchchiyE” (even if I tried to cut off the connection with the body I am unable to do so; please tell me a distinct method to reach you) [pAsuram 3] etc. It is said in SrI rAmAyaNam sundhara kANdam 37.6 “lankAmunmUlithAm kruthvA kadhAdhrakshyathi mAm pathi:” (My husband SrIrAma will cause destruction for the rAkshasas, kill rAvaNa and destroy lankA completely and will see me always). Such bewilderment was caused by the limitation of senses.
  • kaNNan orumaip paduththAn ozhiththu – krishNa who removes the sorrows of the devotees as said in SrI bhagavath gIthA 18.66mA Sucha:” (Do not grieve), removed sorrow in AzhwAr which was caused due to the limitation of senses and pacified the divine heart of AzhwAr to let AzhwAr fully enjoy him with his senses. mAmunigaL is mercifully following the words of AzhwAr “kalaip pal gyAnaththen kaNNanaik kaNdu koNdu nilaip peRRen nenjam peRRadhu nIduyir” (after seeing krishNa who is known by many types of vEdham, eliminating such sorrows, my broken heart acquired stability and the AthmA acquired eternity) [10th pAsuram]. emperumAn manifested his presence in periya thirumalai (thiruvEngadam, thirumalA thiruppathi) where he was accepting the service of animals which have very limited senses, and pacified AzhwAr.

adiyen sarathy ramanuja dasan

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