A song in DharmavathI based on the Vishnu Sahasranaama
This one has a lo.....ngish commentary!
This one has a lo.....ngish commentary!
October 2014
ராகம்: தருமவதி தாளம்: ஆதி
(ப) பரந்தாமனை
நினை நெஞ்சே
அரவணையில்
அறிதுயிலும்
(பரந்தாமனை)
(அ.ப) பெருவுரு
அணுவுரு
யதுகுல திலக
ஒருவுரு
பலவுரு குருவாய் வந்த (பரந்தாமனை)
(ச.1) தருமம் காப்பவன் விழிகள் பதுமம்
கருமம் தீர்ப்பவன் பதங்கள் கமலம்
திருமக ளன்பன் அளிப்பன் அமுதம்
நிருதர் காலன் தேவகி செல்வம் (பரந்தாமனை)
(ச.2) மருந்து அவனே மருத்துவன் வேறிலை
பருந்து கொடியில் கருணை விழியில்
வருத்தம் அழிப்பவன் அருளைப் பொழியும்
சுருதிக் கடலவன் புருடன் உத்தமன் (பரந்தாமனை)
English transliteration
Raga:
dharmavațI taaLa: aadi
parandaamanai ninai nenjE
aravaNaiyil: aRițuyilum (parandaamanai)
peruvuru aNuvuru yadukulațilaka
oruvuru palavuru guruvaai vanda (parandaamanai)
dharumam kaappavan vizigaL
padumam
karumam țIrppavan padangaL
kamalam
țirumagaL anban aLippan amudam
nirudar kaalan dEvaki celvam (parandaamanai)
marundu avanE maruțțuvan vERilai
parundu kodiyil karuNai viziyil
varuțțam azippavan aruLaip
poziyum
suruțik kaďalavan puruďan uțțaman
(parandaamanai)
This is a humble attempt to take some of the holy names of
the Lord from the vishNu sahasranaama and string them together as a Tamil song.
A commentary will hopefully bring out the names associated with each word in
the song.
parandaamanai:
Although this name is not found in the
1000 names, it refers to the Almighty (sarvEśwara: 97)
who dwells in ‘para’, which is the first
of the 5 forms of the vishnu viz. para, vyUha (cațurvyUha:
140), vibhava, antharyaami and archa. Hence, this is placed first in the
song.
ninai nenjE:
He who dwells in the ‘para’ is not visible to the eyes of any (adŗśya: 305) except the nițyasUri’s. He is hidden from the sight of mere mortals (guha: 384, guhya: 546). His qualities are beyond
comprehension (gabhIra: 547, anir’dEśyavapu: 662);
words fail to describe His greatness (śabdaațiga: 911).
He cannot be understood by a mere cerebral process and is immeasurable (apramEya: 46, guhana: 383). Nevertheless, He dwells in
the heart of the true bhakța (sațvasțha: 488).
He is the bliss to his devotee (aananda: 529);
He bestows happiness (nandana: 530). Only those
who follow the bhakți route can attain Him easily (sulabha:
823) and He cannot be attained by others. Just as the serpent is too
slippery to hold and the elephant too big to be held in the hands, so also He
cannot be held in the hands of those who do not love him (vyaala: 93).
aravaNaiyil:
He reposes on the matchless serpent aadiśesha (bhujagOțțama:
195). The naama vidaațaa (44, 485)
generally is said to mean one who protects brahma but is also said to mean the
supporter of all supports. Hari supports the three worlds (babhru: 117, mahIbharțaa 184, țrilOkadhŗk 757, dharaadhara:
762, bhUrbhuva: 942); aadiśesha supports Him and He supports aadiśesha!
Thus the PerumaaL is described as one who supports Himself (svadhŗța: 847). He is the soul of ananța (ananțaațmaa 521), the one lying on the vast ocean (mahOdadhiśaya: 522); the dweller of the milky ocean (vasu: 701).
aRițuyilum:
When He is on the serpent bed in an apparent state of unawareness (yOga: 18), He appears to be motionless (acala: 751) with eyelids closed (animisha: 216) and yet He is all-seeing (sarvadarśI 452, sarvadarśana 95, sarvatha:cakshu: 631),
all-aware (sarvadŗk 201), witnessing directly (saakshI 15, 517). He is able to grasp the inner
significance of what is seen, beyond the ordinary visual perception (kavi: 134). Is it not a wonder that one who knows no
sleep (ignorance), the ever vigilant (prajaagara: 953)
appears to be in blissful slumber?
peruvuru:
The emperumaan who has taken the viśwarUpa is naturally described as the one
with an immense body (sțavishta:53, bŗhadrUpa: 273,
sțUla: 842), the tallest (prA₥śu 155),
the one who is growing (ŗdhda: 352), one who is
fully grown (vŗdhdaațmaa 353), the one with
great eyes (mahaaksha: 354) and the one who
supports the universe (durdhara: 267)
aNuvuru:
This huge persona is also capable of transforming Himself into the size of an
atom (aNu: 839). He is of such subtle form that
he cannot be comprehended by the physical senses (sUkshma:
458). His formlessness (amUr’țimaan 725)
makes Him permeate everything in the universe (vyaapI
468)
yadukulațilaka: yayaați was an emperor of the sOmavamśa. His
eldest son, yadu refused to accept yayaați’s senescence and hence was cursed by
the angry father that none of yadu’s descendants would ascend the sOmavamśa
throne. In order to escape from this curse, yadu created a new royal lineage
called yaduvamśa. The greatest of the yadu dynasty was krśNa (yaduśreshta: 710). That is the history behind this
divyanaama. Metaphysically, it means that vishNu is the greatest among the Gods
who redeem the jIvaațma.
oruvuru palavuru:
Notwithstanding His many emanations, He is the sole singular divine principle (Eka: 730). In order to grant the wishes of his
devotees, to protect dharma and to destroy the wicked he has taken a hundred
forms (śatamUr’ți: 728) with hundred faces (śataanana: 729). He appears in several and endless
manifestations (naikarUpa: 272, naika: 731, anațarUpa:
932, anEkamUr’ți: 726).
guruvaai:
The preceptor, who taught the bhagavadgIțaa,
not just to arjuna on the battlefield but to the whole world, is indeed
the greatest aachaarya (gurur’guruțțama: 211, guru: 495).
All learning resides in Him (vaidhya: 166). He
is the most sapient (mahaațapaa: 123), of great
intellect (mahaabudhdi: 175) and all-knowledgeable
(sarvaviț 125); He possesses the greatest jnaana
and learning (jnaanamuțțamam’ 455, vidvațțama: 920).
This supreme intellect (mEdhaavI 78) represents
the goodness of knowledge (sumedhaa 758). He is
the master of the Word (vaacaspați:218). He has
the large heart to bestow knowledge unto us (udaradhI:
219). He is the vEda (vEda: 129) and its
essence (țațvam 963). He is the only one who has grasped the vEda
in its entirety and is the expert on its principles (vEdaviț
130, țațvaviț 964). Brhma was taught the vEda’s by vishNu and hence
naaraayaNa is regarded as the first in the guruparampara. He is the master instructor and master
director (śaasțaa 208).
vanda: Vishnu descends to the earth from his
heavenly abodes in several avațaars. The purpose of the avațaara is to save his
devotees (rakshaNa: 928). He displays great
speed in solving their distress (śiśira: 913, daksha:
424) as soon as he hears their wails (śabdasaha:
912). He comes down to their rescue again and again (samaavarța: 779). The ten incarnations of the vibhava
form that he has taken with compassion are mentioned directly or indirectly in
the 1000 names. Matsyaavațaara is not mentioned directly but Paraaśara Bhattar,
following his own logic, notes in his
bhaashyam , that names like dhaama: (212), sațyaparaakrama: (214) might be indicative of the fish
incarnation. If the name gOpați: (497) is taken to mean “one who saves the vEda” it
might indicate the Matsya (if interpreted as “one who saves cows” it indicates
kŗsNa).
The tortoise incarnation is indicated by vrshaakapi: (102) and ambhOnidhi: (520).
The varaaha (mahaavaraaha: 542) and the great
tusk of the boar (mahaaśrnga: 540) find a
mention. The next 5 avațaars are indicated directly (vaamana:
154, naarasimhavapu: 21, khaNdaparaśu: 573, raama: 395, halaayuda: 567). kŗśNa, the greatest of all incarnations is
repeatedly referred to among the 1000 names. The very name kŗśNa occurs twice (58, 554). He who waits in the netherworld to spring
forth at the end of time as the kalki is said to be suggested by the name
samvațsara: (423).
dharumam kaappavan: vishNu is the righteous path (dharma : 404), embodies the dharma (vŗshaakŗți: 114) and the chief of dharma (dharmaadhyaksha: 137).
He spreads the light of righteousness (vŗshaahI
257). He is the most virtuous
among the virtuous (dharmaviduțțama: 405). He is
inextricably mingled with dharma (dharmayUpa: 439).
He saves the dharma (dharmagup 478), which he
established (dharmakŗț’ 477) by using the
instrument of dharma (dharmI 478)
vizigaL padumam: His beautiful eyes (svaksha:
621, sulOcana: 800) are akin to a blossoming flower (pushpahaasa: 952). The one who is described as the
red-eyed (lOhițaaksha: 59) or the lotus-eyed (puNďarIkaaksha: 112) does not have just 2 eyes but a
1000 (sahasraaksha: 228). A glance from the
corner of his eye creates auspiciousness (śubhEkshaNa:
394). His eyes are compared to the lotus (padmanibhEkshaNa:
346) for they open out at the sight of the true bhakța, just as the
lotus does when the sun comes out. His lotus eyes (aravindaaksha:
348) radiate the brightness of the life-sustaining force just as the sun
does to life on earth (ravilOcana: 888). At the
same time they radiate the cool moonlight which endows the righteous with peace
(vŗshabhaaksha: 601).
karumam țIrppavan:
He enables one to cross the ocean of samsaara (țaaraNa: 338),
making one cross over to the shore (țaara: 339).
He disengages one from the bondage caused by the chain of karma (udbhava: 374). He is the route to salvation (maarga: 398). Since He is free from the 3 evils
(physical, supernatural and internal), He alone can make the three evils vanish
(anaamaya: 694). With his good wings like Garuda
(suparNa: 859), it is easy for Him to make us
cross the ocean of cyclical birth. Just as He tore through the earth (vaikaana: 987) as a great boar to destroy the evil
asura (hiraNyaaksha), He can tear asunder the great hardened mass of our sins.
He lends a helping hand to those struggling in the mire of afflictions (uțțaaraNa: 923).
padangaL kamalam:
VishNu has been described as the one with a thousand feet (sahasrapaaț 229). He is described as one with the
great step (mahaakrama: 676). While this can be
construed as an obvious reference to the țrivikrama form, it has also been
explained by the learned as indicating that He shows the step-by-step path to
liberation, as the feet that are made for seeking refuge and as the feet that
show great speed (vEgavaan 372) when rushing to
aid His bhakța. When there is so much eulogisation of His feet and comparison
of His eyes and hands to the lotus, why is there no mention of the lotus feet?
We wonder if it was considered not necessary to mention the feet separately
when there are several names that celebrate LakshmI, who is constantly
massaging those lotus feet!
țirumagaL anban:
LakshmI resides in Him (śrInivaasa: 185, 614,
lakshmIvaan 362, śrIvaasa: 609). He manifests Her (śrImaan 22). This divine consort of śrI (śrIdha: 612) also bears Her on His right chest (śrIdhara: 612). He is the Lord of the matchless dEvi (śrIśa: 613), her husband (śrIpați:
610). śrI also indicates the universal cosmic energy. The one who has a
limitless store of energy under his control is the śrInidhi (608). He is able to grant the four treasures (dharma,
artha, kaama, mOksha) (cațurbhaava: 776) and so
He is regarded as the śrIkara: (618),
śrIvibhaavana: (616).
aLippan amudam:
He consumes the elixir sOma that arises from the sacrificial fires and the
panacea amŗța that arose when the milky ocean was churned (sOmapa: 505, amŗțapa: 506). Hence He is the elixir
Himself (sOma: 507), the embodiment of the
nectar (amŗțavapu: 820). He can feed the amŗța (amŗțaamśa: 819). Only the one who has no death or end
(amŗțyu: 200) can be a deliverer.
nirudar kaalan:
The destroyer of the wicked (janaardhana: 128)
is the one who put an end to aśuraas
such as kaalanEmi, kEśi, caaNUra and other valourous but wayward men
(eg. hiraNyakaśipu, raavaNa) (kaalanEminihaa 648,
kEśihaa 655, cANUraanthanishUdana: 829, vIrahaa 747). He is from a
lineage of heroes (śouri: 342, 649) and He is
intrepid (śUra: 341, 650) and courageous (vIra: 402, 664). He can win over a thousand enemies at
once (sahasrajiț 307).He decimates the enemies
of good (suraarihaa 210). Since he can dry up
the evil minded (skanda: 328), they cannot bear
his scorching heat (durmarśaNa: 207). Those who
cross the bounds of dharma are finished by Him (śarabha:
357), winning over the enemies (śațŗghna: 413).
Such a winner can be relied upon to destroy our sins (śarva:
28) and dissolve our unhappiness (aśOka: 338).
He has the armies (viśvaksEna: 127) that can
scatter the asuraas, win many a battle (samiți₥jaya: 363),
destroy the cities of the asuraa (purandara: 336)
and He is the terminator of the enemies of righteousness (karțaa: 316). To protect the good and destroy the
sinful (paapanaaśana: 962) he bears the conch,
sword, discus, bow and mace, indeed all the arms (śankabhŗț
993, nandakI 994, cakrI 995, śaarng’adhanvaa 996, gadaadharaa: 997,
cakragadaadharaa: 550, sarvapraharaNaayudha: 1000)
dEvaki celvam:
Although all the emanations are cited, the mother of an avațaara who finds a
place in the sahasranaama is dEvaki (dEvakinandana: 989)
marundu avanE:
He is the medicine for not only physical and psychological disease but indeed
for the disease of cyclical birth and death (aushadam’
288, bhEshajam’ 585).
maruțțuvan vERilai:
The one who bestows mental peace (śaanțida: 594),
kills the illness of samsaara (hari: 656), the
one celebrated for his patience and tolerance (saha:
369, sahishNu: 570), one who provides a rest to all (viśraama; 426) is naaraayaNa (246).
Could there be a better physician (bhishak 586)?
parundu kodiyil:
Garuďa, the divine eagle has strong
wings which give him speed. This bird is reputed for its wide range of vision
with sharp acuity. The one carried by Garuďa also has the same attributes (suparna:, daksha:, śiśira: vEgavaan see above, lOkaadhyaksha: 135). It is only fitting that garuďa is
the mascot in the flag of vishNu (garuďadhvaja: 355)
karuNai viziyil: He of the incomparable brightness (arcishmaan 639), whose gaze bestows all benefits (sudarśana: 418), the benign hearted (suhŗț’ 461, mahaamana: 562) has eyes that radiate
kindness (pushkaraaksha: 49).
varuțțam azippavan:
The one untouched by misery and sadness (aśOka: 637 )
is the one who can remove them from us (śOkanAśana:638)
aruLaip poziyum:
The one who has the hue of the dark
monsoon cloud (meghaśyaama:) also rains prosperity (vŗsha: 313). He dries up (skanda:
329) the water of the oceans (apaa₥nidhi 324),
using the vehicle of wind (vaayuvaahana 332)
showers a rain of bliss (vŗshabha: 258).
suruțik kaďalavan:
He is the sea of vEda (śruțisaagara: 265), the
vEda’s are an integral part of Him (vEdaanga: 132).
puruďan uțțaman:
We shall retain the thought of the Supreme among the purushaas (purushOțțama: 24) ceaselessly. Let us contemplate on
the 1000 names of the universe (viśvam: 1)
filling kEśava (23, 654), naaraayaNa: (246), maadhava: (73, 741),
gOvinda: (189, 543), vishNu: (2, 259), madhusUdana: (74),
trivikrama (676), vaamana (154), śrIdhara (617),
hŗshikEśa (47), padmanaabha (48, 198, 347),
daamOdara: (368) If it is not possible to recite all thousand
let us at least repeat the śrIraama (395) naama.
