Chinmaya Tapovan Ashram - Sidhabari - Himalayas

Hari Ohm

This Blog on Vishnu sahasranama is based on Thruppavai.  Readers can Enjoy referring respective Thiruppavai Paasurams. 

If the first two forms, "Para" and "Vyuha", by their very nature make them less appealing and create a sense of remoteness in one's consciousness, the Lord has made Himself easily accessible to one and all by His presence in the form of idols in temples.

The archa  form of NArAyaNa is due to His Soulabhyam (easy accessibility to one and all) and Sowseelyam (Friendship shown by an exalted one towards a lowly person without expecting anything in return).

this is like the affection of parents for their children who happened to live far away from their homes. In this form, He resides with His full complement of qualities or character. He is available to His devotees, receives their prayers and blesses them.
In this Archa form, it is possible for us to realise the Supreme Being Who is without beginning or end, Who is the highest and unequalled force not bound by time or place, and Whose essence is difficult to comprehend.

There also, the Lord does exist and is of the same sanctity, divinity and importance. So far as the Lord’s presence is concerned, there is no difference absolutely, between any temples, whether they are Divya Desams or not. In any temple, in any village or town, where Lord  NArAyaNa is installed and worshipped, He is of the same form and He manifests Himself in full. So, this form of manifestation in temples is called  archa   avatar.

NArAyaNa is Known as ARCHITH: ( 640^th Nama in Vishnu Sahasranamam): Architha: - The lord who has taken the Archa form in shrines and homes .He is worshipped in a concrete, purposeful manner, by all in this Archa form, unlike other forms which are not accessible to all humans at all times. In Archa form He is available to all at all time.

In This Passuram, (Paasuram 5 ) Andal Leads us with the simple ways of Worship.In This Kaliyuga, Human beings are Blessed with Archa moorthy and He is available in the form the devotees love to worship. In this yuga there is no need to do Penance, Yaga etc which needs elaborate preparations and Time. The Simplest method is Nama sangeerthanam.

Andal Beautifully leads us towards this . She Says

Thuyomai vanthu - With Purified Body and Mind.

Thumalar ThUvi ththozhuthu - Offering holi flowers and Showing Reverance

Vaayinal Paadi - Singing Hymes, Namsankirthanam,

manaththinaal Sinthikka - With Single minded devotion on Lord.

Note the Simple methods, Where Act , Words and Mind all concentrate to Him  when you Worship Him.

Human beings are prone to Sins. Andal Says if you pray and surrender to Him by practicing above simple steps all Sins of Past and Future with Vanish as Cotton in a Fire.

It seems, as In the present, One is engrossed in prayer towards HIM, she mentions of Sins of Past and Future.

When She talks of Archith, She also Aptly gives tips to human beings, on the simple easy methods including Nama sankirthanam,  of Worshipping Lord NArAyaNA.

Papanasana: NarayaNA’s 992^nd Name In Vishnu Sahasranamam.

He Wipes out Sins of people even for such simple trivial actions like listening to Krishnal eela.

Andal Explains Papanasana: in this pasuram. She talks of Srikrishanaleela (Mayanai, …), Gives Simple methods of Praying, and also says that These acts will release one from all Sins of Past and future.

In Thiruppavai  Sixth Pasuram Andal depicts all Five Forms of Lord NarayaNa as a recap.

Viththu – Param

Vellaththaravil Thuyil – Viyuham

KaLLachakadam…. – Vibhavam

MunivarkaLum YogikaLum ULaththukkonDu – Antharyamithvam

PuLLaraiyan Kovil – Archai.

Lord is known by name “Beejamavyayam” (430^th Nana In VS) .

Beejam  means  Seed : Viththu as Andal says.

Bhattar Explains in his commentary as below

Live, through dormant SEED. He is for the facile growth of Dharma, to raise and help in wiping out Adharma, for every age that will repeat in cycles.

Thiruppavai itself is known as: Vethaththin Viththu”

Hari:

Lord has name “Hari” (VS 656)

-   The LORD of all. Bhagavan hari stands worshipped in the Hill Govardhana . Hence the name pertains to His shrine.

-   “I receive the homa oblation in the name of Hari, in houses in yagnas”. My name is derived from green colour which I have. (Maha Bharatham – Santhi parvam.

The above explanation says Hari is His Shrine. Here Andal sings about “Pullarain koil”.

Andal Invokes Hari and leads us to Harinama sankirthan: She speaks of Hari Nama sankirthanam when she says “ari enRa peraravam”.

Peraravam :  per + aravam. = peyar + aravam.

Per is colloquial term for “Peyar” (name, nama).

So Hari enRa peraravam” is Hari nama sankithanam.

Prahladha in his Hari Ashtaham , details the strength of Harinama sankirthan.

Andal praises Lord as NaaRaayaNan, Moorthi and Kesavan.

All the above names are in place in Vishnu Sahasranamam.

Moorthi

He is :-

Visawa moorthi (VS 722) ,  - The Whole is in His body

Mahamoorthi (723) , - His Visawaroopa form. He told Arjuna” See all universes with their contents, in my body. You will find anything else you wish to see”.

Dipthamoorthi (VS 724) , - He is such an Effulgence that everything in the world which has some luster may be treated as having a fraction of His Effulgence.

 AmoorthimaN (VS 725) , - He is subtle and constitutes the Principle of Prakriti too. Not that he is formless.

 Anehamoorthi (726)  -  He has many forms and many bodies so to say. In Krishnavathara , He Himself was Vasudeva and Balarama was Sankarshana. Pratyumna was the son. Anirudda was grandson.

and above all He is

sathamoorthi (728). – He showed His Viswaroopa to Arjuna, wherein He made Arjuna to see Hundreds and thousands of His form, of His manifestation.

NaaraayaNa.

Andal Sings of Narayana in Three pasurams (1, 7 and 10). First pasuram it self She categorically states That NaaraayaNane Namakke parai tharuvaan”.

Now in this pasuram she calls every one to sing of Him -   “ NaaraaYanan  (ai) Paada” 

246^th nama  is NaaraayaNa:

It is His Unique name. Upanishads proclaim His greatness and super lordship.

The group of indestructible species , Atma or soul, is Naaraa. For such He is sustaining prop, support, bedrock, etc, bring their own soul to dictate from within. Hence Naarana ayaan leads to this name NaaraayaNan

Kesava:

Andal call all to sing of Kesava.

Kesava nama is Sacrosanct.. First we chant Kesavaya nama: while performing sandhya vandanam.

Sanjaya tells Drutharashrta of Bagavath gita as ‘Kesavarjuna sambadam’ .

Lord Shiva says ‘ Bramha is known as”ka”. I am called “Isa”. Both of us were born out of your body. So you have been called Kesava’. (Harivamsa).

Vishnu Sahasranama has Kasava nama Twice.

When it talks of His Paraswaroopam in first 122 namas, Kesava: is 23^rd.

When it speaks of archa roopam -  630 to 660 namas,  Kesava: is 654.( He is Remover of grief and distress and placed in two fold fashion, one in Mathura and one in Varanasi)

He is

Aathi Deva: (VS 491): - He is the cause, the prime cause, even of Brahma and other devas administrating their limited responsibilities. He who is the fisrt cause and endowed with effulgence.

Maha Deva: (VS 492) - The great player. He is Maha Deva as He could sport with all Devas as a child would play with dolls and balls.

Devesa: (VS 493) The Ruler of gods. He is the Master of all devas including Brahma and, He has appointed all these devas in their respective positions with specific responsibilities and functions assigned to each of them.

Deva Brith (VS 494)– The Supporter of Devas. The Lord is bearer as well as supporter of all devas. Having been appointed by Him, they are answerable to Him. They are guided by Him from time o time performing their respective roles properly.

Guru:  (VS495) - He is the preceptor of all devas because He who imparted knowledge to them and assigned duties to all of them through Vedas.

“Ayarvarum amarargaL athipathi” said Nammazhvar.

Here Andal says “Devathi devan. “

He is Mamayan. When she sings of Krishna Andal refers Him as Mayan (5^th pasuram, Mamayan (9^th Pasuram, ) Mayan (15^th Pasuram), Mayan ManivaNNan (16^th pasuram).

Vishnu Sahasranamam Speaks of Krishnavatharam – Names 697 – 786. These Depict His Leela , His acts of dushta nigraham and Sishta paripalanam. We can infer that all the above names of Krishnavathara can be put in a nut shell as         ” Mayan” as Andal refers Him.

He is vaikunta: ( VS 406)

He removes the obstacles of devotees, and unites them with Him.

-   In MahaBharatha Lord Krishna says” By combining earth with water , the sky with air and air with fire for aiding the act of creation, I acquire the name Vaikunta:”

He is Madhavan

Madhava:  This Nama is noted Three places in Vishnu SahasraNama ( VS 73,169 and 741).

Madhava: - The consort of Lakshmi (MA) , Who never for a moment even, separates from Lord. She is like Lord, the store of  Six Gunas , Jnanam, Sakthi etc. She is sati ans She is very embodiment od Daya Quality.

Mathava: Maa is the science of true Jnanam of paramatma. Bestower of that Jnanam is Madhava:. This Jnanam is characterized by Mounam, Dyanam and Yogam.

Madhava: - He is Lakshmi’s Husband

This Nama here refers to His Sriyappathithva.

608 – 625  - 18 names starting from “ Srivathsavaksha” speaks of His Sriyappathithva.

“ Marvam enbathOr koyil amaththu, madhavan enbathOr Theyvaththai nAtti” is in Periyazhvar pasuram.

He is Mayan – This also mean Ma + Ayan.

Ma is Lakshmi . Her ayan is mayan – sripathi..

In this pasuram Andal speaks of Madhavan and in the  7^th  she sang of Kesavan.

Look at the 30^th pasuram which is considered as palasruthi. Andal says “Madhavanaik, keesavanai” This Prompts the significance of These Two Namas.

In this pasuram Andal speaks of Madhavan and in the  7^th  she sang of Kesavan.

Look at the 30^th pasuram which is considered as palasruthi. Andal says “Madhavanaik, keesavanai” This Prompts the significance of These Two Namas.

      In this pasuram Andal speaks of Madhavan and in the  7^th  she sang of Kesavan.

Look at the 30^th pasuram which is considered as palasruthi. Andal says “Madhavanaik, keesavanai” This Prompts the significance of These Two Namas.

In this pasuram Andal glorifies Narayana and Tulsi when she says “naatra(th) thuzhaay mudi naaraayaNan”.

She is Sudikkoduththa Sudarkodi. She offerd Tulsi garland to Lord after she wore it. She has Bhakthi on Lord and also has Bakthi on Tulsi which is liked most by Lord.

 Andal like Sita, is known as 'ayoni Sambhava,' not born of a mother's womb. She was found under the  Tulsi plant in the garden that Vishnu Chithar tended in the service of His Lord, for making garlands that adorn Him every day.

Krishna tells Dharma that Tulsi is holier and greater than SwarNa pushpam. Tulsi can be offered only to Lord NarayaNa and not to any other God.

A number of passages in the Puranas and  Vedas, point to the importance of tulsi within religious worship. Tulsi is regarded as a goddess and a consort of Lord Vishnu. A garland of tulsi leaves is the first offering to the Lord as part of the daily ritual. Tulsi is accorded the sixth place among the eight objects of worship in the ritual of the consecration of the kalasa, the container of holy water.

According to one story, Tulsi was a gopi who fell in love with Krishna and so had a curse laid on her by His consort Radha. She is very dear to Vishnu.

Tulsi is also mentioned in the stories of Meera and Radha immortalised in Jayadeva's Gita Govinda. One story has it that when Krishna was weighed in gold, not even all the ornaments of His consort Satyabhama could outweigh Him. But a single tulsi leaf placed by His another consort Rukmini on the pan tilted the scale.

Thulsi or Tulsi just cannot be plucked simply from the plant. There is a specific slokha that is to be recited and only after offering the prayer one can take the leaves, and that too, one should not use his/her nails to cut the leaves.

Thulasi amrudajanmaasi sadaa Dwam Kesavapriye |

Kesavaarththam lunaami Dwaam varadhaa bhava shobane ||

Mukil VaNNan: He is NeelamegaSyamaLan.  Azhvars have depicted Him  in many pasurams as “Karu maamukil VaNNan , “ en Neelamukil vaNnaRku”

Andal has not mentioned Him as “ Krishna” in Thiruppavai. She refers Him as Mukil VaNNan , Kesavan , MaNivaNnan …

 He is”  KrishNa “ (VS 554) , the Lord of complexion Dark like the cloud. The same colour pervaded all avataras like Varaha too. “ My complexion is  Dark . therefore I am called Krishna” (Mahabharatha- Santhi parva).

Andal Calls Rama “ ManathiRkiniyan” .  Actully  Word Rama means delight and charm.

He is Rama: (VS 396) – He who delights.

He is Rama because everyone is deligheted by Him, being charmed by His form and qualities:  Rama the foremost among those who delightthe minds of the people..

Rama is fascinated by virtue of His qualities.He compulsively makes all readily loose themselves in the enjoyment of His qualities and personal charm

   “ Ramyathe ithi Rama shabtha:”  says Valmiki. 

 “Sri Rama Rama Ramethi rame rame manorame”.

Yes-  Sri Santhanam. This Pasuram is dedicated to Rama.

When Andal Says “Sinaththinal then ilangais seemanaiseRRa,”  “ManathiRkiniyan,” She aptly refers The Veru purpose of His Avatharam. -  Dushta Nigraham and sishta paripalanam.

Andal said “ ManaththiRkiniyan” when she wanted to refer Rama.

Rama has been ManaththiRkiniyan to many including Dahsaratha, Bharatha, Kaikeyi,Kosalai, Vasishta, LakshmaNa, Seetha, Guha. Vibhishana, Vali, KumbakarNa, Surpanaka,  Mandothari,  Citizens of Mithila, Citizens of Ayodhya. Kamban Has elaborated This aspect of Rama Vividly in KambaramayaNam.

To quote few from Kamban

“Oviyaththil ezhuthavoNNa uruvaththai” – Vali.

Kumbarana to Vibhishana”  Iraamanidam seerNtha nee Amuthai Undavan. Naan Nanju Undavan”.

Kamban in his own words about Rama “Aarkkum manakkinithaki niRpavan”  (Note The similar connotation in Kamban and Andal)

When Rama is  “sweetheart”, by saying “manathuku iniyaanai” here in this pasuram ( To borrow this from Sri Santhanam),why Andal uses the term “ Sinaththinal thennilangaik koomanai seRRa”.

Why is getting angry. Can any one think of Red faced Rama full of anger?

Rama never misused his weapon – His Kothandam. It was used against Adharma. ( The Very pupose is Dhusta Nigraham, Sishta paripalanam)

Rama is pasteurized by Andal  as an angry person to denote His angry against acts of RavaNa.

Ravana continuously causes troubles to Rishis of DhandakaaraNya, Jatayu, Hanuman,Vibhishana and Seetha , who all are so dear to Rama. These Acts of RavaNa makes Rama to get angry.

So Andal calls him “ Sinaththinal thennilangaik KoomanaicheRra ManaththiRkiniyan”

Rama is embodiment of Dharma. This is the only avathara when Narayana is human by birth , act and Deeds. His life is Lesson to all Humans to lead a life in the true sense of Dharma.

So Andal glorified appropriately calling Him “ Manaththirkiniyan” (“Sweet heart”  in the words of Santhanam )

Having said  “Sinaththinal then ilangais seemanaiseRRa,”  “ManathiRkiniyan,”  in the previous Pasuram Andal  continues her praise of Rama in this pasuram  when she says “pollaa arakkanai(k)kiLLi(k) kaLaindhaanai”

Why Polla Arakkan? Ravana is symbol of Polla arakkan where as Vibhishana is  Nalla Arakkan.  “Vibhishanasthu Dharmatmanathu Rakshsa seshtitha:”

Thirumangai AzhvarRefers RavaNa as  “ Suri kuzhal kanivayth thiruvinaip piriNtha kodimaiyil suduvisaayarallan”, “pollaa iravaNan”

“Panchena sivakkum menkaal Deviyaip piriththa pavi vanJakan” Says Vibhishana about RavaNa in KambaramayaNam ,

He is Veera: (VS 402)

He was a Mahaveera, who was a source of great fear in the hearts of Rakshasas. ‘ RavaNa quaked at the very thought of the arrows of Rama. RavaNa was subjugated as an elephant by a Lion , as a snake by a vulture. ‘ I feel as though I see in tree after tree the person clad in black deerr skin with bow in hand.

Rama looked like yama with noose on Hand’ (marichan)

–  RamayaNam.

Parasara Bhatter in his commentary on Vishnu sahasranamam “ Bhagavatd guNa darpaNa” has very beautifully divided the Namas in to Sub categories.

As per Him Namas 390 – 421 , 503 – 513 refer to Ramavatharam.

Veeraha: (VS 746):

Bhatter Explains  this nama with reference to Krishavatharam.

 ‘ Krishna , even when he was young he killed villainous beings such as Poothana, Sakatasura, Bagasura and others.

He is Nigraha: (VS 767)  - He quelled the enemy

He is  is “Sangodu Sakkaram ENthum Thadakkaiyan” in Thiruppavai .

In Vishnu Sahasranama He is

Sangabruth (VS 993) – He wears the conch, called Panjanya. He nourishes it with the nectar from his mouth. It is a unique armament.

Chakri: ( VS 995)  He wears the Chakra , sudarsana , which had become imposingly red in colour and is charecterised by flame, which has record of success in killing the Rakshasas and Asuras .

RthangapaNi: (VS 998)He holds chakra at all times on His Hand.

The earlier mention (Chakri -995) signified the relation between Chakra and Lord ( As He possesses It)

Here the emphasis is on the Lord’s ever readily holding the chakra on His hand..

This is for any sudden eventuality , to eradicate Dhushtas and save Sishtas..

Andal  asks the sangu  “ Hey conch! Tell me do His s reddish mouth smell like Karpooram or Lotus. Does it  taste sweet?”     - ‘Karpooram nArumO’ Pasuram in Nachiyar Thirumozhi

(now Please read again the explanation for Chakri: )

 ChakraGathathara: That the Lord has the five instruments of action ie sankha, Chakra, gada, sarnga and Nandaka  He holds these five weapons always as instruments of creation, safe guard, Termination, Punishment and gracious bediction ( Srishti, Sthithi, Samhara, Nigraha, and Anugraha) respectively.

“ PangayakkaNNaan “ in thiruppavai has many synonyms in Vishnu Sahasranamam.

He is

PushkarAksha: (VS 40) - He is lotus eyed. Vedas describe that resemble blossomed Lotus. Its has the exclusive significance of the possession of all riches of universe.

PadmanibekshaNa:  (VS 346)- His eyes have an appearance of beautiful blossomed lotus and they have the potency relieving us, by mere sight, our grief and strain.

Aravindaksha: : (VS 348) : His eyes are beautiful like Red Lotus.

“Pachai mamalai pOl meni, pavazhavai, Kamala semkaN” – Azhvar pasuram.

PushkarAksha: (VS 561) : He nourishes the Bhakthas with kindness showering eyes

Ravi lochana: 885

Lotus

Swakshaya 15

He is

Nimisha: (215) Keeps his eyes closed in yoga Nidara:

( PARkadalil Paiyaththuyinra Paraman – Andal)

Animisha: (216) Glancing at everything without winking. The one who grants his glance on sadhus without wink, without interruption. The wink less eyes imply matya avathara.

Prakasathma: (277) His super status os one that would easily apparent even to dunces. Dhritarashtra exclaimed ” O lotus eyed one! You are indeed the lord of all the worlds. Show sympathy on me.”

SubhekshaNa: (394)

The majestic eyes , cool, wide and long, almost the insignia of both His paratva (Aiswarya supremacy) and soulabhya, are themselves auspicious and pleasing to any one who views them. Seeing the eyes is a pleasant privilege one should wish for.

The eye glance will confer all auspices on any one on whom it falls. It is so potent.

This is what Andal and her friends wish to have the Vie of His eyes.

Now see what Andal says

“sengaN chiRu(ch) chiRidhE emmEl vizhiyaavO
thingaLum aadhiththanum ezhundhaaR pOl
am kaN irandum kondu engaL mEl nOkkudhiyEl
engaL mEl saabam izhindhElOr”

"Chandra Sooryosche netre"
Yes - Sri Santhanam. This comes in the poorva bagam of Vishnu Sahasranamam.

"Chandrama manaso jatha: , saksho suryo ajayatha:" - Purusha suktham

" NeeL sudar irandum enko? chandra suriyar enbEno" - Nammazhvar pasuram.

He his
Pushpahasa:, saraseeruhekshaNa:, PushkarAksha:, LohidAkshaya:, Pundarikakshaya:, Padmanaba:, Padmi: , Padma nibhekshaNa: Aravindaksha:, Padmagarba:, Ravilochana:,Sulochana:

He is

Narasimhavapu: (21) – The lord is one who Himself allays the fear of His devotee in respect of  baktha’s experiencing obstacles in his path of devotion; thus taking avathara, instantaneously , ie the moment the request was made, as He did in His Narasimha avatara.

Amruthyu: (200) – The one who wards off Mrityu, Yama (death). Who is Mrityu’s mrityu; He is He is Narasimha.

Sarvadruk: (201) He alone sees all wheather devoted, opposed or indifferent to Him in order to rule over them. Thus He is multi- directional in His function.

Simha: (202) - The Great Lion. The Lord who took the form of large lion ; He who protects any one who clings to Him; He Who destroys enemies.

Sandhatha: (203)  He whio makes His devotees get arttached to Him. He embraces His devotees like Prahlad and others though  He ferociously frowns on His enemy like HiraNyakasipu , ( Like a lion frowns on an elephant).

Sandhiman: (204) Attached to devotees. He is permanently attached to his devotees like Prahlad.

Sthira: (205) He is firm and steadfast – in His love for His devotees; this love over looks their weaknesses.

Aja:  (206)The Birth less. He appears (not Born) in a pillar. Hence He is Aja:

Durmarshana: (207) The Unassailable. It is impossible for  His enemies to over poer Him . He is invisible. The dhyana sloka of Narasimha is “ Contemplate on Para Bramha roopi who is ferocious and who bears the chakra and Sankha”.

Sastha: (208) The Chastier. He who quelled deftly and perfectly the thorn – like demons like HiraNya “His very roar scared the demon who took to their heels out of fear” (Vishnu PuraNa)

Visruthathma: (209)  Whose exploits are heard with amazement. by all , at all times, everywhere

Surariha: (210) Slayer on enemies of the Devas.. The lord who killed enemy of Devas, namely , HiraNya, by cleaving His Chest. In the dyana sloka it is said, - His protective power removes all our fears, including the fear of samsara, with both His hands effulgent with rows of nails composed of pure satva- guna. He offords complete protection to His devotee Prahlad.

Simha: - (489)  Who did Narasimha avatara. He who punishes any one , if he treat His devotees cruelly.

Purusha Suktham says that moon came from His mind and Sun From His eyes.

“Chandrama manaso jyatha: saksho suryo ajayatha:”

So when Andal Says ‘ ThingaLum Athithyanum uthiththarpool” , it can also refer to   His inner eye and outer eye . (AhakkaN and purakkaN.)

                                                  

“ anRu iv ulagam aLandhaay adi pOtri”

As per Sankara Bashyam the following namas refer to Trivikrama.

Vikrama: (78)

Vamana: (152)

Pramsave (153)

 Vishnave (258)

Thrivikrama: 530

Thripatha: (534) – He has Three steps. .  MunRadi nimirwthu, MunRinil thonRi, MunRinil munRuruvAnAn - Periazhvar

Ekaptha: (772) – He Covered the world with His one foot..

Andal sings in praise of His Thiruvadi when she says “ anRu iv ulagam aLandhaay adi pOtri”

He is thripatha: and Ekapatha:

kunRu kudaiyaay eduththaay guNam pOtri

Darpaha: (717)  He is the one who made people to abandon their arrogance and self glory, as may be seen in His episodes of keeping govardhana giri hill in His finger, of bringing the parijatha tree from the heaven, and of felling thousand arms of Banasura. In these , the devas also had their conceit to be abandoned. However , He would not meddle with sadhus.

Dharadhara: - (762) He bore a mountain, (Govardhana) and inverted it and held it as a mega umbrella.

“enRenRum un sEvagamE Eththi(p) paRai koLvaan”

Marga: (366) He is searched and sought by suitable paths by the upasakas. When found , He grants the desired requests.

Hethu: -(367) He is the cause – the factor- that is responsible for bhakthas achieving their desires fulfilled.

He is Devakinandana: (VS 989) – Son of Devaki. This emphasizes that the Lord , in Krishna avathara , as much as para roopa ha all spendour in full.

Govinda:

He is Govinda: This nama is Mentioned in Vishnu Sahasranamam Twice. 189 and 543.

Go means Speech. The Lord Recieves praising speeches, chants  and Hymns from the Devas.

Go is Boomi., Earth. The Lord reclaimed the earth, He Got It back. (Varaha Avatharam) .

He is the master of Cows.

Adi Sankara said , “Bhaja Govindam, Bhaja Govindam, Bhaja Govindam  Moodamathe”.

Likewise Andal Invokes Govinda Nama in The Pasurams 27,28 and 29 , which are considered as main Pasurams of Thiruppavai Prabhandam.

When We do Aachamanam, Taking Theertham and like acts, We chant Govinda Thrice, Also During the beginning of sankalpa.

All devotees Worshipping in Thirumala – Thiruppathi Chant Govinda Nama.

In Namasankeerthan, “ Sarvathra Govindanama Sankirthanam – Govinda – Govinda”.

Sri Krishana Got the name Govinda and they performed ‘Govinda Pattabhishekam

They called Srivillipuththur as” Govindan VaaZhum oor” signifying Andal’s Fond Of Govinda Namam.

Kurai onRum Illai malai Morthi KaNNa - Govinda – Govinda – Govinda.

Bhakthi

Prahlada has listed Nine methods of Worshipping Vishnu. Andal In ‘Sitram Siru Kale’ pasuram puts together all the above methods in a nutshell.

1. SravaNam _ Listening to His Hymns, Namas, Gunas and all such. Andal Makes her many friends to listen to His many names in early morning and wakes them up. ”. He states in this Pasuram that His ‘ Potramarai adiyee potrum PoruL’ to every one to listen and take note of it.

2. Kirthanam.  Singing of Him.

Sitram Sirukaale they all came. How? Singing with a devoted Mind.

thooyOmaay vandhu naam thoomalar thoovi(th) thozhudhu
vaayinaal paadi manaththinaal sindhikka(p).

3 SmaraNam : It is Repeating Bagavan Nama and Meditating. Here They all came thinking Govinda , Govinda, Govinda. It si Nama Sankirthan.

4 Padasevanam : Thiruvadi Sevai. Performing Kainkaryam to Lotus feet Lord and His Devotees.  They say that ‘Your Lotus Feet is the Holiest and We have come to worship the same.

5 Archanam:

‘ thoomalar thoovi(th) thozhudhu’  They came. She has Performed Archanam with her Paamalai of Thiruppavai.

6. Vandanam. Prostrating before Him.

Andal Says ‘ Vandu Unnnai Seviththu’ – We all have come to you, In this early hours , to Prostrate and submit ourselves to you.

7. Dasyam: This is Kainkaryam – KuRReval or AththaaNi sevakam.

When She said ‘ KuRReval EngaLaik koLLaamal poogaathu” she actually talks of Dasya Bhakthi.

8. Sakyam: This is Loving Lord , treating His as Close Friend.

She addresses His as a pet saying Govinda Govinda Govinda and ‘petram mEyththu uNNum kulaththil piRandhu nee’ in a Friendly note. These words significantly emphasizes the Sakya Bhathi what Kuchela, and Arjuna stood for.

9. Athmanivedanam: The Noblest and Ultimate in the Bhakthi. This is doing SaraNagathi to Him , Leaving Anma to Him.

The sacred statement of Andal to emphasize the Athmanivedanam is

” etraikkum Ezh Ezh piRavikkum un thannOdu
utrOmE aavOm unakkE naam aatcheyvOm
matrai nam kaamangaL maatru”

Andal ThiruvadikaLe SaraNam.

Eerirandu maal varai thOL:

He is Chaturbhja: (140) “ one who has four hands’. It is famous that Maha Vishnu has four handsand they carry Conch, Discus, The Mace, and the Lotus. According to the Puranas, these four are used by Lord in maintaining Dharma among mankind. The Conch call a man to righteous path that directly leads to Peace and Perfection, the Divine Vishnupada. Very many of us in the enchantment of immediate sense –joys refuse to listen to the small inner voice of conscience , the sound of Panchajanya – conch and so He wields the ‘Mace’ and we come to suffer small calamities and tragic jerks in our smooth existence. If still individual is not listening to the call of the Conch , The Wheel of Time, Chakra annihilates the entire. The Call and punishment are all only to take man towards his ultimate Goal, represented by the Lotus in His hand. The subtle body as the inner equipment (Antah – Karana) functions as four mighty powers – Mind, Intellect, Chit and Ego. Chit is the Lotus , Intellect is the Conch Ego is the Mace and Mind is the Discus. All these four are wielded by the one Infinite Blue- Bodied Narayana, clothed in His Yellow grab, Manifesting to maintain and sustain the world of good and evil. Since the Self functions thus in four – fold pattern , Vishnu has the appellation “ Chaturbhuja: - The Four armed Lord.

sengaN thirumugaththu

He is

 Lohitaksha: (58) Red Eyed. Very often we find descriptions in puranas, where the Lord is explained as having eyes like red –Lotus (Hibiscus). Generally the Red eyes represent anger and the incarnations are taken for the purpose of destroying the evil and so His anger is towards evil minded materialists who live ignoring the higher values of life.

Sumukha: (456) one who has enchanting Face.

 Truth is beauty and Beauty Truth. In all conditions the Lord is ever cheerful and brings to His face the dignified beauty of calm repose. When the devotees come and surrender at His sacred feet Narayana is the one of Infinite mercy who beams the joy at the devotion of Surrender.

Meithiruppatham mevu enRapothilum

Iththuranthu eku enRapothinum

Siththiraththil alarrtha senthamarai

Oththirukkum mugaththinai unnuvan ----------- KambaRamayanam.

chelva(th) thirumaalaal

He is

Sreemaan – One who is always with Sree.

Mother Sree is mother Lakshmi who stands for all powers, all faculties. The total manifested power potential in the Omnipotent is Lakshmi. These powers are ever with Him and therefore He is Sreemaan.

Lakshmeevan : (361) – “ The Consort of Lakshmi” .

 He is the Spirit (Purusha) that thrills the entire world – of – matter (Prakriti). Matter Thrilled with spirit is the dynamic world that we see around. Thus the manifested Lord is ever wedded to Lakshmi . Lakshmi also means Effulgent and therefore the Lord who is ever effulgent , meaning the pure consciousness, that illumines everything, is indeed Lakshmeevan.

Sreenivaasa:  (183)Tthe permanent abode of Sree.

Mother Sree connotes “ all glory and power , faculties and strength, to be good and to perform creative acts of righteousness”. She is found to remain never permanently in any bosom. Even saints and sages have come to compromise the perfection in them. The only place where imperfection never enters to molest the serene essence is the seat of eternal Perfection, which is the bosom of Narayana. Hence Maha Vishnu is indicated as Sreenivaasa – “the permanent abode of Lakshmi”

Maadhavanai

He is Madhava: (72, 167, )

Lord Of Maya.

Spouse of MahaLakshmi.

One who is experienced through a diligent practice of “Madhu Technique”. – The Madhu vidhya of Chandogya Upanishad.

One who is silent 0 Mouni – Who i9s ever the Non –interfering Observer , the silent Witness of Physical mental and intellectual activities of realm of Changes.

Maa – is also Knowledge – Vidhyaa. The Lord Of all knowledge is Madhava

kEsavanai

He is

Kesava: - Generally it is meant to describe Lord Krishna as ‘One who has long Hair’. But Kesas are the rays of the Lord that illuminate the Sun, Moon and such other effulgent things in Cosmos. “The rays of mine that illumine (Sun etc) are called kesas.  Therefore , the wise Brahmins call Me Kesava” (Mahabharatha.)

Dear All

My profound Thanks to every one of you and especially to Sri Santhanam and Sri Sampath for giving this opportunity and encouragement to post some points on Thiruppavai and Vishnu Sahasranamam. This has been an enjoyable activity through this Holy Month of Markazhi .

The Following Books were mainly used as reference for my postings

-   Thiruppavai – Sudhasthavam – Sri Desika Vidhya Bhavanam  – Chennai 4)

-   Thiruppavai – Iirayirappadi – by Aay alias Jagannathacharyar

-   Thiruppavaui ViLakkam –  A Ethirajan – Sri Vaishnava Siddhantha nool Pathippukkazhakam – Karaikkudi.

-   Kothaiyin Pathai – Mukkur Sri Lakshmi Narasimmachariyar

-   Sri Vishnu Sahasranama Bhashyam  -  MV Ramanujacharyar & Dr VN Vedantha Desikan – Sri Visishtadvitha Research Centre – Chennai 18

-   Sri Vishnu Sahasranam Bhashyam – Sri Anna – RK Mutt – Chennai 4

-   Sri Vishnu Sahasranama -  Sri Vishnu Sahasranama satsangam – New Delhi

-   Thousand Ways to the Transcendental – Vishnu Sahasranama – Swami Chinmayananda – Central Chinmaya Mission Trust – Mumbai.