SWAMY DESIKAN’S

SRI VAISHNAVA DINASARI

Annotated Commentary in English By:

Oppiliappan kOil
SrI Varadachari Sathakopan
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CONTENTS
Page

Introduction 3

Paasuram 1 5

Paasuram 2 6

Paasuram 3 7

Paasuram 4 8

Paasuram 5 9

Paasuram 6 10

Paasuram 7 12

Paasuram 8 13

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Paasuram 9 14

Paasuram 10 15

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 ïI>

ïImte ramanujay nm>

ïImte ingmaNt mhadeizkay nm>

SRI VAISHNAVA DINASARI

ைவஷ்ணவ தினசாி

INTRODUCTION
Sri Vaishnava Dinasari prabhandham is dedicated to Swami Desikan’s nithya AarAdhana
mUrthy, Sri Varadaraajan. At home or during his travels, Swami always performed
AarAdhanam to Sri VaradarAjan and Sri HayagrIvan after his daily unchivruthti. Those

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AarAdhana mUrthys traveled on his head in his Madisanji (the bag made of special cloth for
carrying Vasthrams, ThirumaNN petti and SaaLagramams and Aaradhana mUrthys without
theettu by VaidhikAs).

“Thoopul Sri Lakshmi Hayagrivan”

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 Like AchArya RaamAnujA, who left for us a Sanskrit Sri Sookthi (auspicious literary work)
named nithyam to instruct us on the daily observances, Swami Desikan out of his infinite
mercy for us created this work called Sri VaishNava Dinasari and placed it at the lotus feet of
Kanchi Sri VaradarAjan.

STRUCTURE OF THIS PRABHANDHAM

A day in Sri VaishNavA’s life is split into five parts. Each of these five divisions in time from
waking up in the morning to resting at night is allocated one observance. Thus there are five
different observances for the five divisions of the time, when a Sri VaishNavan is awake.
These are ordained by SaasthrAs. The other observances known as snAnam (bath), Vasthra
DhAraNam, Wearing of the PuNdrams (ThirumaNN Kaappu), Sri ChoorNa DhyAanam,
SandhyA vandhanam forming part of the Ushath Kaala dharmams (rites at Dawn) are not
included in the Sri VaishNava Dinasari for the sake of brevity by Swami Desikan. The
manthrAs for all of these and other procedures associated with them form the heart of
Ahnikam. The Ahnikam (daily observances) is learned as formal KaalakshEpam at our
AchAryan’s sacred feet prior to Grantha Chathushtaya KaalakshEpam (Learning of Sri
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BhAshyam, GithA BhAshyam, The AaRAyira PaDi of PiLLAn and Srimath Rahasya Thraya
Saaram by Swami Desikan).

The ancient five observances described for our daily use are:

1. Abhigamanam: The Sanskrit route, “Abhigam” means going near or to approach. This is
the approaching of the Lord for permission (anuj~nai) to start the day in the right frame
of mind to celebrate Him. The Sri- VaishNavan prays to the Lord to remove all obstacles
that might interfere with the daily observances ordained by the Lord and seeks His
blessings to ward them off.

2. UpAdhAnam: This Sanskrit word means acquisition or obtaining. It has two

subdivisions : a) The collection or acquisition of TuLasi, Flowers and other items needed
for Bhagavath AarAdhanam. (b) Since one’s purity of mind is very important for
Bhagavath- AarAdhanam, one recites the Sri Sookthis of AzhwArs and AchAryAs for the
purification of one’s mind as one goes about collecting the SaamagriyAs (required
materials) for the daily AarAdhanam.

3. Ijyai: This Sanskrit word arises from the root Yajj. Ijyai means worship. It has also other
meanings such as the Supreme being and Union. For our purposes; we can translate Ijyai
as AarAdhanam for the Supreme Being in the Saasthraic manner ordained by Paancha
Raathra or VaikAnasa Aagamams.

4. SvAdhyAyam: This celebrated Vedic word (Taittiriya Upanishad: SikshA Valli: Section 9;
“Rutham cha svAdhyAya PravachanE cha--”) means the study and preaching of VedAs
and Upanishads (Sanskritic and Tamil VedAs).

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5. Yogam: The meditation on the Lotus feet of the Lord and the prayer for the lord to accept
our head at His sacred feet during our time of sleep as well.

SLOKAS AND COMMENTARY

Swami Desikan has two Tamil Verses for each of these five divisions of the time of the day.
Thus there are 10 (5 x 2) verses in this Prabhandham dedicated to Atthigiri AruLALar of
Kaanchipuram presiding at Hasthigiri under PuNyakOti VimAnam along with PerumdEvi
ThAyAr.

ïIman! ve»qnawayR> kivtaikRk kesrI,

vedaNtacayR vyaeR me siÚxÄa< sda ùid.

shrImaan.h ve~NkaTanaathaaryaH kavitaarkika kesarI.

vedaantaachaarya varyo me sannidhattaaM sadaa hR^idi.

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 9:1 PAASURAMS 1 & 2 OF SRI VAISHNAVA DINASARI (ABHIGAMANAM):

வ யி ளழிவழி மனம்வ ணர்ெவா

காிகிாிம வியகாிய வன யிைண
பாிெவா பர நல யவர் பழ ைர
அாியாி அாியாி அாியாி அாிேய.

varuyiruLazhivazhimanamvarumuNarvodu
karikirimaruviyakariya vanadiyiNai
parivoduparavun^aladiyavar_pazhavurai
ariyariyariyariyariyariyariyE.

(MEANING):
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The dear devotees of Sri VaradarAjan’s sacred feet recite Hari, Hari, Hari, Hari, Hari, Hari,
Hari (a total of Seven times) with Bhakthi immediately after waking up from sleep at dawn.
This way, their mind becomes tranquil. This is an ancient practice observed by Sri
VaishNavAs.

COMMENTS:
Swami Desikan states that the darkness of sleep had enveloped us during the night and after
that is chased away, we should recite with reverence and affection the name of Hari seven
times.

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9.2: PAASURAM- ABHIGAMANA PRAPATTHI:

விைனவைகெயா கிய ெவறிநிைலயைடய ம்

நிைன ைட நிகழ்ெவதிர் நிைலநலம கிட
மன ைர கிாிைசகள் மகிழ்மைறெநறிெகா
தனி தல யிைண ய பவர் தமேர.

vinaivagaiyozhukiyaveRin^ilaiyadaiyavum
ninaivudain^igazhvethirn^ilain^alamaNukida
manamurai kirisaikaL magizhmaRain^eRikodu
thanimuthaladiyiNaiyadipavar thamarE.

(MEANING):

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Abhigamana Prapatthi: The just awakened BhagavathAs have nirvEdam (repentance) over
the time wasted due to the power of the KarmAs and compose themselves first and then pray
to the Lord to bless them with the boon of uninterrupted Kaimkaryam to Him during the rest
of the day. They seek tranquility and seek refuge at His sacred feet with Manas, Vaak and
Kaayam (Mind, Speech and Body) in the Vedic manner to derive solace and joy.

COMMENTS:
The exact words used by Swami Desikan here are: “Mahizh maRai neRi kodu tani mudaladi
iNai adaibhavar TamarE”. The HaridAsAs are saluted as Thamars or Bhagavathars. Their
method of approach of the Lord is the Veda maargam that generates Joy. The tools that they
use to perform this Abhigamana prapatthi are their Mind, Vaak and Body.

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 9.3: PAASURAMS - UPADHANAM

மலர்மகள் ம விய ம ைடயிைறயவன்

மலர க திய மன ைடய யவர்
மலர் னல டன் வைகயனவைடய ம்
மலர் மதிெய மதல ெவனவறி பவேர.

malarmakaL maruviya maRuvudaiyiRaiyavan

malaradikaruthiya manamudaiyadiyavar
malar_punalamuthudan vagaiyanavadaiyavum
malar mathiye mathala venavaRi pavarE.

UPADHANAM:
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The Sri VaishNavan collects flowers, prasAdham (naivEdhyam) and water for
Thirumanjanam, arghyam, aachamaneeyam, paadhyam for the AarAdhanam of the Lord and
understands clearly that all of the SaamagriyAs acquired by him are to please the Lord and
not for them (na mama).

COMMENTS:
Swami Desikan says in this context: “Malar mathi adiyavar yemathu ala yena aRibavar”. He
explains that the Bhagavatha Sri VaishNavan marked by fully blossomed Jn~Anam becomes
joyous over the thought that all the AarAdhana SaamagriyAs collected by him with Love is for
the arpaNam to the Lord and not for him.

“Araadhana SaamagriyAs”

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9.4: PAASURAMS – UPADHANAM

நைற ைட மலர்மகள் நல ற ம விய

இைறயவனினி ற இனியைவ ெய மவர்
அறெநறி யிலென வன கி ம கிலர்
ைறயலெத ெமா ைறப கிலேர.

naRaiyudai malarmakaL nalamuRa maruviya

iRaiyavaninithuRaviniyavai yeNumavar
aRan^eRiyilane vanaNukilu maNukilar
thuRaiyalathenumoru thuRaipadukilarE.

UPADHANAM:
The dhArmic way to acquire the AarAdhana SaamagriyAs: The acquisition of the material for

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the AarAdhanam of the Lord has to be done by the strict ways laid out by the SaasthrAs.
Following these injunctions, Sri Vaishnavan will not ever receive any offering for
AarAdhanam from one, who has swerved from the righteous ways. He will not acquire the
material for AarAdhanam by pursuing unrighteous ways.

COMMENTS:
Swami’s words here are: “aRa neRi ilan yevan aNuhilum aNuhilar” (The Sri VaishNavan will
stay far away from adharmic persons, when they approach him and offer material for
Bhagavath AarAdhanam). “ThuRai alathu yenum oru thuRai paDuhilar” (They will not travel
in any path that is not righteous during their upAdhAnam related activities).

“Tulasi”

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 9.5: PAASURAMS- IJYAI:

ஒளிமதிெயன ெவா தி ட யர்பவன்

நளிமதி கநைக நலநில க கள்
ெதளி னல தன ெச மதிய யவர்
குளி தல்கிாிைசகள் குைறகிலர்வலேவ.

oLimathiyena voruthiruvuda Nnuyarpavan

naLimathi mukan^agai nalan^ilavukavukaL
theLipunala muthana sezhumathiyadiyavar
kuLimuthalkirisaikaL kuRaikilarvalavE.

IJYAI:
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The Sri Vaishnavan will perform Thirumanjanam for Sri VaradarAjan and offer all other
upachArams according to their sakthi (ability) in the proper manner prescribed by the
Aagamams and present to Him naivEdhyams (different kinds of tasty food and drinks) that
would please the heart of the Lord.

COMMENTS:
Swami Desikan salutes these BhagavathAs as “Sezhu mathi adiyavar” (The bhagavathAs
with fully developed Jn~Anam). These BhagvathAs will perform “kuLi mudhal
kirisaikaL” (UpachArams like Thirumanjanam) and offer “teLi punal amudhu” (Sweet and
pure water as well as adisil/paayasam et al).

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9.6: PAASURAMS – IJYAI

வ வெதா றெவன வளாிளவரெசன

ம நன் மகெனன வனமதகாிெயன
வ விைல மணிெயன வ யவ ரைடபவ
ர கைண யிைறவைன ய கைண டேன.

varuvathoruRavenavaLariLavarasena
maruvun^an maganena vanamathakariyena
aruvilaimaNiyena vadiyavaradaipavar
arukaNaiyiRaivanaiyaru kaNaiyudanE.

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“Ijyai”

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 IJYAI:
The flood of affection flows during Bhagavath AarAdhanam When BhaagavathAs perform
AarAdhanam for the Lord, they invite Lord VaradarAjan as the dearest relative (Bhandhu)
and are elated over that thought. They will offer salutations and upachArams to Him as
though He is the young Prince, who rules the entire land. They will express their affection to
Him as a parent, who relates to his son, who was born after a long period of penance (tapas).
They will be elated like the one, who sees a majestic male elephant in rut in the forest. They
will be filled with pride like the owner of a rare and precious gem stone. With all these joyous
feelings gushing out of every fiber of their body and mind, the Sri VaishNavAs present
SaamagriyAs acquired in the most sAstraic manner to their Lord and offer upachArams and
NaivEdhyams. This manner of performing AarAdhanam is known as ijyA.

COMMENTS:
The moving words used by Swami Desikan to describe the Lord, who has arrived at the Sri
VaishNavan’s house to receive the AarAdhanam is “aruhu aNai iRaivan” (the Lord who sits
right next to the BhAgavathan in response to his invitation to accept his AarAdhanam with
ease and grace).
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The great poet that Swami desikan is in Tamil, Sanskrit and PrAkrutham rhymes his
salutation to this “aruhu iNai iRaivan” in this paasuram as

“aru vilai maNi yena adiyavar adaibhavar

aru kaNai iRaivanai aru kaNaiudanE”
Swami points out in a state of joy over the thought of the AarAdhanam performed by the
adiyavars (VishNu dAsAs) and his words match beautifully. The Lord is the priceless gem
(aru vilai Mani); He is the Soulabhyan (easy of access) sitting with grace and ease next to the
Sri VaishNavan to accept his AarAdhanam (aruhu aNai iRaivan). He is the aruhil
amarnthuLLa EmperumAn. Swami Desikan rhymes further and says that the Sri VaishNavan
surrenders himself at the sacred feet of the Lord with the SaamagriyAs acquired with love for
the ThiruvArAdhanam (arukaNai udan adiyavar adaibhavar). The “aruhu iNai iRaivan” is
approached with “arukanai” by the ecstatic Sri Vaishnavan during his AarAdhanam.
ArukaNai means the vasthus assembled with love for the ThiruvArAdhanam (ijyai).

Until now, we covered the three sections of VaishNava Dinasari from abhigamanam,
upAdhAnam to Ijyai. The ThiruvArAdhanam takes place after MaadhyAhnika SandhyA-
Vandhanam and ends up with the partaking of PrasAdhams offered to the Lord at the ijyai by
the Sri Vaishnavan and his family.

We will now cover the last four verses of Sri Vaishnava Dinasari. The first two verses are
devoted to the fourth section, SvAdhyAyam and the last two verses are for Yogam.

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9.7: PAASURAMS - SVADHYAYAM

விைரகமழ் மலர்கள் மிக மிைறயவன்

குைரகழல் கு கிய குளிர்மதி மதிெயா
வைரநிைல ய யவர் மைறகளின் மைறெய ம்
உைரநிைர பர வ ளம ணேவ.

viraikamazhmalar_kaLmikavuRu miRaiyavan
kuraikazhal kuRukiya kuLir mathimathiyodu
varain^ilaiyadiyavar maRaikaLin maRaiyeNum
urain^irai paravuvaruLama muthuNavE.

SVADHYAYAM:

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The Sri VaishNavAs partake the PrasAdham enjoyed earlier by the Lord and spend their time
thereafter sweetly reflecting on the noble meanings of the three rahasyams (Thiru
Manthiram, Dhvayam and Charama slOkam) as taught to them by their AchAryAs. They
recognize these three rahasyams as the distilled essence of the VedAs.

“Sandhyavandanam- Thanks
Thillaisthanam Kaimkarya Sabha”

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 9.8: PAASURAMS- SVADHYAYAM

திக மறிவ சு தியி னி தியின்

இதயமிெதன னி யிைறயவ ைரக ம்
ம ரம தவிய மைறக ம யவர்
விதிவைக பர வர் மிக ள ெமழேவ.

thuthikaLu maRivaru suruthiyiniRuthiyin

ithayamithena muniyiRaiyavaruraikaLum
mathuramanuthaviya maRaikaLumadiyavar
vithivagai paravuvar mikavuLamezhavE.

SVADHYAYAM:
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Joyous spending of their time: After reflections on the three rahasyams, the Sri VaishNavAs
recite Sri VishNu Sahasra Naamams, excerpts from IthihAsams and Saathvika PurANams
and the aruLiccheyaLs (blessed Sri Sookthis) of the twelve AzhwArs. They will recite them
and will also explain their esoteric meanings to fellow Sri VaishNavAs. This aspect of
Dinasari is known as SvAdhyAyam and takes place up to evening SandhyAvandhanam and
thereafter.

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9.9: PAASURAMS- YOGAM

அறிவிலர் தைலமிைச அயன ெய திய

ெபாறிவைக ெய வேதார் ெபாறிநல கவல
வ ைடய மி ெவன வ வ
ந மலர் மகள்பதி நல நிைனேவ.

aRivilar thalaimisai yayanadi yezhuthiya

poRivagai yezhuvathOr poRin^ala mugavala
ruRuvadhu mudaiyadhu midhuvena varuvadhu
naRumalar magaLpadhi nalamuRu ninaivE.

YOGAM:

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After SvAdhyAyam, the Sri VaishNavan engages in the fifth and the last observance for the
day known as Yogam. He knows that Brahma dEvan writes on the skulls of the jeevan at
birth about what that jeevan with dEham will experience (bhOgams and sorrows) as a result
of his poorva karmAs. Unlike the one without VairAgyam, the mature Sri VaishNavan rejects
the perishable pleasures (alpa sukhams) and goes after the lasting pleasure of attachment to
the Lord’s sacred feet and thereby discredits the Brahma Lipi (the writings of Brahma dEvan
on his skull). These blessed Sri VaishNavaas have unceasing remembrance (dhruva smruthi)
of the Lord’s sacred feet and consider that experience as their joyous nourishment. They
engage in Yogam on the Lord’s subhAsrayam (the meditation on the Lord’s divine and
auspicious ThirumEni, which chases away the sins and is easy to think about). They
consider that as their ancient (pithru paithAmaham dhanam) treasure and rejects the rest of
the evanescent pleasures of the world.

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 9.10: PAASURAMS- YOGAM

ெப கியநல நிைல ெப ைமயின் மிகுமயல்

உ கிய நிைலமன யர் கிெழ டல்
ெசா கிய விழிதிகழ் சுடர்மதி குமிைற
க கிய திகழ் காிகிாி யாிேய.

perukiyan^ala nilai perumaiyin mikumayal

urukiya nilaimanamuyar mukizhezhumudal
sorukiya vizhithigazh sudarmathi pugumiRai
karukiya vuruthigazh karikiriyariyE.

YOGAM:
The status achieved by the One observing Yogam:
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As their meditation (dhyAna yOgam) progresses,

their mind is inundated with waves of Aanandham
(aanandha lahari), their mind melts, they horripilate
and their eyes turn inward (the height of Yogic
saadhanA) and they are immersed in that ecstatic
state. This total engagement in the aanandh-
Anubhavam resulting from the enjoyment of Lord
VaradarAjA’s ThirumEni is recognized as Yogam.
After that practice of Yogam, they pray to Lord
VaradarAjan to place His lotus feet on their heads
and experience sleep until the next dawn. “Thanks- Sri Nrusimha Priya”

kivtaikRk is<hay kLya[ gu[zailne,

ïImte ve»qezay vedaNt gurve nm>,

kavitaarkika siMhaaya kalyaaNa guNa shaaline.

shrImate ve~NkaTeshaaya vedaanta gurave namaH.

Daasan,
Oppiliappan Koil V. Sadagopan

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