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Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:



Madhavan


The Lord has innumerable names. One might say that all the names of all beings, 
sentient and non-sentient, refer only to the Lord, because He is their 
inner-dweller. Just as the name "Gopalan" refers not to the body, but to the 
Jeevatma inhabiting that sharIram, so too all names of all Jeevatmas refer only 
to the Lord, who is the antaryAmi of all. Thus the names of the Lord are 
countless. However, of these, a thousand have been culled out by Maharshis 
("Rishibhi: parigItAni") as reflecting one or other aspect of His immeasurable 
glory and strung into a magnificent stOtra, the Vishnu Sahasranamam. The glory 
of this work is beyond measure. For any work to be significant, it must have 
three merits-the narrator or author must be a person of distinction, the 
listener or audience must be equally meritorious and thirdly, the subject 
matter should be commendable. The Vishnu Sahasranama Stotram scores on all 
these counts. The raconteur was the distinguished BhIshmAchArya, the 
personification of rectitude, devotion and boundless bravery. The listener was 
Yudhishttira, the very embodiment of Dharma. And nothing need be said about the 
theme, which is the splendid names of the Lord, not one or two but a thousand. 
Need anything be said about the splendour of this Stotram? That these thousand 
names were not just confined to books for the consumption of the learned, but 
were household names, is brought out by the sayings, "DEvO nAma sahasravAn" and 
the Azhwar sreesookti, "PeyargaL AyiratthAi". We are told that these thousand 
names were forever on the lips of Sri Prahlada-"PaLLiyil Odi vanda tan siruvan 
vAyil Or Ayira nAmam oLLiavAgi pOda". Till today, we find the practice of most 
people reciting the Vishnu Sahasranamam daily, especially after the evening 
SandhyAvandanam.



The Lord may have a thousand names or more: however, we have to choose one for 
convenience of constant recitation and meditation. The name so chosen must be 
short and sweet, not something long-winded or tongue twisting like 
"PraNatArtiharavaradan". It also has to be extremely significant in purport and 
capable of bestowing on us all that is auspicious. We are not talking here 
about mantras-the ashtAkshara, the dwAdasAkshara or the shadakshara, 
(respectively eulogizing Narayana, Vasudeva and Vishnu) but a name for casual 
and constant recitation and meditation. It must be popular too, and not 
something little known and little used. It must have the stamp of approval of 
Azhwars, those ultimate arbiters of Bhagavat guNa anubhavam. It must also 
satisfy one of the prime criteria extremely significant for prapannAs like 
us-it must incorporate the Lord's inseparable connection with Piratti.



This appears to be a tall order, for, while each nama is intended to portray a 
particular aspect of Emperuman's glory, to find a tirunAmam which conforms to 
all the aforesaid criteria would appear difficult. Difficult, but not 
impossible, for we do stumble upon such a tirunamam- "MAdhava:". Anybody would 
agree that the name selected is indeed short, comprising of just two syllables. 
It is sweet too and sits comfortably on the tongue, not necessitating verbal 
gymnastics in pronunciation. It is one of the most popular names of the Lord, 
judging by how many of our contemporaries carry the name. Azhwars, as we shall 
shortly see, are extremely enamoured with this tirunAmam and use it whenever 
the occasion permits. And the chief purport of the name is to depict the 
inseparable connection of the Lord with His Divine Consort-the Nirukti slOka 
for the MAdhava nAmam reads, "Shriya: shraddhAdi nAmnyAscha pati: MAdhava 
ishyatE". "MA" refers to Sri Mahalakshmi and "Dhava:" to Her Consort and thus 
the name literally means "Mr. Mahalakshmi", in a lighter vain.



The MAdhava nama is thus superior even to the three principal names (Narayana, 
Vasudeva and Vishnu) referred to above, around which the three major mantras 
have been woven, because none of these names explicitly indicates Piratti. Even 
in the ashtAkshara, there is only a cryptic indication thereof, as part of the 
Pranavam.



This (the explicit indication of the Piratti connection) is all right, but of 
what practical significance is it to us?



The significance of Shri or the Divine Consort is immeasurable in our 
Sampradaya. Whenever we think of the Lord, we are supposed to think of Him as 
being with His inseparable Companion. If the Lord is like a father to us, She 
is the Divine Mother-"mAtA dEvI tvamasi BhagavAn VAsudEva: pitA mE". When we 
surrender ourselves, when we perform Prapatti, we are supposed to do it at the 
lotus feet of the Divine Couple-the Sharanya Dampati. Sri Lakshmana, while 
performing Sharanagati at the feet of Sri Rama and Sri Mythily for a specific 
purpose, indicates this to us-



"Sa bhrAtu: charaNou gAdam nipeedya Raghunandana:

SitAm uvAcha atiyasA RAghavam cha mahAvratam"



And, when we get to perform Kainkaryam or service, as the long-cherished goal 
of our being, we should do it as much to ThAyAr as to the Lord. Here too, we 
look to Lakshmana for guidance, for it he who seeks to perform service to the 
Divine Duo-



"BhavAnstu saha VaidEhyA giri sAnushu ramsyatE

aham sarvam karishyAmi, jAgrata: svapatascha tE"



The Lord is not pleased at being singled out for adulation or attachment, as 
was proved in the case of ShoorpanakhA, who developed a fatal fascination for 
Sri Raghava, to the exclusion of Sri Mythily. Nor is Piratti enamoured of 
attentions from admirers who leave out the Lord, Ravana and KAkAsura being 
examples therefor.



Piratti also adopts the role of the sympathetic intermediary, when we perform 
Prapatti. She tells the Lord, who is angered by our countless infringements, 
major and minor, that there is none in this world who does not err-"na kaschit 
nAparAdhyati". As such, She pleads with Him for forgiving us our sins, as 
behoves the Universal Father. Thus, but for the invaluable intermediary role of 
Piratti, there is no hope of our escaping commensurate punishment for our 
transgressions, which would effectively ensure our rotting in hell or worse for 
all time to come. It is She who recommends tolerance and forbearance to the 
Lord, chiding Him for being rule-bound and ensures our liberation from Samsara 
and entitlement to eternal bliss in SriVAikuntam.



When Piratti's role is such a crucial one, should not the Lord's tirunAmam we 
choose for constant consideration reflect Her association with Him? Viewed in 
this light, we find that the MAdhava nAma is perhaps the best of the Lord's 
monikers. Azhwars, especially Sri Nammazhwar, appears to be in perfect 
agreement with this line of thought, as would be evident from an analysis of 
the following pasuram.



Though there is any number of pasurams highlighting the MAdhava nama, the under 
mentioned merits some detailed consideration-



"MAdhavan endru endru Oda valleerEl,

teedu ondrum adayA Edam sArAvE"



Sri Nammazhwar declares that if only we recite the MAdhava nama, all our sins 
would vanish and during the rest of our sojourn in this world, we would remain 
untouched by misdeeds and their malignant consequences. There are several 
beautiful gems of thought hidden in this short pasuram.



"MAdhavan "- Since the context is one of sins being forgiven, the association 
of Piratti is indispensable, as She is the PurushakAram who recommends to the 
Lord our absolution from the innumerable grave and gross misdemeanours. Hence 
the use here of the MAdhava nAma, indicating the eternal presence of Piratti 
and Her inseparability from the Lord.



"MAdhavan endru endru Oda"- While exhorting us to recite the MAdhava nama, 
Azhwar could have merely said "MAdhavan endru Oda". The repetition of the word 
"endru" is extremely significant, obviously telling us to meditate on the 
"LakshmI Sambandham" or association with Piratti, twice. This is perhaps 
indicative of the Dvaya Mantra's purport that we should perform Prapatti at the 
lotus feet of the Lord accompanied by ShrI as also carry out kainkaryam to them 
both. The replication of the word "endru" is perhaps intended to remind us of 
the two vAkyAs constituting the Dvaya mantra and their two-fold prescription.



"Oda valleerEl"- The word "Oda" refers to the imbibing from an Acharya, 
repeating after him that which is being taught. This is the way in which Vedas 
and Divya Prabandas are supposed to be learnt. The greatness of the MAdhava 
namam is such that it too is to be absorbed in a similar way, through a Guru, 
says Sri Nammazhwar. An interesting alternate interpretation offered by the 
erudite commentators is-even if you don't take recourse to this tirunAmam by 
yourself out of ruchi, at least repeat it when someone prompts you to.



"Teedu ondrum adayA, Edam sArAvE"- The presence of Piratti in this tirunAmam is 
so potent that it destroys all sins amassed so far, prior to performance of 
Prapatti, and even those which are accidentally acquired, after Sharanagati. 
Though "Teedu" and "Edam" are synonymous, the use of these words in 
juxtaposition is to denote the ones contracted before and after Prapatti. This 
is as in Sri Andal's sreesookti, "POya pizhayum pugu taruvAn nindranavum 
teeyinil doosAgum"



There are other pasurams too highlighting the MAdhava namam. Wherever the 
context is one of performing Prapatti or of sins being destroyed, Azhwar 
appeals to MAdhavan, which is extremely significant, considering the 
availability of any number of other names of the Lord. Here are a few 
instances, for a sample-



"KadivAr teeya vinaigaL, nodiyArum aLavai kaN

kodiyAvadu puL uyarttha, vadivAr MAdhavanArE"

( If you need your sins to be destroyed in a trice, it is MAdhava you must 
approach).



"MAnEy nOkki madavALai mArbil vaitthAi MAdhava!

KoonE chidaya uNdai vil niratthil teritthAi GovindA!

VAnOr sOdi MaNivaNNA! MadhusUdA nee aruLAi un

TEnE malarum tiruppAdam sErumAru vinayEnE"

(Oh Lord Madhava who has the inseparable Piratti on His chest! Do bless me such 
that I perform Sharanagati at your lotus feet!)



Those who keep the Madhava nama as their constant companion would conquer 
Samsara and the endless cycle of births and deaths, assures Azhwar-

"MAdhavan pAl SatakOpan, teedu avam indri uraittha

Edamil Ayiratthu ippatthu, OdavallAr piravArE"



Wherever the question of destruction of sins and Sharanagati are involved, it 
is only Madhavan who comes to the Azhwar's lips-

"MAdhavan endru adE koNdu...teedu avam kedukkum amudam"



And even at other places, where the Madhava nama is not specifically mentioned 
by Azhwar, it is there by implication, as the association with Piratti 
indicates, in the following pasurams-



"agalakillEn irayum endru alar mEl mangai urai MArba!

.un adikkEzh amarndu pugundEnE"



"tarumavarum payanAya TirumagaLAr tani kELvan

perumai udaya PirAnAr irumai vinai kadivArE"



"paNdai nALAlE nin tiruvaruLum PankayattAl tiruvaruLum koNdu"



It is also significant that Azhwar confers an exclusive honour on Madhavan, 
which he doesn't on other Emperumans. He calls this Lord "SrI Madhavan". This 
honour is all the more conspicuous, as it is conferred in a context where the 
names of the other Emperumans are also mentioned, without any honorific-



"MAl, ari, Kesavan, NAraNan, SeeMAdhavan, Govindan, Vaikunthan endru endru

Olamida ennai paNNi vittittu ondrum uruvam suvadum kAttAn

Ela malar kuzhal annaimeerkAL!ennudai tOzhiarkAL en seigEn

KAlam pala chendrum kANbadu ANai ungaLOdu engaL idai illayE"



It is thus clear that the MAdhava nAma is extremely dear to Sri Nammazhwar's 
heart. A bit more of research would definitely disclose that it is so with the 
other Azhwars too. Let us conclude with Swami Desikan's tribute to MAdhava 
Perumal, in his "Panniru TirunAmam"-



"MAdhava nAmamum vAn gadai nAngu maNi niramum

Odu muraippadi Endi uratthilum mElum algi

POdalar mAdudan pundiyil anbAl pugundu aLikkum

Dootanum nAthanum Aya tol atti giri chudarE"



Srimate Sri LakshmINrsimha divya paduka sevaka Sri Narayana Yatindra 
Mahadesikaya nama:

Dasan, sadagopan

















[Non-text portions of this message have been removed]





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