TIRUVAYMOZHI 3.1
PASURAMS 3013 TO 3023.
The guNa nAma of this decad is “vichitra soundarya yukta:” – The Lord having a unique beauty or “anAdRushya saundarya yukta:” – The Lord with an unseen beauty.
aDichchOdi nI ninRa * tAmaraiyAy alarndaduvO? **
paDichchOdi ADaiyoDum * palkalanAy * nin paimpon
kaDichchOdi kalandaduvO? * tirumAlE! kaTTuraiyE 1
azhagarE! Your beauty is incomparable. Has the dazzling
radiance on your face spread exponentially to the crown, making it more
lustrous? (muDisOdiyAy unadu mukhasOdi malarndaduvO?) Has the luminance of your
divine tiruvaDis spread downwards to set the lotus seat aglow? (aDisOdi nee
ninRa tAmaraiyAy alarndaduvO?). (Every part seems to be flaunting their beauty
leaving me amazed. Just like a wooden log is tossed by the rising tides, AzhvAr
too enjoys the beauty of emperumAn).
Has the lustre radiating from your charming waistline
blended into the attractive peetAmbaram and the divine ornaments? It appears as
if all these have naturally merged in you.
tirumAlE! You hold
pirATTi in your heart who never wishes to separate from you. Your divyamangaLa
vigraham is indescribable. Even the nityasooris who enjoy you are unable to
describe you completely. Why is it so? This doubt lingers in their minds and in
mine too. Dear Lord! Please throw some light upon these doubts (kaTTuraiyE).
(In tiruvAymozhi
8.4.6 AzhvAr says tanakkum tan tanmai aRivariyAn - even the Lord himself does
not know His limitless beauty). (1)
kaTTuraitta nanpon * un tirumEni oLi ovvAdu **
oTTuraittu ivvulagu unnaip * pugazhvellAm perumpAlum *
paTTuraiyAyp puRkenRE * kATTumAl paranjchOdI! 2
3014. Observing the ignorance in the material world, AzhvAr
asserts that none of the entities in the material realm can be compared to the
lord’s beauty.
Your beauty and radiance are beyond the perception of those
who reside on this earth. The people enjoy glorifying you by equating your
divyamangaLa vigraham merely to the possessions in this realm!
The people in this
world glorify you by comparing your eyes, feet and hands to a lotus flower
(kaTTurakil tAmarai nin kaN padam kai ovvA). Your divya tirumEni is compared to
effulgence of molten gold melted in an oven which is no match for the luminance
of your tirumEni (suTTu uraitta nanpon un tirumEni oLi ovvAdu). Their ignorance
is akin to a man who recognizes a precious gem as a mere pebble. Such
insufficient comparisons bring disgrace to you as your tirumEni is beyond
comprehension of the humans.
paransOdee! One with an innately pure and dazzling tirumeni!
nArAyana sooktam glorifies you saying नारायण
परञ्ज्योती ! Lord nArAyaNa is
the most radiant light. (2)
paranjchOdi inmaiyin * paDiyOvi nigazhginRa **
paranjchOdi ninnuLLE * paDarulagam paDaitta * em
paranjchOdi! gOvindA! * paNburaikka mATTEnE 3
paransOdi nee paramAy- You are the supreme one who naturally
possesses copious wealth (aishvaryam) of divine attributes and self-effulgence.
तस्य भासा सर्वमिदं
विभाति || All objects appear
radiant due to his dazzling light. (kathopanishad verse 15)
pin maRROr paransOdi inmaiyil- Your gorgeous divya mangaLa
vigraha remains unparalleled which cannot be equated through examples. Even the
vedas glorify you as the most beautiful one.
paransOdi nin uLLE paDar ulagam paDaitta- The radiance
inside You transforms into Your sankalpam from which you effortlessly create
the vast worlds. AzhvAr possessively
says my lord! em paransOdi! This leelA is due to your natural attribute of
supremacy.
gOvindA! The protector of cows! Even if Your level of
supremacy is perceived, Your inherent quality of goodness and excellence can
never be counted. Your affable nature and simplicity (paNbu) are inexpressible
as you blessed me with the highest knowledge to experience it.
Your attributes can be experienced but describing you
through words is farfetched ( uraikka mATTEnE) ! यतो
वाचो निवर्तन्ते। अप्राप्य
मनसा सह। आनन्दं
ब्रह्मणो विद्वान्। One who enjoys the bliss of
the Lord is unable to express it through words or mind. (taitreeyam
brahmAnandavalli anuvAkam 9. (3)
3016. mATTAdE Agilum * immalartalai mAnjAlam * nin
mATTAya malar puraiyum * tiruvuruvam manam vaikka **
mATTAda pala samaya * madi koDuttAy malarttuzhAy *
mATTE nI manam vaittAy * mAnjAlam varundAdE? 4
3016. AzhvAr raises his deep concern about the samsAris who
have deprived themselves of enjoying the beauty of azhagar.
Dear lord! You, as the primary cause, created the extensive
worlds from your lotus navel. It is very unfortunate to see that people are
entangled in the kArmic debts of the material realm. It is pitiable that their
ignorance prevents them from enjoying your attractive divya mangaLa vigraham
which is tender than a lotus, beautiful and sweet like honey as Vishnu sooktam
(20.1.5) too echoes similarly मध्व
उत्सः|
Even you are to be blamed for their pitiable behaviour! You introduced various schools of thoughts which shunned the vEdas and instigated them to follow these philosophies (mATTAdE pala samayam madi koDuttAy). Isn’t it your duty to captivate them towards you for their upliftment? Are you not supposed to protect them? Instead, you seem to be engrossed in enjoying the tuLasi garland that embellishes you (malar tuzhAy mATTE). If you do not come to their aid, won’t the samsArees get drowned in the material pleasures? (mA gnyAlam varundAdE?). (4)
varundAda njAnamAy * varambinRi muzhudiyanRAy! **
varungkAlam nigazhkAlam * kazhikAlamAy ulagai *
orungkAga aLippAy! sIr * engku ulakka OduvanE? 5
3017. Azhagar asks AzhvAr,” Why is it not possible for you
to praise me when I have bestowed you with the true knowledge.” In the third
pAsuram AzhvAr agrees that he is the blessed one and affirms that describing
the lord and his attributes is unimaginable.
varundAda aruntavatta malarkadirOn malarkadirin suDar uDambAy--
Your divya mangaLa tirumEni has a natural radiance unlike humans who gain it by
performing penances. Your divine tirumEni which has immeasurable luminance,
pure with satva guna, devoid of rajo or tamo guna spreads in all directions.
varundAda gnyAnamAy- Your knowledge is infinite being your
natural attribute. One may wonder if it was acquired by performing severe
penances and graced by a supreme. No, not at all.
varambinRi muzhudu
iyanRAy- The cosmos is your tirumEni. You pervade everywhere without limit, in
every sentient and non-sentient being.
varuNkAlam, nikazhkAlam kazhikAlamAy ulagai ozhuNgAga
aLippAy- Unassumingly without any expectation you lovingly protect all the
worlds which you created during all timelines of past, present and future.
Is it possible for me to draw a boundary to your unceasing
kalyANagunas? (seer eNgu ulakka OduvanE?). Hence, I cannot praise you by
limiting your glories to a few attributes. (5)
3018. OduvAr OttellAm * evvulagattu evvevaiyum *
sAduvAy nin pugazhin * tagai allAl piRidillai **
pOduvAzh punantuzhAy * muDiyinAy! pUvin mEl *
mAduvAzh mArbinAy! * en solli yAn vAzhttuvanE? 6
3018. Your beauty is
beyond comprehension. The beautiful garland strung with variety of flowers on
your tirumEni is so pleasing. The aromatic wreath of tuLasi on your crown
remains everfresh (pOduvAy punantuzhAy muDiyinAy) comparable to its freshness
when attached to the mother plant. Periya pirATTi who resides on the lotus
prefers your broad chest which forms a cozy, comfortable couch for her.
(poovinmEl mAduvAy mArbinAy).
The vedas recited in the higher worlds are far more
extensive than the four-divisional vEdas which were split up for easy
accessibility of humans in this realm. Yet, all the countless branches chanted
in the heaven, brahmalOka and those chanted on the earth are unable to describe
all your attributes and your beauty to the fullest. ( OduvAr OdellAm
evvulagattu evvevaiyum).
(The original version of the great epic Ramayana had hundred
crore slokas which has been shortened to 25000 slokas for the benefit of
humans)
Your enticing divya mangaLa vigraham embellished with
Tulasi, your oneness with pirATTi is a feast to the eyes and soul. How can
these qualities have boundaries? (6)
3019. vAzhttuvAr palarAga * ninnuLLE nAnmuganai *
mUzhtta nIr ulagellAm * paDai enRu mudal paDaittAy! **
kEzhtta sIr aran mudalAk * kiLar deyvamAyk kiLarndu *
sUzhttamarar tudittAl * un tolpugazh mAsUNAdE? 7
3019. EmperumAn asks AzhvAr, “Let alone the vedas which
praise me. What about the heavenly gods and the learned ones. Can’t they praise
me?” AzhvAr refutes saying that even they fail in doing so.
When Dear Lord! Your
glories remained limitless when many come forward to praise you. You are the
primordial cause who created all the worlds merely by your sankalpam. When the
whole cosmos was filled with the EkArNava waters or the kAraNa jalam (moozhtta neer) after the deluge, Lord BrahmA
emerged from your divine navel. He sang your praises which could not be
limited.
You assigned him the duty to create all entities beginning
with the celestial beings (keezhttu amarar). He created the most knowledgeable
rudran (seer aran ) followed by Indra and the other devas.
Every celestial competed to sing your kalyAnagunas, describe
your tirumEni and your vibhootis taking turns, without repeating the attributes
spoken by the other! It was never ending! There can be no dearth of attributes
for You. Being the supreme, won’t their limited praises stain your svaroopam??
(tolpugazh maasoonAdE?) (7)
3020.mAsUNAch chuDaruDambAy * malarAdu kuviyAdu *
mAsUNA njAnamAy * muzhudumAy muzhudiyanRAy! **
mAsUNA vAnkOlattu * amarar kOn vazhipaTTAl *
mAsUNA una pAda * malarchchOdi mazhungkAdE? 8
3020. AzhvAr
reiterates and reasons out that even brahmA who has a long-life span cannot
praise you.
PerumAnE! You possess a gorgeous tirumEni of immeasurable
effulgence (nirvAhita tEjOmayaroopam-mAsooNA suDar uDambAy), filled with
goodness (sudhdhasatva tirumEni) neither grows nor shrinks. Your tirumEni has a
natural quality to remain eternally fresh and young like a sprouting flower
(malarAdu kuviyAdu). Your knowledge is untarnished unlike the earthly beings
whose knowledge and birth has limitations due to their kArmic traits. You who
possess inexhaustible kalyAnaguNas is the supreme controller creating,
destroying, and sustaining the cosmos (muzhudumAy muzhudiyanRAy).
mAsooNA vAn kOlattu amararkOn vazhipaTTAl- You are knower of
all with untainted auspicious attributes which are your attractive ornaments.
You created brahmA, the head of the dEvas who has a long lifespan to eternally
contemplate upon you. Even if brahmA attempts to praise your infinite guNas, it
is unending. Won’t it create a blot on your divine tiruvaDis to be praised by
one created by you? Won’t your divine feet lose its lustre and beauty which are
eternally dazzling and gorgeous? (mAsooNA un pAda malasOdi mazhuNkAdE-).
(AzhvAr who is praising lord’s tirumEni is reminded of the divine feet expressing his sEshitva bhAvam towards emperumAn.) Other than the celestials, your tiruvaDis have been fondly praised by the AzhvArs. periyAzhvAr also sang ‘un sEvaDi sevvi tirukAppu’ in tirupallANDu. (8)
tozhungkAdal kaLiRaLippAn * puLLUrndu tOnRinaiyE **
mazhungkAda njAnamE * paDaiyAga malarulagil *
tozhumbAyArkku aLittAl * un suDarchchOdi maRaiyAdE? 9
3021. AzhvAr further reminds perumAn of His quality of
abundant compassion and simplicity (neermai) to protect his devotees (Ashrita
rakshakatvam).
You have always resolved to protect you bhaktas who have
surrendered to you (sEshabhootAs). You are one who possesses the highest
knowledge of performing feats at your will (sankalpam-mazhuNgAda gnyAnamE). Yet
your quality of unbounded compassion (vAtsalyam) precedes your supremacy as you
always chose to protect your devotees in person.
You swiftly rushed to
the aid of the elephant gajEndra who dedicatedly and lovingly called you
looking upon you alone to protect him and considered performing kainkaryam to
you as the paramapurushAtam (tozhum kAdal). You hastened on your vehicle garuDa
to protect him, carrying the sharp-edged dazzling sudarshana chakra in your
right hand which never gets blunt (mazhuNgAda vainudiya chakkaram)!
Being the superior one who created the worlds from your
divine navel as a resource, won’t your innate nature of simplicity and
compassion (vAtsalyam) of rushing to defend your devotees in person create a
blot on you? (un suDar sOdi maRaiyAdE?).
ANECDOTES:
Once during the adhyayana utsam while the aRaiyar was singing this pAsuram in srirangam temple, a devotee named siRRATkoNDAN exclaimed loudly - ‘maRaiyum maRaiyum (yes it will create a blot !)! (9)
muRaiyAl ivvulagellAm * paDaittu iDandu uNDu umizhndu aLandAy! **
piRaiyERu saDaiyAnum * nAnmuganum indiranum *
iRaiyAdal aRindEtta * vIRRiruttal idu viyappE? 10
3022. You are the most radiant one, glorified as the essence
of the vedas, the most superior one in the vedic scriptures (tuLninRa malar
suDarE). These sacred texts, the four vedas conceal their in-depth meaning from
those who possess rajo and tamO guna and reveal it distinctly to those having
satva guna.
PerumAnE! Forever in an organised manner, you effortlessly
perform the arduous task of creating the world and its entities, later safeguarding
them in your stomach during the cosmic deluge! Then you measured these worlds
created by you with your divine tiruvaDis incarnating as vAmana! (aLandAy).
You always stood proudly as an object of pleasure and enjoyment for the celestials. Appreciating with pride that you are the sarvEshvaran, the four headed Lord brahmA, Lord Shiva with the crescent moon on the matted locks and Indra sing your praises (iRaiyAdal aRindu). Isn’t it a matter of wonder that you who is the sarvEshvaran stood humbly relishing the praises of the celestials whom you created? (veeRRiruttal idu viyeppE). Will this not degrade your supremacy? (10)
3023. viyappAya viyappillA * meynjnjAna vEdiyanai *
sayappugazhAr palar vAzhum * taDangkurugUr saDakOpan **
tuyakkinRit tozhuduraitta * AyirattuL ippattum *
uyakkoNDu piRappaRukkum * oli munnIr njAlattE 11
3023. nammAzhvAr ( saTakOpan) who resides in kurugoor filled
with many vedic scholars, sang these ten pAsurams of the thousand. He honestly
praises the natural unique attributes of azhagar which are rare and a matter of
surprise if such qualities are seen in humans. AzhvAr sang these pAsurams with
immense affection describing his supremacy without any doubts.
Those men residing in this world surrounded by surging
waters, who resolve to sing these songs with immense faith will be freed from
the bondage of birth in order to perform uninterrupted bhagavad kainkaryam
(uyakkoNDu piRapu aRukkum) at the divine feet of azhagar. (11)
|
TIRUVAYMOZHI 3.1 |
विचित्रसौन्दर्ययुक्तः vichitra-saundarya
yukta: The Lord of tirumAlirunchOlai
having a unique beauty. |
Salutations to |
||
|
3.1.1 |
203 |
अङ्गैः सुश्लिष्टाकल्पाय नम: । |
angai: sushliShTAkalpAya nama: | |
The one whose glowing body molds into ornaments. |
|
3.1.2 |
204 |
अनुपमसुषमाय नम: । |
anupama-suShamAya nama: | |
The incomparable, splendrous one. |
|
3.1.3 |
205 |
निस्सीमदीप्तयॆ नम: । |
nisseema-deeptayE nama: | |
The infinitely radiant one. |
|
3.1.4 |
206 |
स्वान्तस्वादुस्वदेहाय नम: । |
svAnta-svAdu-svadEhAya nama: | |
The one who savours His own body. |
|
3.1.5 |
207 |
सुखभजनपदाय नम: । |
sukhabhajana-padAya nama: | |
The one who made Himself easily worshipable. |
|
3.1.6 |
208 |
महिष्या मण्डिताङ्गाय नम: । |
mahiShyA maNDitAngAya nama: | |
The one whose chest is decorated by the queen mahAlakshmi |
|
3.1.7 |
209 |
स्तोत्रातिक्रान्तकीर्तयॆ नम: । |
stOtra-atikrAnta-keertayE nama: | |
The one whose fame surpasses all hymns of praise. |
|
3.1.8 |
210 |
मलिनिमरहितौज्ज्वलाय नम: । |
malini-marahita-ujjvalAya nama: | |
The one who has a dirt free, luminant form. |
|
3.1.9 |
211 |
इष्टौपवाह्याय नम: । |
iShTaupavAhyAya nama: | |
The one who has His desired conveyance (garuDa vAhana) |
|
3.1.10 |
212 |
वीताश्चर्यत्रिणॆत्रप्रभृतिसुरनुतयॆ नम: । |
veetAshcarya-triNEtra-prabhRuti-suranutayE nama: | |
The one who is poised at the wonderful praises of the dEvas led by
Shiva, BrahmA, Indra. |
TIRUVAYMOZHI 3.2
PASURAMS 3024 TO 3034
Azhagar blessed AzhvAr with the superior pleasure of describing His divya mangaLa vigraham. But AzhvAr’s desire to visit tirumAlirunchOlai did not fructify. Sadness struck Him and He felt that He was inefficient in utilising the body and sense organs given to him in every birth, for the purpose of attaining bhagavAn..
The guNa nAmam for this decad is “tanu-vihita-sargAdi
shubhaga:” or “ lOkanAtha:”– The Lord who brings forth all creations from His
body.
annAL nI tanda * Akkaiyin vazhi uzhalvEn **
vennAL nOy vIya * vinaigaLai vEraRap pAyndu *
ennAL yAn unnai * ini vandu kUDuvanE? 1
You simultaneously created the sentient and the non-sentient
beings including humans. Oh! mugilvaNNanE! My lord possessing a very
sympathetic nature like that of the rain clouds ! Out of abundant kAruNyam for
the jeevAs, you gave the humans a beautiful body with sense organs (karmEndriya
and gnyAnEndriyA) to perform kainkaryam to dissolve their karmas and get
liberated but they misused it getting attached to the material world.
Instead of using the body and senses to serve you, I drowned
myself in the unnecessary pleasures of the body. ( nee tanda Akkayin vazhi
uzhalvEn). Shreemad bhAgavatam says: (दुर्लभो मानुषो देहः- acquiring
a human body is rare - srimad bhagavatam-11.2.29)
(AzhvAr’s agony increases). I seem to have ignored the
compassion showered on me. The separation from you due to the karmic hurdles
are like a deadly disease.
ChAndOgya Upanishad (4.10.3) - व्याधीभिः प्रतिपूर्णोऽस्मि
- Sorrows of this realm are like
disease).
When will my karmas and its vAsanas get completely uprooted
so that I can immerse myself in performing uninterrupted kainkaryam to you?
(unnai inivandu kooDuvanE?) (1)
3025. vanmA vaiyam aLanda * em vAmanA! * nin
panmA mAyap * palpiRaviyil paDiginRa yAn **
tonmA valvinait * toDargaLai mudalarindu *
ninmA tAL sErndu * niRpadu enjnjAnRu kolO? 2
Em vAmanA! My dear lord! I missed to enjoy when you
incarnated as the little vAmanamoorthy! Pouring abundant compassion on all
beings without discrimination, your tender feet measured the three worlds
having a rugged and undulated terrain.
I abstained from using the sense organs gifted by you to
perform bhagavad kainkaryam. Instead, I was ignorantly engulfed by the material
pleasures accumulating vicious karmas, very hard to be absolved. I am thus
caught in the cycle of births (tonmA valvinai toDar) as lord krishna says in
bhagavad geeta 7.14- दैवी ह्येषा गुणमयी
मम माया दुरत्यया
–(This leela Vibhuti created by me with the triguNAs is hard to overcome).
When will I succeed in shedding these karmAs and eliminating
even the traces of the vAsanAs and attain your tender, pleasurable worthy
tiruvaDis (mA tAL) never to get separated from them (nirpadu enyAnRu koLO?)?
(2)
ellAch sEnaiyum * irunilattu avitta endAy! **
pollA Akkaiyin * puNar vinai aRukkalaRA *
sollAy yAn unnaich * sArvadOr sUzhchchiyE 3
My swAmi! krishnA! During the MahAbharata war you resolved
not to wield any weapon (kola mA kOl) and chose to be arjuna’s charioteer. You
used the horse whip as the secret weapon in the highly respected kurukshEtra
battlefield to destroy armies fighting for kauravAs and pANdavas, reducing the
burden of mother earth.
Dear Lord! The body is the cause for the miseries which is
bound by the shackles of karmavAsanas and attachment due to prakruti
sambandham. They are very difficult to be dissolved just like the futile
attempt of a prisoner to escape from a prison. Please eliminate all my sins
just as you promised to arjuna that You would dissolve his sins completely.
Bhagavad geeta (18.66) - सर्व पापेभ्यो मोक्षयिष्यामि- sarva pApEbhyO mOkshayishyAmi!
Hence, you must show me the right pathway to reach your divine feet and enjoy you eternally like the nityasooris in paramapadam. (sollA yAn unnai sArvadu Or soozhchiyE). (3)
Ezhchchik kEDinRi * engngaNum niRainda endAy! **
tAzhchchi maTRengkum tavirndu * nin tALiNak kIzh
vAzhchchi * yAn sErum vagai * aruLAy vandE 4
My swami! (entAy)! I understand you are the indweller in all
beings (eNgum niRainda). At all times, your attribute of tEjas, the natural
effulgence of gnyAnam spreads everywhere (soozhchi gnyAnam suDarOLi)
affectionately drawing the chetanas into You. This divine knowledge
(dharmabhoota gnyAnam) neither grows nor shrinks due to your pure attribute of
svAtantryam whereas the gyAnam in the chEtanas undergoes changes due to
instable nature of the gunas (ezhuchi kEDu inRi).
{Vishnu purANam (5-1-48) says अन्यूनश्चाप्य
वृधधिश्च स्वाधीनोsनादिमान् वशी-
BhagavAn neither diminishes not increases, He is independent, without beginning
and the victor of all.} .
This unenlightened mind
of mine, unable to recognise your greatness is soaked in the worldly pleasures
which are the obstacles and distractions due to karmAs thus incompetent to
reach you. perumAnE! Empower me with your benign grace to get rid of these
obstacles. Guide me in the right path to reach your divine feet.
My appeal is that you must manifest before me in a different
form pleasing to me like your incarnation as rAma and krishna. I promise to
remain subservient to you for ever performing eternal kainkaryam at your divine
tiruvaDis. (nin tAliNaikeezh vAzhchiyAy sErum vagai arulAy vandE). (4)
3028. vandAy pOlE * vandum en manattinai nI *
sindAmal seyyAy * iduvE iduvAgil **
kondAr kAyAvin * kozhumalart tiruniRatta
endAy! * yAn unnai * engku vandaNukirpanE? 5
I desire to see you for a short span like how you rushed
down for prahlAda and Gajendran. If you decide not to manifest even for short
while, I will be totally shattered. Why did you captivate me by showing your
beautiful face to me if you are apathetic to the devastated state of my heart
and not preventing it from melting (en manadinai nee sindAmal seyyA).
Oh! entAy! The one who has a dark hue like the cluster of
the kAyam poo flowers! You attracted me with your beauty! Why don’t you suggest an upAyam to reach you?
Is it possible to attain you? (yAn unnai eNgu vandu aNukiRpanE)? (5)
3029. kiRpan killEn * enRilan muna nALAl *
aRpa sArangkaL * avai suvaittu aganRozhindEn **
paRpallAyiram * uyir seyda paramA! * nin
naRpoRsOdit tAL * naNuguvadu enjnjAnRE? 6
Previously, I refrained from performing good deeds to accrue
puNya karma (kirpan), never heeded to any advice against bad deeds as ordained
by the sastrAs (killEn enRilan). Persistently performing these actions I got extremely
attached to these petty desires and unconsciously my mind moved away from
you. TirumaNgai AzhvAr says in periya
tirumOzhi (1.1) ”ODinEn ODi uyvadOr porulAl.”
ParamA! The shaktan! You created all the beings with a gross
body which never existed before and you chose to reside as the soul (antaryAmi)
in them. When you can perform such unbelievable tasks effortlessly, is it
impossible for you to bestow on me the persona of bhakti towards you? I am
craving to reach you. How will I attain your tender, appealing and dazzling
tiruvaDis? (nin naRpon sOditAL naNukuvadu egnAnRE?) (6)
3030. enjnjAnRu nAm irundirundu * irangki nenjchE! *
meynjnjAnam inRi * vinaiyiyal piRappazhundi **
enjnjAnRum engkum * ozhivaRa niRaindu ninRa *
meynjnjAnach sOdik * kaNNanai mEvudumE 7
nenjE! All through my life I seem to have been in a
distressed state. Are you not the instigation behind all my bad deeds?
{AzhvAr’s mind replies,” Just ignore this feeling. What is
the shortfall in us that is preventing us from reaching emperumAn? Isn’t it
enough if we have a little bhakti towards Him?”}
nenjE! Having accumulated unending karmas, getting entangled
in this realm, we lack the true knowledge of realising his svaroopam, roopam,
kalyanagunas and vibhootis (ozhivu aRa niRaindu ninRa). We have failed to
understand that He is omnipresent in every soul and the only controller of the
cosmos. We are ignorant and lack the true knowledge that he is the supreme and
all other attractions are mundane. (Vishnu purAnam says तत् ज्ञानं
अज्ञानमते न्यध्युक्तम्- that knowledge which
leads to the realisation of the brahman or emperumAn is the true knowledge).
With so many shortcomings in us, how is it possible to reach
kannan who is the supreme controller, filled with luminant knowledge ? Is He
the easily approachable one? Is there any means to attain him? (kaNNanai
mEvadumE?) (7)
Ovudal inRi * un kazhal vaNangkiTRilEn **
pAvutol sIrk kaNNA! * en paranjchuDarE! *
kUvuginREn kANbAn * engkeydak kUvuvanE? 8
My defects are the cause of this anguish. I did not
eliminate my sins by performing duties or penances ordained for me in the
shaastras (karmayOgam or gnyAna yOgam-mEvu tunba vinaigaLai viDuttumilEn).
I never tried to praise your divine tiruvaDis incessantly
through bhakti yOga (un kazhal vaNaNkinRRilEn). I was nourishing my sense
organs and failed to realise my svaroopam.
krishnA! (pAvu tol seer kaNNA) You are the known for your natural kalyAnaguna. My most favourite lord! The most radiant one with true knowledge (em paransuDarE)! I failed to realise your attributes due to my karmavAsanas but I still crave to reach you. I am lamenting profusely calling upon you like those who could not attain you after diligently performing their duties towards you. With so many imperfections in me, am I competent to reach you or call you? ( eNgu eida koovuvanE?) {AzhvAr compares himself to a mosquito whose buzzing will be unheard in BrahmA’s assembly}. (8)
pAviyEn palakAlam * vazhi tigaittu alamarginREn **
mEvi anRu Anirai kAttavan * ulagam ellAm *
tAviya ammAnai * engku init talaippeyvanE? 9
I have totally lost myself drifting away from the lord by
succumbing myself to the material pleasures, accumulating innumerable karmas in
this vast material world akin to a dense forest with thick bushes with
difficult pathways to exit (koDum vinai tooRuL ninRu). Being fit to be called a
sinner, I am unable to release myself from the clasp of this bondage inspite of
crying profusely to reach you.
You resolved to be a sulabhan inspite of being the head of
the nityasooris. You protected the cowherds in Brindavan from the wrath of
indra by lifting the govardhana
mountain. You were one among them while grazing the cows hiding your supremacy.
You affectionately graced every soul on this earth to protect mother earth by
placing your divine tiruvaDi without discrimination on every being.
You took great initiative to help the cowherds. Similarly, will you not help me overcome this agony? Oh! I missed to be directly graced by you during these incarnations. I know I am not worthy of your compassion, yet I am eager to see you. How do I attain you? Will I be ever able to reach you? (eNgum ini talaipeyvanE?) (9)
alaippUN uNNum * avvallal ellAm agala **
kalaippal njAnattu * en kaNNanaik kaNDu koNDu *
nilaip peTRu en nenjcham peTRadu * nIDuyirE 10
Dear Lord! My agony and anxiety due to separation from you
is like the grief and fear that strikes a person at the time of death when the
messengers of yamA (naman tamar) drag the soul from the body with their
noose(pAsamviTTAl alaipooN uNNum).
*(Unable to see his dear devotee suffering, kaNNan manifests
in his trance state and guides him to proceed to Tirumala ). AzhvAr speaks in a
state of ecstacy.
kaNNan who can be realised through the sacred texts filled with abundant true knowledge stands on the northern hill of tirumalA as tiruvENkaTamuDaiyAn. Having witnessed my dear lord (en kaNNaNai kaNDu koNDu), who is the sarvEshvaran, I have regained my exhuberance. My shattered heart has recouped itself; my mind is stable, my worries have vanished and my AtmA has attained nityatvam to perform permanent kainkaryam to emperumAn (nilai peRRu en nenjam peRRadu neeDu uyirE). (10)
3034. uyirgaL ellA * ulagamum uDaiyavanai *
kuyilkoL sOlait * tenkurugUr saTakOpan **
seyiril sollisai mAlai * AyirattuL ippattum *
uyirin mEl Akkai * UniDai ozhivikkumE 11
3034. NammAzhvAr, the chief of kurugoor enveloped by
beautiful grooves with cuckoos, sang this decad filled with sweet words without
any blemish exalting the greatness of emperumAn who holds the cosmos as his
highest asset and pervades in all beings too. Those who sing these melodious
ten pAsurams of the thousand in a musical format will be freed from the body
which is made of flesh. They will gain the wisdom of differentiating between
the imperishable soul and the lowly perishable body. (11)
|
TIRUVAYMOZHI 3.2 |
तनुविहितसर्गादिसुभगः tanuvihita sargAdi
subhaga: The Lord from whose body all
worlds are produced. |
Salutations to |
||
|
3.2.1 |
213 |
लोकस्रष्ट्रे नम: । |
lOka-sraShTrE nama: | |
The supreme creator of the universe. |
|
3.2.2 |
214 |
लोकक्रान्त्रे नम: । |
lOka-krAntrE nama: | |
The one who scaled the universe. |
|
3.2.3 |
215 |
हृतधरणिभराय नम: । |
hRuta-dharaNibharAya nama: | |
The one who took away the evils of the earth (mahAbhArata). |
|
3.2.4 |
216 |
अनन्यभोग्याङ्घ्रियुग्माय नम: । |
ananya-bhogyAnghriyugmAya nama: | |
The one whose feet are the sole object of enjoyment for the devotees. |
|
3.2.5 |
217 |
चित्तोद्यन्नीलरूपाय नम: । |
cittOdyan-neelarUpAya nama: | |
The one who appears in a blue form in the mind of the meditator. |
|
3.2.6 |
218 |
निरवधिरसदस्वाङ्घ्रये नम: । |
niravadhi-rasadasvAnghrayE nama: | |
The one whose feet are the source of unending sweetness. |
|
3.2.7 |
219 |
अध्यक्षमूर्तये नम: । |
adhyakSha-moortayE nama: | |
The one whose personality
commands leadership. |
|
3.2.8 |
220 |
नित्योपास्यस्वपादाय नम: । |
nityOpAsya-svapAdAya nama: | |
The one whose feet are worthy of constant worship. |
|
3.2.9 |
221 |
निखिलवसुमतीगोपनस्वाङ्घ्रिवृत्तये नम: । |
nikhila-vasumatee-gopana-svAnghri-vRuttayE nama: | |
The one whose feet are known to protect the whole earth (trivikrama) |
|
3.2.10 |
222 |
मूर्तिप्रतीत्या यमपरवशतां मुष्णते नम: । |
moorti-prateetyA yama-paravashatAM muShNatE nama: | |
The one who through His manifested form draws the devotees away from
the clutches of yama's agents. |
TIRUVAIMOZHI 3.3
PASURAMS 3035 TO 3045
In the previous tiruvAymozhi, AzhvAr appealed to emperumAn to relieve him from being bound by the three guNas, and the mundane travails of livelihood. EmperumAn, in all compassion tells AzhvAr, " The guNas and existence are not actually deterrent to your progress in reaching me. Infact, it helps in the progress, which is the very reason why I chose tirumalA as my choicest resting abode." He goes on to say that AzhvAr could perform any amount of service at emperumAn's divine tiruvadi, as He stands tall, in the holy hills of tirumalA. Convinced, AzhvAr, now wants to offer all possible services to emperumAn, to His hearts content.
The guNa nAma of this decad
is “svEchchA sEvyAkRuti:” – The one who voluntarily accepts service by His
devotees.
vazhuvilA * aDimai seyya vENDum nAm **
tezhikural aruvit * tiruvEngaDattu *
ezhil koL sOti * endai tandai tandaikkE 1
In the holy mountain of
tirumalai, which has springs and rivers rustling (thezhikural aRuvi)through the
forests, stands my emperumAn, the deity of my clan, in all His glowing
countenance( ezhilkoL sOdhi). To Him, we vow to perform all types of
flawless (vazhu ilA) servitude, at all times, ceaselessly( ozhivil
kAlamellAm)*, remaining at His side( udanAi).
* AzhvAr is not satisfied with the idea
of performing kainkaryam in the ensuing years and prays that the memories of
the futile time spent in the past be erased permanently from his memory,
enabling him to continue the kainkaryam happily. (1)
mundai * vAnavar * vAnavar kOnoDum **
sindu pU magizhum * tiruvEngaDattu *
andamil pugazhk * kAr ezhil aNNalE 2
The nityasooris (vAnavar) along with their leader, vishvaksEna, descend on the tirumalA hills, which has plenty of fresh flowers (sindhu poo) strewn on its landscape. This emperumAn is the one of endless glory( andhamil pugazh). He is the handsome one, hued dark blue as the rain clouds( kAr ezhil aNNal). He is the Lord of our clan, worshipped by our fathers and forefathers. (2)
kaNNan * sengani vAyk * karumANikkam **
teNNiRaich sunai neert * tiruvEngaDattu *
eNNil tol pugazh * vAnavar eesanE 3
The emperumAn who
resides in the tirumalA hills has beautiful divine eyes, that are red like the
just bloomed red lotus. His lips are like ripe fruits ( senkani vAi)! His
tirumEni is glistening like the precious blue sapphire ( karu mANikkam).
The tirumalA hills is spotted with several clear springs( theL niRai sunai) and creeks. The emperumAn is endowed with countless kalyANaguNas (eNNil tolpugazh). He is the Lord of the nityasooris( vAnavar Esan). He, who performs innumerable, incomparable leelAs (mAyan), is our swAmi(aNNal) too! (3)
tEsamO * tiruvEngaDattAnukku **
neesanEn * niRai onRumilEn * en kaN
pAsam vaitta * paranjsuDarch sOtikkE 4
I proclaim that emperumAn is the Lord of the nityasooris (Esan vAnavaRkku ). But He is empathetic to me, unqualified and undeserving, as I am ( neesanEn niRai onRu ilEn). He shows compassion to me (en mEl pAsam vaitha). He is the shimmering, resplendent divyamangaLa roopam, residing in tirumalA. Won't this revelation by me, add more glory to Him? (4)
Adi mUrtti enRAl * aLavAgumO? **
vEdiyar * muzhu vEdattamudattai *
teedil seert * tiruvEngaDattAnaiyE 5
EmperumAn of tiruvEnkaTam is
glorified by the vedas which is recited by the learned vaidhikas (vEdiyar muzhu
vEdattu amudu). He is one of unblemished tiruguNas (teedil seer)*. His
tirumEni is resplendent (sOdhi). He is the cause for the existence of the
entire universe ( Adhi moortti) and is worshipped by the people of this universe.
He is the sarvEswaran. Will all these praises heaped on Him by me, amply bring
out His glory (aLave AgumO)?
* AzhvAr underplays and calls himself unqualified to gain emperumAn's grace. He says, that emperumAn resolved to accept him with all his faults and bless him, because there was none more unqualified than AzhvAr! (5)
tAngaL tangaTku * nallanavE seyvAr **
vEngaDattuRaivArkku * nama ennal
Am kaDamai * adu sumandArgaTkE 6
One's kartavyam (kadamai)is to worship by chanting namah: to the emperumAn who resides in tirumalA. To those who desire to perform kainkaryam ( sumandArgatku) to the emperumAn of tiruvEnkaTam , the fruits of the sins thus far accumulated ( vinai muRRa), and those yet to be reaped( mEl vinai), will all be completely burnt out (vEm kadangaL). The bhAgavatas will get to perform kainkaryams in line with their nature(thangatku nallana)and eventually be rid of their sins. (6)
amarndu vAnavar * vAnavar kOnoDum **
namanRezhum * tiruvEngaDam nangaTku *
saman koL veeDu tarum * taDang kunRamE 7
The devas along with their leader vishvaksEna reside in the tiruvEnkaTa hills, offering their prayers, without expectation. They offer pure flowers( mA malar) , sanctified water, lamps and incense. The mere tiruvEnkaTam hills itself is enough to grant the ultimate goal equivalent to mOksha ( Saman koL veeDu tarum). (7)
anRu njAlam * aLanda pirAn ** paran
senRu sEr * tiruvEngaDa mAmalai *
onRumE tozha * nam vinai OyumE 8
The emperumAn once hauled ( kunRam Endhi)the gOvardhan mountain like an umbrella and protected the AyarpAdi people from the cold rains(kuLir mazhai kAthavan). He is the swAmi, who measured up all the worlds. This emperumAn decided to make the tiruvEnkaTam hills, His preferred abode( senRu sEr tiruvEnkaTa mAmalai). Paying obeisance to this divine mountain alone( onRumE), will absolve us of all our sins( vinai OyumE). (8)
veeyumARu seyvAn * tiruvEngaDattu
Ayan ** nAL malarAm * aDit tAmarai *
vAyuLLum manattuLLum * vaippArgaTkE 9
Sri Krishna (Ayan), is the Lord who
resides in tiruvEnkaTam. Devotees who celebrate this emperumAn,
whose tiruvaDi is like the beautiful lotus, in their hearts and speech, are rid
of the affliction of old age and its associated instability, birth, death
and diseases. (9)
eyttiLaippadan * munnam aDaiminO **
paitta pAmbaNaiyAn * tiruvEngaDam *
moytta sOlai * moypUntaDam tAzhvarE 10
O bhAgavathas! Before your
stipulated life span( vaitta nAL) comes to its end.....before you become weak
and withered( either iLaippadhan mun)... Reach the holy tirumala hills.
Reach tiruvEnkaTam which has blooming dense orchards( moitta sOlai) and
luxuriant ponds and lakes ( moitta poontaDam), which is the abode of the
emperumAn who reclines gracefully on the hooded AdisEshan ( paita
pAmbaNaiyAn). (10)
3045. tAL parappi * maN tAviya eesanai *
neeL pozhil kurugUrch * saDakOpan sol **
kEzhil Ayirattu * ippattum vallavar *
vAzhvar vAzhveydi * njAlam pugazhavE 11
|
TIRUVAYMOZHI 3.3 |
स्वेच्छासेव्याकृतिः svEchchA
sEvyAkRuti: The Lord of tirumala who voluntarily accepts the service of His
devotees. |
Salutations to |
||
|
3.3.1 |
223 |
स्थानोत्कर्षात् सुदीप्ताय नम: । |
sthAnOtkarShAt sudeeptAya nama: | |
The one who gains effulgence through tirumala, His abode. |
|
3.3.2 |
224 |
श्रमहरवपुषे नम: । |
shramahara-vapuShE nama: | |
The one whose wonderful appearance eliminates all difficulties. |
|
3.3.3 |
225 |
स्वाङ्गपर्याप्तभूषाय नम: । |
svANga-paryAptabhooShAya nama: | |
The one whose body parts themselves are sufficient adornments. |
|
3.3.4 |
226 |
नीचयोगात् तॆजिष्ठाय नम: । |
neechayOgAt tEjiShThAya nama: | |
The one whose glory enhances by intermingling with the lowly. |
|
3.3.5 |
227 |
प्रणमितभुवनाय नम: । |
praNamita-bhuvanAya nama: | |
The one who is revered by the universe. |
|
3.3.6 |
228 |
संनतानां पावनाय नम: । |
sannatAnAM pAvanAya nama: | |
The one who purifies those who bow to Him. |
|
3.3.7 |
229 |
प्राप्त्यर्हस्थानाय नम: । |
prAptyarha-sthAnAya nama: | |
The one whose abode is easily attainable. |
|
3.3.8 |
230 |
अंह:प्रशमनविषयाय नम: । |
amha:prashamana-viShayAya nama: | |
The one whose abode excels in warding off evils. |
|
3.3.9 |
231 |
बन्धविच्छॆदिपादाय नम: । |
bandha-vichChEdi-pAdAya nama: | |
The one whose feet cuts bondage. |
|
3.3.10 |
232 |
शीघ्राभियानक्षमशुभवसतयॆ नम: । |
sheeghra-abhiyAna-kShama-shubhavasatayE nama: | |
The one whose auspicious abode is to be reached while fit. |
TIRUVAYMOZHI 3.4
PASURAMS 3046 TO 3056
NammAzhvAr desired ananta kainkaryam of the Lord in the
previous tiruvAymozhi - “ozhivil kAlamellAm uDanAy manni vazhuvilA aDimai seyya
vENDum.
“ananta” means unlimited, that which is beyond space, time
and object. Since BhagavAn is unlimited by space (dEsha parichhEda rAhitya),
unlimited by time (kAla parichchEda rAhitya) and unlimited by object (vastu
parichchEda rAhitya), He showed His all-pervading form to AzhvAr.
Wonderstruck with the vision of His omnipresence, AzhvAr
tries to describe Him to the best of his ability just like a person trying to
collect all the fruits scattered by a heavy wind.
Ending every line with the word ‘enkO?’ meaning ‘How will I say?’ AzhvAr describes the various elements in which bhagavAn dwells as the antaryAmi and how He stays unaffected inspite of pervading all the souls (sarvAthmabhAva) embodied in different forms and states.
The guNa nAmam of this decad is “nikhila tanu:” – The one who has the entire universe as His body (shareera), sarva shareeri, the AtmA of everything.
tigazhum taNparavai engO? * tIyengO? vAyu engO? **
nigazhum AkAsam engO? * nILsuDar iraNDum engO? *
igazhvil ivvanaittum engO? * kaNNanaik kUvumARE 1
Oh the unparalleled KannA! How will I call you aloud, dear
Krishna! the one who is the cause and effect of pancha bhootas, the one who has
several unique forms and wealth, the one who is everywhere and the one who is
appreciated by vEdams and vaidikas!
AzhvAr starts his list of emperumAn's glories and then his
treasures.
Shall I say that He is the possessor of unique qualities?
Shall I say that He is the ever patient (porumai) prithvi or
bhoomi?
Shall I say that He is the water that softens the earth
which is hard by nature?
Shall I say that He is the fire that rises high with its
flames and thus helps in better conditioning of the earth?
Shall I say that He is the air which dries the hot
atmosphere?
Shall I say that He is the space (in which all the other
four pancha bhootams rest) which exists even if the other four are destroyed.
Shall I say that He is the sun and the moon who are formed
of the aforesaid elements?
Shall I say that He is every single thing without omitting
anything and without any doubt?
The same meaning is conveyed in Bhagavat geetA
10.39.....mayA vinA yathasyAth na thadasthi...(I am the origin of all the movable/
immovable beings)
Thus AzhvAr questions how will I define my kaNNan? (1)
mEvusIr mAri engO? * viLangu tAragaigaL engO? **
nAviyal kalaigaL engO? * njAna nallAvi engO? *
pAvusIrk kaNNan emmAn * pangayak kaNNanaiyE 2
3047. How will I identify Him when he resides in everything? engO?
AzhvAr discusses the cause and effects of the various
elements.
AzhvAr is aware of all the auspicious qualities (pAvu seer
kaNNan) and wealth of bhagavAn due to his mad devotion and in-depth knowledge
of Him. Hence, he is spell bound as to the appropriate terms to be used in His
song on bhagavAn.
Shall I say that He is the mountain, rain, star, tongue,
knowledge or sound?
He lists the cause (as explained in the previous verse) and
effect thus...
Cause - mountain ( which have come together as mountains due
to the hardness of earth)
Effect -earth
Cause - cloud ( which has beauty and coolness and bhagavAn's
complexion is always compared with that of cloud....(mAvu sIr mAri)
Effect - rain/ water
Cause - Shining stars ( twinkling and glowing due to the
effect of fire)
Effect -Fire
Cause – tongue ( the 64 types of knowledge which were
acquired by the tongue)
Effect - Vayu
Cause - sound (sAbdham is both an effect of air and ether)
Effect - AkAsa.
Though AzhvAr is carried away by emperumAn's beauty and
lotus eyes, he always sees bhagavAn in everything. He has no distinction
between the mountains and emperumAn.
(gyAna nal Avi enko? ). Shall I say that He is the flawless sound of knowledge (gyAna shabdha), sounds that express bhagavAn’s kalyANa guNas. (2)
angadir aDiyan engO? * anjchana vaNNan engO? **
sengadir muDiyan engO? * tirumaRu mArvan engO? *
sangu chakkarattan engO? * sAdi mANikkattaiyE 3
3048. How will I describe SrichakradAri? engO?
AzhvAr rejoices and admires the beauty of emperumAn and
states that one cannot separate His spiritual form from the vareigated forms He
has chosen to take.
AzhvAr from describes the divine body parts of emperumAn
from tirumuDi to tiruvaDi, in this pasuram.
He starts his description from the glory and beauty of the
lotus like eyes that captivates the chEtanas.
He says even if we fail to look at the beauty of the eyes we
will be caught by His smile (which is seen from His reddish coral like eyes)
Then he drags his eyes and falls down to His divine feet and
then to His whole beautiful black pigmented form.(anjana vannan)
The experience that one gains with the supreme Almighty who
wears the divine crown is beyond any description says AzhvAr.
Even if one feels shy to unite with emperumAn thinking about
His elite nature, the purushakAram of Sri Mahalakshmi thAyAr would drag him
close to emperumAn who has a mole in his mArbu ( thiru maRu marban enko).
AzhvAr continues with confidence that even if one still
maintains a distance with Him fearing the safety of perumal and tAyar, the
divine weapons, the conch and the disc would drive away their fear and protect
them and draw them closer.
AzhvAr concludes that He is a precious gem produced from a divine mine with naturally radiant, spotless beauty. (3)
sAdi nal vayiram engO? * tavivil sIr viLakkam engO? **
AdiyanjsOdi engO? * Adiyam puruDan engO? *
Adumil kAlattu endai * achchudan amalanaiyE 4
3049. How will I praise achyutan?
AzhvAr says that the divine forms and nature of bhagavAn are
as worthy, precious and enjoyable as the precious gems obtained from the best
mine.
Shall I call Him gold or beautiful pearl?
Shall I say He is original diamond?
Is He a sOdi (lamp) with beauty or the very source of
light?
Is He a landlord of Paramapadam which existed even before
the creation of material objects.
Is He the SarvEswaran who is called as purusha as well as
purushOttama?
AzhvAr continues, Adum il kAlam....
Two interpretations for this phrase.
1. During the time of pralaya, bhagavAn protected both the
chith and achith uniformly.Yet their worst qualities never affected emperumAn
who is the cause and who is present in them out of his own will and not due to
His karma like the jivAtmAs.
2. AzhvAr says that "emperumAn protected me when I was
stuck in the samsAra kalam when I had nothing good in me.
Thus AzhvAr feels that the divine forms of emperumAn are as cool and vibrant as the gems derived from the mines. (4)
nachchumA marundam engO? * nalangaDal amudam engO? **
achchuvaik kaTTi engO? * aRusuvai aDisil engO? *
neychchuvaittERal engO? * kani engO? pAl engEnO? 5
In this pasuram AzhvAr says I do not know the appropriate
word to call Him? He tries to compare emperumAn with all the tasty objects
found in the world.
Can I call Him, the pure one who never disappoints His baktas,
the one who always resides in Nitya vibhUthi and the one who owns the sweetness
and auspicious qualities and the one is waiting to protect His devotes from
Srivaikuntam like he saved Sri Gajendra AzhvAr who was in trouble in a pond?
Those qualities will
permanently be with Him and His admirers who are the really fortunate (who are
really relying on Him) need not fear for any danger says AzhvAr.
(achchudhan amalan,adiyavar).
Can I call Him, the aushadham (medicine) that is desired?*
(nachchu mA marundAm)
Can I call Him, the amRutam which was obtained without
churning the milky ocean?( nalam kadal amudham enko)
Can I call Him, the sugar candy that is as sweet as the
nectar?
Can I call Him, the rice that has all the six types of
tastes**combined in it?
Can I call Him, the tasty honey or the tasty ghee?
Can I call Him,the fruit which is always tempting to eat or
the milk which has a natural delicious taste in it?
*Here an interesting anecdote from Sri Ramayanam is
referred.
When Sri rAma and lakshmana was put to an unconscious state
by indrajith, Siriya tiruvaDdi hanuman had to go in search of herbs in the
mountains.
Thus, devotees should be confident that emperumAn would save
them from any danger at anytime and they need not struggle or worry to find a
remedy.
**aRusuvai - six types of taste- sweet, sour, salty,
pungent, astringent, bitter.
Thus AzhvAr concludes that all tasty objects are His creation. (5)
nUl engO? * nuDangu kELvi isai engO? ** ivaRRuL nalla
mEl engO? * vinaiyin mikka payan engO? * kaNNan engO?
mAl engO? mAyan engO? * vAnavar AdiyaiyE 6
AzhvAr continues his attempt to describe emperumAn.
Can I call Him vedam ? (Nangu vEdhap payan enko!)
In Sri Bhagavat geetA 15.15 krishna says that He is
explained in all vEdhams - "vEdaischa sarvair ahamEva vEdya."
Can I call Him the
itihAsams and purANas through which the meanings of vedams are discussed?
Can I call Him the songs having sounds that put the
listeners to a different world?
Can I call Him, the greatest of the means that help achieve
Him?
Can I call Him, the result of great efforts?
Can I call Him, the magician or mAyan who as lord krishna
said "I am there for you, not to worry" and who went as a messenger
or a charioteer in Mahabharata epic?
Can I call Him the
master, the one who always has His devotees in his mind and action?
AzhvAr has no further words to say about emperumAn who is the cause for BrahmAdideva’s (vinnavar) existence.(6)
vAnavar bOgam engO? * vAnavar muTRum engO? **
Unamil selvam engO? * Unamil suvarkkam engO? *
Unamil mOkkam engO? * oLimaNi vaNNanaiyE 7
AzhvAr continues from the previous pasuram where vAnavar was
defined as brAhmadhidevas who were helped by the Lord and had a free hand in
their task.
He asks...Can I say emperumAn has a ruby like bright form?
Can I call him as the driving force for nityasooris who continuously
have the pleasure of worshipping emperumAn at paramapadam?
Can I call him as the cause for existence?
Can I call him as the lord who protects them from trouble?
Can I call him as the bhogam
- "He is food, water, betel leaves", etc
and who is everything and in everything?
AzhvAr feels that he is everything for everyone, even for
unidentified objects.(vAnavar muRRum enkO)
He says that emperumAn is the wealth that will last for ever
is unperishable (Unamil selvam enko?).
He is also the eternal heavenly abode and He is everything that is
auspicious. (Unamil suvarggam enko)
AzhvAr asks Can I call Him as the parama purushaartha
mOksham itself unlike the kaivalyam (which is limited)?
Thus AzhvAr enjoys describing bhagavAn as everything.(7)
naLirmadich saDaiyan engO? * nAnmugak kaDavuL engO? **
aLimagizhndu ulagam ellAm * paDaittavai Etta ninRa *
kaLimalart tuLavan emmAn * kaNNanai mAyanaiyE 8
3052. KaNNan is trimoorti svaroopan.
AzhvAr is thinking and rejoicing on his description over the
beauty that was explained in the previous pAsuram.
Can I call him rudra who has cool crescent moon (madhi means
moon as well as wisdom and knowledge) and ganga on His matted hair?
Can I call him the
Brahma, the creator?
AzhvAr says that emperumAn is satisfied after He created the
world and AzhvAr says that all are in praise(aLi magizhndhu) of His creation
and His act of protecting them and His unbelievable special qualities that
enthrall everyone.
AzhvAr says that He captivates him by His divine beauty (who wears a tuLasi garland on His divine shoulder which has both honey and fragrant flowers (kaLi malar). (8)
aNNalai achchudanai * anandanai anandan tan mEl **
naNNi nanguRaikinRAnai * njAlam uNDumizhnda mAlai *
eNNumARu aRiya mATTEn * yAvaiyum yavarum tAnE 9
3053. AzhvAr deliberately accepts that he is unable to define or express the qualities and attributes of the lord in a nutshell as they are endless and vast.
EmperumAn has amazing
qualities to be admired upon and how it is possible to have such innumerable
attributes is an unanswered query.
AzhvAr (after describing certain attributes in previous
verses of this decad) in this verse accepts that he does not know how to think,
comprehend and speak about emperumAn and his wealth who is easily approachable
by the devotees, who is the supreme power, who churned the ocean and helped
even those dhEvas, whose goal was to ultimately attain immortality and to enjoy
materialistic pleasures and not to serve emperumAn, who possess the innate
quality of protecting and saving his devotees who surrend at His lotus feet
with utmost devotion,who rests on
Adhiseshan who serves emperumAn (as a couch, umbrella and footwear with utmost
love and care) cosily comfortably and who held the world in his stomach with
vAtsalyAm - a motherly gesture (during the time of pralaya ) and brought it out
safely (gyalam uNdu umizhndha malai)
*Krishna too in bhagavat geeta 10.19 – na asti anta:
vistArasya mE...
when listing His great wealth in vibhUthi yoga chapter, He preaches
"there is no boundary or limit to my wealth".
YAvaiyum yAvarum tAnE......AzhvAr says bhagavAn is the
UpayAm and Upeyam and He is pervading in all chEtana and achEtana objects and
also the cause and effect of all things in this prithvi.(9)
tOyvilan pulan aindukkum * solappaDAn uNarvin mUrtti **
AvisEr uyirin uLLAl * AdumOr paTRilAda *
pAvanai adanaik kUDil * avanaiyum kUDalAmE 10
3054.The way to unite with gyAnaswaroopi.
AzhvAr says that the true nature of paramAtmA (whose
qualities were described so far in the previous verses ) is that he stays
unaffected by the defects of chEtana and
achEtana.
*It is told that emperumAnAr (Sri RamAnujar) felt this
explanation should be the best as it is talking about the defects that would
never affect the lord.
**Interestingly, the same explanation/vyAkyanAm is found for
the Vishnu SahasranAmAvali "bhootAtmA, pAramAtmA".
AzhvAr says that He being Himself in all objects has no
binding unlike other souls and he is not comprehensible through the five
sensory organs starting with the ears etc.
AzhvAr explains further..that the AtmA (Avi sEr) together
with the body which is the abode (dwelling place) of prAna will not be affected
by jaDatva (which are lifeless and inactive) and pariNAmitva (transformations)
which are clinging on to the Athma.
Thus it is certain and clear that if one has the fullest devotion and if one thinks of Him giving up all other means and with utmost faith and if one surrender at His lotus feet, one can attain Him certainly.(10)
mADalar pozhil kurugUr * vaNsaTakOpan sonna **
pADalOr AyirattuL * ivaiyum oru pattum vallAr *
vIDila bOgam eydi * virumbuvar amarar moyttE 11
11.AzhvAr says that one who soulfully recites (veedila bhogam eydhi) these ten pasurams will definitely do endless kainkaryam at SrivaikuntAm and will also be appreciated by nityasooris.
These ten verses (mAdalar) are sung (combined with music) and
mercifully shared by nammAzhvAr, the chief of AzhvArthirunagari a divine place
which is full of floral gardens with fragrant colourful flowers.
AzhvAr says that these verses are unique and great among the
thousand tiruvAymozhi pasurams as he
speaks about the joyful experience of
describing bhagavAn who is having a pleasant cloud like complexion and who
has divine shoulders decorated with
beautiful garlands which is a abode of buzzing joyful bees (who enter a garland
as a group after enjoying the honey (kUdi vAndaRaiyum) similar to the people
who step into a flowing river as a group).
AzhvAr also assures that the followers/readers of these
pasurams (pADal Or Ayiram) will be liked by Nityasooris* certainly. (Virumbuvar
amarar moyttE)
*Nityasooris will like and admire all those who practice
these pAsurams because AzhvAr has described bhagavAn with the same spiritual
experience (as felt by nityasooris at pAramapadham) though he is still existing
in this material world. (11)
BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN
|
TIRUVAYMOZHI 3.4 |
निखिलतनुः nikhila tanu: The Lord having the entire universe as His
body. |
Salutations to … |
||
|
3.4.1 |
233 |
भूतजुष्टाय नम: । |
bhoota-juShTAya nama: | |
The indweller of the panchabhootas. |
|
3.4.2 |
234 |
भूतकार्यजुष्टाय नम: । |
bhoota-kAryajuShTAya nama: | |
The indweller of all its transformations. |
|
3.4.3 |
235 |
शुभनिजवपुषे नम: । |
shubhanija-vapuShE nama: | |
The one who has an innate, auspicious (blue) form. |
|
3.4.4 |
236 |
दीप्तिमत्पदार्थजुष्टाय नम: । |
deeptimat-padArtha-juShTAya nama: | |
The indweller of all kinds of resplendent gems. |
|
3.4.5 |
237 |
पथ्यास्वादोपपन्नाय नम: । |
pathyAsvAdOpapannAya nama: | |
The indweller of medicinal and tasty foods. |
|
3.4.6 |
238 |
श्रुतिमुखसुभगाशॆषशब्द-प्रपञ्चाय नम: । |
shrutimukha-subhagA-shESha-shabda-prapanchAya nama: | |
The indweller of all the manifold sacred texts emanated from the
vEdas. |
|
3.4.7 |
239 |
नानाकारपुमर्थजुष्टाय नम: । |
nAnAkAra-pumartha-juShTAya nama: | |
The bestower of all kinds of goal like aishwarya, kaivalya or mOksha. |
|
3.4.8 |
240 |
जगदधिपतिजुष्टाय नम: । । |
jagadadhipati-juShTAya nama: | | |
The indweller of the Lords of all worlds. |
|
3.4.9 |
241 |
चॆतनाचॆतनौघजुष्टाय नम: । |
chEtanA-chEtanaugha-juShTAya nama: | |
The indweller of all sentient and insentient beings. |
|
3.4.10 |
242 |
दॊषैरदुष्टाय नम: । |
dOShair-aduShTAya nama: | |
The one who remains unaffected by the blemish of pervading chEtanas
and achEtanas. |
TIRUVAYMOZHI 3.5
PASURAMS 3057 TO 3067
*It is said that the muktAtmas (liberated souls) sing
joyously in VaikunTham with the words “अहमन्नमहमन्नमहमन्नम्।
aham annam, aham annam, aham annam” meaning “I am food enjoyed by paramAtmA”
(taittireya Upanishad, Bruguvalli, 10.5).
ननन्द चिक्रीड जगौ जगाम ॥
स्तम्भानरोहन् निपपात भूमौ ।
निदर्शयन् स्वां प्रकृतिं कपीनाम् ॥
3057. moymmAm pUmpozhil poygai * mudalaich siRaippaTTu ninRa *
kaimmAvukku aruL seyda * kArmugil pOl vaNNan kaNNan **
emmAnaich sollip pADi * ezhundum paRandum tuLLAdAr *
tammAl karumam en? solleer * taNkaDal vaTTattuLLeerE! 1
3057. Tell me! Oh, inhabitants of the earth surrounded by the cool oceans! BhagavAn showered His mercy on the elephant (kai-m-mA) gajEndran whose leg was caught by the crocodile for many years in the huge pond bordered with clusters of flowering shrubs.
tiNkazhaRkAl asurarkkut * tIngkizhaikkum tirumAlai **
paNgaL talaikkoLLap pADip * paRandum kunittu uzhalAdAr *
maNkoL ulagil piRappAr * valvinai mOdamalaindE 2
3058. The demons wear anklets of victory in their strong legs and vow to make humans their prey at the rise of every day. Time and again, bhagavAn incarnates to punish these demoniac beings (dushTa nigraham) who harm the innocent inhabitants of the earth that is enveloped by the cool oceans (sAdhu samrakshaNam).
Those people who fail to sing bhajans energetically in beautiful ragas, rise and jump, dance and travel to all places in thoughts of the saviour krishNa, will be captured by the chasing waves of serious sins, and continue to be born in this bhoomanDalam again and again. (2)
tolaivu tavirtta pirAnaich * sollich solli ninRu eppOdum **
talaiyinODu Adanam taTTat * taDukuTTamAyp paRavAdAr *
alaikoL naragattu azhundik * kiDanduzhaikkinRa vambarE 3
3059. My Lord is the valorous and the kind one who lifted the gOvardhana hill as an umbrella to save the cows and cowherds from the trouble (tolaivu) caused by the hailstorm invoked by the vengeful Indra.
sempavaLat tiraLvAyan * sirIdaran tolpugazh pADi **
kumbiDu naTTamiTTADik * kOgu kaTTuNDu uzhalAdAr *
tam piRappAl payan ennE? * sAdu sanangkaL iDaiyE 4
3060. The Lord shreedhara with beautiful red-coral-colored lips subdued the seven incorrigible bulls to marry his uncle’s daughter nappinnai/ neeLA dEvi whose tresses emitted the fragrance of her flower strands (kOdai means flower garland).
AdiyanjsOdi uruvai * angku vaittu ingkup piRanda **
vEda mudalvanaip pADi * vIdigaL tORum tuLLAdAr *
Odi uNarndavar munnA * en savippAr manisarE? 5
3061. Lord krishNa who is extolled in the primordial vEdas (vEda mudalvan – as ‘ajAyamAnO’- unborn), incarnated as kriShNa with the same aprAkruta tEjOmaya roopam ( transcendental luminance) as in paramapadam, for the sole purpose of punishing Kamsa who was torturing the sAdhu janas.
Devotees should realise the compassion of the Lord and sing His praises and dance in every street joyfully. Of what use are the age-old secret mantra chants of vEdic scholars (savippAr - japippAr) if they do not surrender to KrishNa? Do they call themselves humans? (5)
taniyan piRappili tannait * taDangkaDal sErnda pirAnai **
kaniyaik karumbin insARRaik * kaTTiyait tEnai amudai *
munivinRi Ettik kunippAr * muzhuduNar nIrmaiyinArE 6
3062. Lord VishNu incarnates in amazing human forms
(manushya - manisar), celestial forms (dEva-maRRum) and animal forms (tiryak -
muRRum) although His birth is not based upon karma (pirappil tannai). He is
unique and distinct from everyone. Yet, out of His generosity, he mingles with
everyone in appropriate forms suitable to the nature of people and the need of
the hour. (taniyan).
*All four types of food are referred here to show that the sweet Lord is so tempting.(BhOjya – Solid foods that are chewed (kaTTi)) 2. pEya – Semi-solid/liquid foods that are swallowed (karumbu sAru) 3. kOshya – Juicy fruits that are sucked (kani). 4. lEhya – Viscous foods that are licked (amudam). (bhagavat geetA 15.14)
Those who attempt to praise the Lord with such words and roll in ecstasy should be considered as possessing all knowledge because they know the supreme being. (muzhu uNar neermaiyinAr- sarvagya). (6)
pArmalgu sEnai avitta * paranjchuDarai ninaindADi **
nIrmalgu kaNNinarAgi * nenjcham kuzhaindu naiyAdE *
Unmalgi mODu paruppAr * uttamargaTku en seyvArE? 7
3063. Lord krishNa stood there in the battlefield of the mahAbharata war, showering His mercy on the five pANDava brothers. He was the divine light who helped them in the destruction of the massive kaurava army that was burden to this earth and the killing of hundred unsympathetic duryOdhana brothers.
pEr pala sollip pidaRRip * pittar enRE piRar kURa **
Ur pala pukkum pugAdum * ulOgar sirikka ninRADi *
Arvam perugik kunippAr * amarar tozhappaDuvArE 8
He says: All those who are called ‘mad’ for muttering the several names of Lord vEnkaTEsha standing in north tirumala abound with beautiful lakes and cool waterfalls; and all those who are ridiculed for travelling to all divya dEsams and remote shrines, singing and dancing in euphoria shall be worshipped by nityasooris of paramapadam. (8)
amarar manattinuL yOgu puNarndu * avan tannODu onRAga **
amarat tuNiya vallArgaL ozhiya * allAdavar ellAm *
amara ninaindu ezhundADi * alaRRuvadE karumamE 9
3065. The ancient path of bhakti yOga/ashThAnga yOga involves attaining mOksha through the stringent practice of invoking shreeman nArayana, Lord of nityasooris in their hrudaya kamalam and concentrating firmly for years together to attain qualities equal to the Lord.
The ashTAnga yOga or the eight fold path to liberation is a yOgic system that involves eight limbs namely yama (restraint), niyama (observance),
Asana (posture), prANAyAma (breath control), pratyAhAra (withdrawal of senses), dhAraNa (concentration), dhyAna (meditation), and samAdhi (enlightenment).
Devotees who are unable to follow this tedious yOgAbhyAsam should experience the Lord by taking to the smooth path of dancing and singing his praises (ADi alaRRuvadE karumam). (9)
tirumaNi vaNNanaich sengkaN mAlinait * dEva pirAnai **
orumai manattinuL vaittu * uLLam kuzhaindu ezhundADi *
perumaiyum nANum tavirndu * pidaRRumin pEdaimai teerndE 10
3066. All actions and fruits of actions are mandated by Lord
nArAyaNa who is the universal cause (jagat kAraNa). He has the form of a
resplendent dark blue gem making Him precious for His devotees. He has
beautiful pink-lotus eyes that are filled with compassion. He is the embodiment
of care (mAl - Ashrita vAtsalyam). He is the Lord of celestials who worship Him
ardently (dEvapirAn).
Embracing Him alone as the path (upAyam) and goal (upEyam), place Him in your heart and concentrate on Him, melt in His love, blabber/chant His names as you wish, sing and dance, giving up all your ego and inhibitions. (10)
3067. teernda aDiyavar tammait * tiruttip paNi koLLa valla *
Arnda pugazh achchudanai * amarar pirAnai emmAnai **
vAynda vaLavayal sUzh * taN vaLangkurugUrch saTakOpan *
nErnda OrAyirattu ippattu * aruvinai nIRu seyyumE 11
3067. BhagavAn is called ‘achyuta’ because He never leaves
His devotees. First, He identifies devotees who have wholly surrendered by
accepting Him as the upAyam and upEyam (teernda aDiyavar tammai). He then
corrects them by removing all the hurdles they face (tirutti). He then engages
them in continuous bhagavat kainkaryam (paNi koLLa valla). With all these
capabilities our dear Lord acquires ever-lasting fame and ever-lasting bond
with the devotee.
The most generous Van kurugoor Shatakopan who revelled in
the Lord of nityasooris declares that these ten tiruvAymozhis out of the thousand
beatific verses given by him will burn irrevocable sins. (11)
BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN
|
TIRUVAYMOZHI 3.5 |
शुभतनुसुभगः shubha-tanu-subhaga: The one whose splendorous body uplifts
one to bliss. |
Salutations to … |
||
|
3.5.1 |
243 |
ग्राहग्रस्तेभमोक्षाय नम: । |
grAha-grastEbha-mOkShAya nama: | |
The one who freed gajEndra grasped in the jaws of the crocodile. |
|
3.5.2 |
244 |
सुररिपुदमनाय नम: । |
suraripu-damanAya nama: | |
The one who vanquishes the enemies of the dEvas. |
|
3.5.3 |
245 |
गॊकुलत्राणकार्याय नम: । |
gOkula-trANakAryAya nama: | |
The one who protected the citizens of gOkula. |
|
3.5.4 |
246 |
गॊदार्थोक्षावमर्दाय नम: । |
gOdArtha-ukSha-avamardAya nama: | |
The one who suppressed the seven bulls for the sake of gOdA
(nappinnai). |
|
3.5.5 |
247 |
सदहितमथनाय नम: । |
sad-ahita-mathanAya nama: | |
The one who destroys the enemies of sAdhus. |
|
3.5.6 |
248 |
सिन्धुपर्यङ्कयुक्ताय नम: । |
sindhu-paryanka-yuktAya nama: | |
The one who reclines on the ocean bed. |
|
3.5.7 |
249 |
क्षॊणीभारव्यपॊहाय नम: । |
kShONIbhAra-vyapOhAya nama: | |
The one who relieved the burden of earth (mahabhaarata). |
|
3.5.8 |
250 |
क्षितिधरवसतये नम: । । |
kshitidhara-vasataye nama: | | |
The resident of tiruvEnkaTa hill. |
|
3.5.9 |
251 |
निर्जराराध्याय नम: । |
nirjara-ArAdhyAya nama: | |
The one worshipped by the immortal dEvas. |
|
3.5.10 |
252 |
विश्वारम्भाय नम: । |
vishvArambhAya nama: | |
The creator of the universe. |
TIRUVAYMOZHI 3.6
PASURAMS 3068 TO 3078
NammAzhvAr cautioned the samsAris against ignoring Haribhakti. In this decad, AzhvAr takes pity on them and does not want to leave them alone. Explaining that the archA form is easily accessible to the devotees, and is as glorious as the Lord Himself, AzhvAr instils devotion in them.
3068. seyya tAmaraik kaNNanAy *
ulagEzhum uNDa avan kaNDeer *
vaiyam vAnam manisar deyvam *
maTRum maTRum maTrum muTRumAy **
seyya sUzh suDar njAnamAy *
veLippaTTivai paDaittAn * pinnum
moykoL sOdiyODu AyinAn * oru
mUvar Agiya mUrttiyE 1
Lord krishnA who possesses beautiful eyes like the lotus petal with a tinge of redness (seyyatAmarai kaNNanAy) ingested the seven lOkas during the cosmic deluge and protected them in his stomach. Later, merely by his sankalpa shakti with the natural attribute of radiating knowledge of tEjas (seyya suDar gnyAnamAy) he created the cosmos effortlessly holding the earth and the seven worlds below it (vaiyyam); the AkAsam and the seven worlds above it (vAnam), creating humans, animals, plant species and the celestials (maRRum). Further, for the seamless process of creation from the moolaprakruti, he was the cause for the panchabhootAs , mahat and ahankara to be formed (maRRum maRRum muRRumAy).
He who is the owner of the nitya vibhooti who created BrahmA, rudra and indra is residing as their antaryAmi, entrusting the task of
creation to brahmA and destruction to Shiva whose body and soul, are part of his
divya tirumEni. (1)
mUvarkkum mudalvan tannai *
sAvamuLLana neekkuvAnait *
taDangkaDal kiDandAn tannait **
dEvadEvanait tennilangkai *
eriyezhach seTRa villiyai *
pAva nAsanaip pangkayat taDang
kaNNanaip * paravuminO 2
Sriman narayana is the dEvAdidEvan! The cause for the birth
of Lord brahmA,, rudra and indra. He is their master who absolved them of their
curses and suffering (sAvam uLLen neekku). He reclines in yOganidra on the
milky ocean to be easily accessible to grace the celestials whenever they
desired This emperumAn the head of the nityasooris is rAmapirAn who reduced the
city of lanka to ashes with his mighty bow.
Contemplate on that kaNNan with enticing eyes which are
worthy of enjoyment, which possess the natural trait of dissolving our sins due
to his compassion and simplicity (kaNNanai paravuminO). (2)
paramanaip paranjchOdiyai *
kuravai kOtta kuzhaganai *
maNivaNNanaik kuDak kUttanai **
aravamERi alaikaDal amarum *
tuyil koNDa aNNalai *
iravum nanpagalum viDAdu * enRum
Ettudal manam vaimminO 3
3070. AzhvAr glorifies lord krishna.
perumAn is the sarvEshvaran with a natural luminance beyond
the comprehension of the praises by the
nityasooris. He incarnated on this earth as kaNNan. While young, this
maNivaNNan, captivated the hearts of the cowherds and gOpis who never desired
to leave him. He danced with them (kuDa koottanai) exhibiting his beauty and
simplicity. He is none other than that Lord who reposes on anatAzhvAn in
pArkaDal in yOganidra which remained a secret for the simple gOpis.
Dear chEtanas! Gather and control your sense organs. With
bhakti, fervour, and enthusiasm, with your heart focusing on krishNa
unfailingly praise and ponder on Him alone (Ettu nal manam vaiminO). (3)
uraikkinRa mAyavan seermaiyai *
emmanOrgaL uraippaden? * adu
niRka nALtoRum ** vAnavar
tammai ALum avanum * nAnmuganum
saDaimuDi aNNalum *
semmaiyAl avan pAda pangkayam *
sindittu Ettit tirivarE 4
3071. AzhvAr tells the chetanAs the simplicity and goodness in emperumAn which is extolled by the celestials too.
If I appeal to you to hold the supreme lord who has unique
kalyAnaguna and beauty (mAyavan) close to your heart and surrender to him
(vaimin nummanadu enRu) you may question me saying, “ Isn’t this advice to us a
mere expression of forcing your parama bhakti towards emperumAn on us?
(emmOrgaL uraippadu En?).
For now ignore my words which may sound futile to you. The
three superior celestials Indra , rudra and brahma hold very high positions.
Brahma is the creator while Indra heads the huge retinue of devas and Shiva is
always performing penance entrusted with destruction. Yet, whenever they have
any hidden unexpressed desires or problems, they come rushing to emperumAn who
selflessly comes to their aid. They contemplate incessantly with devotion on
his tiruvaDis having realised his overflowing goodness in his nature (semmayAl
avan pAda paNkayam). Overwhelmed and considering him as the ultimate refuge
they wander singing his glories (sindittu Etti tirivarE). (4)
tiNinda maN kiDanda kaDal *
eriyum teeyODu irusuDar deyvam *
maTRum maTRum muTRumAy **
kariya mEniyan seyya tAmaraik
kaNNan * kaNNan viNNOr iRai *
suriyum palkarungkunjchi * engkaL
suDarmuDi aNNal tOTRamE 5
3072. emperumAn’s attribute of vAtsalyam is inexpressible.
Unable to separate himself from the worlds (vibhootis)
created by him, emperumAn who has a very attractive appearance desires to
display his presence in everything created by Him.
kaNNan, the one possessing a dark complexion (kariyamEniyan)
with reddish eyes, beautiful dark curly hair and a radiant tirumuDi is the head
of the nityasooris. He is our master whose true nature is exhibiting himself
subtly in all the creations that we perceive. His assets, the air which is
constantly on the move, the massive space, the solid earth, the surging oceans
which constrict themselves to the banks respecting His command, the unceasing
flames unaffected by the water. Furthermore, he is merged in the celestial
beings, the sun, moon, human beings, animals, and plants.
{Lord Krishna himself declares अजोऽपि सन्नव्ययात्मा
भूतानामीश्वरोऽपि सन् ।
प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ॥
I am born out of my own free will. I am birthless and the lord of all beings.}
(bhagavad geeta 4.6) (5).
avan oru mUrttiyAy *
seeTRattODu aruL peTRavan * aDik
keezhp puga ninRa sengkaNmAl **
nATRat tOTRach suvaiyoli *
uRalAgi ninRa * em vAnavar
ETRaiyE anRi * maTRoruvarai
yAn ilEn ezhumaikkumE 6
3073. AzhvAr asserts that lord Narasimha alone will be his permanent refuge.
Lord narayana alone is the blemishless one who has neither a
beginning nor an end (tORRa kEDavai illavan), free from the bondage of karmAs
of unending births. Inspite of being the supreme One, he proclaims every entity
possessing the stains of karmic traits which undergoes destruction as his sole
possession!
This Lord incarnated with a unique form as Lord Narasimha
(oru moortiyAy) emerging angrily to kill the asura hiraNyakashipu. He is the
sulabhan and kAruNyamoorty with enticing reddish eyes, having great fondness
for his dear devotee prahlad and graced him to hold on to his tiruvaDis without
fear (aDikeezhpuga).
This Lord who is the controller of the sense like
fragrance (gandam), form (tORRam), taste (suvai), sound(Oli) and touch (uRal)
gives us and the nityasooris a similar enjoyment of bhagavad anubhavam. How can I ever consider contemplating on any other God other than him even if I must
undergo seven consecutive births (ERRayE anRi maRRoruvarai yAnilEn
EzhmaikkumE)? (6)
innamudattinai enadAruyir *
kezhumiya kadirchchOdiyai * maNi
vaNNanaik kuDak kUttanai **
vizhumiya amarar munivar *
vizhungkum * kannal kaniyinai *
tozhumin tUya manattarAy *
iRaiyum nillA tuyarangkaLE 7
3074. AzhvAr appeals to chEtanas to accept sriman narayana as the sole refuge.
I earnestly request the samsAris to devotedly pay obeisance
(tozhumin) to lord narayana with a pure mind, devoid of fear or doubts and
permanently get rid of your perennial suffering (tooya manattarAy iRaiyum nillA
tuyaraNgaL). emperumAn has been like an eternal elixir/ sweet nectar in my
life when my soul was wandering in search of material pleasures (Ezhmaikkum
enadu Avikkum in amudattu) and now he has become more radiant after mingling
with my soul giving me the epitome of happiness.
His appearance is attractive like the dark blue gemstone. He
is the lovable kaNNan who performed the dance called kuDakoottu
(kuDAkoottanai). He who is sweet like a sugarcane is also a source of enjoyment
for the nityasooris and the sages. (7)
vinaigaLAy * avai allanAy *
uyara ninRadOr sOdiyAy *
ulagEzhum uNDu umizhndAn tannai **
ayara vAngku naman tamarkku *
arunanjchinai achchudan tannai *
tayaradaRku magan tannai anRi *
maRRilEn tanjchamAgavE 8
3075. AzhvAr justifies his firm belief to the samsArees to surrender to rAmapirAn alone.
Lord nArayana who is the prime cause and the controller of
the karmAs inclusive of puNya and pApam which haunt us, is unaffected by them
(vinaigalAy avai allanAy) as munDakopanishad says पुण्य पाप
विधूय - to attain paramapadam
one must shed both punya and papam. He is the unparalleled one with a pure
gorgeous tirumEni who swallowed the seven worlds during dissolution protecting
all entities safely in his stomach and spitting them out again during creation.
He who loves his devotees is like an undigestible venom to messengers of yamA
who arrive to drag the soul from the body at the time of death (ayar vANgum
naman tamarkku aru nanjinai). He is achyutan! He who will never abandon his
devotees under any circumstances (achchutan tannai).
I vow that I will
never take refuge in any other Lord other than the favourite and the obedient
son of the emperor Dasharatha (dayaratharkku magan tannai). I consider
rAmapirAn alone as my rakshagan (dayaratharkku magan tannai anRi paRRilEn
tanjamAgavE) who is worthy of taking shelter.
(AzhvAr sincerely appeals to the samsArees to seek refuge in
Lord rAma). (8)
tAnumAy avai allanAy *
enjchalil amarar kula mudal *
mUvar tammuLLum Adiyai **
anjchi neerulagattuLLeergaL! *
avan ivan enRu kUzhEnmin *
nenjchinAl ninaippAn yavan *
avanAgum neeLkaDal vaNNanE 9
3076. This pasuram is the crux of this decad highlighting the simplicity of the supreme lord who graciously takes the form as desired by us in the archai form.
Lord sriman narayana is one who can play the role of father,
mother, friend, and all relations never to disown us unlike the mortals and
stands by us to protect us eternally being the unique supreme one or sarva
upakArakan (tAnumAy avai allanAy) bestowing us with all favours we desire for.
He is the administrator of the highly knowledgeable nityasooris who praise the
lord without inhibitions, gracing them with uninterrupted bhagavad anubhavam.
He resides as the antaryAmi and governs the trimurtis Brahma, Rudran and Indra
who constantly contemplate on the lord.
{ Hearing the praises of emperumAn possessing unimaginable
attributes and a gorgeous divya maNgala vigraham, the samsArees approach AzhvAr
and ask him,” Is it possible for us who are mere mortals to reach this supreme one who is the paratvam residing far away in paramapadam, who is a pleasure to
a few like the trimurtis and the nityssooris and sages? You spoke about rAma
and krishna but they incarnated long ago!” }
Azhvar consoles them. Oh! The samsArees who are bound by
karmAs! Do not fear the lord who is the jagatkArakan (Adiyai anji
neerulagattuLeergaL). Do not have inhibitions or doubts about emperumAn having
immeasurable attributes and a tirumEni beyond our perception to be unreachable
(avan enRu kuzhEnmin). This Lord who has a majestic tirumEni like a dark blue
ocean is a sulabhan(ivan) who resolves to reside selflessly and affectionately
in the archA deity in the very same form that we wish, satiating the desires of
those who contemplate on him with bhakti. He accepts that archA roopam as his
svaroopam, however big or small it maybe by showering his grace and protecting
us (nenjinAl ninaipAn evan avan Agum neeLkaDAl vaNNanE).
Lord krishna tells arjuna,” I favour men who resort in me in
the same manner as desired by them”- ये
यथा मां प्रपद्यन्ते
तांस्तथैव भजाम्यहम् । मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः
॥(Bhagavad Geeta 4.11) (9).
karumANikkam enadAruyir *
paDa aravin aNaik kiDanda *
paranjchuDar paNDu nUTRuvar **
aDavarum paDai mangka * aivargaTkAgi
venjchamattu * anRu tEr
kaDaviya perumAn * kanaikazhal
kANbadu enRu kol kaNgaLE? 10
3077. AzhvAr longs to perceive and enjoy that kaNNan who was arjuna’s charioteer.
emperumAn who has a complexion resembling the vast ocean is a delight to the nityasooris in paramapadam like a beautiful precious gem (viNNavar karumaNikkam). He is the most luminescent one who came down from srivaikuNTam and reposes in tiruppARkaDal in yOganidra on the mighty Adiseshan spreading his fangs (paDAm aravin aNAikiDAndu), only to be easily accessible to the celestials.
For the benefit of the mortals he came down to the earth as
kaNNan. This kaNNapirAn is my source of energy survival (enadu Aruyir). Long
ago kaNNan was instrumental in destroying the army of Duryodhana supporting the
five pANdava brothers during the unforgettable Mahabharata war. In this war
kaNNan as pArthasArathy took up the task of being a charioteer of arjuna riding
the horses efficiently with his whip. When will my eyes witness that kaNNan’s
(perumAn) divine tiruvaDis adorning the tingling anklets as the attractive
ornament? (tEr kaDaviya perumAnai kazhal kANbadu enRu koL kaNgaLE?). (10)
karuttukku nanRum eLiyanAy *
maNkoL njAlattu uyirkkellAm * aruL
seyyum vAnavar eesanai **
paNkoL sOlai vazhudi nADan *
kurugaik kOn saTakOpan sol *
paNkoL Ayirattu ippattAl *
pattarAgak kUDum payiluminE 11
3078. EmperumAn who is difficult for us to be comprehended through the mortal eyes becomes a pleasure while contemplating from our heart. He who is the master of the nityasooris has a magnanimous nature of exhibiting himself in the archA roopam pleasing to the humans on this earth (uyirkkEllAm aruL seyyum). These ten sweet pasurams of a thousand have been sung by the chief of the town named kurugoor, part of the pAndya dEsam (vazhudi vaLanADan kurugai kOn) enveloped by beautiful groves and melodious sound of buzzing bees. Those who devotedly sing these pAsurams set to a tune will enjoy everlasting bhakti towards emperumAn (ippattAl pattarAga kooDum payiluminE). (11)
BHAGAVAT SAHASRA NAMAVALI FROM
DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN
|
TIRUVAYMOZHI 3.6 |
हरितनुविभवः hari-tanu-vibhava: The Lord whose
archA form is glorious |
Salutations to … |
||
|
3.6.1 |
253 |
पद्माक्षाय नम: । |
padmAkShAya nama: | |
The one with lotus eyes. |
|
3.6.2 |
254 |
पापहन्त्रॆ नम: । |
pApahantrE nama: | |
The destroyer of sins. |
|
3.6.3 |
255 |
मणिरुचयॆ नम: । |
maNiruchayE nama: | |
The one who is of the color of a blue-gem. |
|
3.6.4 |
256 |
अमराधीशचिन्त्याङ्घ्रिपद्माय नम: । |
amarAdheesha-chintyAnghri-padmAya nama: | |
The one whose lotus feet are meditated upon by the leaders of the
immortal dEvas. |
|
3.6.5 |
257 |
तत्तादृक्कुन्तलश्री सुघटितमकुटाय नम: । |
tat-tAdRuk-kuntalashree suGaTita-makuTAya nama: | |
The one wearing a befitting crown on His beautiful tresses. |
|
3.6.6 |
258 |
भावुकप्राप्यपादाय नम: । |
bhAvuka-prApyapAdAya nama: | |
The one whose feet are most desired by passionate devotees. |
|
3.6.7 |
259 |
शुद्धास्वाद्यस्वभावाय नम: । |
shuddhAsvAdya-svabhAvAya nama: | |
The one whose nature is pure and savourful. |
|
3.6.8 |
260 |
यमभटमथनाय नम: । |
yama-bhaTa-mathanAya nama: | |
The one who is terror for the votaries of yama. |
|
3.6.9 |
261 |
भक्तधीवृत्तिभाव्याय नम: । |
bhakta-dhee-vRutti-bhAvyAya nama: | |
The one who ever remains in the intellect and heart of His bhaktas. |
|
3.6.10 |
262 |
नीचॊच्चाभीष्टवृत्तयॆ नम: । |
neechOchcha-abheeShTa-vRuttayE nama: | |
The one who provides succor to everyone without the distinction of
high and low. |
TIRUVAYMOZHI 3.7
PASURAMS 3079 to 3089
BHAGAVATA VAIBHAVAM
The glory of bhAgavatas
Service to God culminates into service to devotees. An ardent, long-time devotee of bhagavAn understands the value of bhAgavatas, accepts them as their master and begins to serve them. BhAgavata sEshatvam is defined by the “namah”, shabdham of tirumantram/ashTAksharam.
While Lakshmana followed Lord rAma after getting his
permission forcefully, Shatrugna immediately followed Bharata to Nandigram,
without any previous plan and without asking anyone.
Shatrugna was a person of strong will. Not only did He
master His external enemies (shatru-gna), but also his internal enemies, the
senses. His mind was never confused
about His service to bharata and never left him.
Let us imbibe the significance of bhAgavata sEshatvam from
the words of nammAzhvAr.
payila iniya * nam pARkaDal sErnda paramanai **
payilum tiruvuDaiyAr * yavarElum avar kaNDeer *
payilum piRappiDai tORu * emmai ALum paramarE 1
Paraman, the supreme Lord is tEjOmaya – His form emits
plentiful (payilum) radiant light (suDar oli). He has divine lotus like eyes
and is increasingly delightful (payila iniya paraman). His pleasing repose on
the wondrous cosmic ocean cordially invites devotees to worship Him with
ease.
BhAgavatas (ardent servitors) who possess the greatest fortune of serving this amazing Lord (payilum tiru uDaiyAr) ceaselessly, whoever they are, they are my governing seers in every birth. payilum piRappiDai tORu emmai Alum paramarE! (I shall ever remain subservient to bhAgavatas). (1)
tOLum Or nAnguDait * tUmaNivaNNan emmAn tannai **
tALum taDakkaiyum kUppip * paNiyum avar kaNDeer *
nALum piRappiDai tORu * emmai ALuDai nAdarE 2
3080. Paramapurushan who controls everything is the one who incarnated as KrishNa. He is the wielder of the resplendent sudarshaNa chakra that vanquishes all enemies. He has beautiful, matchless shoulders (chaturbhuja). He is of the hue of a pristine blue gem.
BhAgavatas who, forever, fold their hands and legs and prostrate at the feet of my unparalleled Lord are my controlling masters every day and, in every birth. nALum pirappuDai tOru Alum nAtharE! (I shall ever remain subservient to bhAgavatas). (2)
pOdanai * pon neDunjsakkarattu * endai pirAn tannai **
pAdam paNiya vallAraip * paNiyum avar kaNDeer *
Odum piRappiDai tORu * emmai ALuDaiyArgaLE 3
3081. Our Lord is hailed as nAtha by the inhabitants of the earth (leelA vibhooti) and the inhabitants of the sky (nitya vibhooti). He sports a fragrant tulasee garland. He has the golden chakra in his hands.
BhAgavatas who continually surrender at my emperumAn’s feet are my mentors in all my destined births. Odum piRappiDai tOru emmai AluDaiyArgaLE! (I shall ever remain subservient to bhAgavatas). (3)
puDaiyAr ponnUlinan * ponmuDiyan maRRum palkalan **
naDaiyAvuDait tirunAraNan * toNDar toNDar kaNDeer *
iDaiyAr piRappiDai tORu * emakku em perumakkaLE 4
3082. Shreeman nArAyaNa wears a peetAmbaram robe fitting well with His waist (uDaiyArnda ADaiyan). He wears matching ornaments in his neck and waist bands around his peetAmbaram (silk dhoti) (kaNDikaiyan uDai nAn inan). One side of His divine chest is graced by the golden yagyOpaveetam (puDai Ar pon nUlinan). His head holds the shining golden crown (pon muDiyan). Many more such ornaments decorate our great Lord (maRRum palkalan).
BhAgavatas who are devotees of my Lord nArAyaNa who is naturally beautiful,
and the servitors of such bhAgavatas (toNDar toNDar, aDiyarkku aDiyAr), are
my permanent (iDai Ar) masters in all my births (piRappiDai tOru em perumakkaLE). (I shall
ever remain subservient to bhAgavatas).
AzhvAr says that He will be ‘aDiyArkku aDiyArkku aDiyAr’ –
servant of, the servant of the servant of Lord nArAyaNa in every birth. (4)
arumai ozhiya * anRu AramudUTTiya appanai **
perumai pidaRRa vallAraip * pidaRRum avar kaNDeer *
varumaiyum immaiyum * nammai aLikkum pirAkkaLE 5
BhAgavatas who hail the sAdhus who propagate tirumAl’s glories are our seers who can protect us in this birth/in this bhoolOka (immaiyum) and in all our future births/paralOkas (varumaiyum immaiyum nammai aLikkum pirAkkaLE!). (I shall ever remain subservient to bhAgavatas) (5) .
tuLikkum naRungkaNNit * tUmaNivaNNan emmAn tannai **
oLikkoNDa sOdiyai * uLLattuk koLLum avar kaNDeer *
salippinRi yANDu emmaich * sanma sanmAntaram kApparE 6
BhAgavatas who always have this emperumAn fixed inside their hearts will protect me in all my innumerable births without giving me up. (salippinRi janma janmAntaram kApparE!). (6)
tanmai peRuttit * tan tALiNaik keezhk koLLum appanai **
tonmai pidaRRa vallAraip * pidaRRum avar kaNDeer *
nammai peRuttu emmai * nALuyyak koLginRa nambarE 7
3085. Out of compassion, bhagavAn saves His aDiyArs from taking repeated births, cleans them of all their material attachments and takes them to nityavibhooti, the everlasting abode VaikunTha. He then blesses the muktAtmas to realise their pure, blissful consciousness (svasvaroopa prApti – tanmai peRutti) and engages them in ananta kainkaryam of His divine tiruvaDis (tAl iNai keezh koLLum).
BhAgavatas are devotees who understand my father’s (appan) audhArya guNas. Those bhAgavatas who extoll such bhAgavatas with their unique speech skills are my trustworthy, well-wishing leaders who care to uplift me as long as I take birth. Nanmai peRuttu emmai nAL uyya koLkinRa nambarE! (7)
umbar ulaginil yArkkum * uNarvariyAn tannaik **
kumbi naragargaL EttuvarElum * avar kaNDeer *
em palpiRappiDai tORu * em tozhu kulam tAngkaLE 8
3086. The Lord who created the entire universe is my dear trusted Lord. He has the most compassionate pirATTi in his tirumArbu (She is always with Him in all His forms and incarnations). His greatness is incomprehensible even to the dEvas of the higher lOkas.
Even if the most sinful inhabitants of the kumbi naraka
glorify my Lord, I shall become a servitor of their clan in all my births. em
pal piRappiDai tORu em tozhu kulam tAngaLE! (I shall ever remain subservient to
bhAgavatas)
• Kumbi is a kind of hell that is gruesome. (8)
nalantAnilAda * saNDALa saNDALargaL Agilum **
valantAngku chakkarattu aNNal * maNivaNNaRku ALenRu uL
kalandAr * aDiyAr tam aDiyAr emmaDigaLE 9
3087. The varNAshrama dharma of four varNas is the foundation for the classification of people into all clans or kulas. (A fifth varNa called chaNDAla was given to those born out of the union of the fourth class and a brAhmaNa woman).
Even if one were to be born in the lowest of chaNDAla varNa
which is lower than the four varNas, if He surrenders to chakradhAri, the Lord
holding the chakra in His left hand, and becomes the dAsa of the blue gem Lord
NArAyaNa, then He is said to have realised the Swaroopa gyAnam of the AtmA.
Such a person is said to be a vaishNava. AzhvAr says that such a person’s
servant’s servant is His master. uL kalandAr aDiyAr tam aDiyAr em aDigaL. (I
shall ever remain subservient to bhAgavatas)
AzhvAr highlights that ‘vaishNava kulam’ or ‘tONDa kulam’ is the best clan as against any of the varNAshrama kulas. (9)
paDiyAdumil kuzhavippaDi * endai pirAn tanakku **
aDiyAr aDiyAr tam aDiyAr aDiyAr * tamakku
aDiyAr aDiyAr tam * aDiyAr aDiyOngkaLE 10
AzhvAr says that He would be the servitor of the last of the seven descendants of bhAgavatas or aDiyArs of this unparalleled Lord shreeman nArAyaNa. emperumAnukku aDiyArkku aDiyAr tam aDiyar aDiyAr tamakku aDiyAr aDiyAr tam aDiyAr aDiyOngaL! (I shall ever remain subservient to bhAgavatas) (10)
3089. aDiyOngku nURRuvar veeya * anRu aivarukku aruL seyda
neDiyOnai * tenkurugUrch saTakOpan kuRREvalgaL **
aDiyArnda AyirattuL * ivai pattu avan toNDar mEl
muDivu * Arak kaRkil * sanmam seyyAmai muDiyumE 11
BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN
|
TIRUVAYMOZHI 3.7 |
स्वबहुमतजनस्वामी sva-bahu-mata-jana-svAmee |
Salutations to … |
||
|
3.7.1 |
263 |
स्फीतालोकातिभूम्ने नम: । |
spheetA-lokAti-bhUmnE nama: | |
The one who is ever like a sphere of increasing radiance. |
|
3.7.2 |
264 |
पृथुबहुभुजाय नम: । |
pRuthu-bahu-bhujAya nama: | |
The one who has four broad arms. |
|
3.7.3 |
265 |
दिव्यमाल्यास्त्रभाजे नम: । |
divya-mAlya-astrabhAjE nama: | |
The one who bears the divine tulasee garland and the divine weapons. |
|
3.7.4 |
266 |
सद्वस्त्राकल्पाय नम: । |
sadvastrA-kalpAya nama: | |
The one who wears the beatiful peetAmbaram and ornaments. |
|
3.7.5 |
267 |
त्रिदशरसकृते नम: । |
tridasha-rasakRutE nama: | |
The one who granted amRutam to the 33 types of dEvas. |
|
3.7.6 |
268 |
रक्षणौन्मुख्यवते नम: । |
rakShaNa-unmukhyavatE nama: | |
The one who eagerly looks up to save His devotees. |
|
3.7.7 |
269 |
मुक्तैरुत्तंसिताङ्घ्रये नम: । |
muktair-uttaMsitAnghrayE nama: | |
The one whose feet are the crown for liberated souls. |
|
3.7.8 |
270 |
स्थिरधृतरमाय नम: । |
sthira-dhRuta-ramAya nama: | |
The one in whom ramA dEvi resides permanently. |
|
3.7.9 |
271 |
श्यामकान्तये नम: । |
shyAma-kAntayE nama: | |
The beautiful blue Lord. |
|
3.7.10 |
272 |
नित्यसत्कान्तये नम: । |
nitya-sat-kAntayE nama: | |
The one who is eternally real and beautiful. |
TIRUVAIMOZHI 3.8
PASURAMS 3090 TO 3100
AzhvAr's anubhavam of emperumAn reaches various levels and its trajectory is an interesting analysis.
AzhvAr laments about his inability to see
and be in close proximity to emperumAn's tiruvaDi. Seeing his pathetic state,
emperumAn shows how the bhAgavatas pray to Him and derive bliss. AzhvAr
emulates the bhAgavatas, but, in the process, lands up in the same
distressed state of yearning for His darshan. He wonders when he will
finally get the joy of seeing Him. When he achieves the joy, he prays that his
other indriyas also get to relish the same joy!
The guNa nAmam of this
decad is "nitya-dRushyAnga:" - The one whose tirumEni darshana is
craved for eternally.
aDiyAnE! * AzhkaDalaik kaDaindAy! * puLLUr
koDiyAnE! ** koNDal vaNNA! * aNDattu umbaril
neDiyAnE! * enRu kiDakkum en nenjchamE 1
EmperumAnE! One who wears the resplendent
crown, which indicates that You are the Lord of both the nityavibhoothi and
leelAvibhuti( muDiyAnE).
One whose divine tiruvaDi is worshipped by all the
people in the three worlds (adiyAnE).
One who churned the deep milky ocean to procure
amrutam for the devas.
One who has the majestic Garuda on the mast and
also as Your mount(puLLoor kodiyAnE).
One who is hued as the dark blue clouds( koNDal
vaNNA).
My heart melts down, constantly
meditating on You. (1)
tanjchanE! * taNNilangkaikku iRaiyaich seRRa
nanjchanE! ** njAlam koLvAn * kuRaLAgiya
vanjchanE! * ennum eppOdum en vAsagamE 2
EmperumAnE! I continue to rant and talk
about Your leelas..
O! One who is my safe sanctuary (tanjanE)!
One who proved to be the fatal
poison(nanjanE) for rAvaNA, the emperor of the cool and beautiful city of
lankA!
One who deceitfully (vanjanE) retrieved the world
from mahAbali by taking the vAmana avatAram. (2)
nAyaganE! * nAL iLantingkaLaik kOL viDuttu **
vEyagam pAl veNNey toDuvuNDa * AnAyar
tAyavanE! * enRu taDavum en kaigaLE 3
O emperumAnE! dEvAthidEvA! The Lord of the
dEvas! You graced my speech and made me chant Your namas and worship You.
O, Krishna, who has the fine AyarpAdi
lady, YashOdha as Your mother ( AnAyar thAyavan).
Flashing Your teeth which glow like the rays of
the young crescent moon, You stealthily entered the houses made of bamboo( vEi
agam) and gobbled the butter. My hands are desirous of touching You fondly(
thadavumE en kaigaL). (3)
vaigalum mAttiraip pOdum * Or veeDinRi **
paikoL pAmbERi * uRai paranE! * unnai
meykoLLak kANa * virumbum en kaNgaLE 4
This is what my eyes desire, AzhvAr says...
O swAmi, one who reclines gracefully on
the hooded anantAzhvAn (paikoL pAmbERi uRaibavanE).
I desire to wholeheartedly pay obeisance to You over and
over again( thozhudhu thozhudhu) with my hands.
My eyes desire to see Your omnipotence on
a daily basis(vaigal) and without missing even a moment(mAthrai pOdhum Or
veedinRi). (4)
maN koNDa vAmanan * ERa magizhndu sel **
paN koNDa puLLin * siRagoli pAvittu *
tiN koLLa Orkkum * kiDandu en sevigaLE 5
VAmana moorthi retrieved the Earth from
mahAbali and mounted the Garuda. My ears are determined to hear the
fluttering of the jubilant Garuda's wings, which are actually the swaras of the
vedas (paN koNda pulling siRagoli). Meditating on the rhythmic beat of its
wings, my ears wait with bated breath ( thiN koLLa Orkkum en
sevi. (5)
kavigaLE * kAlap paN tEn * uRaippattuTRu **
puviyin mEl * ponneDum chakkarattu unnaiyE *
avivinRi Adarikkum * enadAviyE 6
EmperumAnE! My soul desires to listen to the
songs sung by poets, praising You and Your kalyANaguNas. These sthutis
are like fruits(keerthi ennum kani), blended with swaras or notes(paN) which
are like honey. These notes are set resonating with times ( kAlam).
EmperumAnE! I desire to have Your
dharshan, wielding the fiery sudharshana chakram. My soul desires to soak
in this experience, without disruption and without missing a
note(avivinRi Adharikkm enadhu Avi). (6)
tUviyam puLLuDaiyAy! * suDar nEmiyAy! **
pAviyEn nenjcham * pulambap palakAlum *
kUviyum kANap peREn * una kOlamE 7
EmperumAnE! You are my life( AviyE).
You are the precious amrutham( Aramudham).
You have made me Your slave (ALudai).
You have the garudan with beautiful wings as Your vehicle.
You wield the glowing sudharshana chakram.
I am so unfortunate, that even after pining and
praying devotedly for ever so long, I haven't been rewarded with Your darshan
in all its splendor. (7)
neelamE! * ninRu enadAviyai * eerginRa
seelamE! ** senRu sellAdana * munnilAm
kAlamE! * unnai ennAL * kaNDu koLvanE? 8
EmperumAnE! You are beauty personified
(kOlamE). Your eyes are beautiful like the lotus. You are blue as the huge,
dark mountain(Or anjana neelamE). My soul is seized by the brilliance of Your
kalyANaguNas and I have made up my mind to enjoy You. You are the controller of
the past, present and future( senRu sellAdhana munnilAm kAlamE). Alas! When am
I going to have Your dharshan( ennAL kaNdu koLvEn) and attain eternal
bliss? (8)
kaLvanE! * kanjchanai vanjchittu * vANanai
uLvanmai teera ** OrAyiram tOL tuNitta *
puLvallAy! * unnai enjnjAnRu porunduvanE? 9
O deceitful Lord( kaLvan)' Give me three
feet of land ,O mahAbali', You said, and acquired all the three worlds.
You decimated the evil kamsA (kanjanai
vanjithu). You ripped bANAsuran of his courage(uL vanmai theera) by chopping
off his thousand arms. Your vehicle is the Garudan( puLLvallAi).
When am I going to reach You? ( unnai egnAnRu porundhuvanE?) (9)
peruntagAy! * un kazhal kANiya pEduTRu **
varundi nAn * vAsaga mAlai koNDu * unnaiyE
irundirundu * ettanai kAlam pulambuvanE? 10
3099. Unable to bear his disappointment, AzhvAr lays bare his heart and says...
Having lost myself to Your benevolent
guNas, my despair has only grown manifold.
My Superior EmperumAnE( perunthagAi)! You
crawled between the huge maruda trees and pulled them down.
I cry out in despair and agony to see Your
divine tiruvadi. My heart is filled with love for You ,as I sing in Your
praise. How long will I have to lament and cry calling out to
You? (10)
nalangkoL seer * nankurugUrch saTakOpan ** sol
valam koNDa AyirattuL * ivaiyum Or pattu
ilangkuvAn * yAvarum ERuvar sonnAlE 11
BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN
|
TIRUVAYMOZHI 3.8 |
नित्यदृश्याङ्गः
nitya-dRushyAnga: |
Salutations to … |
||
|
3.8.1 |
273 |
चित्ताकृष्टिप्रवीणाय नम: । |
chitta-AkRuShTi-praveeNAya nama: | |
The one who is proficient in enchanting the mind. |
|
3.8.2 |
274 |
अभिलपनसुखाय नम: । |
abhilapana-sukhAya nama: | |
The one who makes the act of praising Him pleasurable. |
|
3.8.3 |
275 |
स्पर्शवाञ्छां दुहानाय नम: । |
sparsha-vAnChAm duhAnAya nama: | |
The one who kindles the desire to touch Him. |
|
3.8.4 |
276 |
दिदृक्षामातन्वानाय नम: । |
didRukShAm-AtanvAnAya nama: | |
The one who implants the desire to see Him. |
|
3.8.5 |
277 |
श्रुतिहितसहिताय नम: । |
shruti-hita-sahitAya nama: | |
The one whose praises are delightful to the ears. |
|
3.8.6 |
278 |
आत्मनित्यादरार्हाय नम: । |
Atma-nitya-Adara-arhAya nama: | |
The one who ever offers firm support for the soul. |
|
3.8.7 |
279 |
विश्लेषाक्रोशकृते नम: । |
vishlESha-AkrOsha-kRute nama: | |
The one who infuses anger when separated. |
|
3.8.8 |
280 |
स्मरदरतिकराय नम: । |
smaradaratikarAya nama: | |
The one who renders the meditator weak. |
|
3.8.9 |
281 |
दत्तसायुज्यसङ्गाय नम: । |
datta-sAyujya-sangAya nama: | |
The one who makes us crave for His union. |
|
3.8.10 |
282 |
बाललौल्यं कुर्वाणाय नम: । |
bAla-laulyaM kurvANAya nama: | |
The one who reveled in childhood feats (to reveal His guNas). |
|
** 5. shruti-hita-mahitAya nama: |
||||
TIRUVAYMOZHI 3.9
PASURAMS TO 3101 to 3111
In this decad, AzhvAr insists and advises that all should
praise the glory of emperumAn and not express their admiration for those living
in this materialistic world.
3101. sonnAl virOdamidu * Agilum solluvan kENminO *
ennAvil inkavi * yAn oruvarkkum koDukkilEn **
tennAtenAvenRu * vaNDu mural tiruvEngkaDattu *
ennAnai ennappan * emperumAn uLanAgavE 1
AzhvAr says that his
tongue cannot resist praising emperumAn who is residing in the sacred tirumala
hills filled with humming bees. (One should always recite bhagavAn nAma in the morning, noon and evening as told by PrahlAda to the asuras).
(sonnAl virOdham idhu)
AzhvAr adds further that even if His advice disinterests us,
He would still continue to preach until we refrain ourselves from materialistic
worldly pleasures and use our tongue to praise the Lord.
He advises everyone to merely listen (kENmin) like the one
who would not close their ears on hearing the sound of the waves in the milky
ocean.
AzhvAr highlights the greatness of the result of his
admiration of tiruvenkaTamuDaiyAn in comparison to the result of Valmiki's
praises (of sri rAma) and states that He is my appan, the one who made him fit
enough to advise others to sing His praise.
(AzhvAr also wonders, “What will be the state of emperumAn (who has come down here for my sake) if I start to admire and sing about other's glory?". Hence He requests all chEthanas to copy his gesture of praising emperumAn).(1)
vaLanA madikkum * immAniDattaik kavi pADi en? **
kuLanAr kazhani sUzh * kaNNan kuRungkuDi meymmaiyE *
uLanAya endaiyai * endai pemmAnai ozhiyavE 2
AzhvAr strengthens his stand of appreciating the glory of
emperumAn through this pAsuram also.
AzhvAr considers those who possess materialistic wealth and
who deny the existence of bhagavAn as "ilan". He says:
What is the use of glorifying these humans who are already
existing in this world without knowledge of their source?
What is the use of glorifying humans who are wealthy while
their wealth does not belong to them but to bhagavAn?
I shall glorify only the Lord of my clan, my benefactor who
permanently reveals His saulabhya in the beautiful divya dEsam thirukkuRungudi
surrounded by green fields and water bodies.
AzhvAr says that tirukurungudi nambi possess all the
attributes and qualities (meymmaiyE) that are stated in the verses praising
him. He assures that others who are engaged in worldly matters are not worthy
of any praise or appreciation.
He says in bhagavAn's example, one cannot fully describe his
qualities and glories whereas in humans there is nothing to appreciate and when
attempted would be mere exaggeration.
AzhvAr firmly believes that He is the parama purusha ( the
ultimate) for his entire family( endhai) and does not end with him alone.
AzhvAr logically concludes this verse questioning "What is the purpose or need to sing the praise of mortal souls (who do not own any praiseworthy qualities) instead of uttering the nAma of the befitting lord who has innumerable qualities worthy of praise"? (2)
vazhiyait tarum * nangkaL vAnavar eesanai niRkap pOy **
kazhiya miga nallavAn * kavi koNDu pulaveergAL! *
izhiyak karudi * Or mAniDam pADal ennAvadE? 3
Oh the learned ones! AzhvAr speaks.... Listen and think!
What is the favour you derive from praising the people living on earth who
possess no praiseworthy attributes?
AzhvAr asks us to sing of emperumAm to attain mOksha which
permanent.
As stated in chAndhOgya upanishad 8.15 " na cha
punarAvarthathE" mOksha means no coming back and being relieved forever
from the connect with the material realm. (Ozhivu ).
AzhvAr says, sing the
glory of emperumAn who will show the archirAdhi margam (the way that leads to
paramapadham) and the means through which one can attain Him. AzhvAr assures
that AtmA will certainly enjoy that journey (pOm vazhiyaith tharum) more than
the joy in SrivaikuntAm.
“vazh”- means the goal (prApyam) and emperumAn himself
becomes the UpAyam (means) to reach the goal. Hence AzhvAr asks the poets to
sing only His glory who is the ultimate.
AzhvAr says that the
Nityasooris (nangal vAnavar eesanai nirka ) in Srivaikuntam will not let the
humans return back to material realm.
Some may think
"Would merely singing his praise suffice for what He has given me"?
AzhvAr states that all are chasing to praise someone else
other than emperumAn. He says in Bhagavath vishayam when one proceed towards
(pOy.. is used instead of coming) emperumAn, it would be felt as if we are
nearing our own home. But, in an attempt to praise would feel unnatural. AzhvAr
finally questions the poets" why are you all stepping down (izhiya karudhi)
from your position to compose good( migA nalla) and beautiful poems on
humans(or mAnidam pADal)?
Will it suit your
calibre Oh kAvis ! advises AzhvAr in this verse.(3)
mannA manisaraip * pADip paDaikkum perum poruL **
minnAr maNimuDi * viNNavar tAdaiyaip pADinAl *
tannAgavE koNDu * sanmam seyyAmaiyum koLLumE 4
AzhvAr further extends his advice given in the 3rd pasuram.
He says "Oh poets ! Why are you adamant in your act of praising the
impermanent humans?
AzhvAr says if you sing the wonder of the supreme lord, who
is the cause for the worship of nithyasuris at paramapadham, who has great glow
and tejas in His face, who wears a precious gem studded crown you are assured
of a permanent place in the abode of emperumAn Srivaikuntam.
AzhvAr asks, “How long will the wealth received by praising
the humans sustain? Will it be of any use?
Periya tirumozhi 6.2.5.
- The person You begin to praise would have expired long before).
(eththanai nAllaip pOdhum)
AzhvAr questions the poets (PulavirgAl) "Can’t you
assess the worth of your words and meanings? Can’t you check the worth of the
reward?
AzhvAr says that only those who praise Him will reach the
ultimate abode of Sriman Narayanan. (min Ar)
AzhvAr further justifies his words saying "the praise
of emperumAn will make the AtmA resemble bhagavAn himself (ThannAgave koNdu) as
said in periya Tirumozhi 11.3.5 and will accept the praises for himself with
pleasure.
AzhvAr ends this verse saying He will first give the
enjoyment of Nithyasuris and then will remove oneself from the samsAram
(sanmam seyyAmaiyum koLLumE) The anecdote from Srimad
Ramayanam of first crowning Vibhishanan and then the killing of rAvana is
quoted here by AzhvAr in this verse.
AzhvAr requests the poets - "do not go down and become low in stature and sing the mortal persons when someone Supreme is waiting to grant you boons after hearing you praise Him."(4)
vaLLal pugazhndu * num vAymai izhakkum pulaveergAL! **
koLLak kuRaivilan * vENDiTRellAm tarum kOdil * en
vaLLal maNivaNNan tannaik * kavi solla vamminO 5
AzhvAr here again requests the poets to praise emperumAn who
is radiant and having the best rUpam and who is waiting to grant our wishes
without analyzing our defects whatsoever.
AzhvAr starts with the verse (koLLum payan illai). He hits
directly on the nail. He says no one would
praise others for the sake of praising. They praise lowly people
expecting some reward in return and all those are worldly benefits and strictly
speaking "there is no benefit at all" states AzhvAr.
He says the wealth owned by the humans are similar to the
waste found in a garbage dump. It is like exposing all the defects and faults
of the one who is being praised and it is like foul play for the ones who are
praising (num vAymai izhakkum)those who are not worthy of it.
AzhvAr assures that definitely there is splendour and joy
when you praise the lord (who possess innumerable auspicious qulaities) and who
is free of any flaw or defects.
When you sing the glory of emperumAn the return you get is
incomparable says AzhvAr. (vENdiRRu ellAm tharum). (5)
immannulaginil * selvar ippOdillai nOkkinOm **
num inkavi koNDu * num num iTTA deyvam EttinAl *
semmin suDarmuDi * en tirumAlukkuch sErumE 6
3106. Do pen poems only about tirumAl!
AzhvAr pleads to the poets, the knowledgeable ones to praise
sArveshvaran alone as all their expressions (even if they praise other
dEvathas) would only mean the divine emperumAn who is the lord of Sri
mahAlakshmi (tirumAl).
AzhvAr invites the poets (who know to differentiate between the good and the bad ) (vammin) who are caught in the wild fire of worldly pleasures similar to the act of directing others who are caught in a fire to a cool pond of water.
AzhvAr says you can better slog by doing
Craft work (num mey), carry heavy loads etc., instead of
engaging yourself in praising lowly people who are unfit for all those praises.
When the poets say, “We do it for our livelihood",
AzhvAr refuses to accept their words. He says not to lower our calibre and
praise others who will not provide us with appropriate rewards. Praise only
bhagavAn.
Immanulagil selvar ippOdhillai nOkkinOm....
In this world which is pravAharoopEna nithyam - In this eterally changing world, there has
been no one whose wealth was permanent. It is certain that only Sriman
narayanan, the lord of srimahAlakshmi will reward You enough for your songs.
AzhvAr replies to the poets who questioned him " What
if we praise the other dhEvathas who are different from humans"? The
adjectives you use for glorifying will not be applicable to them.
Ex...puNDareekAksha ( lotus - eyed ) will mean only emperumAn
and will not suit any one else.
Hence please praise only emperumAn who is the antaryAmi
within every soul and who is the unparalleled paramAthmA who has praiseworthy
qualities that suits true worship. (6)
pErum uDaiya pirAnai allAl * maTRu yAn kilEn **
mAri anaiya kai * mAlvarai okkum tiNtOL enRu *
pArilOr paTRaiyaip * pachchaip pasum poygaL pEsavE 7
AzhvAr adds that he is incapable of praising someone to be
as generous as clouds who actually is not.
Only Sarveswaran possesses the quality of being generous.
The incident where SrirAma offered all his cows that lived
upto the banks of sarayu river (as he had nothing else to offer) to a brAhmanA
named trijada is quoted as reference (sErum Kodak puzagh) in this
context. AzhvAr ends his statement saying He alone matches the term
"generosity".
(Or Ayiram) Only those who have innumerable countless names
to His credit can be called as "Ayiram perudaiyAn". AzhvAr further
states that every single divine name has thousand glories to relate and
cherish.
AzhvAr says repeatedly that he is incompetent to pen the
glory of others who actually do not own any noteworthy quality.
At least to sing about dEvAtas in the celestial world is
tolerable feels AzhvAr; but here in this materialistic world (pAr) people act
and speak lies (pachchaip pasumpoigal pEsavE) cleverly to get some reward in
return not realizing that they neither do or receive anything good from those
silly Only emperumAn grants our wish like the clouds that shower rain without
any expectation. (mAri anaiya kai). (7)
Aya perum pugazh * ellai ilAdana pADip pOy **
kAyam kazhittu * avan tALiNaik keezhp pugum kAdalan *
mAya manisarai * en solla vallEn en vAy koNDE? 8
AzhvAr speaks that his words won’t cooperate with him even
if he attempts to speak (en vAy koNDu) of other lowly persons living on this
earth.
AzhvAr questions, "Will I who is eager to praise Krishna(pinnaku
maNALanai) the spouse of nappinai pirAtti (the incarnation of NeeLA dhEvi) shed
my body and reach the heavenly abode(paramapadam) and fall at His lotus feet(
thAlinAi) as early as possible(pOy), praise other persons who are destined to
die (mAya manisarai)?".
AzhvAr vouches his statement using these adjectives
(Aya,perum igazhdita, ellai ilAdhana ). (8)
Ay koNDa seer vaLLal * AzhippirAn enakkE uLan **
sAy koNDa immaiyum sAdittu * vAnavar nATTaiyum *
nee kaNDu koL enRu * veeDum tarum ninRu ninRE 9
In the ninth pasuram AzhvAr says that he was not born to praise humans , and that the sole purpose
of his mouth was to sing the glory and
the kalyANa gunas of the benevolent (vaLLal) emperumAn ((whose divine qualities
like Anandham etc are analysed in vEdhanthAm(vAy koNdu).
Sri rAmAyanam
ayOdhya KANdam 40.5 " srushTha: tvam vanavAsAya", sumitra says to
lakshmana - "You are born/destined to accompany Sri rAma in the forest and do kainkaryam for him throughout His
vanavAsam". Similarly, AzhvAr says his birth was solely to sing
emperumAn's glory and none other.
(Ay koNda) Though He is beyond description and cannot be
sung in a nutshell as vEdam itself ran short of words to describe His
stature...AzhvAr says His form, name etc are all for the sake of his devotees
only. This is also expressed in jitAntE stOtrAm "bhaktAnAm".
AzhvAr says
that emperumAn who has the Azhi Azhvan (sudarshana chakra) shall bethe only one
to be sung by him. He says by having emperumAn as his upAyam he will conquer
all his goals in this materialistic world and subsequently will worship
SrivaikuNtanAthan at paramapadham. (vAnavar
nAttaiyum nI kANdu kol) where the nityasooris who eternally serve the
lord .
AzhvAr says (ninRu ninRE) - If we sing the glory of Him with
attachment, emperumAn would first give the joy of enjoying His archavatArAm,
then show paramapadham (moksha sAmrAjyam) and then finally the ultimate
mahAnandam of serving at His lotus feet. (9)
senRu senRAgilum kaNDu * sanmam kazhippAn eNNi **
onRiyonRi ulagam paDaittAn * kavi AyinERku *
enRum enRum ini * maTRoruvar kavi ERkumE? 10
AzhvAr says that he is more scared of the human body than
death as it prevents one from reaching the heavenly abode.
AzhvAr says that bhagavAn would think that shedding the body
He would see me one day or the other. If not in this birth ( ningi pOy senRu
senRu Agilum kaNdu) at least in some future births.
AzhvAr uses the same reference as told in nAnmugan
tiruvanthAdhi 23 " paththi uzhavan perum punam" here too. (onRi onRi
ulagam paDaittAn)
He says "a farmer would repeatedly sow the seeds till
he reaps a good harvest. Similarly, bhagavAn, the farmer, who sows the seed of
bhakti in the heart of chEtanas will release the Athma from the human body and
will give them the benefit of harvest in SrivaikuntAm."
EmperumAn out of his own compassion and kind heart (even if
does not happen immediately (enRum enRum) but over a period of time)) will see
that all chetAnas are elevated according to their respective karma.
AzhvAr ends this verse saying that henceforth, it's going to
be my (enRum enRum) everyday practice of praising emperumAn and as told in
taittireeya Upanishad, - "aham annam aham annam aham annam" will also
become my daily AhAram.
AzhvAr declines to praise (matRu oruvar kavi ERkumE) others
and is certain he will never sing the glory of lowly persons and will never
speak high of anyone other than emperumAn. (10)
ERkum perum pugazh * vaNkurugUrch saTakOpan sol **
ERkum perum pugazh * AyirattuL ivaiyum Or pattu *
ERkum perum pugazh * solla vallArkku illai sanmamE 11
NammAzhvAr, of the beautiful AzhvAr tirunagari sang these
ten verses admiring emperumAn's kalyana gUnas like saulabyam, parathvam etc.,.
AzhvAr assures that people who recite these ten pAsurams
sung in this decad (among the thousand pasurams) will definitely get relieved
from rebirth (illai sanmamE) and will attain the ultimate abode of paramapadham
(which are under the control of nityasUris and who by nature talk about and
serve none else than bhagavAn).(11)
BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN
|
TIRUVAYMOZHI 3.9 |
स्तुतिविषयतनुः stuti-viShaya-tanu: |
Salutations to … |
||
|
3.9.1 |
283 |
रम्यस्थानादियुक्ताय नम: । |
ramyasthAnAdi-yuktAya nama: | |
The one who abodes in mesmerising places like tirumala. |
|
3.9.2 |
284 |
अमितविभवाय नम: । |
amita-vibhavAya nama: | |
The one possessing boundles wealth. |
|
3.9.3 |
285 |
सत्पथप्रापकाय नम: । |
satpatha-prApakAya nama: | |
The one who leads us through the noble path (archirAdi mArga) |
|
3.9.4 |
286 |
सम्यक्सायुज्यदाताय नम: । |
samyak-sAyujya-dAtAya nama: | |
The one who offers the devotee a high status at par with Him. |
|
3.9.5 |
287 |
अनघवितरणाय नम: । |
anagha-vitaraNAya nama: | |
The one who bestows all joys unassumingly. |
|
3.9.6 |
288 |
सर्वशेषित्वचिह्नाय नम: । |
sarvashEShitva-chihnAya nama: | |
The one who bears the marks of universal Lordship (crown, Lakshmi on
chest, etc). |
|
3.9.7 |
289 |
प्रख्याताख्यासहस्राय् नम्: । |
prakhyAta-AkhyA-sahasrAya nama: | |
The one who is praised by thousand names. |
|
3.9.8 |
290 |
अवतरणरसिकाय नम: । |
avataraNa-rasikAya nama: | |
The one whose incarnations are extolled. |
|
3.9.9 |
291 |
भुक्तिमुक्तिप्रदानाभिमुखाय नम: । |
bhukti-mukti-pradAnAbhimukhAya nama: | |
The ultimate bestower of material joy and liberation. |
|
3.9.10 |
292 |
त्रैलोक्योत्पादकाय नम: । |
trailOkya-utpAdakAya nama: | |
The creator of the three lOkas. |
TIRUVAYMOZHI 3.10
PASURAMS 3112 TO 3122
In the ninth decad, AzhvAr said, ‘en nAvil inkavi yAn oruvarukkum koDukkilEn’ - My tongue is unable to submit sweet songs on anyone other than Lord nArAyaNa! He advised people to offer their praises only to the permanent Lord nArAyaNa and not to humans (Hari stuti instead of Nara stuti).
In the tenth decad, AzhvAr boasts that He who is the dAsa of ViShNu is a content person and has no shortcomings like kuRai (defects), muTTu (obstacles), parivu (cravings), iDar (worries), tuyar (grief), tunbam (problems), allal (suffering), dukkham (sadness), taLarvu (weakness), and kEDu (end/destruction) because He is always singing the paasurams.
The guNa nAmam for this decad is “agha-shamana-tanu:” – The
Lord whose form destroys all sins. The Lord’s form is called “subhAshrayam”
meaning the one whose auspicious form is fit for surrender by devotees.
sangkoDu chakkaram vil *
oNmai uDaiya ulakkai oLvAL * taNDu
koNDu puLLUrndu ** ulagil
vanmai uDaiya arakkar * asurarai
mALap paDai poruda *
nanmai uDaiyavan seer paravap peRRa *
nAn Or kuRaivilanE 1
3112. nAn Or kuRai ilanE!
AzhvAr exults that He has no defects (kuRai) because He is
blessed to compose this elaborate hymn on the kalyANa guNas of the benevolent
Lord nArAyana…
who incarnates a number of times with His divya Ayudhas like
shankh, chakra, shArnga (vil), bright pestle/musalam (ONamai uDaya ulakkai),
sharp sword (oL vAL); gada/mace (taNDu) to save the world;
who rides on the garuDa vAhana and destroys the cruel-hearted
rAkshasas and asuras by employing His powerful weapons.
It’s a blessing to sing His guNas rather than being stone hearted. Hence there is no defect for AzhvAr. (1)
kOlach sentAmaraik kaN *
uRaibavan pOla Or yOgu puNarnda *
oLi maNivaNNan kaNNan **
kaRaiyaNi mUkkuDaip puLLaik kaDAvi *
asuraraik kAynda ammAn *
niRai pugazh Ettiyum pADiyum ADiyum *
yAn oru muTTilanE 2
3113. yAn our mooTTu ilanE!
who incarnated as the blue gem hued krishNa, and;
who like a caring father, destroys all the asuras mounting
on GaruDa,the bird whose beak is stained by the blood of His enemies.
Service to God brings non-stop joy. Hence there is no obstacle for AzhvAr. (2)
mUvulagukkuriya *
kaTTiyait tEnai amudai * nanpAlaik
kaniyaik karumbu tannai **
maTTavizh taNNantuzhAy muDiyAnai
vaNangki * avan tiRattup
paTTa pinnai * iRaiyAgilum * yAn en
manattup parivilanE 3
3114. yAn en manattu parivu ilanE!
who is like a sugar candy;
who is like honey;
who is like nectar;
who is like the spotless white milk;
who is like a fruit;
who is like sugar cane, and
whose crown is decorated with cool tulasi garlands filled
with honey.
Service to God is sweeter than any sweet. Hence there is no craving for AzhvAr. (3)
paDaiyoDum vandetirnda *
tiripuram seRRavanum maganum * pinnum
angkiyum pOr tolaiya **
poru siRaip puLLaik kaDAviya * mAyanai
Ayanaip poRchakkarattu
ariyinai * achchudanaip paRRi * yAn
iRaiyEnum iDarilanE 4
ellA ulagum kazhiya *
paDar pugazhp pArttanum vaidikanum *
uDan ERat tiNtEr kaDavi **
suDaroLiyAy ninRa tannuDaich sOdiyil *
vaidikan piLLaigaLai **
uDaloDum koNDu koDuttavanaip paRRi *
onRum tuyarilanE 5
KrishNa always protects His devotees. Hence AzhvAr who meditates on krishNa has not grief. (5)
ninRa vaNNam niRkavE *
tuyaril maliyum manisar piRaviyil *
tOnRik kaN kANa vandu **
tuyarangkaL seydu tan deyva nilai ulagil *
puga uykkum ammAn *
tuyaramil seerk kaNNan mAyan pugazh tuRRa *
yAn Or tunbamilanE 6
who captivates everyone with His transcendental Lordship
exhibited with limitless benevolent qualities.
ulagangkaLumAy *
inbamil vennaragAgi * iniya
nalvAn suvarkkangkaLumAy **
man palluyirgaLumAgip * pala pala
mAya mayakkugaLAl *
inburum ivviLaiyATTuDaiyAnaip peRRu *
Edum allalilanE 7
who is the controller of all the puNya-pApas and the
sukha-dukha arising out of life on earth;
who is the cause of all the worlds;
who is the controller of all the painful naraka lOkas,;
who is the controller of the most ravishing swarga lOkas and
who is the controller of the countless beings of the universe.
azhagamar sUzh oLiyan *
alli malarmagaL bOga mayakkukkaL *
Agiyum niRkum ammAn **
ellaiyil njAnattan njAnam aqtE koNDu *
ellAk karumangkaLum sey *
ellaiyil mAyanaik kaNNanait tAL paRRi *
yAn Or dukkamilanE 8
who pervades everywhere with beauty and grace;
who becomes a lovable Lord due to His inseparable bond with
the lotus born Lakshmi;
who has infinite knowledge with which He creates the
countless worlds and is eternally amazing.
tuzhAy alangkal perumAn *
mikka palmAyangkaLAl vikirdam seydu *
vENDum uruvu koNDu **
nakkapirAnODu ayan mudalAga *
ellArum evaiyum * tannuL
okka oDungka vizhungka vallAnaip peRRu *
onRum taLarvilanE 9
who creates and incarnates according to His own free will
using His innate extra-ordinary skills;
who performs superhuman deeds to preserve the world; and
unbelievably absorbs all chEtanas including nakkapirAn (shiva) and ayan
(brahmA) and all achEtanas into His tiny stomach during dissolution.
tani mudal njAnam onRAy *
aLavuDai aimpulangkaL aRiyA vagaiyAl *
aruvAgi niRkum **
vaLaroLi eesanai mUrttiyaip * bUtangkaL
aindai irusuDarai *
kiLaroLi mAyanaik kaNNanait tAL paRRi *
yAn enRum kEDilanE 10
who is the embodiment of unique and complete knowledge of
shRushThi (creation) and samhAram (destruction);
who is inscrutable to the five senses;
whose divya mangaLa vigraha shines with growing brilliance;
who is the antaryAmi of every AtmA;
who takes even the peculiar form of panchabhootas, and the
form of celestials like sOma (moon) and Soorya (sun).
AzhvAr worships the ever-youthful, imperishable krishNa.
Hence, He also can never be destroyed. (10)
kurugUrch saTakOpan sonna *
pADal OrAyirattuL * ivaiyum1 oru pattum
payiRRa vallArgaTku ** avan
nADum nagaramum nanguDan kANa *
nalaniDaiyUrdi paNNi *
veeDum peRuttit tan mUvulagukkum
tarum * oru nAyagamE 11
3122. PHALA SHRUTI
For those who practice or teach these ten of the thousand
tiruvAymozhis uttered by kurugoor shaThakOpan in praise of the imperishable,
ever-glorious Lord kEshava, bhagavAn shall grant three rewards:
1. bhagavat-bhAgavata kainkaryam such that it is visible to
people of the towns and cities at par,
2. mOkshAnanda sukham (bliss of liberation) and
3. the special status of being the sole king of His three
lOkas or the three types of jeevAtmAs*.
*JeevAtmAs are classified under three categories: the nityas
(eternally free souls), muktas (the liberated souls) and the baddhas (bonded
souls). (11)
BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN
|
TIRUVAYMOZHI 3.10 |
अघशमनतनुः agha-shamana-tanu: The one whose auspicious form destroys all
evils. |
Salutations to…. |
||
|
3.10.1 |
293 |
प्रादुर्भावानुभाववते नमः । |
prAdurbhAva-anubhAvavatE nama: | |
The one who incarnates in a variety of interesting forms. |
|
3.10.2 |
294 |
परिजनविभववतॆ नम: |
parijana-vibhavavatE nama: | |
The opulent one who has servitors like AdisEsha and GaruDa. |
|
3.10.3 |
295 |
पावनालङ्क्रियाय नमः । |
pAvanAlankriyAya nama: | |
The one decorated with pure adornments like tulasee, |
|
3.10.4 |
296 |
जैत्रव्यापारयुक्ताय नमः । |
jaitra-vyApAra-yuktAya nama: | |
The one who is victorious in all His endeavours. |
|
3.10.5 |
297 |
अघटितघटनाय नमः । |
aghaTitaghaTanAya nama: | |
The one who makes the impossible possible. |
|
3.10.6 |
298 |
देवभावप्रसिद्धाय नमः । |
deva-bhAva-prasiddhAya nama: | |
The one who manifests with His original divinity. |
|
3.10.7 |
299 |
आश्चर्यक्रीडनाय नमः । |
Ashcharya-kreeDanAya nama: | |
The one who performs amazing feats. |
|
3.10.8 |
300 |
सरसिजनिलयानन्दनाय नमः । |
sarasija-nilayAnandanAya nama: | |
The one who adores His consort born of the lotus. |
|
3.10.9 |
301 |
छन्दवृत्तये नमः । |
Chanda-vRuttayE nama: | |
The one who takes the forms He desires. |
|
3.10.10 |
302 |
ऐश्वर्यव्यक्तिमते नमः । |
aishvarya-vyaktimatE nama: | |
The one who pervades all matter, chEtanas and achEtanas. |
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