TIRUVAYMOZHI 4.1
PASURAMS 3123 TO 3133
Calling out people to seek krishNa’s feet immediately (nokkena kkaDi sEr tuzhAy muDik kaNNan kazhalgaL ninaiminO!), AzhvAr explains the vagaries of worldly wealth and pleasures.
The guNa nAmam for this decad is “su-sthirai: aishwarya seemA” – The one who is the highest limit of the permanent/undiminishing wealth.
karunAy kavarnda kAlar * sidaigiya pAnaiyar **
perunADu kANa * immaiyilE pichchai tAm koLvar *
tirunAraNan tAL * kAlam peRach sindittuymminO (1)
3123. The power of seat and wealth is temporary.
Powerful emperors harmoniously ruled the earth, the seven worlds and their kingdoms with dignity and honour under one umbrella for long periods without the intrusion of enemies (Oru nAyakamAy Oda ulaguDan ANDavar). Unfortunately, during their lifetime, they may lose their wealth and survive for their livelihood by begging! Ashamed of their condition and to remain unnoticed by the people whom they ruled, they beg shamelessly at nightfall only to be bitten by dogs (sidaikiya pAnaiyar perunADukANa).
Hence realising that the wealth acquired by humans is impermanent, without delaying resolve to permanently contemplate on the divine feet of Sriman narayanan along with his consort Mahalakshmi tAyAr who is our master (sEshi) and the upEyam (goal) of a human being (tirunArAyaNan tAL kAlam pera sindittu uyminO). (1)
tammin suvai maDavAraip * piRar koLLat tAm viTTu **
vemminoLi veyil * kAnagam pOykkumaitinbargaL *
semmin muDit tirumAlai * viraindaDi sErminO (2)
3124. nammAzhvAr emphasises the effects of power and wealth gained by wrong means which becomes insignificant.
The emperors ruling a vast kingdom under one umbrella, instead of waging a war would subjudicate the weaker kings commanding them to accede by giving away their possessions and wealth (uymin tiRaikoNarndu ulagu ANDavar). Failing to realise that this power is temporary they lose to another monarch. Unable to face the humiliation they discard their wealth, abandon their women folks who gave them pleasure and happiness (tammin suvai maDavArai) in their lifetime. Shamefaced they will flee to spend a miserable life in a barren forest under the blazing sun resembling a lightning (vemmin oLi veyyil) being chased by the enemies.
(AzhvAr pleads to the samsArees)
Henceforth, realising that such wealth is temporary, hasten to surrender at the divine tiruvaDis of that lakshmipati who adorns the dazzling crimson crown (semmin muDi tirumAlai viraindu aDi sErminO), seeking him as your sole refuge. (2)
iDi sEr murasangkaL * muRRattiyamba irundavar **
poDi sEr tugaLAyp pOvargaL * Adalil nokkena *
kaDi sEr tuzhAy muDik * kaNNan kazhalgaL ninaiminO 3
3125. The power and strength considered to be respectable becomes meaningless if overcome by pride.
Some emperors filled with pride consider themselves very superior. They demean and disrespect the kings who had once been equally powerful like them having surrendered themselves by submitting their crowns humbly at their feet (aDi sEr muDiyinar). They also disrespect the other kings in their courts by promptly announcing their conquest by playing the drums with pomp. They fail to anticipate that they may lose their power getting reduced to mere dust particles (poDisEr tugalAy pOvargaL).
Therefore, without delay, contemplate on the divine feet of that kaNNapirAn (kaNNan kazhalkaL ninaiminO), the Ashrita sulabhan who embellishes the tuLasi garland such that itsfragrance gets enhanced by rubbing against his tirumEni.
Those who have surrendered to madhusoodanan--मधुसूदन प्रपन्नान्| (Vishnu purana 3.71.14) get freed from the cycle of births. They are held in high regards by yama, the lord of death and his followers. (3)
enaittOrugangkaLum * ivvulagAnDu kazhindavar **
manaippAl marungkaRa * mAydalallAl maRRuk kanDilam *
panait tAL mada kaLiRaTTavan * pAdam paNiminO 4
3126. The wealth and its possessor are also short lived.
The count of kings who have ruled and perished through the ages (says AzhvAr) are innumerable than the fine sand on the sea shore. No matter how long the kingdoms last, the rulers will not be stable. Due to unforeseen circumstances, the houses where they live may get destroyed completely along with the neighbouring houses and with the passage of time there is none left in their dynasty too. Hence the possessor of immense wealth and power is also short lived.
Therefore, devotedly worship the tiruvaDis of KannapirAn who effortlessly killed the mighty mad elephant kuvalayApeeDa with legs resembling a palm tree. He will also destroy our internal enemies effortlessly (madakaLiRu aTTavan pAdam paNominO). (4)
aNi menkuzhalAr * inbak kalavi amudunDAr **
tuNi munbu nAlap * pallEzhaiyar tAm izhippach selvar *
maNi minnu mEni * nam mAyavan pEr solli vAzhminO 5
3127. AzhvAr pleads to samsaArees that the pleasure with illicit women is not worthy.
Monarchs became slaves to enjoy the bliss obtained through loving union (inba kalavi amudu uNDAr) with beautifully dressed up women showing off their soft tresses and braids. Lying on a large soft bed made of fragrant flowers they would bow down and promise to serve the king eternally and fulfil his desires (paNimin tiruvaruL ennum). One day during an adverse situation, these kings having lost their status, trembling with weak limbs and a cloth hanging disproportionately in their body stand craving for these women stand at their doorstep to be deliberately ignore by them (pal Ezhaiyar tAm izhippa selvar).
Instead of living an unmeaningful life like this spend the rest of your life chanting the glorious names of emperumAn (pEr solli vAzhmin). Relish the tirumEni of our emperumAn (nam mAyavan) who sports a dark hued complexion like a blue gem (maNiminnu mEni) and performs amazing feats for his devotees. (5)
AzhndAr enRallAl * anRu mudal inRaRudiyA **
vAzhndArgaL vAzhndE niRpar * enbadillai niRkuRil *
AzhndAr kaDaR paLLi * aNNal aDiyavar AminO 6
3128. The wealth and prosperity (aishvaryam) has been transient since time immemorial.
The pleasure of those men who reason out to have enjoyed wealth permanently without any hindrances can be compared to the water bubbles which keep appearing and disappearing during a massive downpour of heavy rains. During their lifetime humans accumulate countless sins and subsequently reach the lower hellish realms. Hence there is no norm that the life of people is same from the time of creation as the changes are evident over a period.
(Says AzhvAr) Hence with so many inconsistent turns in life, aspire for the Lord who is permanent and enjoyable. He is our swAmi who is the eternal wealth, our goal or purushArtam (niRkuRil). He is the sarvEshvaran who reposes on the serpent bed on the vast surging milky ocean (AzhndAr kaDaRpaLLi). He who has majestic attractive tirumEni reclines here to be easily accessible to his devotees. Resolve to remain sub servient to Him (annal aDiyavar AminO). (6)
tUmen mozhi maDavAr irakkap * pinnum tuRRuvAr **
Imin emakkoru tuRRenRu * iDaRuvar Adalin *
kOmin tuzhAy muDi * Adiyanj sOdi guNangkaLE 7
3129. nammAzhvAr asserts to us that even the tasty food that we relish is temporary.
The wealth of a man encourages him to enjoy varieties of food with the shaTrasAs (six types of tastes-sweet, bitter, salty, pungent, sour, and astringent) by hiring maids to cook them. These soft- spoken women allure him to eat more even after his belly is full. Conceding to them he gulps more food. Later, after losing his wealth he is shunned by the same women when he shamelessly roams disgracefully knocking at their doors begging to feed him (eemin emakku oru tuRRu enRu iDaRuvar).
Henceforth perform those actions that befit your true self or Atmasvaroopam and permanently tune your mind towards emperumAn who the eternal food is to be relished as chandogya Upanishad says अहम् अन्नादः| Savour the dazzling divya maNgala tirumEni of the pleasant natured lord who embellishes the fragrant tuLasi garland on his head. Enjoy the kaLyanagunAs of this sarvEshvaran who is the primordial cause or the jagatkArakan (kOmin tuzhAy muDi Adi am sodi guNaNgaLE). (7)
iNangki ulaguDanAkkilum * Angkavanai illAr **
maNangkoNDa bOgattu manniyum * mILvargaL mILvillai *
paNangkoL aravaNaiyAn * tiru nAmam paDiminO 8
3130. AzhvAr considers wealth accumulated with the lord’s grace as temporary.
Kings who have earned fame having good admirable qualities sincerely and magnanimously perform virtuous actions (dharma kAryam) spending their wealth for the welfare of the people (koDaikaDan pooNDirundu) instead of being a miser. They protect their kingdom and thus the people live in harmony during their reign (iNaNgi ulaguDan Akkilum) as samksepa Ramayana declares रामोराज्यं उपासित्वा- During rAmarAjyam harmony prevailed everywhere.
Yet their existence becomes futile, loses his aishvaryam if he refuses to accept that this wealth and power is due the selfless grace (katTAksham) of emperumAn alone (aNgu avanai illAr).
AzhvAr reiterates that even if a man accepts the innumerable wealth due to bhagavat kaTAksham, even that is temporary!
Now, unfailingly, and incessantly utter the names of the sarveshvaran who reposes on the serpent bed AdisEsha with his hoods enjoyably stretched out due to his permanent touch with the lord (maNaNkoL aravaNaiyAn tirunAmam paDimin). Consider him as the goal (prApyam) to be attained by performing good deeds without expecting the fruits. If you do so you will experience the permanent pleasure of paramapadam never to return to this material realm (meeLvu illai) as chandOgya Upanishad (8.15.1) proclaims that there is no return for a soul once it reaches his abode- न च पुनरावर्तते न च पुनरावर्तते | (8)
seDimannu kAyam seRRArgaLum * Angkavanai illAr **
kuDimannu minsuvarkkam eydiyum * mILvargaL mILvillai *
koDimannu puLLuDai * aNNal kazhalgaL kuRuguminO 9
3131. AzhvAr enumerates that the paths followed by people to reach the heavenly abodes is temporary even if they possess emperumAn’s kaTAksham.
To reach the heaven (swargam) some detach themselves completely from their properties, ornaments or wealth acquired from their forefathers by controlling the five indriyAs (aim pulan) which provoke desires (paDimannum palkalan paRRODu aRuttu). There are some who perform severe penances keeping their body motionless for a long period resulting in bushes growing on them (seDimannu kAyam seRRArgaLum). This elevated state of such men is purely due to emperumAn’s kaTAksham. Yet, if they do not accept this or fail to consider emperumAn as the path (upAyam) to attain swargam, they will never attain this abode (aNgu avania illAr).
AzhvAr asserts that even if such people attain the pleasurable swargam through the grace of Lord it is transient as the soul which enjoys the pleasures in heaven is pushed back to the earth to be reborn once his virtuous deeds have exhausted (kuDimannum insuvargam Eydiyum meeLvargaL).
{स्वर्गेऽपि पातभीतस्य क्षयिष्णोः नास्ति निर्वृत्तिः | vishnu puranam 6-5-50 The temporary time span is swargam is restrictedand fearful as one enjoys till the virtues of the soul is over. Hence it is not permanent.}
Hence to avoid the cycle of births resolve to attain the divine tiruvaDis of that sarveshvaran, the master who sports the divine Garuda on his flag (koDimannu puLLuDai aNNal kazhalgaL kuRuguminO). Consider Him as the upAyam and paramapurushArtam and attain His permanent abode paramapadam. (9)
iRugal iRappennum * njAnikkum appayan illaiyEl **
siRuga ninaivadOr pAsam uNDAm * pinnum vIDillai *
maRugalil Isanaip paRRi * viDAviDil vIDaqdE 10
3132. AtmaAnubhavam is enjoyable but impermanent.
A gnyAni who aspires to enjoy the soul consciously detatches himself by uprooting all the worldly attractions (kuRugamiga uNarvattODu) to become eligible to enjoy it. He may equate this wonderful experience as the goal called mOksha which is not so. Even to attain this blissful state (kaivalyam) if he does not consider emperumAn as the path to attain mOksha, his austerities will become worthless (appayam illaiyEn), and he may get attached to the material world again. Considering the experience with the supreme sarveshvaran, the experience of kaivalyam is considered lowly.
If one does not remember the lord (antimasmriti) at the time of death, he will be reborn into that species which he comtemplated at last moment of death like Adibharatar who was born as a deer in the next birth (maRugal il) which he contemplated upon at the time of death.
यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् । तं तमेवैति कौन्तेय सदा तद्भावभावितः ॥ (bhagavad geeta 8.6)-Arjuna! The nature of one’s thought at the time of death leads to the attainment of a similar form in the next birth.
So, without delay hold on to the blemishless sarvEshvaran, resolving never to get separated from him and uplift yourself to attain moksha to enjoy in srivaikuNTam; free from births and perform nitya kainkaryam to the Lord (eesanai paRRi viDAviDil, veeDu ahdE). (10)
koy pUm pozhil sUzh * kurugUrch saDakOpan kuRREval **
sey kOlattAyiram * sIrt toDaip pADal ivai pattum *
aqgAmal kaRpavar * Azhtuyar pOy uyyaR pAlarE 11
3133. These ten songs of the thousand poems which are like a decorative ornament glorifying the kalyaNagunas of emperumAn considering kaNNapirAn’s tiruvaDis alone as the means of emancipation to survive in the samsAram (ahdE uyya pugum ARenRukaNNan kazhalgaLmEl). These have been sung by nammAzhvAr who hails from kurugoor always enveloped with fresh flowers which are pluckable. Whoever sings these ten pAsurams meticulously will be relieved from deep miseries and uplift themselves to perform uninterrupted bhagavad bhakti. (11)
BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN
|
TIRUVAYMOZHI 4.1 |
सुस्थिरैश्वर्यसीमा susthi: aishvaryaseemA |
The highest limit of undiminishing wealth. |
||
|
4.1.1 |
303 |
श्रीमते नारायणाय नम: । |
shreematE nArAyaNAya nama: | |
Lord nArAyaNa who is ever integrated with Shree (pirATTi/Lakshmi). |
|
4.1.2 |
304 |
स्वाम्यनुगुणमकुटाय नम: । |
svAmi-anuguNa-makuTAya nama: | |
The one whose crown signifies His leadership qualities. |
|
4.1.3 |
305 |
वीरदामाङ्कमौलये नम: | |
veera-dAmAnka-maulayE nama: | |
The one whose tresses are wreathed with tulasee. (the heroic sign) |
|
4.1.4 |
306 |
दुर्दान्तारातिहन्त्रे नम: | |
durdAnta-ArAti-hantrE nama: | |
The one who destroys uncontrollable enemies like the kuvalayApeeDa
elephant. |
|
4.1.5 |
307 |
अद्भुतनियततनवे नम: | |
adbhuta-niyata-tanavE nama: | |
The one who constantly manifests in a wonderful form (like that of a
blue gem). |
|
4.1.6 |
308 |
कल्पपाथोधितल्पाय नम: । |
Kalpa-pAthOdhi-talpAya nama: | |
The one who sleeps on the ocean for ages. |
|
4.1.7 |
309 |
विश्वाद्यज्योतिषे नम: । |
vishvAdya-jyOtiShE nama: | |
The one who is the primordial light of the universe. |
|
4.1.8 |
310 |
उर्वीधरफणिशयनाय नम: । |
urveedhara-phaNishayanAya nama: | |
The one who reclines on the wide serpent or the serpent with widely
stretched hoods. |
|
4.1.9 |
311 |
वेदरूपस्वकेतवे नम: । |
vEdaroopasva-kEtavE nama: | |
The one whose flag bears the garuDa, the embodiment of vEdas. |
|
4.1.10 |
312 |
निर्धूताशेषदोषाय नम: । |
nirdhoota-ashESha-dOShAya nama: | |
The Lord who cleanses all faults completely. |
TIRUVAIMOZHI 4.2
PASURAMS 3134 TO 3144
The despair experienced by AzhvAr earlier, now resurfaces, though AzhvAr jubilantly declared in the previous tiruvAymozhi, that he had no complaints and that he had been abundantly blessed by emperumAn.
AzhvAr is in the state of pirATTi, who is not near emperumAn, but engrossed in His thoughts and of those blissful times she experienced with Him.
These pAsurams are set as tAy pAsurams and talks about the pitiable state of parAnkusa nAyaki. Recalling each of the glorious avatAra leelas emperumAn performed, parAnkusa nAyaki desires to experience those events now and yearns to possess the tulasi garland worn by Him, during the avathAra period.
In each pAsuram, her mother declares that she has committed endless sins to have to witness her daughter's agony and distress.
The guNa nAmam of this decad is “sampannAn EkA bhOgya:” – the sole enjoyer of all possessions.
Alilai * annavasam seyyum aNNalAr **
tALiNai mElaNi * taNNantuzhAy enRE
mAlumAl * valvinaiyEn maDavalliyE 1
3134. ParAnkusa nAyaki's mother sighs and says that her daughter yearns for the tulasi garland placed at the Lord's divine tiruvaDi, as He lay as a small baby, on the banyan leaf, during the mahApraLayam.
Even as an infant (bAlanAi), emperumAn effortlessly (parivu inRi) swallowed and safeguarded the seven lOkas in His stomach. He lay on the banyan leaf in His own inimitable yoga nidrA (annavasam). His tender tiruvaDi was adorned with the garland made of cool and fragrant tulasi.
My daughter, frail as a gentle creeper, desires intensely (mAl) to possess that tulasi garland. Alas! What grave sins have I committed to see my daughter in such distress! (1)
kollaimai seydu * kuravai piNaindavar **
nallaDi mElaNi * nARutuzhAy enRE
sollumAl * sUzhvinaiyATTiyEn pAvaiyE 2
3135. KaNNA performed outrageous leelas (kollaimai seidhu) with the AyarpAdi girls who had slender waists (nuNNiDai) like the creeper. He played rAsakreeDa and engaged in fun and frolic (kuRavai piNaindavar) with them.
My daughter, who is like a delicate sculpture (pAvai), yearns for the fragrant tulasi garland adorning this emperumAn's tiruvaDi and keeps asking for it.
It is my sin (soozhvinai) that makes me suffer, seeing my daughter's agony! (2)
dEvargaL mAmunivar * iRainjcha ninRa **
sEvaDi mElaNi * sempon tuzhAy enRE
kUvumAl * kOLvinaiyATTiyEn kOdaiyE 3
3136. Chanting the vedas, which are recited in a particular poetic meter (pA iyal vEdam) and reciting other stOtram (nanmAlai), the devAs and sages worship and pray (iRainja)to the emperumAn , who took the trivikrama avataram and measured the world. His glorious tiruvaDi (sEvadi) is adorned with the pure, fragrant tulasi garland.
Alas! My daughter, who has long tresses and wears a garland (kOdai), craves (mAl) for and pleads (koovum) to possess those tulasi garlands. I must have committed harsh sins(kOLvinai) to have to witness my daughter's plight! (3)
pEdangkaL sollip * pidaTRum pirAn paran **
pAdangkaL mElaNi * paimpon tuzhAy enRE
OdumAl * UzhvinaiyEn taDantOLiyE 4
3137. BhAghavatas (samayigaL) delight in singing the glory of emperumAn's flawless divya guNas (kOdila vaN pugazh). They praise each of His guNas (bEdhangaL solli), heaping accolades to all His guNas equally. They sing the glory of emperumAn who resides in the paramapadam. The paramapadanAthan (paran) wears the pure gold like and blemishless tulasi garland on His divine tiruvaDi.
Alas! My daughter wants to possess this tulasi garland! I have committed grievous sins to see my daughter, who has firm, strong shoulders (taDantOL) crying out woefully for the paramapadanAthan's tulasi garland! (4)
kOLiyAr kOvalanAr * kuDakkUttanAr **
tALiNai mElaNi * taNNantuzhAy enRE
nALunAL * naiginRadAl endan mAdarE 5
3138. For the sake of the beautiful and strong shouldered Nappinnai pirATTi (thOLisEr pinnai poruttu), emperumAn took avatAram as Krishna and reined in the seven bulls (erudu Ezh). He also danced, balancing and tossing pots in His hands (kuDakoottanAr). This Krishna's tiruvaDi is decorated with the cool, fragrant tulasi garland.
My daughter loses her lustre and is languishing daily (nALu nAL naiginRa), yearning for this tulasi garland. (5)
AdiyangkAlattu * agaliDam kINDavar **
pAdangkaL mElaNi * paimpon tuzhAy enRE
OdummAl * eydinaL endan maDandaiyE 6
3139. Long back emperumAn took the varAha avataram (Enam), scooped the expansive Earth (agal idam) and rescued the divinely beautiful (mAmaDantai), Bhoomi pirATTi. Adorning this varAha moorthi's tiruvaDi is the beautiful tulasi garland.
My daughter has set her mind (eidinaL) on this garland and expresses her desire to acquire it. (6)
taDangkoL tArmArbinil * vaittavar tALin mEl **
vaDangkoL pUntaNNantuzhAy * malarkkE ivaL
maDangkumAl * vANudalIr! en maDakkombE 7
3140. O girls with glowing foreheads (vANudeer)!
The charming Sri Devi pirATTi appeared from the beautiful lotus (vaN kamala thirumAdu). When the milky ocean was churned, emperumAn sriman nArAyaNan, made His broad chest adorned with garlands, as the seat for pirATTi. His divine tiruvaDi is decorated with the beautiful, cool tulasi garland.
Alas! My young daughter who is like the delicate creeper (maDakkombu), collapses (maDangumAl) yearning for this emperumAn's closely strung (vaDam koL) tulasi garland. (7)
amberi uyttavar * tALiNai mElaNi **
vambavizh taNNantuzhAy * malarkkE ivaL
nambumAl * nAn idaRku en seygEn? nangkaimIr! 8
3141. O girls! For the sake of Sita pirATTi, who is like the slender creeper blooming with flowers (kombu pOl Seethai poruttu), Sri Raama invaded lankA and attacked it with arrows which spewed fire. His tiruvaDi is adorned with the cool, fragrant tulasi garland.
My daughter desires to acquire (nambum) the garland that adorns His tiruvaDi! What can I do about it! (8)
engnganE sollugEn? * yAn peTRa Ezhaiyai **
sangkennum chakkaram ennum * tuzhAy ennum *
ingnganE sollum * irAppagal en seygEn? 9
3142. ParAnkusha nAyaki's mother addresses her friends in the next two pAsurams.
O women! You have also raised your daughters with love and affection. What do I say about this naive daughter of mine! (She keeps repeating the names of emperumAn's glorious weapons). She says' shankham'. She mumbles, 'chakram '. And she says ' tulasi '. All day and night, she keeps mumbling these names. O! What can I do about it! (9)
en sollum * en vasamum allaL nangkaimIr! **
minsey pUNmArbinan * kaNNan kazhal tuzhAy *
ponsey pUNmenmulaikkenRu * meliyumE 10
3143. O women! This gullible (pEdai) daughter of mine, with such a sweet disposition (kOmaLam), doesn't listen(sol) to what I say! Nor does she stay in my stead (en vasam allaL)!
She craves to wear the fragrant tulasi garland placed on the divine tiruvaDis of kannan, whose broad chest is adorned with beautiful ornaments.
She wants to wear the tulasi garland across her ornamented bosom. Unable to access it, she has become thin and frail. Alas! What can I do about it! (10)
malipugazh vaNkurugUrch * saTakOpan sol **
olipugazh Ayirattu * ippattum vallavar *
3144. Lord KrishNa's tiruvaDi has the wondrous quality of preventing His devotees from becoming frail (melium nOi theerkum) on account of being away from Him. NammAzhvAr, who hails from the famous town of tirukurugoor, has composed these ten pAsurams, a part of the thousand pAsurams, glorifying the guNas. Devotees who recite these pAsurams, shall attain great fame and shall be one among the nityasooris. (11)
|
TIRUVAYMOZHI 4.2 |
सम्पन्नानेकभोग्यः sampannAn-Eka-bhOgya: |
||||
|
4.2.1 |
313 |
शैत्यमहिततुलसीमालाय नम: । |
shaitya-mahita-tulasee-mAlAya nama: | |
The one who cherishes wearing the cool tulasee garland. |
|
|
4.2.2 |
314 |
वटदलशयनाद्यर्हणीयापदानाय नम: । |
vaTadala-shayanAdi-arhaNeeya-apadAnAya nama: | |
The one who skilfully lay on the banyan leaf to protect everyone. |
|
|
4.2.3 |
315 |
सौगन्ध्यमहिततुलसीमालाय नम: । |
saugandhya-mahita-tulasee-mAlAya nama: | |
The one who cherishes wearing the fragrant tulasee garland. |
|
|
4.2.4 |
316 |
रुचिरुचिरतुलसीमालाय नम: । |
ruchi-ruchira-tulasee-mAlAya nama: | |
The one who wears the most desirable tulasee garland. |
|
|
4.2.5 |
317 |
पॊषणमहिततुलसीमालाय नम: । |
pOShaNa-mahita-tulasee-mAlAya nama: | |
The one who cherishes wearing the sanctifying tulasee garland. |
|
|
4.2.6 |
318 |
आभिरूप्यमहिततुलसीमालाय नम: । |
Abhi-roopya-mahita-tulaseemAlAya nama: | |
The one who loves to wear the tulasee garland that matches His form. |
|
|
4.2.7 |
319 |
पुष्पसङ्गमहिततुलसीमालाय नम: । |
puShpasanga-mahita-tulasee-mAlAya nama: | |
The one who chreishes wearing the tualsee garland mixed with flowers. |
|
|
4.2.8 |
320 |
सन्दर्भमहिततुलसीमालाय नम: । |
sandarbha-mahita-tulasee-mAlAya nama: | |
The one who loves to wear the tulasee garland in all victorious occassions. |
|
|
4.2.9 |
321 |
शङ्कचक्राधीशयुक्ताय नम: । |
shankha-chakrAdheesha-yuktAya nama: | |
The one who bears the beautiful the conch and the disc. |
|
|
4.2.10 |
322 |
महिततुलसीमालाय नम: । |
mahita-tulaseemAlAya nama: | |
The one who cherishes wearing the tulasee garland. |
|
TIRUVAIMOZHI 4.3
PASURAMS 3145 TO 3146
In the previous tiruvAimozhi, AzhvAr expressed his desires to emperumAn. EmperumAn granted all that AzhvAr desired, thus exhibiting His praNaytva guNam...His amicable quality.
Our pUrvAchAryas interpret these pAsurams thus:
EmbAr... When a child demands to have the moon, to satiate his demand, he is given a coconut! Likewise, AzhvAr desired to have objects used by emperumAn during His distant vibhava avatAras. EmperumAn displayed one of His lovable guNas, which so captivated AzhvAr, that he forgot what he asked for and immersed himself in enjoying emperumAn's gunas!
Tirumalai Nambi..... emperumAn's mere assurance to AzhvAr that He will fulfill his desires, was enough to satisfy AzhvAr!
Bhattar opines that emperumAn did grant all of AzhvAr's wishes and hence AzhvAr continues on an elated note in the following pAsurams.
The guNa nAmam of this decad is "anyOnya-Atmatva-yOgavAn" - The Lord who is in perfect union with the AtmA.
eruttam iRuttAy! * madiL ilangkaik
kOvai vIyach silai kunittAy! *
kulanal yAnai marupposittAy! **
pUvai vIyA nIr tUvip *
pOdAl vaNangkEnElum * nin
pUvai vIyAm mEnikkup *
pUsum sAndu en nenjchamE 1
3145. EmperumAnE! One who, for the sake of nappinnai pirATTi whose lips are like the kOvai fruit, smashed ( muRittavan) the hump of the bulls ( yERu).
One who flexed ( kunittAi) Your powerful bow, the sArngam ( silai), to vanquish ( veeya) the king ( kO, rAvaNA) of lankA!
One who plucked the tusks of the majestic elephant, kuvaLayApeeDa belonging to a fine breed!
I failed to offer flowers and water during the avathAra period! ( When emperumAn performed the above exploits and had exerted Himself, the offerings from AzhvAr would have been ideal and of purpose, AzhvAr feels). Nevertheless, my heart shall be the sandalpaste that will be applied on Your tirumEni, which is dark as the kAyAm flower. ( poo vI yAm mEni). (1)
punaiyum kaNNi enaduDaiya *
vAsagam sey mAlaiyE *
vAnpaTTADaiyum aqdE **
tEsamAna aNikalanum *
en kai kUppuch seygaiyE *
Isan njAlam uNDumizhnda *
endai Eka mUrttikkE 2
3146. O emperumAnE! The one who is the sarvEswaran (Esan)!
The one, who, during the deluge swallowed and at the right time ejected the worlds!
My swAmi, who has the most captivating divyamangaLa roopam!
To You, my heart and mind shall be the sandal paste to be applied.
The garland that adorns You, shall be the pAsuram that I have strung together for You.
The same pAsurams shall be the silken garments that shall be wrapped around You.
The ornaments that adorn You shall be the obeisance that I pay to You with folded arms. (2)
Agi * aindu pUdamAy *
iraNDu suDarAy aruvAgi **
nAgam ERi naDukkaDaluL
tuyinRa * nArAyaNanE! * un
AgamuTRum agattaDakki *
Aviyallal mAyttadE 3
3147. EmperumAnE! You are the One Singular Cause ( Ekamoorthi) for the entire jagat ( kAraNabhoothan).
You have the prakruti ( Primordial, unmanifested form) and the mahAn ( manifested form) as Your shareeram at the beginning of creation ( srushti). ( tirumoorthi).
You have three gunas, satvam, rajas and tamas as Your roopam ( moonRu moorthi).
You also have the sun and moon (iraNdu sudar) and the five elements ( aindhu moorthi) as Your roopam.
You manifest as the antarAtma of all the beings (pala moorthi) .
You are Narayanan, who reclines on AdisEshan in the middle of the milky ocean, in yOganidra.
I hold Your divine tirumEni close into my heart(Agam muzhudum agam adakki) and offer all the upachArams. It shall relieve the fatigue(allal) You experienced during Your vibhava avatAra and also relieve me of all my sorrows (Avi allal mAithadhE). (3)
tanda * mAyap pEy uyir
mAytta * AyamAyanE! *
vAmananE! mAdavA! **
pUttaNmAlai koNDu * unnaip
pOdAl vaNangkEnElum * nin
pUttaNmAlai neDumuDikkup *
punaiyum kaNNi enaduyirE 4
3148. Intending to kill little Krishna, the evil devil ( mAyappEi), poothana, smeared her bosom with poison and tried to feed Him. O wondrous Krishna! VamanA! MadhavA! But, You snuffed the life out of her!
I could not worship You and offer cool floral garlands on those occasions. I offer my life and soul(enadhu uyir) as the fragrant garlands (punaiyum kaNNi) to adorn Your divine crown decorated with garlands. (4)
kanagach sOdi muDi mudalA *
eNNil palkalangaLum *
ElumADaiyum aqdE **
naNNi mUvulagum * naviTRum
kIrttiyum aqdE *
kaNNan empirAn emmAn *
kAla chakkarattAnukkE 5
3149. O emperumAnE! One who wields the sudarshana chakram which determines the wheel of time( kAla chakram).
My swAmi! ( emmAn). The one who immediately comes to my rescue ( en pirAn)!
O Krishna! My AtmA is the cool fragrant garlands(kaNNi)that adorn You. My love(kAdhal) and adulation is the glorious, golden, luminous crown( kanakasOdhi mudi) and the countless ornaments( eNNil palkalangaL) that adorn Your tirumEni . My love is Your grand pitAmbaram( Elum Adai) too. The prayers that glorify You, offered by all the beings in the world is also/ equals my love. (5)
kai EndinAy! *
njAla muTRum uNDumizhnda *
nArAyaNanE! enRenRu **
OlamiTTu nAn azhaittAl *
onRum vArAyAgilum *
kOlamAm en sennikku * un
kamalam anna kuraikazhalE 6
3150. O emperumAnE! The wielder of the sudarshana chakram that instils fear in the enemies, and the white shankam!
O nArAyaNA! You once swallowed and later ejected the worlds! I repeatedly meditated on these exploits of Yours(enRenRu). I wailed and cried out to You(Olamittu). Even if you reject my pleas and refuse to come to me ( onRum vArAyAgilum), I shall hold Your bejewelled lotus tiruvaDi( kamalam anna kuraikkazhal) on my head( senni), as I would, a precious ornament.(6)
koNDa kOla vAmanA! *
kuraikazhal kai kUppuvArgaL *
kUDa ninRa mAyanE! **
viraikoL pUvum nIrum koNDu *
Etta mATTEnElum * un
uraikoL sOdit tiruvuruvam *
ennadAvi mEladE 7
3151. O beautiful vAmana moorthi!( kOlavAmanA). You lifted Your divine tiruvaDi adorned with the anklet, measured and acquired the worlds! O mAyanE! You stood by and led the devotees who worshipped Your divine tiruvaDi with clasped hands!
Though I am incapable of worshipping You with fragrant flowers and water, Your glorious roopam, extolled by the vedas ( urai), manifests and overwhelms my AtmA! (7)
ErkoL Ezhulagamum *
tunni muTRumAgi ninRa *
sOdi njAna mUrttiyAy **
unnadennadAviyum *
ennadunnadAviyum *
inna vaNNamE ninRAy *
enRuraikka vallEnE? 8
3152. EmperumAnE! You are desirous of possessing me ( ennadhAvi mElaiyAi)! You completely manifest the beautiful universe. The entire sentient and insentient beings are under Your control. The illustrious intellect is Your divya swaroopam( sOdhi gyAna moorthi). My AtmA is under Your control and it acts according to Your wishes. At the same time, Your AtmA also acts according to my desires! ( unnadhu ennadhu Aviyum ennadhu unnadhu Aviyum). I am incapable of explaining / describing ( uraikka vallEn)this extraordinary relationship in words and phrases . (8)
ulappil kIrtti veLLattin *
karaikkaN enRu selvan nAn? *
kAdal maiyal ERinEn **
puraippilAda paramparanE! *
poyyilAda paranjchuDarE! *
iraittu nalla mEnmakkaL
Etta * yAnum EttinEn 9
3153. EmperumAnE! The Supreme unblemished One ( puraippillAdha paramparanE)! The Radiant one who has untainted love for me (poiyillAdha paranjOthi). When can I even reach the shores of the ocean, which is Your endless glory, compassion and love?
My love for You has surpassed limits( kAdhal maiyal ERi) and I have been consumed by You!
I pray( yAnum EthinEn) to You along with the nityasooris ( nalla mElmakkaL), who worship You, chanting the stotras loudly. (9)
muTRum Etti * pinnaiyum
tAnum Ettilum * tannai
Etta Etta engkeydum? **
tEnum pAlum kannalum *
amudum Agit tittippa *
yAnum empirAnaiyE
EttinEn * yAnuyvAnE 10
3154. EmperumAn blessed me with the intellect to enable me to worship Him. All the seven lOkas come together to praise and glorify Him ( Ezhulagum muRRum Etti). On top of it, the all-powerful and all-knowing emperumAn Himself exhibits His omnipotence. However much one heaps praise, can there ever be a saturation point? Can enough be told about His paratvam ? Only for my own sustenance(uyvAn), I glorify Him, enjoying Him as being sweet as honey, milk, sugar and nectar!
EmperumAn's glory is out of bounds for anyone to completely and competently portray! ( yEtha yEtha engu yeidhum?). (10)
tERik * kaNNan oNkazhalgaL mEl *
seyya tAmaraip pazhanat *
tennan kurugUrch saTakOpan **
poyyil pADal AyirattuL *
ivaiyum pattum vallArgaL *
vaiyam manni vITRirundu *
viNNum ALvar maNNUDE 11
3155. Finding no other means to live ( uy upAyam maRRu inRi), I resolved ( tuNindu) to compose these pAsurams, on the beautiful, divine tiruvaDi of emperumAn. SadagOpan, the head of the quaint town, tirukurugoor, situated in the south, which is flourished by waterbodies filled with blooming red lotuses, composed these ten pAsurams, which are part of the faultless thousand pAsurams. Those who recite these pAsurams shall live long, in this world and then, they shall also rule over paramapadam, while still living in this world. (11)
|
TIRUVAYMOZHI 4.3 |
अन्योन्यात्मत्वयोगवान् anyOnya-Atmatva-yOgavAn |
|||
|
4.3.1 |
323 |
चेतोगन्धानुलेपाय नमः । |
chEtO-gandhAnulEpAya nama: | |
The one for whose chest, the devotee’s heart is the sandal paste. |
|
4.3.2 |
324 |
स्तुतिवचनकृतस्रजे नमः । |
stuti-vachana-kRuta-srajE nama: | |
The one whose garlands are the laudatory verses composed by the
devotees. |
|
4.3.2 |
325 |
स्तुतिवचनकृतपटाय नमः । |
stuti-vachana-kRuta-paTAya nama: | |
The one whose silken garments are the laudatory verses composed by the
devotees. |
|
4.3.2 |
326 |
अञ्जल्युपातालङ्काराय नमः । |
anjalyupAta-alankArAya nama: | |
The one whose adornments are the folded hands in reverence. |
|
4.3.3 |
327 |
प्राणवासिने नमः | |
prANa-vAsinE nama: | |
The one who resides in the life-breath. |
|
4.3.4 |
328 |
चेतनेन कलितवरशिरोभूषणाय नमः । |
chEtanEna kalitavara-shirO-bhooShaNAya nama: | |
The one whose excellent crest jewel is made of sentient beings. |
|
4.3.5 |
329 |
भक्त्या कलितकिरीटमुख्याय नमः । |
bhaktyA kalitakireeTa-mukhyAya nama: | |
The one whose magnificient crown is made of the prayers uttered by the
devotees. |
|
4.3.6 |
330 |
शीर्ष्णा सत्पादपीठाय नमः । |
sheerShNA satpAdapeeThAya nama: | |
The one for whom the bowed heads become the foot-stool. |
|
4.3.7 |
331 |
स्वतनुसदनतामात्मरूपे वितन्वते नमः । |
svatanu-sadanatAm-AtmarUpE vitanvatE nama: | |
The one whose body is the abode for all noble souls. |
|
4.3.8 |
332 |
अन्योन्यात्मत्वयुक्ताय नमः । |
anyOnya-Atmatva-yuktAya nama: | |
The one who has the nature of being inseparably united with the AtmA. |
|
4.3.9 |
333 |
प्रभवे नमः । |
prabhavE nama: | |
The
glorious one. |
TIRUVAYMOZHI 4.4
PASURAMS 3156 TO 3166
|
TIRUVAYMOZHI 4.4 |
निखिलतनुः
nikhila tanu: |
|||
|
4.4.1 |
334 |
(वियोगॆ) भूम्याद्यैर्वस्तुभिः भक्तान् व्यथयते नम: । |
(viyogE) bhoomyAdyair-vastubhi:
bhaktAn vyathayatE nama: | |
The Lord who troubles the
separated devotee through His presence in the earth and related things. |
|
4.4.2 |
335 |
सागराद्यैर्वस्तुभिः भक्तान् व्यथयते नम: । |
sAgarAdyairvastubhi:
bhaktAn vyathayatE nama: | |
The Lord who troubles the
separated devotee through His presence in the ocean and related things. |
|
4.4.3 |
336 |
ज्वलनमुखैर्वस्तुभिः भक्ता व्यथयते नम: । |
jvalanamuKairvastubhi:
bhaktAn vyathayatE nama: | |
The Lord who troubles the
separated devotee through His presence in the bright sun and related things. |
|
4.4.4 |
337 |
शशिमुखैर्वस्तुभिः भक्तान् व्यथयते नम: । |
shashimukhairvastubhi:
bhaktAn vyathayatE nama: | |
The Lord who troubles the
separated devotee through His presence in the bright moon and related things. |
|
4.4.5 |
338 |
वत्सपूर्वैर्वस्तुभिः भक्तान् व्यथयते नम: । |
vatsapoorvairvastubhi:
bhaktAn vyathayatE nama: | |
The one who troubles the
separated devotee through the tending calves. |
|
4.4.6 |
339 |
नृत्यद्भिः भक्तान् व्यथयते नम: । |
nRutyadbhi:
bhaktAn vyathayatE nama: | |
The one who upsets the
separated devotee through the dancers. |
|
4.4.7 |
340 |
स्वैः लोकादिभिः भक्तान् व्यथयते नम: । |
svai: lokAdibhi:
bhaktAn vyathayatE nama: | |
The one who upsets the
separated devotee through all the worlds associated with Him. |
|
4.4.8 |
341 |
पृथिवीक्षिद्भिः भक्तान् व्यथयते नम: । |
pRuthiveekshidbhi:
bhaktAn vyathayatE nama: | |
The one who
upsets the separated devotee through the emperors of the earth. |
|
4.4.9 |
342 |
आत्मीयदासैः भक्तान् व्यथयते नम: । |
AtmeeyadAsai:
bhaktAn vyathayatE nama: | |
The one who upsets the
separated devotee through the sincere servitors of the Lord. |
|
4.4.10 |
343 |
सौलभ्यैश्वर्यवर्गैः गुणगणैः भक्तान् व्यथयते नम: । |
saulabhyaishvaryavargai:
guNagaNai: bhaktAn vyathayatE nama: | |
The one who upsets the
separated devotee through people and things having compassionate and
auspicious qualities. |
TIRUVAYMOZHI 4.5
PASURAMS 3167 TO 3177
BhagavAn could not bear
AzhvAr’s languish. It is His nature to
test the commitment of the devotee by giving bouts of separation. To pacify
AzhvAr this time, bhagavAn gave AzhvAr a mental vision of the all opulent
Paramapada-nAtha, seated on the AdisEsha, flanked by His divine consorts, and
surrounded by nityasooris like GaruDa, VishvaksEna, etc.
After giving this divine
vision, EmperumAn gave a ‘tALam – cymbal” to AzhvAr and said, “Now that you
have seen me, may you through your divine mouth, sing about my affluent
stature”. AzhvAr was overwhelmed with
joy that he was blessed to be commanded by the Nityavibhooti-nAtha Himself. As
if patting His chest in pride of this rare fortune, AzhvAr translates His
divine vision into pallANDu pAsurams that make the fifth decad of the fourth
tiruvAymozhi.
The guNa nAmam of this
decad is “svajana-kruta-krutArthee-kRuti:” – The one who is praised by devoted
followers who know His worth.
*3167. vIRRirundu Ezhulagum * tanikkOl sella vIvilsIr *
ARRal mikkALum ammAnai * vemmA piLandAn tannai **
pORRi enRE kaigaLArat * tozhudu sol mAlaigaL *
ERRa nORRERku * ini enna kuRai ezhumaiyumE? 1
3167. AzhvAr describes
the greatness of Paramapada-nAthan (Nityavibhooti nAthan varNanam).
Seated on the serpent throne
in tirunADu (paramapadam), swAmi shreeman nArAyaNa majestically rules all the
seven worlds with His matchless sceptre (tani kOl). He has endless auspicious
qualities (veevil seer - SwAmi rAmAnuja lists a few kalyANa guNas in his
gadyatrayam - gyAna, aishwarya, veerya, shakti, bala, tejas, saulabhya,
sausheelya, vAtsalya, sauhArda, sAmya, kAruNya, mAdhurya, chAturya, sthairya,
shaurya, parAkrama, audArya, satyakAma, satyasankalpa, kRutitva, kRutagyatA,
Apatsakha,etc). He was the one who tore apart the jaws of the horse demon kEshi
with His strong determination.
How blessed I am to be ordained by emperumAn
to join my palms and praise His highness with this garland of words saying
“pORRi pORRi” – Long live swAmi! I have
no qualms even if I were to be born for the next seven or many more janmas.
**Seven worlds – The whole universe is comprised of three types of chEtanas namely nityas (ever-free souls), muktas (liberated souls), and baddhas (embodied souls); and four types of achEtanas namely vyakta (manifested matter), avyakta (unmanifested matter), kAla (time) and shuddha sattva (divine matter). (1)
seyya kOlat taDangkaNNan * viNNOr perumAn tannai **
moyya sollAl isai mAlaigaL Etti * uLLap peRREn *
veyya nOygaL muzhudum * viyan njAlattu vIyavE 2
MahAlakshmi alias periya
pirATTi having eyes anointed with collyrium is seated on the lotus permanently
in the chest of Lord nArAyaNa who has equally beautiful red, wide eyes.
(PirATTi is called असितेक्षण asitEkshaNa, - black
eyed beauty. Interestingly, it is said
that empermAn’s tirumEni turns black on gazing at Lakshmi’s black eyes. And
Lakshmi’s eyes turn black on gazing at perumAl’s dark cloud hued tirumEni).
I am extremely fortunate to experience this Lord of nityasooris in my heart and compose songs with apt words and tune. Such experience would destroy the most terrible diseases of this earth. (2)
vIvil sIran malarkkaNNan * viNNOr perumAn tannai **
vIvil kAlam isai mAlaigaL Etti * mEvap peRREn *
vIvil inbam miga * ellai nigazhndanan mEviyE 3
3169. AzhvAr describes
bhagavAn’s happiness (brahmAnandam)
Veevu il inbam - The Lord
of nityasooris is called “Achyuta” because He is permanent or stands firm
without slipping away from His devotees. This Achyuta is the epitome of endless
bliss which is beyond the comprehension of human mind and description of words.
(This bliss of bhagavAn is called brahmAnandam).
veevu il seeran - The
lotus eyed KaNNan’s kalyANa guNas are also endless.
veevu il kAlam - Having
attained Him, my vAchA kainkaryam (service of writing this poem) for the Lord
of nityasooris is also endless, without restriction of time.
veevu il inbam miga ellai
nigazhndanan mEviyE - How fortunate I am to experience that endless, intense
bliss enjoyed by bhagavAn! (veevu il inbam miga).
*Hundred times the human
bliss, is one bliss of the human fairies.
*Hundred times the bliss
of the human fairies, is one bliss of the celestial fairies.
*Hundred times the bliss
of the celestial fairies, is one bliss of the pitRus.
*Hundred times the bliss
of the pitRus is one bliss of the dEvas born in heaven.
*Hundred times the bliss
of the devas born in heaven, is one bliss of the Devas (known as) Karma-Devas,
who became one by their deeds.
*Hundred times the bliss
of the Karma - Devas, is one bliss of the highest devas, (The 33 Devas comprise
of 8 vasus; 11 rudras; 12 adityas; Indra and Prajapati. They have the right to
partake the oblations offered in the sacrificial rites)
*Hundred times the bliss
of the highest Devas, is one bliss of Indra.
*Hundred times the bliss
of Indra, is one bliss of Brihaspati (Indra's teacher).
*Hundred times the bliss
of Brihaspati, is one bliss of Prajapati (the Lord of creatures, is the viraj,
who has the three worlds for his body).
*Hundred times the bliss
of PrajApati, is one bliss of Brahman.
At the end of each of the
above verse, it is also said that a man well versed in vEdas and free from
desires attains the same bliss. Hence a
man who knows these measures of bliss has nothing to fear.
In this pAsuram, AzhvAr
declares that he is experiencing such limitless bliss of the Para-brahmam as a
result of continuously contemplating on bhagavAn. (3)
tUviyam puLLuDaiyAn * aDalAzhi ammAn tannai **
nAviyalAl isai mAlaigaL Etti * naNNap peRREn *
AviyennAviyai * yAnaRiyEn seydavARRaiyE 4
EmperumAn merges with those devotees who place
the paramAtmA inside their heart and worship Him with unstinted affection. He
does so to wipe out all their sufferings. (The Lord is called “pranatArthihara”
– pranata- devotee, Arti – suffering, hara – destroy). He is the one who has the pretty-winged GaruDa
bird as His vehicle. (GaruDa is called “su-parna”, the one with beautiful
wings). He always carries the sudarshana chakra so that His devotees do not
fear.
I have the good fortune
of singing in tune the praises of this sarvEshwaran with my tongue. I cannot
believe how the paramAtmA inside my AtmA made this wonderful experience happen.
(4)
ERRai * ellAp poruLum virittAnai emmAn tannai **
mARRa mAlai punaindu Etti * nALum magizhveydinEn *
kARRin munnam kaDugi * vinai nOygaL kariyavE 5
‘ARRa nalla vagai kATTum ammAn” – When the
supreme Lord wishes to shower divine knowledge and love on the devotee, he does
not do it in one go. He blesses step by step, at the apt time, so that the
seeker transcends the progressive stages of parabhakti (knowledge and
devotion), paragyAna (vision), and paramabhakti (communion) in a soft manner,
according to his receiving capability.
The nityasoori-nAtha is the
one who imparted all the divine knowledge in an orderly and elaborate manner to
Arjuna through His geetOpadEsha.
I shall be ever glad that I got the opportunity to praise the sarvEshwaran with the garland of my pAsurams which have the power to sweep away my sins and diseases, faster that the speed of wind. (5)
periyakOlat taDangkaNNan * viNNOr perumAn tannai **
uriya sollAl isai mAlaigaL Etti * uLLap peRRERku *
ariyaduNDO enakku? * inRu toTTum ini enRumE 6
3172. The Lord of
matchless beauty.
The Lord of nityasooris whose dark body is smeared with just enough camphor (karpoora) and who has wide eyes (larger than the number of seekers visiting him) is extra-ordinarily handsome. Going forward, nothing is impossible for me who is lucky to sing His praises with this garland of tiruvAymozhi pAsurams which apt words. (6)
inRi ninRAnai * ellA ulagum uDaiyAn tannai **
kunRam onRAl mazhai kAtta pirAnaich * sol mAlaigaL *
nanRu sUTTum vidi eydinam * enna kuRai namakkE? 7
Shreeman nArAyaNa
maintains His absoluteness in every manifestation, be it as ParamapadanAtha or
vyooha vAsudEva or as the vibhava avatAra purusha. By this flawless nature, He
has the entire universe under His control. Since He is the sole refuge, it
unfolds that there is no one equal to Him or above Him (ottArum mikkArgaLum
tantanakku enRi ninRAnai).
As krishNa, He lifted the gOvardhana hill and held it up as a shelter to rescue the cowherds from the torrential rains caused by Indra. How fortunate that this amazing Lord chose to wear my garland of pAsurams with great fondness! I have nothing to complain! (7)
tamakkum * vAnattavarkkum perumAnai ** taNtAmarai
sumakkum * pAdap perumAnaich sol mAlaigaL * sollumARu
amaikka vallERku * iniyAvar nigar agalvAnattE? 8
EmperumAn is the one who bestows joy on the
bounded souls like us, as well as on his consort mahAlakshmi who resides on the
lotus flower. He has Lordship over the
residents of the material realm (leelA vibhooti) as well as the spiritual realm
(celestial world or nitya vibhooti). Who in the spiritual world can match me
who has been firm in praising the Lord whose feet is borne by the lotus flower?
*
*The Lord rests His feet on the lotus flower which is known for its rare beauty, fragrance, and softness. Since the Lord's feet is softer than the lotus flower, the lotus flower decided to hold the Lord’s feet in servitude. (8)
kUnaRsangkat taDakkaiyavanaik * kuDamADiyai
vAnakkOnaik * kavi solla vallERku * ini mARuNDE? 9
Shreeman nArAyaNa
pervades all the svarga lOkas (bhuva:, suva:) and the higher lOkas (maha:,
jana:, tapa:, satya), the bhooOkas (earth), and all the lower lOkas (atala,
vitala, sutala, talAtala, rasAtala, pAtAla) without leaving any space (vyooha
roopa). This all-pervading Lord
(sarvavyApi) holds a bright (nal), bent/warped (koon) conch (sangam) in his
large hands (taDa kai). As krishna, He entertained everyone by dancing with
pots (kuDa koottu indicating all His vibhava roopa).
Who can compete with me who is adept in praising this omnipresent Lord enjoyed by the nityasooris in VaikuTham (para roopa)? (9)
koNDa kOlattoDu vIRRirundum * maNangkUDiyum **
kaNDavARRAl tanadE * ulagena ninRAn tannai *
vaNtamizh nURka nORREn * aDiyArkku inbamAriyE 10
3176. The single master
of everyone (Eka sEshi). ** This 11th pAsuram is considered as divya dEsa
mangalAshAsanam of tiruvEnkaTam.
As vaTapatrasAyee,
emperumAn swallowed all the worlds into his stomach during the deluge(uNdum).
He then regurgitated them for the next cycle (umizhndum). As trivikrama, He measured all the worlds to
prove that he is the single owner of all the worlds (kaDandum. As varAha, He
lifted the earth that was submerged in the deep ocean (iDandum). As Lord rAma,
he lay on a bed made of kusha grass seeking permission from samudrarAja to
cross the sea ( kiDandum ). After
completing His mission of killing rAvaNa, He stood victorious giving His
darshan to the dEvas (ninRum). Accepting
the paTTAbhishEkam, He then sat majestically on the royal throne (koNDa
kOlattODu vIRRirundum ) and ruled the earth gloriously for eleven thousand
years such that bhoomA dEvi was happy (maNam kooDiyum).
It is clearly visible from all these exploits that He stands as the single master of all the worlds. (kaNDavARRai tanadE ulagena ninRAn tannai ). This tamizh prabandham composed by me shall shower abundant joy on the devotees reading it. ( vaN tamizh nooRka nORREn aDiyArkku inba mAriyE. (10)
*3177. mAri mARAda taNNammalai * vEngkaDattu aNNalai *
vAri vARAda paimpUmpozhil sUzh * kurugUr nagar **
kAri mARan saTakOpan * sol Ayirattu ippattAl *
vEri mARAda pUmEl iruppAL * vinai tIrkkumE 11
3178. NammAzhvAr who was
born in Kurugoornagar (AzhvAr tirunagari) surrounded by splendid water sources
and flowering gardens, has sung this tiruvAymozhi on the Lord of the
mesmerising, cool tiruvEnkaTa hills which never misses a rain.
For those who recite
these ten out of the thousand pAsurams rendered by AzhvAr, all sins will be
destroyed by Periya PirATTi (Lakshmi)*, the permanent resident of the lotus
flower of undiminished honey.
*Lakshmi is the mediatrix between the jeevAtmA
and the paramAtmA. She has the patience to listen to the devotees and also
tolerate their offences. It is through her purushakAram (recommendation) that
the jeevAtmAs are freed from their sins.
Seeking her as the sole
resort, SwAmi rAmAnuja addresses Lakshmi as anavadhika atishaya asankhyEya
kalyANa guaNa gaNAn - padmAvanAlayA, bhagavatee, shree, dEvee, nityAnapAyinee,
niravadhya, dEvadEvadivyamahishee, akhila jaganmAtara, asmatmAtara,
asharaNyasharaNyA. (11)
TIRUVAYMOZHI 4.5
स्वजनकृतकृतार्थीकृतिः
svajana-kRuta-kRutArthi-kRuta:
4.5.1
344
आपन्नानन्यबन्धवे नम: ।
Apanna-ananya-bandhavE
nama: |
The sole protector
(relative) of the distressed.
4.5.2
345
सरसिजनिलयावल्लभाय नम: ।
sarasija-nilayA-vallabhAya
nama: |
The beloved of Lakshmi who
abides in the lotus.
4.5.3
346
सान्द्रमोदाय नम: ।
sAndra-mOdAya
nama: |
The one who grants intense
bliss.
4.5.4
347
भक्ताघध्वंसशीलाय नम: ।
bhaktAgha-dhvamsa-sheelAya
nama: |
The one skilled in slaying
the enemies of His devotees.
4.5.5
348
तदुचितसमयाश्वासदानप्रवीणाय नम: ।
taduchita-samaya-AshvAsadAna-praveeNAya
nama: |
The one who imparts
knowledge in a soft manner at the appropriate time.
4.5.6
349
कर्पूरालेपशोभाय नम: ।
karpoorAlEpashObhAya
nama: |
The one who glows with
anointed camphor.
4.5.7
350
समाधिकरहिताय नम: । ।
samAdhika-rahitAya
nama: | |
The one who has neither a
peer nor a superior.
4.5.8
351
तोषकाय नम: ।
tOShakAya nama:
|
The most pleasing one.
4.5.9
352
सर्वपूर्णाय नम: ।
sarvapoorNAya
nama: |
The one who completely
pervades everything.
4.5.10
353
कृष्णाय नम: ।
kRuShNAya nama:
|
The master Lord
KrishNa.
TIRUVAYMOZHI 4.5
स्वजनकृतकृतार्थीकृतिः
svajana-kRuta-kRutArthi-kRuta:
4.5.1
344
आपन्नानन्यबन्धवे नम: ।
Apanna-ananya-bandhavE
nama: |
The sole protector
(relative) of the distressed.
4.5.2
345
सरसिजनिलयावल्लभाय नम: ।
sarasija-nilayA-vallabhAya
nama: |
The beloved of Lakshmi who
abides in the lotus.
4.5.3
346
सान्द्रमोदाय नम: ।
sAndra-mOdAya
nama: |
The one who grants intense
bliss.
4.5.4
347
भक्ताघध्वंसशीलाय नम: ।
bhaktAgha-dhvamsa-sheelAya
nama: |
The one skilled in slaying
the enemies of His devotees.
4.5.5
348
तदुचितसमयाश्वासदानप्रवीणाय नम: ।
taduchita-samaya-AshvAsadAna-praveeNAya
nama: |
The one who imparts
knowledge in a soft manner at the appropriate time.
4.5.6
349
कर्पूरालेपशोभाय नम: ।
karpoorAlEpashObhAya
nama: |
The one who glows with
anointed camphor.
4.5.7
350
समाधिकरहिताय नम: । ।
samAdhika-rahitAya
nama: | |
The one who has neither a
peer nor a superior.
4.5.8
351
तोषकाय नम: ।
tOShakAya nama:
|
The most pleasing one.
4.5.9
352
सर्वपूर्णाय नम: ।
sarvapoorNAya
nama: |
The one who completely
pervades everything.
4.5.10
353
कृष्णाय नम: ।
kRuShNAya nama:
|
The master Lord
KrishNa.
TIRUVAYMOZHI 4.6
PASURAMS 3178 TO 3188
NammAzhvAr sings this decad in the role of the friend of parAnkusha nAyaki, hereafter addressed as ‘tOzhi’.
The mothers were stubborn on satisfying the demigods to cure nAyaki’s (Azhvar’s) illness. The friend (tOzhi) intervenes cautioning the women about the ill effects of their therapy. She extols the divine nature of her friend and suggests the corrective treatment that would help her recover from the suffering of separation from emperumAn, and regain her normal state.
OrppAl ivvoNNudal * uTRa nalnOy idu tERinOm **
pOrppAgu tAn seydu * anRu aivarai velvitta * mAyap pOrt
tErp pAganArkku * ivaL sindai tuzhAyt tisaikkinRadE 1
tOzhi- annaimeer! Whatever remedies you are pursuing is not a cure for her illness.
The womenfolk- Where do we (yAm) search for the person who will cure her and what is the treatment? (teerpArai yAm ini enkanam nADudum?)
tOzhi- We conclude after pondering over for a while that this girl with a beautiful forehead is affected by a disease which is praiseworthy but no medicines for cure. One who is affected by it never wishes to get cured as the attainable (lord himself) becomes a lovable hurdle (nal nOy idu) as tirumangaiAzhvAr says kaDalvaNNar idu SeidAr kAppArArE – if emperumAn who is the medicine is an obstacle to her illness, then who can cure her? (tiruneDuNtAndakam 11).
She has been deeply contemplating on Lord krishnA. This state is due to unbearable separation from him.
Womenfolk- What is the reason for choosing him?
tOzhi- kaNNapirAn went as a messenger to bring peace among pAnDavas and kauravas to avoid war. When duryOdhana was determined to fight a war, kaNNan stood by the side of the humble and honourable pandavas. Resolving not to use weapons in the incredible unforgettable war (mAyapOr) the astounding supreme one stood alone as the protector and advisor of the pANDavas (pOr pAgu tAn seidu). He wielded the whip as he rode the chariot for arjuna, steering it according to his command exhibiting simplicity (tEr pAganArku). Apart from being an excellent charioteer, he would tend to the horses with love and affection. He was instrumental for the pandavas to win this war creating a doubt of wonderment in them.
Hence parAnkusha nAyaki is awed by the contrasting qualities of sulabhatvam and paratvam in this kaNNapirAn. She incessantly ponders over him desiring to spend her life with him (ivaL sindai tuzhAytisaikinRadE). How can your remedies cure her illness? (1)
isaippinRi nIraNangkADum * iLandeyvam anRidu **
tisaippinRiyE * sangku chakkaram enRivaL kETka * nIr
isaikkiTRirAgil * nanREil peRum idu kANminE 2
tOzhi- It is pitiable to see that you are not able to diagnose the cause of her illness (tisaikinRadE ivaL nOy). This disease is not caused by any demi god.
Womenfolk- Please tell us who is the cause of this illness?
tOzhi- This illness is caused by a God who is the unparalleled one with immeasurable kalyana gunas (mikka perum deivam) . It is he who has captivated her. parAnkusha nAyaki remains eternally drowned in his thoughts. This illness is not a consequence of being possessed by a demi god (aNgu ADum iLandeivam anRu idu) as guessed by you. The parihAram that you are performing to satisfy the demi gods will not cure her as it is not compatible with the one who has captivated her.
Womenfolk- Then quickly give us the remedy to treat her.
tOzhi- Wean away from your worthless presumptions without getting obsessed by them. Abide by my remedy that I suggest (tisaippu inRiyE). Whisper the words like shankam and chakram with a melodious musical note in her ears. Her ears are tuned to perceive these nAmas alone (shangu chakkaram enRu ivaL kETka) as she in love with the one who adorns these. Her thirst for that lord will get quenched (nanRE il perum).
When you willingly allow people with devatAntara sambandam to cure her, why don’t you try my treatment? You will truly witness the positive result.
A true incident in the life of parAshara bhaTTar.
Once a srivaishnava named Aychimagan, a great devotee of namperumAL(or azhagiya maNavALan) was in his final moments of life. He had lost his consciousness. Swami parAshara bhaTTar came to visit him. He went close to him and spoke so that he could hear, “ azhagiya maNavaLa perumALE sharaNam.” Aychimagan opened his eyes immediately and repeated what bhaTTar said. Consequently whenever he became conscious, he repeatedly said,” azhagiya maNavaLa perumALE sharaNam.” As the sense organs started relishing this name , he left the mortal body and reached paramapadam. (2)
3180. idu kANmin annaimIr! * ikkaTTuvichchi soRkoNDu * nIr
eduvAnum seydu * angkOr kaLLum iRaichchiyum tUvEnmin **
maduvAr tuzhAymuDi * mAyappirAn kazhal vAzhttinAl *
aduvE ivaL uTRa nOykkum * arumarundAgumE 3
tOzhi speaks firmly to the womenfolks- ammaimeergAL! Please avoid the remedies that you have tried until now. Please listen to me. Do not yield to these inferior remedies (eduvAnum seidu) suggested by the fortune teller. She has charmed you by her amiable words telling you to give forbidden foods like meat or alchohol to parAnkusha nAyaki (aNgu Or kaLLum iRainjiyum toovEnmin).
The womenfolks- Then please suggest the right medicine for this illness.
tOzhi- Dedicatedly praise the divine tiruvaDis of the unique emperumAn (mAyappirAn) who adorns the honey dripping tuLasi garland on his crown. He is the sulabhan who satisfies all our desires. This is the excellent medicine for her disease (aduvE ivaL uRRa nOykkum arumarundAgumE). (3)
karunjchORum maTRaich senjchORum * kaLanizhaittu en payan? **
orungkAgavE ulagEzhum * vizhungki umizhndiTTa *
perundEvan pEr sollakiRkil * ivaLaip peRudirE 4
3181. tOzhi further advices not to believe the fortune teller’s (kaTTuvichchi) remedies.
tOzhi- annaimeer! Listen once again! You seem to have succumbed to the deceitful kaTTuvichchi who has attracted you by her flattering words giving you unworthy remedial measures for parAnkusha nAyaki. Do you know her whereabouts? (marundu Agum enRu aNgu Or mAyavalavai sol koNDu).
tOzhi- Are you not the bhaktAs with a pure nature (sAtvic guna) aware of the importance and greatness of sAtvic prasadam? Don’t you refrain from having food which are cold or spicy (tAmsic and rAjasic food)? Hypnotised by the talks of the fortune teller you are prepared to offer rAjasic food(senchORum-meat)and tAmasic food (karunchORum-alcohol) to parAnkusha nAyaki as demanded by the demi gods residing at the crossroads. Is this treatment proving beneficial? (kaLan izhaittu en payan?)
Womenfolk- Suggest your remedy please?
tOzhi- You should be loyal and subservient to one who is the supreme (paradEvatA- perundeivam). This sarvarakshagan will appear and come to your aid without any expectation or disparity whenever you request him but expects us to be loyal to him. He is easily worshippable (svArAdhakan). He is not like the demi gods who demand cheap offerings to fulfil our desires. He is sriman narayana, the sarvEshvaran who ingested the seven worlds during the deluge , protected them in his stomach and released them carefully during creation.
If you recite the divine names of emperumAn, it will please my friend and revive her from this depressed state. This is the best medicine or else you are bound to lose her (pEr solla kiRkil ivaLai peRudirE). (4)
kuvaLait taDangkaNNum * kOvaich sevvAyum payandanaL **
kavaLak kaDAkkaLiRaTTa pirAn * tirunAmattAl *
tavaLap poDik koNDu * nIr iTTiDumin taNiyumE 5
3182. The measures taken by the womenfolk to treat parAnkusha nAyaki only worsened her condition.
The elderly women anxious over the condition of parAnkusha nAyaki adapt a crude method of pleasing the demi gods by dancing like a possessed person.
The friend gets worried and speaks to them- Alas! My friend does not deserve this remedy. We are going to lose her. Her eyes which were large like the kuvaLai flower (fragrant water lily-kuvalai taDaNkaNNum) and her red lips resembling the ripe kOvai pazham (ivy gourd fruit) have turned pale losing their beauty. This is not due to separation from her Lord.
Womenfolk- Then who is the cause? Will we really lose her? How to we atone for our act?
tOzhi- You have performed two unfair actions which needs to be resolved.
Recite the divine names of the most benevolent kaNNapirAn (aTTapirAn tirunAmattAl) to get rid of the effects of demi gods on her (devatAntara sambandam). He killed the mighty elephant kuvalayApeeDam who became mad after consuming intoxicated food with water oozing from its trunk. He is the lord who effortlessly removes our obstacles. Secondly to eliminate for bearing connection with those who are devotees of these demi gods, apply the sacred dust of the feet (tavaLam poDi) of the pure srivaishnavAs on the body of parAnkusha nAyaki.
I guarantee that if you follow these remedial measures my friend will surely regain her consciousness and her lost complexion too. (5)
piNiyum ozhiginRadillai * perugum iduvallAl **
maNiyin aNiniRa mAyan * tamaraDi nIRu koNDu *
aNiya muyalin * maTRillai kaNDIr ivvaNangkukkE 6
3183. The holy dust (pada rENu) from the feet of srivaishnavas alone is the remedy to her illness, saysAzhvAr.
Swami desikan speaks highly about the pada rENu of bhAgavatAs in the first sloka of pAdukasahasram too.
सन्तः श्रीरङ्ग पृथ्वीश चरण त्राण शेखराः| जयन्ति भुवनत्राण पद पङ्कज रेणवः ||The dust from the holy feet of bhAgavatas who carry the divine pAdukAs which protect the tiruvaDis of Lord Ranganatha are empowered to protect the worlds and dissolve sins.
Inspite of being advised by the friend, some mothers continued their treatment trying to gratify the demigods considering her as a child. The tOzhi could not resist to address them.
tOzhi- Oh! Dear mothers (annaimeer)! You are relentlessly trying to cure her, obsessed by the belief that she will be healed if the demi gods are satisfied. Instead her disease has only worsened her condition spreading like a huge flood. This is not the corrective measure as the apt time for her cure is yet to come (piNiyum ozhikinRadu illai).
The mothers- What is the remedy now that we have caused more harm to her?
tOzhi- Search for the true srivaishnavAs who are purely dedicated to the lord who have completely surrendered themselves following the tenets of sharanagati. They are extremely loyal to emperumAn with a gorgeous tirumEni more beautiful than a dark blue gemstone who performs amazing feats. Collect the divine dust from their feet (tamara Di neeRukoNDu) and try to apply it on parAnkusha nAyaki. This is the only source of medication to revive this girl with divine qualities as she is captivated by the beauty and simplicity of the lord and her conviction is akin to srivaishnavAs (maRRu illai kaNDeer iv aNaNgukkE). (6)
suNangkai eRindu * num tOL kulaikkappaDum annaimIr! **
uNangkal keDak * kazhudaiyutaDATTam kaNDu en payan? *
vaNangkIrgaL mAyappirAn * tamar vEdam vallAraiyE 7
3184. The anxious friend of parAnkusha nAyaki gives another remedy.
tOzhi- Respected mothers! Confidently assuming that your treatment is the best for this girl with divine qualities (aNaNgukku), you have been adopting crude unacceptable methods to treat her illness. You are offering alchohol and goats to please the demi gods! You are engrossed in performing an act of clapping your handing dancing around her shaking your shoulders violently ( suNaNkai eRindu) as if possessed. Is this act befitting your svaroopam?
This behaviour is like one who enjoys watching the jaws of a donkey which chews away the paddy left to dry rather than driving it away. What is the gain when she is becoming frailer? (uNaNgal keDa kazhudai udaDu ATTam kaNDu en payan?)
Mothers- We accept what you say. What do we do now?
tOzhi- Look out for true bhAgavatas; vedic scholars who are srivaishnavas, staunch devotees of emperumAn who have realised that He is the essence of the vedas and the sarvEshvaran (tamar vEdam vallAraiyE) as prAchetas (vishnu puranam-1.14.23) says नताः स्म सर्ववचसां प्रतिष्ठा यत्र शाश्वती । तमाद्यन्तमशेषस्य जगतः परमं प्रभुम् ॥ {I prostrate Lord gOvinda who is the essence of all the shabdAs in vedas}.
Fall at the feet of such bhagavatAs and request them to offer the remedy to her illness. (7)
pAdam paNindu * ivaL nOy idu tIrttuk koLLAdu pOy **
Edam paRaindu alla seydu * kaLLUDu kalAyttUy *
kItamuzha viTTu * nIr aNangkADudal kIzhmaiyE 8
3185. The tOzhi gives a wonderful remedy.
Surrender at the feet of the learned vaishnava vedic scholars considering them as the means (upAyam-vEdam vallArgaLai koNDu) to reach emperumAn (prApyam) the master of the nityasooris. This is the best cure to her illness. Instead of adopting this superior treatment being devotees of emperumAn, you have succumbed to the inferior devatAs. Attempting to treat her, you engage in futile conversations(Edam paRaindu), perform forbidden actions like prostrating the demi gods (alla seidu). Further tainting your true self, you offer meat and alcohol, sprinkle it all around, sing and dance in tune to musical instruments playing songs that are impermissible (geeta muzhu viTTu neer aNaNgu ADudal). These actions of yours are inferior and unacceptable. It will spoil your true self and tarnish the reputation of your descendants too. (8)
nAzhmai pala solli * nIraNangkADum poy kANgilEn **
Ezhmaip piRappukkum sEmam * innOykkum IdE marundu *
Uzhmaiyil kaNNapirAn * kazhal vAzhttumin unnittE 9
3186. EmperumAn alone can cure her.
tOzhi- You are enjoyably dancing to the instrument played by lowly persons. In order to please the demi gods you are showering false praises on them(nAzhmai) speaking intolerable unforbidden words. Oh mothers! I am ashamed to see your improper behaviour which creates anxiety in me. The remedy that you are adopting as if possessed is undesirable and meaningless.
Mothers- Then suggest a cure for parAnkusha nAyaki as we are extremely concerned about her.
tOzhi- Instead of straying away from the corrective measure contemplate and glorify the divine tiruvaDis of kaNNapirAn (kannApirAn kazhal vAzhtumin) adopting a formal procedure. This is the foremost treatment for parAnkusha nAyaki which will cure her since kaNNan is the one who always protects us. Worshipping him will bring prosperity and goodness in our lives (Ezhmai piRapukkum sEmam). (9)
num ichchai solli * num tOL kulaikkappaDum annaimIr! **
mannappaDu maRai vANanai * vaNtuvarApadi
mannanai * Ettumin Ettudalum * tozhudADumE 10
3187. annaimeer! You have not recognized the true nature of my friend parAnkusha nAyaki. She will never think or prostrate to any God other than kaNNapirAn ( maRROru deivam tozhAl avania allAl). Ignorant of her nature you treated her as you pleased surrendering to these petty gods, engaging by shaking your shoulders as if possessed (num ichchai solli num tOLkulaikkapaDum).
Sing the glories of the lord who is declared as the sarvEshvaran by the eternal sacred vedic texts. He stands majestically to be easily accessible to his devotees as the king in dwaraka (vaN duvArapati mannanai). Hearing his praises parAnkusha nAyaki is sure to regain consciousness, gain mental strength to dance joyously (Ettudalum tozhudu ADUdumE). (10)
vazhuvAda tolpugazh * vaNkurugUrch saTakOpan ** sol
vazhuvAda AyirattuL * ivai pattu veRigaLum *
tozhudADip pADa vallAr * tukka sIlam ilargaLE 11
3188. As soon as parAnkusha nAyaki heard the name ‘van duvarApati mannan’, she gained consciousness and got rid of her illness. She performed Anjali to kaNNan who sports a complexion of a pure dark blue gem (too maNi vaNNanukku). She danced with joy free from the disease of viraha tApam separated from krishna. Kurugoor sadakOpan the master of AzhvAr tirunagari, a staunch devotee of emperumAn asserts with determination to every srivaishnavite to avoid devatAntara sambandham ungracious to his true self; abstain from mean methods of consuming alcohol, offering of animals and gain the grace of the bhAgavatas. Those who learn, sing, and dance to these blemish-free ten pAsurams of the thousand will remain free from sorrows never to experience the misery of separation from the lord (pADa vallAr dukkha seelam ilarkaLE). (11)
|
TIRUVAYMOZHI 4.6 |
स्नेहवैद्यः
snEha-vaidya: |
The cure for His lovers. |
||
|
4.6.1 |
354 |
इच्छासारथ्ययुक्ताय नम: । |
ichChAsArathya-yuktAya
nama: | |
The one who on
HIs own will, became the charioteer for Arjuna. |
|
4.6.2 |
355 |
प्रहरणनवयुते नम: । |
praharaNanavayutE
nama: | |
The possessor of
weapons like shank and chakra. |
|
4.6.3 |
356 |
श्रीतुलस्याढ्यमौलये नम: । |
shreetulasy-ADhya-maulayE
nama: | |
The one who
wears the tulasi wreath on his tresses. |
|
4.6.3 |
357 |
स्तुत्याङ्घ्रियुक्ताय नम: । |
stutyAnghri-yuktAya
nama: | |
The one whose
feet are worthy of praise. |
|
4.6.4 |
358 |
नामसङ्कीर्तनप्रणयिभिषजॆ नम: । |
nAmasankeertana-praNayi-bhiShajE
nama: | |
The one whose
divine names are chanted as the cure for His lovers. |
|
4.6.5 |
359 |
पादधूलिप्रणयिभिषजए नम: । |
pAdadhooli-praNayibhiShajayE
nama: | |
The one whose
feet dust is the cure for His lovers. |
|
4.6.6 |
360 |
स्वजनभजनतत्पादधूलिप्रणयिभिषजॆ नम: । |
svajana-bhajana-tatpAda—dhooly-praNayi-bhiShajE
nama: | |
The one whose
devotees' feet dust is the cure for His lovers. |
|
4.6.7 |
361 |
स्वजननम:प्रणियिभिषजे नम: । |
svajananama:praNayi-bhiShajE
nama: | |
The one whose
devotees must be surrendered unto, as a cure for HIs lovers. |
|
4.6.8,9 |
362 |
स्वजनमूलस्वाङ्घ्रिस्तुतिप्रणयिभिषजे नम: । |
svajanamoolasvAnghri-stuti-praNayi-bhiShajE
nama: | |
The one whose
learned devotees must be surrendered unto, as a cure for His lovers |
|
4.6.10 |
363 |
तदितरभजनत्यागपूर्वोपसत्तिप्रणयिभिषजे नम: । |
taditara-bhajana—tyAgapoorvopasatti-praNayibhiShajE
nama: | |
The one whose
connection must be preffered after forsaking all other Gods, as the cure for
lovers |
TIRUVAYMOZHI 4.7
PASURAMS 3189 TO 3199
Pining grievously for the Lord, AzhvAr beseeches bhagavAn to come and see Him immediately. Reminding Him of His inherent virtuous qualities and also His indifference towards him, AzhvAr sings ten pAsurams uttering pitiful, heart melting words like ‘kOlamEni kANa vArAy’, ‘en kaN kANa vandeeyAyE’, pAviyEn kANavandE’, ‘vANOr kANamATTAy’, EzhayEn nOkkuvanE, nAn unnai kaNDu koNDE’, ‘vandiDakillAyE’, kaDavuginrEn engu kANban, kaNDu kazhuvavanE.
The guNa nAmam of this pAsuram is “:” sad-guNaugha-samyukta – The repository of abundant noble qualities.
gyAlam uNDAy! njAna mUrtti! * nArAyaNA! enRenRu **
kAlam tORum yAn irundu * kaitalai pUsaliTTAl *
kOla mEni kANa vArAy * kUviyum koLLAyE 1
3189. nArAyaNa! I am a small person because I lack virtues (seelam illA siriyan). Yet, I am a big person because my sins are innumerable (sey vinayO periyadu). Oh nArAyaNa in whom all beings abide! Oh, the Lord who has the power to ingest the massive worlds during the deluge inorder to preserve them ! (gyAlam uNDAy). You are the all- knowledgeable Lord (gyAna moorti)!
Keeping my hand on my head, I am calling you with all such names since ages, eagerly waiting to see you. Yet, you are not giving me a chance to behold your enchanting tirumEni. Even if I wail, you are not paying heed to me.
Jitante stotram,Part 2, Shlokam 5 is set in a similar emotion.
कृशं कृतघ्नं दुष्कर्मकारिणं पापभाजनम् |
अपराध-सहस्राणाम् आकरम् करुणाकर||
krisham kritaghnam duShkarmakAriNam pApabhAjanam |
aparAdha-sahasrANAm Akaram karuNAkara ||
Oh, the ocean of mercy! I am emaciated, ungrateful, perpetrator of immoral deeds, accumulator of sins and a reservoir of thousands of offences. (1)
vaLLalEyO! vaiyam koNDa * vAmanAvO! enRenRu **
naLLirAvum nanpagalum * nAn irundu OlamiTTAl *
kaLLa mAyA! unnai * en kaN kANa vandIyAyE 2
tAvi vaiyam koNDa endAy! * dAmOdarA! enRenRu **
kUvik kUvi nenjchurugik * kaNpani sOra ninRAl *
pAvi nI enRu onRu sollAy * pAviyEn kANa vandE 3
SwAmi dEsikan requests dayA dEvi in dayAshatakam in a similar fashion.
करुणॆ त्वं च गुणॆशु सार्वभौमी
विदुशी स्थितिं ईदृशीम् स्वयम्
मां व्रिषशैलॆश्वर पादसात् कुरु त्वम् ॥
aham asmi aparAdha chakravartee
karuNE tvam cha guNEshu sArvabhoumee
vidushee sthitim eedRuseem swayam
mAm vrishasailEswara pAdasAt kuru tvam ||
Oh, dayA dEvi! I am the emperor of offences! And You are the empress of all auspicious qualities. Since you have the befitting capacity to vanquish my sins, why don’t You capture me and offer me at the feet of vRushasailEshwara, the Lord of tiruvEnkaTa hills? (3)
ANi sempon mEni endAy! * ninRaruLAy enRenRu **
nANamillAch siRutagaiyEn * nAn ingku alaTRuvaden? *
pENi vAnOr kANa mATTAp * pIDuDai appanaiyE 4
tuppanE! * un tOLgaL nAngum * kanDiDak kUDungkol? enRu **
eppozhudum kaNNanIr koNDu * Avi tuvarndu tuvarndu *
ippozhudE vandiDAy enRu * EzhaiyEn nOkkuvanE 5
nAkku nILvannjAnam illai * nALtORum ennuDaiya **
AkkaiyuLLum AviyuLLum * alla puRattinuLLum *
nIkkam inRi engkum ninRAy! * ninnai aRindaRindE 6
niRainda njAna mUrttiyAyai * ninmalamAga vaittu **
piRandum settum ninRiDaRum * pEdaimai tIrndozhindEn *
naRuntuzhAyin kaNNiyammA! * nAn unnaik kaNDu koNDE 7
eNtisaiyum uLLa pUkkoNDu * Etti ugandugandu **
toNDarOngkaL pADiyADach * sUzhkaDal njAlattuLLE *
vaNtuzhAyin kaNNi vEndE! * vandiDakillAyE 8
kaDavanAgik kAlam tORum * pUppaRittu EttakillEn **
maDavannenjcham kAdal kUra * valvinaiyEn ayarppAy *
taDavukinREn engkuk kANban * chakkarattaNNalaiyE? 9
I could not control my senses from straying around (aimpulan vellagillE). (AzhvAr thinks that he has not completed the gyAna yOgam or the ancient ashTAnga yOga properly).
Neither have I been able to worship You regularly by plucking and offering flowers. (AzhvAr thinks that he has not been able to follow a regular schedule in his bhakti yOga too).
I, committer of serious sins, the ignorant one, have just an affectionate heart that overflows with love for the chakradhAri. I am searching for Him. Where can I see Him? (AzhvAr says that he has just devotion or bhakti for Him and the desire to see Him, nothing else).
Bhagavat geetA 11.54 says
ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप || 54||
bhaktyA tvananyayA shakya aham Evam vidhO arjuna |
gyAtum draShTum cha tatvEna pravEShTum cha parantapa:| ||
Lord KrishNa tells Arjuna that by devotion (bhakti) alone can one know Him, see Him or enter into union with Him.
SwAmi PiLLailOkAcharya explains how the actions of a prapanna are accepted by bhagavAn - mumukshupaDi, sootra 271.
கர்மம் கைங்கர்யத்திலே புகும். ஜ்ஞானம் ஸ்வரூப ப்ரகாசத்திலே புகும். பக்தி ப்ராப்ய ருசியிலே புகும். ப்ரபத்தி ஸ்வரூப யாதாத்ம்ய-ஜ்ஞானத்திலே புகும்.
After a person does sharanAgati, all his actions or karmas are considered as bhagavat kainkaryam.
His knowledge or gyAna is considered as the realisation of his true self which is illuminated by bhagavAn.
His devotion or bhakti becomes the taste for attaining the goal.
His surrender or prapatti becomes the realisation of the nature of the supreme self as the ultimate giver of mOksha. (9)
pakkam nOkki ninRalandEn * pAviyEn kANginRilEn **
mikka njAna mUrttiyAya * vEda viLakkinai * en
takka njAnak kaNgaLAlE * kaNDu tazhuvuvanE 10
3199. tazhuvi ninRa kAdal tannAl * tAmaraik kaNNan tannai *
kuzhuvu mADat tenkurugUr * mARan saTakOpan ** sol
vazhuvilAda oNtamizhgaL * AyirattuL ippattum *
tazhuvap pADiyADa vallAr * vaikundam ERuvarE 11
3199. With unflinching love for the lotus eyed KaNNan, mAran shaThakOpan, the leader of the mansion city of tirunagari, has composed this flawless tiruvAymozhi in beautiful tamizh language. Those who sincerely sing and dance for these ten out of the thousand pAsurams shall enter tirunADu/vaikuNTham. (11)
|
TIRUVAYMOZHI 4.7 |
सद्गुणौघसंयुक्तः sad-guNaugha-samyukta: |
The repository of abundant
virtuous qualities |
||
|
4.7.1 |
364 |
आपद्बन्धुत्वदीप्ताय नम: । |
Apad-bandhutva-deeptAya
nama: | |
The one who has
the glory of being a protecting friend during danger. |
|
4.7.2 |
365 |
निरवधिकमहानन्ददाय नम: । |
niravadhika-mahAnanda-dAya
nama: | |
The bestower of
infinite bliss. |
|
4.7.3 |
366 |
क्रान्तलोकाय नम: । |
krAnta-lokAya
nama: | |
The one who
strode all the worlds (trivikrama). |
|
4.7.4 |
367 |
देवतानां दुर्दर्शाय नम: । |
devatAnAM
durdarshAya nama: | |
The one who is imperceptible
even to the celestials/dEvas. |
|
4.7.5 |
368 |
अनुपधिपित्रे नम: । |
anupadhi-pitrE
nama: | |
The sincere
father for all of us. |
|
4.7.6 |
369 |
सर्वभूतान्तरस्थाय नम: । |
sarvabhootAntara-sthAya
nama: | |
The one
omnipresent in the heart of every being. |
|
4.7.7 |
370 |
पूर्णज्ञानैकमूर्तये नम: । |
poorNa-gyAnaika-moortayE
nama: | |
The Lord of
complete knowledge. |
|
4.7.8 |
371 |
धृतशुभतुलसये नम: । |
dhRuta-shubha-tulasayE
nama: | |
The one whose
tulasee wreath constantly bestows grace. |
|
4.7.9 |
372 |
चक्रनाथाय नम: । |
chakra-nAthAya
nama: | |
The Lord who
controls the Sudarshana Chakra. |
|
4.7.10 |
373 |
श्रुतीनां विश्रान्तिस्थानाय नम: । |
shruteenAM
vishrAnti-sthAnAya nama: | |
The one whose
resting place is the vEdas. |
TIRUVAIMOZHI 4.8
PASURAMS 3200 TO 3030
AzhvAr's desperate calls to emperumAn was enough to move everyone to tears. Alas, it did not seem to evoke the same impact on emperumAn since He did not heed to AzhvAr's pleas, nor did He appear before him. AzhvAr concluded that emperumAn was unhappy with him and proclaimed that whatever displeased emperumAn would be of no use to him either. 'My Atma ,which is not desired by emperumAn, shall not be of any use to me either and so, I shall neglect it too', Azhvar says.
Our poorvAchAryas say that AzhvAr's state was exactly like SeetA PirATTi, when she was kept as a captive of rAvaNA in lankA. Sita says,' What use can these ornaments or flowers or garments be to me, when I am away from Raama languishing in a distant land?'
The prayers to emperumAn always goes like this... " O madhusUdhanA! This is my humble plea! To perform our dharma, the fundamental requirement is the shareeram. The AtmA that is responsible for the shareeram, the comforts that is automatically sought and all those that eventually follow, namely, the family, children etc, should be only to engage in servitude to You. If this does not fructify, it is better not to have any of it. What I declare is the truth. If there were to be a trace of untruth, may I face the same fate as the asurA madhu was dealt with."
AzhvAr has set these pAsurams in nAyikA bhAvam, as parAnkusa nAyaki. In each pAsuram, parAnkusa nAyaki says, she will also disown all that emperumAn is unhappy with.
The guNa nAmam of this decad is svajana-parihRuta-apEkshya: - The one who makes His lovelorn devotees self-less by disregarding them.
tisaimuganum tirumagaLum *
kURALum tani uDamban *
kulangkulamA asurargaLai **
nIRAgumpaDiyAga *
nirumittup paDai toTTa *
mARALan kavarAda *
maNimAmai kuRaivilamE 1
3200. EmperumAn is most easily accessible and this is exemplified by the fact that He shared His tirumEni with Lord Shiva( iRaiyOn), who has the bull for his vAhanam (ErALum).(Shiva was given emperumAn's right side ); BrahmA ( thisaimugan - nAbhi) and periya pirATTi ( tirumagaL- vakshasthalam).
EmperumAn is most valorous. This was in display when He vanquished the asuras in bunches( kulam kulamA) and routed them leaving no trace.( neeRu Agumpadi). On His mere sankalpam, He could employ His weapons to destroy the enemies.
If this emperumAn, who is a sulabhan and a veeriyan, is not pleased with my complexion ( maNimAmai), I shall have no interest ( kuRaivu ilam)in it either. (1)
malarmAdar uRai mArban *
aNimAnat taDavaraittOL *
aDalAzhit taDakkaiyan **
paNimAnam pizhaiyAmE *
aDiyEnaip paNikoNDa *
maNimAyan kavarAda *
maDanenjchAl kuRaivilamE 2
3201. The beautiful complexioned (maNimAmai) periya pirATTi , who was born in the lotus flower resides permanently on His broad, mountain-like strong chest. He has strong and firm, mountain-like shoulders. He holds the fiery sudharshana chakram in His divine hand.
He has accepted me as His loyal servant and allowed me to perform various kainkaryams. He is hued blue as the precious sapphire gem. If this emperumAn, with such attributes, is unhappy with my heart, I shall neglect my errant heart too ( mada nenju). (2)
magaL tAy seydoru pEychchi *
viDananjcha mulai suvaitta *
migunjAnach siRu kuzhavi **
paDanAgattaNaik kiDanda *
paruvaraittOL parampuruDan *
neDumAyan kavarAda *
niRaiyinAl kuRaivilamE 3
He is the infant with complete gyAnam( sarvagya sishu).
He reclines on the hooded AdisEshan.
He is the omnipotent purushOthsman( nedu mAyan), with mountain-like shoulders.
He is one of endless and glorious feats and gunas.
If my modesty( niRaivu) does not please Him and does not help in attaining Him, I have no use for it. (3)
neDumpaNaittOL maDappinnai *
poRaiyinAl mulaiyaNaivAn *
poruviDaiyEzh aDarttuganda **
kaRaiyinAr tuvaruDukkai *
kaDaiyAvin kazhikOlkai *
saRaiyinAr kavarAda *
taLirniRattAl kuRaivilamE 4
3023. In order to embrace ( aNaivAn) the broad and well defined shouldered ( paNai thOL) nappinnai pirATTi who was endowed with flawless character and was full of modesty ( madam), Krishna faced lots of hazards(poRaiyinAl) and harnessed ( aDarndhu)the seven rogue bulls, with delight( ugandhu)!
He wore clothes made of tree bark( thuvar udukkai), stained with the fruits He ate and collected.
He went around with the vessel made out of bamboo( kadaiyA) for milking cows.
He was always armed with the staff( veesukOl) to rear the cattle.
He wore a waistband with bells( saRai)* jingling.
My complexion, which is reddish ( thaLir niRam)as the tender, new leaves, is of no use to me, if it does not please this emperumAn!
**The cowherd boys wore bells on their waistband, the jingling of which signaled to the cattle to follow and not stray away from the rest of the herd.
** Another vyakyanam to 'saRai' is one who gives little or no importance to one's personal look, because of their more important duty of providing care( rakshaNathvam) to the needy. In this context, emperumAn, Sri Krishna, was engrossed in taking care of the cattle, giving scant attention to Himself. (4)
3204. taLirniRattAl kuRaivillAt *
tanichchiRaiyil viLappuTRa *
kiLimozhiyAL kAraNamAk *
kiLar arakkan nagar eritta **
kaLimalart tuzhAy alangkal *
kamazhmuDiyan kaDal njAlattu *
aLimikkAn kavarAda *
aRivinAl kuRaivilamE 5
3024. SeetA pirATTi who had the reddish complexion of the tender leaves, possessing an unblemished character and voice as sweet as a parrot's. She was held captive by the arrogant rAvaNA. EmperumAn Sri Rama won rAvaNA and burnt the entire city of lanka to ashes.
EmperumAn's tirumudi is decorated with flowers dripping with honey and with garlands made of thulasi.
He is compassionate to the people of the world which is surrounded by ocean.
If my intellect does not interest Him, I shall not nurture it either. (5)
3205. aRivinAl kuRaivillA *
agalnjAlattavar aRiya *
neRiyellam eDutturaitta *
niRainjAnattu oru mUrtti **
kuRiya mANuruvAgik *
koDungkOLAl nilam koNDa *
kiRiyammAn kavarAda *
kiLaroLiyAl kuRaivilamE 6
3025. My omnicient swAmi, who is the source of knowledge ( niRai gyAnam) and exudes knowledge, preached the essence of good living (karma,gyAnam etc.,) and how to lead a meaningful life, to the people of this extensive leelAvubhuthi. These were people who were not humble enough to own that they lacked in knowledge ( aRivinAl kuRaivillA).
Taking the vAmana roopam( Kariya mAN uru) He decieved mahAbali and took possession of the Earth. It this emperumAn who adeptly used various methods ( kiRi)to attain His goal, does not Iike my glowing charm ( kill oLi), I have no interest in it either! (6)
3206. kiLaroLiyAl kuRaivillA *
ariyuruvAyk kiLarndezhundu *
kiLaroLiya iraNiyaNadu *
agalmArbam kizhittuganda **
vaLaroLiya kanalAzhi *
valampuriyan maNinIla *
vaLaroLiyAn kavarAda *
varivaLaiyAl kuRaivilamE 7
3026. Displaying His glowing countenance and with rage, Lord Narasimha appeared( kiLarndhu ezhundhu) and tore( kizhitha) the broad chest of the valorous hiraNyan with delight and great contentment.
He wields the glowing, fiery sudharshana chakram and the right coiled conch. He is hued blue as the sapphire gem. My beautiful bangles( vari vaLai) are of no interest to me, if my emperumAn doesn't evince interest in them. (7)
3207. varivaLaiyAl kuRaivillAp *
perumuzhakkAl aDangkArai *
eriyazhalam pugavUdi *
irunilamun tuyar tavirtta **
terivariya sivan piraman *
amarar kOn paNindEttum *
viripugazhAn kavarAda *
mEgalaiyAl kuRaivilamE 8
3027. Long back, emperumAn blew the right coiled conch( vari vaLaiyAl oodhi), creating a thunderous sound ( vari azhalam), enough to make the enemies( adangAr) shudder in fear. He relieved this expansive world of its agony( thuyar), caused by the increasing adharmic activities of the people. Even Lord Shiva, BrahmA and Indra suplicated to this emperumAn to show their gratitude.
If this emperumAn of such infinite glory( viri pugazhAn), does not desire my waistband( mEkalai), it is of least desire to me! (8)
3208. mEgalaiyAl kuRaivillA *
melivuTRa agalalkul *
pOgamagaL pugazht tandai *
viRal vANan puyam tuNittu **
nAgamisait tuyilvAn pOl *
ulagellAm nangoDungka *
yOgaNaivAn kavarAda *
uDambinAl kuRaivilamE 9
3028. EmperumAn chopped off the arms of the valorous ( viRal) asurA, bANAsuran, whose beautiful and charming(melivu uRRu*) daughter looked elegant in her grand attire( mE kalai). She was endowed with chaste character ( kuRaivillA).
On completing this mission, emperumAn lay on the AdisEshan in yoga nidrA, contemplating on various means to protect and provide for the people of this world.
If this emperumAn is not desirous of my shareeram, I have no desire to tend to it. (9)
3209. uDambinAl kuRaivillA *
uyir pirinda malait tuNDam *
kiDandana pOl tuNipalavA *
asurar kuzhAm tuNittuganda **
taDampunala saDaimuDiyan *
taniyoru kURu amarnduRaiyum *
uDambuDaiyAn kavarAda *
uyirinAl kuRaivilamE 10
3029. EmperumAn killed hoards of asuras ( asurar kuzhAm) with humongous bodies, which fell like huge chunks of mountains after losing their lives( uyir pirindha malaithuNdam).
This emperumAn provided a part (kooR)of His tirumEni to Shiva who held the gushing river ganges( thaDampunal) in his locks. If this emperumAn who let Shiva occupy a part of Himself is not desirous of my AtmA, what use do I have for it? (10)
3210. uyirinAl kuRaivillA *
ulagEzh tannuL oDukki *
tayir veNNey uNDAnait *
taDangkurugUrch saTakOpan **
seyiril sollisai mAlai *
AyirattuL ippattAl *
vayiram sEr piRappaRuttu *
vaikundam naNNuvarE 11
3030. Kurugur sadagOpan has composed these thousand pAsurams, a garland of verses, set to faultless music ( sol, isai mAlai) on Sri Krishna who controls( oDukki) all the countless AtmAs( uyirinAl kuRaivillA) and the seven lOkas during His avatAra kAlam.
Devotees who recite these ten pAsurams shall extricate themselves from the stronghold of samsAram and attain vaikuNTham. (11)
BHAGAVAT SAHASRANAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI
|
TIRUVAYMOZHI 4.8 |
स्वजनपरिहृतोपेक्ष्यः
svajana-parihRuta-apEkshya: |
The one who makes His lovelorn devotees self-less by disregarding
them. |
||
|
4.8.1 |
374 |
आश्रितपरिहरणीयस्वोपेक्ष्यसौन्दर्याय नम: । |
Ashrita-pariharaNeeya-svOpekShya-saundaryAya
nama: | |
The one who
disregards devotees' beauty, inspiring them to relinquish it and become
self-less. |
|
4.8.2 |
375 |
आश्रितपरिहरणीयस्वोपेक्ष्यहृदयाय नम: । |
Ashrita-pariharaNeeya-svOpekShya-hRudayAya
nama: | |
The one who
disregards devotees' heart, inspiring them to relinquish it and become
self-less. |
|
4.8.3 |
376 |
आश्रितपरिहरणीयस्वोपेक्ष्यपूर्णत्वाय नम: । |
Ashrita-pariharaNeeya-svOpekShya-poorNatvAya
nama: | |
The one who
disregards devotees' wholesomeness, inspiring them to relinquish it and
become self-less. |
|
4.8.4 |
377 |
आश्रितपरिहरणीयस्वोपेक्ष्यकान्तये नम: । |
Ashrita-pariharaNeeya-svOpekShya-kAntayE
nama: | |
The one who
disregards devotees' glow, inspiring them to relinquish it and become
self-less. |
|
4.8.5 |
378 |
आश्रितपरिहरणीयस्वानादृतज्ञानाय नम: । |
Ashrita-pariharaNeeya-svAnAdRuta-j~jAnAya
nama: | |
The one who
disregards devotees' knowledge so that He relinquishes it. |
|
4.8.6 |
379 |
आश्रितपरिहरणीयस्वानादृतप्रकाशाय नम: । |
Ashrita-pariharaNeeya-svAnAdRuta-prakASAya
nama: | |
The one who
disregards devotees' fame so that He relinquishes it. |
|
4.8.7 |
380 |
आश्रितपरिहरणीयस्वानादृतवलयाय नम: । |
Ashrita-pariharaNeeya-svAnAdRuta-valayAya
nama: | |
The one who
disregards devotees' bangle so that she relinquishes it. |
|
4.8.8 |
381 |
आश्रितपरिहरणीयस्वोपेक्ष्यरशनाय नम: । |
Ashrita-pariharaNeeya-svOpekShya-rashanAya
nama: | |
The one who
disregards devotees' waist band so that He relinquishes it and becomes
selfless. |
|
4.8.9 |
382 |
आश्रितपरिहरणीयस्वानादृतवर्ष्मणे नम: । |
Ashrita-pariharaNeeya-svAnAdRuta-varShmaNe
nama: | |
The one who
disregards devotees' body so that He relinquishes it. |
|
4.8.10 |
383 |
आश्रितपरिहरणीयस्वोपेक्षितात्मस्वरूपाय नम: । |
Ashrita-pariharaNeeya-svOpekShita-AtmasvaroopAya
nama: | |
The one who
disregards devotees' body so that He relinquishes it. |
TIRUVAYMOZHI 4.9
PASURAMS 3211 TO 3221
AzhvAr, after rejecting all worldly pleasures, after experiencing great pain and suffering, after sighting the pitiable state of aisvarya and kaivalyArthis decides to leave samsAram and march towards the heavenly abode of paramapadham, thus requesting for his end. EmperumAn also decides to fulfil his wish and exhibits his tirumEni as worshipped in shreevaikunTham.
AzhvAr feels that staying amidst people who do not know the worthiness of emperumAn itself is more a torture than the suffering of being away from emperumAn. AzhvAr concludes the decad with gratitude to emperumAn who is present with srimahAlakshmi in paramapadham.
The guNa nAmam for this decad is “iShTArthE roopa:” - The one who manifests in a form suitable to fulfil the desires of devotees.
nalluTRAr karaindEngka *
eNNArAt tuyar viLaikkum *
ivai enna ulagiyaRkai? **
kaNNALA! kaDal kaDaindAy! *
unakazhaRkE varum parisu *
taNNAvAdu aDiyEnaip *
paNikaNDAy sAmARE 1
As said in vishnu purANam 1.19.31 "sarva bhuthAtmakE" - Lord nArAyaNa who owns all AtmAs as his body, has no hatred or love towards any jeevAtmA. The same expression is depicted in this verse.
AzhvAr unable to stay along with samsAris (who don’t have the desire to approach sArveswaran) requests emperumAn to let him die soon. As all joy and sorrow are worldly pleasures and AzhvAr questions the Lord as to why He created the world with joy, sorrow, enmity, love, pain that is not within his purview.
AzhvAr pleads the Lord to speak (paNi kaNDAy) to the world and let them realise that He will free them from all sins as he had already declared in the GeetA (aham tvAm sarva pApEbhyO mOkshayishyAmi). He also urges emperumAn to free him from the materialistic world and first let him die (sAm ARa paNi kaNDAy) and attain His lotus feet without any delay. (taNNAvAdu). (1)
tamaruTRAr talait talaippeydu *
EmARik kiDandu alaTRum *
ivai enna ulagiyaRkai? **
AmARu onRaRiyEn nAn *
aravaNaiyAy! ammAnE! *
kUmARE virai kaNDAy *
aDiyEnaik kuRikkoNDE 2
3212. ammAney! Do take me at the earliest!
In this verse, AzhvAr pleads the Lord to accept him at His lotus feet as he could not tolerate the actions of the chEtanas.
AzhvAr requests the lord who reclines on the bed of anantAzhvAn at tirupArkaDali in an amicable form to his devotees, to speed up and take him towards His lotus feet.
AzhvAr considers that not attaining bhagavan is death and the act of ‘not realizing that there is no existence without Him’ is loss. (TiruvAymozhi 2.3.7 "ninnalAl ilEn kAN"). Heaven is being in the company of Him and hell is the separation from Him.
AzhvAr says that one should be detachedly (thalai thalai peydhu) attached to the kith and kin acquired by birth and should only consider the devotees of emperumAn as their relatives.
Oh! What is this attitude. Crying out loud when one loses their wealth and bodily relatives, AzhvAr cries aloud saying that he does not know the means to share the bliss of acquiring devotion on the lord who showers motherly affection(ammAnE) on all His bhagavadAs.
AzhvAr says he is feeling sad to see the sufferings on earth - "ivai enna ulagiyaRkai" and urges emperumAn (who is easily approachable) to quickly take his life as he cannot digest/tolerate to witness the activities of the worldly beings. AzhvAr feels that he is not deserving to go through the human sufferings. (2)
tamaRuTRAr vizhunidiyum *
vaNDAr pUngkuzhalALum *
manai ozhiya uyir mAydal **
kaNDATREn ulagiyaRkai *
kaDalvaNNA! aDiyEnai *
paNDE pOl karudAdu *
un aDikkEkUyp paNikoLLE 3
3213.Call me and make me your slave!
AzhvAr extends his thought of considering all material wealth as a loss and a myth (which would perish soon) in this verse too. He says only those who have relationship with emperumAn are immortal and wealthy. For him everything is associated with emperumAn.(beautiful girls, wealth, children, parents).
AzhvAr realizes that as stated in tiruviruttam earlier "poyn ninRa gyAnam" which meant that he is only looking at his sufferings in this samsAram. But now he says that he is deeply involved in Bhagavat vishayam and maturely states that he is not only concerned about his sufferings but is also concerned about the sufferings of others dwelling in this world. (aDiyEnai paNDE pOl karudhAdhu)
He says, “Like a lizard which repeats the same sound, I am begging for mOksham from time immemorial. EmperumAn should generously (as always) grant my wish of attaining His divine feet and give some food (to serve) and engage me in kainkaryam without any hesitation." AzhvAr pleads emperumAn to invite him to settle in His heavenly abode as he cannot tolerate this low stature of associating with humans. (3)
perunjchelvam neruppAga *
koLLenRu tamammUDum *
ivai enna ulagiyaRkai? **
vaLLalE! maNivaNNA! *
unakazhaRkE varum parisu *
vaLLal seydu aDiyEnai *
unadaruLAl vAngkAyE 4
3214.Oh lord the magnanimous omnipotent! Accept me by your divine favour and love.
AzhvAr feels that wealth ruins; If one possesses abundant wealth, jealousy follows, and the wealth thus owned itself triggers destruction.
He feels sad of the happenings of the worldly events and states that emperumAn is vallal (magnanimous) as He sat on his heart and made AzhvAr's mind realise His magnanimity.
Oh manivaNNa! AzhvAr shouts "You removed your outer shell and made me quench my thirst of devotion by admiring at your divine form and shedding my desire for material realm.You showed me the path to paramapadam,the ultimate abode.Should you also not make me surrender at your lotus feet(una kazhal)clearing all worldly distress and emotions?Should you not bless me to reap the benefit as you imposed on me the unparalleled devotion?"
AzhvAr concludes this verse with "vAngAyE ....He insists that nothing can function on its own in this world and everything can happen only at His (who has a blue-gem like form) sankalpAm and mercy. AzhvAr claims to retain himself at His lotus feet, ever serving (kainkaryam) at his fullest. (4)
3215. vAngku nIr malarulagil *
niRpanavum tirivanavum *
Angku uyirgaL piRappiRappup *
piNi mUppAl tagarppuNNum **
Ingku idan mEl vennaragam *
ivai enna ulagiyaRkai? *
vAngku enai nI maNivaNNA! *
aDiyEnai maRukkElE 5
3215.ManivaNNA! Accept me without refusing!
AzhvAr repeatedly requests emperumAn to save him from rebirth.
AzhvAr says that the curved (vAngu Nir malar ulagil) earth which is created by BrahmA from the navel of emperumAn is filled with oceanic water.
AzhvAr is worried of the AtmAs that are sticking on to the prANa (both immovable and movable objects) and are made to undergo immense suffering by means of recurring births, deaths, diseases, cruel hell etc, and of the conditions prevailing in this world.
He solicits emperumAn not to confuse him but to mercifully accept him and fetch him a role (the divine kainkaryam) in the supreme abode of ShreevaikunTham.(5)
3216. maRukkivalvalaippaDuttik *
kumaittiTTuk konRuNbar *
aRapporuLai aRindOrAr *
ivai enna ulagiyaRkai? **
veRittuLava muDiyAnE! *
vinaiyEnai unakkaDimai
aRakkoNDAy! * ini
ennAramudE! * kUyaruLAyE 6
3216.AravamudhEy! Accept me and call!
AzhvAr fearing deeply upon the mistakes committed by the SamsAris prays to lord to accept him at the earliest.
AzhvAr feels sad for the worldly happenings. He says the humans on earth are unwary of not realizing Bhagavan. He feels that that they (OrAr) do not realise what their first goal is (dharma- aRa porulai aRindhu),do not know to distinguish between the good and the bad; they can't be without troubling others; they go mad after wealth and so on.
ArAvamudEy! "The one who is like a nectar, the one who wears a divine crown which has the fragrance of tulsi, I have decided to give up the thought of those who are not interested in reaching paramapadam and who cannot realise the truth that AtmA and the body are different. Oh lord! You declared to me your divine form and your enjoyable nature clearly and relieved me from the company of the SamsAris. You have to drive me out from this world and place me in the divine abode. (6)
3217. AyE! ivvulagattu *
niRpanavum tirivanavum *
nIyE maTRoru poruLum *
inRi nI ninRamaiyAl **
nOyE mUppiRappiRappup *
piNiyE enRivai ozhiya *
kUyE koL aDiyEnaik *
koDuvulagam kATTElE 7
3217.Oh Krishna! Never ever show the world to me again.
This verse is an extension of the previous pAsuram.
AzhvAr requests emperumAn to cover the mystery world from his sight and take him out soon.
AzhvAr states that it is evident that emperumAn is the mother (AyE) and the prakAri – foundation (niyE) of all entities in this universe and all bodies revolve around His will.
He says Oh lord! "Let me escape the universal pleasures based on the sensory organs (kodu ulagam), hide me from the worldly bond and let me get rid of the mental and physical diseases(nOy). Earlier I was worried about others. But now instead of thinking that I will come on my own, please ensure that I stay unaffected from such worldly actions and place me at your lotus feet and unite with you". (7)
3218. kATTi nI karandu umizhum *
nilam nIr tI visumbu kAl *
ITTi nI vaittu amaitta *
imaiyOr vAzh tanimuTTai **
kOTTaiyinil kazhittu * enai un
kozhunjchOdi uyarattu *
kUTTariya tiruvaDikkaL *
enjnjAnRu kUTTudiyE? 8
3218.KaNNA! When will you accept me at your divine feet?
AzhvAr asks emperumAn when He will take him to the sparkling (with devotion) heavenly abode.
AzhvAr asks the lord, "you are the magician who gathered (Itti) all the panchabhootas starting from Prithvi and created them (pancheekaranam) in different proportions through brahmA, as layers to the world and placed it (nI vaiththu amaiththa) uniquely ; you are the protector who safely placed the world in your stomach during pralayam and spat it out. As you have said in Sri bhagavat geetA 7.14 "duratyayA" (difficult to cross over) you are strange to reach. The entry and exit points are difficult to reach. I am struck in this world and want to come out of this world and want to surrender at your lotus feet and reach your sacred abode as early as possible and serve you ever. Hence Oh lord! please take me to the radiant ShreevaikuNTham (which is an abode of absolute peace) which is pure and secure and unentered by material forces. (8)
3219. kUTTudi nin kuraikazhalgaL * imaiyOrum
tozhA vagai seydu *
ATTudi nI aravaNaiyAy! *
aDiyEnum aqdaRivan **
vETkai ellAm viDuttu * ennai un
tiruvaDiyE sumanduzhala *
kUTTariya tiruvaDikkaL *
kUTTinai nAn kaNDEnE 9
3219.KaNNA!It is certain that I will surrender at your tiruvaDi!
AzhvAr says that emperumAn accepts (kUttudhi nin kurai kazhalgaL) everyone without any discrimination but the only quality desired is bakti and sharaNAgati.
He claims that he knows emperumAn very well through ithihAsams and purANams and is now detached from all worldly pleasures and holding on to His tiruvaDi.
AzhvAr points out the sowlabhya guNa of emperumAn who chose to recline on (aravaNaiyAy) Adisesha, a reptile who is less knowledgeable than humans. He says that He lets anyone associate with him irrespective of their intelligence. The mAhAviswAsam is the only required factor to reside close to Him.
AzhvAr strongly admits (out of his own experience) that emperumAn has accepted him at His feet only out of His own desire and not out of AzhvAr's effort. (9)
3220. kaNDu kETTu uTRu mOndu
uNDu uzhalum * aingkaruvi
kaNDa inbam * terivariya
aLavillAch chiTRinbam **
oNtoDiyAL tirumagaLum *
nIyumE nilA niRpa *
kaNDa sadir kaNDozhindEn *
aDaindEn un tiruvaDiyE 10
3220.KaNNa! I gave up worldly pleasures and attained your lotus feet!
AzhvAr declares that He has given up two pleasures inorder to attain Him.
The first pleasure he relinquished is the goal of Aishwarya in which one joys the world through his five senses namely sight (kaNDu), sound (kETTu), touch (uRRu), smell (mOndu)and taste (uNDu).
The second pleasure he relinquished is the goal of kaivalya in which one enjoys abundant self-enjoyment or AtmasAkshAtkAram. (aLavillA chiru inbam)
He confesses that nothing can match the ultimate goal which is the joy derived by enjoying emperumAn with His divine consort Sri Mahalakshmi ((nIyumE nilA niRpa,oN thodiyAl) who wears a great bangle in her forearm)) in the divine world of paramapadham where He is served by nithya sUris continuously.
AzhvAr feels that togetherness with emperumAn is inimitable compared to other earthly benefits (chiRRinbam) which are worthless to talk of and he is ready to give up aiSvarya and kaivalya for the sake of attaining it.(10)
3221. tiruvaDiyai nAraNanai *
kEsavanaip paranjchuDarai *
tiruvaDi sErvadu karudich *
sezhungkurugUrch saTakOpan **
tiruvaDimEl uraitta tamizh *
AyirattuL ippattum *
tiruvaDiyE aDaivikkum *
tiruvaDi sErndu onRuminE 11
3221.Surrender at the feet of NArAyanA!
AzhvAr concludes this decad with a PALASRUTHI.
He assures that those who recite and practice these ten out of the thousand tamil pAsurams mercifully sung by NammAzhvar
of tirukurugUr (birth-place and the town which inspired this choice of AzhvAr ) in the context of detaching from the material world and reaching the heavenly abode of paramapadham and the means to attain His tiruvaDi.
AzhvAr says He is sarvaseshi (antAryami within each soul) and is the lord for everyone and all should serve Him ever, similar to iLaiya perumAL who willingly served Shree rAma throughout his exile. AzhvAr ensures that emperumAn would eliminate all hurdles of his baktas just as he killed the demon - horse kesi and would put an end to all his enemies through His unparalleled radiant incarnation as a down to earth cowherd boy Krishna.
AzhvAr finally pleads everyone to shed their aishvAryam and kaivAlya gunAs and serve His feet eternally focusing only on parama bakti and assures that this decad will lead and place us at the desired destination. (11)
BHAGAVAT SAHASRANAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI
|
TIRUVAYMOZHI 4.9 |
इष्टार्थरूपः
iShTArthE roopa: |
The one who manifests in a form suitable to
fulfil the desires of devotees. |
||
|
|
||||
|
4.9.1 |
384 |
कारुण्यादब्धिमाथिने
नमः । |
kAruNyAd-abdhimAthine
nama: | |
The one who
churned the ocean out of His compassion. |
|
4.9.2 |
385 |
तदुपरिशयिताय नमः । |
tad-upari-shayitAya
nama: | |
The one who lay
down on it (to hear the appeals). |
|
4.9.3 |
386 |
तत्समानाङ्गवर्णाय
नमः । |
tat-samAnAnga-varNAya
nama: || |
The one whose
body has the color of the ocean. |
|
4.9.4 |
387 |
स्वदाने ख्यातौदार्याय नमः । |
svadAnE
khyAtaudAryAya nama: | |
The one
well-known for giving Himself generously. |
|
4.9.5 |
388 |
रुचिरमणिरुचये नमः । |
ruchira-maNiruchayE
nama: | |
The attractive
one like a blue gem. |
|
4.9.6 |
389 |
वेषतोऽतीव भोग्याय नमः । |
vEShato&teeva
bhOgyAya nama: | |
The one whose
attire is extremely enjoyable. |
|
4.9.7 |
390 |
आत्मत्वेनानुभाव्याय नमः । |
AtmatvEnAnubhAvyAya
nama: | |
The one enjoyed
by the soul (AtmA). |
|
4.9.8 |
391 |
दुरधिगमपदाय नमः । |
duradhigamapadAya
nama: | |
The one whose
feet is difficult to attain or scrutinise. |
|
4.9.9 |
392 |
बन्धमोक्षस्वतन्त्राय नमः । |
bandha-mokSha-svatantrAya
nama: | |
The free-willed
one who decides our bondage and liberation. |
|
4.9.10 |
393 |
स्वान्यप्रेमोपरोधिने नमः । |
svAnya-prEmOparOdhinE
nama: | |
The possessive
one who stops our love for others. |
TIRUVAYMOZHI 4.10.
PASURAMS 3222 TO 3232
TIRUKURUGOOR (AZHVAR TIRUNAGARI) MANGALASHASANAM
NammAzhvar sings this decad on his native place, AzhvAr tirunagari (tirukurugoor) divyadEsam. In the short life of 35 years, He established shreevaishNavam through His four prabandhams and preached that shreeman nArAyaNa is the prime cause of the universe and He alone should be the goal to be attained.
Aptly so, the moolavar of tirukurugoor is called AdipirAn or AdinAthan meaning ‘The primeval Lord’. The utsavar ‘polindu irunda pirAn’ is also praised in a few pAsurams. The paratvam of the Lord in archAvatAram is explained here.
Quoting references from purANas, AzhvAr conjures the worshippers of other dEvatas to accept Shreeman nArAyaNa (AdipirAn) as their supreme Lord and give up the worship of all other dEvatas (dEvatAntara sambandham varjanam).
3222. onRum dEvum ulagum uyirum maRRum * yAdum illA
anRu * nAnmugan tannoDu * dEvar ulagODu uyir paDaittAn **
kunRam pOlmaNi mADa nIDu * tirukkurugUr adanuL *
ninRa Adip pirAn niRka * maRRait deyvam nADudirE 1
3222. The mahOpanishad says:
एकॊ वै नारायण आसीत्, न ब्रह्म, न ईशान:
ekO vai nArAyana Aseet, na brahma, na eeshAna:|
Before creation, there was only nArAyaNa, neither brahmA nor Shiva.
AzhvAr advises the followers of other deities:
In the after math of the super-colossal deluge called mahApraLaya (onRu illA anRu), there was nothing, neither Gods, their worlds, living beings nor any entity whatsoever. At that time, there was only Lord nArAyaNa who again created BrahmA and all the other dEvas, the different lOkas and all the jeevas. This causal Lord stands like a gem hill as AdipirAn perumAL in tirukurugoor divyadEsam having tall mansions galore. When He is there to protect You, why do you seek other dEvatas? maRRai deivam nADuveer E!
As the saying goes:
तृषितॊ जाह्नवीतीरॆ कूपं खनति दुर्मति: ॥
vAsudEvaM parityajya yOnyaM dEvamupAsatE |
tRuShitO jAhnaveeteerE koopaM khanati durmati: ||
One who ignores vAsudEva and worships other dEvatas is like the ignorant, thirsty man who digs a well in the banks of the river gangA in search of water. (1)
vIDil sIrp pugazh Adip pirAn * avan mEvi uRai kOyil **
mADa mALigai sUzhndazhagAya * tirukkurugUr adanaip *
pADiyADip paravich senminkaL * pallulagIr! parandE 2
3223. ShvEtAshvatara Upanishad says:
yO brahmANam vidadhAti poorvam.
BhagavAn first created brahmA.
AzhvAr addresses people of different faiths:
Listen Oh people of the world! It is shreeman nArayaNa who created you as well as the dEvatas that you seek and worship. (The dEvatas are kAryabhootas – entities of action or effects of a cause just like the normal chEtanas. Whereas, bhagavAn is kAryabhoota - entity of cause or the primordial cause of everything).
This supreme Lord who has undiminishing wealth and auspicious qualities (Vishnu purANam 6.5.84 -samasta kalyANa guNAtmakOshau) has manifested with all fondness for Your benefit as AdinAthan perumAl inside the divyadEsam tirukurugoor, a city surrounded by beautiful palaces and mansions. Please sing, dance, and praise him everywhere you go (as if it is a periya tirunAL, great festival)!
ChAndOgaya Upanishad says:
kAraNam tu dhyEya:
That which is the cause must be meditated upon. (2)
karandumizhndu kaDandiDandadu kaNDum * teLiyakillIr **
sirangkaLAl amarar vaNangkum * tirukkurugUr adanuL *
paran tiRamanRip pallulagIr! * deyvam maRRillai pEsuminE 3
नेह नानास्ति किंचन |
nEha nAnAsti kinchana ||
There is no independent being, all are dependent on the paramAtmA.
It is well established that BhagavAn VishNu, out of His sankalpam, creates many classes of dEvatas (parranda deivamum) and the multitude of universes (pal ulagum). Not stopping with that, He arrives during dissolution, swallows all His creations, and enwombs them for the purpose of preserving them carefully. He again expels them for the next creation, with a view to emancipate them. He is the one who incarnates as vAmana and regains His worlds by striding them (kaDandu). He again saves bhoomA dEvi when she gets caught in the deep ocean (iDandu).
Oh, residents of different worlds! Even after reading and understanding about all His benevolent manifestations from our authentic scriptures like vEdas, itihAsas and purANas, you are not convinced. Certainly, there is no other God other than the Lord AdipirAn residing inside tirukurugoor because He is the Lord prostrated by the immortal dEvas. Can the validity of this truth be challenged? (3)
nAyagan avanE * kabAla nan mOkkattuk kaNDu koNmin **
tEsa mAmadiL sUzhndazhagAya * tirukkurugUr adanuL *
Isan pAlOr avam paRaidal * ennAvadu ilingkiyarkkE? 4
3225. Saama vEda says:
brahamaNa: putrAya jyEShThaya shrEShThAya
Rudra is the first and best son of BrahmA.
MahAbhArata, mOksha parvam 179.4:
tavAntarAtmA mama cha yE cha anyE dEhisangyitA: ||
BrahmA says to Shiva: He is the indwelling soul inside You and me, and those who are liberated from the body.
Shreeman nArAyaNa is the God for Lord Rudra who is reverred by many as the supreme Lord. He alone is the God for BrahmA and also for all the Gods that he created. Don’t you all know the story of “kapAlamOksha” (kapAlam nal mOkkam), wherein Lord nArAyaNa helped Shiva to get liberated from BrahmA’s skull that clung to his hand. That said and known, of what benefit are the arguments made by the followers of linga purANam (ilingayAr) against this all-radiant Lord eeshan residing in tirukurugoor, the beautiful mansion city.
kapAlam nal mOkkattu kaNDu koNmin!
Once, Shiva who had five heads plucked off one of BrahmA’s five heads in jealousy. BrahmA cursed Shiva that the head would stick onto his hand until it gets filled up. With the skull stuck in his hand, Shiva wandered about from one sacred place to the other like a mendicant, pleading the Gods to relieve him from the Brahma Hatya dOsha, but in vain. Finally, he arrived at BadarikAshrama and begged Lord Shreeman nArAyana. The Lord scraped a small piece of the skin from His chest after which His blood oozed out and filled the skull held by Shiva. Thus He was relieved of his curse.
तत्र नारायण:श्रीमान् मया भिक्षाम् प्रयाचित: । tatra nArAyaNa: shreemAn mayA bhikshAm prayAchita:|
I begged nArAyaNa who was with shree (mahAlakshmi).
विष्णु प्रसादात् सुश्रॊणि कपालम् सहस्रदा ।
Due to vishNu’s grace, Oh my benevolent wife, the skull burst into a thousand pieces and vanished like the wealth acquired in a dream. (4)
valindu vAdu seyvIrgaLum * maRRu nundeyvamumAgi ninRAn **
malindu sennel kavari vIsum * tirukkurugUr adanuL *
polindu ninRa pirAn kanDIr * onRum poy illai pORRuminE 5
3226. It is to be known that the preachers of kudRushThi smRutis (texts that mis-interpret the vEdas – the tAmasa purANams, linga purANam), and the bAhya smRutis ( texts that reject the vEdas - the samana, the bauddha, the sAkkiya and the vaisEsika philosophers) are all empowered by the sarvEshvaran shreeman nArAyaNa who is the in dweller of their souls as well - “sarvAntarAtmA”. .
(Even if the epistemology of “pratyaksha” – “the test of direct observation” is applied, the statement is proved because) the Lord is standing as “pratyaksha deivam” before us as “polindu ninRa pirAn” in tirukurugoor divya dEsam surrounded by abundant fresh paddy crops that sway like a fan (chAmaram). There is not an iota of doubt that He is the sarvEshvara. Hence, set yourselves to sing His praises! (5)
tERRi vaittadu * ellIrum vIDu peRRAl ulagillai enRE **
sERRil sennel kamalam Ongku * tirukkurugUr adanuL *
ARRa vallavan mAyam kanDIr * adu aRintaRintODuminE 6
3227. If bhagavAn is the antarAtmA of all beings, then why is it that they were born in the family of devotees of other dEvatas or what is the need for the other dEvatas?
AzhvAr’s pAsuram answers this:
You are endowed with devotion and servitude to other dEvatas because you are caught in the mAya (illusion) of the world. You have attained these dEvatas based on your puNya and pApas (mAyam kaNDeer). Now that you know that the mAyA or sins are keeping you behind (adu arindu), you should speed up and surrender at the tiruvaDis of this amazing and captivating Lord residing in tirukurugoor, a place filled with lotuses and paddy crops shooting from muddy soil (arindu ODumin). (Just as the crop grows from muddy soil, you too shall be liberated from the association of illusion at the appropriate time). (6)
दैवी ह्येषा गुणमयी मम माया दुरत्यया |
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते |
daivee hyEShA guNamayee mama mAyA durattayA |
mAmEva yE prapadyantE mAyAm etAm taranti tE ||
My divine mAyA which is triguNa is very difficult to overcome. Only by surrendering to me can one swim across it. (6)
pADi ADip paNindu * palpaDikAl * vazhiyERik kanDIr **
kUDi vAnavar Etta ninRa * tirukkurugUr adanuL *
ADu puTkoDi Adi mUrttikku * aDimai puguvaduvE 7
मोक्षमिच्छेद् जनार्दनात्॥ ४१॥
mokShamichChEd janArdanAt|| 41||
Seek janArdhana for liberation.
Taking birth in various wombs repeatedly in this samsAra (driven by desires), you are conditioned to seek, worship, sing, and dance for various other dEvatas (anya dEvatas), following the ritualistic traditions of your family lineage. (With every new birth, you are going to get the same results that you were getting before).
Now, please engage yourself in the service of the Lord of tirukurugoor, the primordial Lord having the garuDa flag asway, who is the master prostrated by all those dEvatAntaras.
MahAbhArata, mOksha dharma parva
ब्रह्माणं शितिकण्ठंच याश्च अन्या दॆवता: स्मृता: ।
प्रतिबुद्धा न सॆवन्तॆ यस्मात् परिमितं फलम् ॥
brahmANaM shitIkaNThaMcha yAshcha anyA dEvatA: smRutA: |
pratibuddhA na sEvantE yasmAt parimitaM phalam ||
The enlightened ones do not worship BrahmA, Shiva and other dEvatas because their fruits are limited. (7)
nakka pirAnum anRu uyyak koNDadu * nArAyaNan aruLE **
kokkalar taDantAzhai vElit * tirukkurugUr adanuL *
mikka Adip pirAn niRka * maRRait deyvam viLambudirE 8
Moreover, during the deluge, when the whole universe was flooded, mArkaNDEya bowed down and wished to see bhagavAn. At that time, he couldn’t see any God but the compassionate Lord krishNa floating in the waters of the pralaya. It was the primordial Lord’s mercy that saved Him.
That great benefactor is standing as AdipirAn in tirukurugoor that is fenced with tall white flowered plants with long leaves, looking like a row of cranes. Ignoring this supreme Lord, which dEvatas are you worshipping with so much interest?
Shreemad bhAgavatam, Canto 12, Chapter 8 supports this pAsuram:
आराधयन् हृषीकॆशं जिग्यॆ मृत्युं सुदुर्जयम् ||
EvaM tapa: svAdhyAyaparO varShANAmayutAyutam |
ArAdhayan hRuSheekEshaM jigyE mRutyum sudurjayam. ||
Remaining devoted to all austerities and worshipping hRisheekEsha for a crore of years, He conquered death which is most difficult to overcome. (8)
aLandu kAnDaRkariyanAgiya * Adip pirAn amarum **
vaLangkoL taNpaNai sUzhndazhagAya * tirukkurugUr adanai *
uLangkoL njAnattu vaimmin * ummai uyyak koNDu pOguRilE 9
Both these philosophers speak a lot but have no authentic or ancient basis for their argument. Is it possible for them to analyse the incomprehensible, and immutable Lord nArAyaNa?
Listen! If you wish to be emancipated, please condition your mind to meditate on Lord AdipirAn who abides in tirukurugoor, the place abounding with cool water sources. (9)
maRuvil mUrttiyODottu * ittanaiyum ninRa vaNNam niRkavE **
seRuvil sennel karumboDOngku * tirukkurugUr adanuL *
kuRiya mANuruvAgiya * nIL kuDak kUttanukku ATseyvadE 10
The best goal is to engage yourself in the servitude of this little vAmana, this great pot dancer KrishNa abiding in tirukurugoor filled with agricultural lands replete with tall paddy and sugarcane crops. (10)
nATkamazh magizh mAlai mArbinan * mARan saDakOpan **
vETkaiyAl sonna pADal * AyirattuL ippattum vallAr *
mITchiyinRi vaikunda mAnagar * maRRadu kaiyaduvE 11
Those who recite these ten pAsurams out of the thousand, shall be entitled to enter the realm of no return, the supreme abode of ShreevaikuNTham, where one has free will. (11)
BHAGAVAT SAHASRANAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI
|
TIRUVAYMOZHI
4.10 |
सर्वामरोच्चः
sarva-amara-uchcha: |
The Lord who is above all immortal Gods. |
||
|
4.10.1 |
394 |
कल्पान्तॆअपि स्थिताय नम: । |
kalpAntE-api
sthitAya nama: | |
The one who
exists even at the end of the kalpa (4.32 billion years). |
|
4.10.2 |
395 |
सकलसुरगणस्रष्ट्रे नम: । |
sakala-suragaNa-sraShTrE
nama: | |
The one who
creates all classes of Gods again. |
|
4.10.3 |
396 |
जनानां रक्षाद्यापादकाय नम: । |
janAnAM
rakShAdyApAdakAya nama: | |
The one who
saves everyone from destruction. |
|
4.10.4 |
397 |
शिवविधिभरणाय नम: । |
shivavidhi-bharaNAya
nama: | |
The bearer of
Gods like Shiva. |
|
4.10.5 |
398 |
सर्वदेवात्मने नम: । |
sarvadEvAtmanE
nama: | |
The indweller of
all Gods. |
|
4.10.6 |
399 |
तत्तत्कर्मानुरूपफलवितरणाय नम: । |
tattat-karmAnuroopa-phalavitaraNAya
nama: | |
The one who
grants results according to each one's actions. |
|
4.10.7 |
400 |
वैनतेयध्वजाय नम: । |
vainatEya-dhvajAya
nama: | |
The one who has
the triumphant GaruDa in His flag. |
|
4.10.8 |
401 |
मार्कण्डेयावनाय नम: । |
mArkaNDeyAvanAya
nama: | |
The one who
saved mArkaNDEya from death. |
|
4.10.9 |
402 |
अपरिच्छिन्नाय नम: । |
aparichChinnAya
nama: | |
The one beyond
the scope of ascertainment. |
|
4.10.10 |
403 |
चिदचिद्वर्गेष्वप्यजहत्स्वभावाय नम: । |
chidachid-vargEShvapy-ajahat-svabhAvAya
nama: | |
The one whose
inherent nature is not lost even after pervading all sentient and insentient
beings. |
AZHVAR EMPERUMANAR DESIKAN TIRUVADIGALE SHARANAM.
No comments:
Post a Comment