TIRUVAYMOZHI 2.1
PASURAMS 2901 TO 2911
This experience created an unsatiated desire in him to feel the lord physically, enjoy his cool glances, talk to him, and hug him (bAhya samslEsham), as already expressed in the decad ‘anjiRaiya’ (1.4). Intoxicated with love and unable to see him, AzhvAr in a state of self-pity garbs into the role of parAnkusha nAyaki again to express his suffering or viraha tApam.
The grief struck parAnkusha nAyaki residing in a huge house with garden and pond overlooking the sea. She proceeds to take a stroll to overcome her distress. She spots the crane (nArAy), clouds, surging waves, the ibis bird etc., who seem to her eyes as suffering like her. She empathizes with each one of them in a rhetorical manner. Finally, in the last pAsuram, the Lord who is worthy of enjoyment (atibhOgyan) manifests before AzhvAr as He cannot bear the separation from His bhakta even for a second (bhaktaparAdheenan). The guNa praised in this decad is “asahyakshaNa viraha: - the one whose separation cannot be tolerated even for a second.”
This padigam is in line with the ten shlokas 15 to 24 of Shreemad bhAgavatam, 10 th skandam, chapter 90.
Ayum amarulagum * tunjchilum nI tunjchAyAl **
nOyum payalaimaiyum * mIdUra emmE pOl *
nIyum tirumAlAl * nenjcham kOTpaTTAyE (1)
2901. Unable to bear the separation from sriman nArAyaNa, parAnkusha nAyaki expresses her sleeplessness to the crane.
She spots a lone crane (nArai). Oh! nArayE! Inspite of the high tide and the lashing waves of the salty ocean (vAyum tirai ugaLum) you stand firm waiting for the best bait unconcerned of the variety of fishes. .It looks like even if the heavenly celestials who close their eyes just for a moment, go to sleep, you will not sleep. Similar is the state of the motherliness of my close friend who is sleepless being deeply protective about my condition. Due to separation from emperumAn, having lost my heart to Him, I have become pale losing my complexion which has spread like poison all over me (nOyum payalaimaiyum meedoora). Has that tirumAl, the beloved of lakshmipati stolen your heart too as you stand all alone waiting for him? (nenjam kOTpaTTAyE)? She feels the white hue of the crane is also due to virahatApam. (1)
ATpaTTa emmE pOl * nIyum aravaNaiyAn *
tATpaTTa taNtuzhAyt * tAmam kAmuRRAyE (2)
2902. parAnkusha nAyaki conveys her aversion towards all desires except emperumAn. .
She spots a female glossy ibis, a water bird (anRil pakshi) making a throaty murmuring sound looking for its male counterpart. nAyaki opines that this suffering of the lone bird is due to separation from emperumAn like her.
(Glossy Ibis partners are so attached to each other that they cannot bear separation. When ibis birds get separated from their counterparts, they continuously make this unbearable squeaking sound).
Oh! anRil paravayE ! Has that emperumAn abducted your heart too? You have been sleepless making this brutal sound (koorvAy anRilE) through the night. I agree that even if the separation is for a second the nights seem to be everlasting (yAmaNgaL sErAdE).
You are like me as you too aspire for the cool tuLasi garland placed at the feet of that emperumAn who reclines on the serpent bed AdisEsha (aravaNaiyAn taTpaTTa) and keep squeaking due to disappointment?
Inspite of being blessed with the knowledge that the Lord is the supreme (madinalam aruLinan – tiruvAymozhi 1.1.1)and aware that the vedas glorify him and having experienced the lord, I feel I am born to suffer this disunion in this birth. Being a weakling who cannot bear this separation, why should you suffer? (2)
nImuRRak kaN tuyilAy * nenjchurugi EngkudiyAl **
tImuRRat tennilangkai * UTTinAn tAL nayanda *
yAmuRRadu uRRAyO? * vAzhi kanaikaDalE! (3)
2903. parAnkusha nAyaki feels her chest melting, crying for the lord.
AzhvAr hears the unceasing roar of the oscillating waves in the ocean. Considering it as her friend parAnkusha nAyaki calls out to the waves. ellE! Dear friend! The surging waves (kanaikaDalE)! Are you too suffering from the pangs of separation from the Lord just like me? Depriving yourself of sleep just like me, you tirelessly lash at the shore day and night as if trying to steady your mind pretending to be strong?
I am sustaining the pangs of separation from that emperumAn who effortlessly burnt (teeilaNgai muRRa ooTTinAn) and vanquished lanka. Astounded at his kalyanaguna of veeryam I am aspiring for his divine tiruvaDis alone (tAL nayanda yAm uRRadu). (It is said that agni deva feared to even enter lanka but with rAmapirAn by his side he pervaded and happily consumed it).
My heart is melting and sobbing due to viraha tApam (nenju urugi ENgudi). Are you also sobbing continuously by lashing at the shore desiring His tiruvaDis like me? Did you get entangled in his innate nature of love aspiring for his embrace like sita piraTTi or for his tiruvaDis like bharata? Do not suffer like me captivated in the attributes of rAma. Let your sorrows get crushed and I pray you live a long and peaceful life. (3)
suDarkoL irAppagal * tunjchAyAl taNvADAy! **
aDalkoL paDaiyAzhi * ammAnaik kANbAn nI *
uDalam nOyuRRAyO? * UzhitORUzhiyE (4)
2904. parAnkusha nAyaki’s yearning for the Lord continues as she searches for Him.
nammAzhvAr feels the touch of the ceaseless gushing wind and speaks to it.
kuLirnda vADai kARRE! (Oh! Cool northerly breeze!) You are constantly on the move brushing the mountains, oceans, and the vast sky. Are you too searching for empirAn as you breeze across tiruvENkaTam, tiruppARkaDal and SrivaikuNTam which are proclaimed by the vedas as the places where emperumAn resides? Like me you appear to have been sleepless during broad daylight and a moonlit night (suDarkoL irApagal chandiranaikoNDa iravilum).
Like me are you in a quest of looking out for that handsome and elegant kannapirAn who held the majestic conch in his hand during the Mahabharata war ? (paDai Azhi ammAnai). Disappointed and unable to see the Lord, is your body inflicted with sickness which seems to be incessant? (oozhi tORu).(4)
tOzhiyarum yAmum pOl * nIrAy negizhkinRa **
vAzhiya vAnamE! * nIyum madusUdan *
pAzhimaiyil paTTu avankaN * pAsattAl naivAyE? (5)
2905. parAnkusha nAyaki sobs profusely and compares the downpour of rain to her condition.
She looks up and spots the heavy rain bearing clouds and speaks to them.
Dear rain bearing clouds! vAzhiya vAnamE! Perpetually and unfailingly for the welfare of the world, you patiently absorb the water from the ocean (ulagukku neer koNDu) and pour on the earth as rain! This downpour appears as if you are sobbing (neerAy neguzhkinRa)like my friend and me! Are you too caught in the wonderment of the kalyAnagunas and feats, enslaved in arms of love and glances of that lord (avan kaN pAsattAl naivAyE) who is fondly called madhusoodanan? This agony turned us pale and weak and you too are unable to hold the water in the clouds. (5)
maivAn iruL agaRRAy * mAzhAndu tEmpudiyAl *
aivAy aravaNai mEl * Azhip perumAnAr *
meyvAsagam kETTu * un meynnIrmai tORRAyE? (6)
2906. parAnkusha nAyaki who has dwindled losing her beautiful complexion due to viraha tApam compares her condition with the waning cresent moon in the sky.
Nal madiyE! You are one who dispels the darkness of the night sky but now in this small cresent shaped form (1/16th of the size of the full moon) you appear to have lost your radiance reducing to a smaller size (mAzhAndu tEmpudi) akin to us who have become drained and feeble deprived of seeing emperumAn.
Have you lost your luminance like me for (naivAy emmaipOl) trusting lord rama who said (rAmayana 6-18-33) - सकृदेव प्रपन्नाय तवास्मीति च याचते|अभयं सर्वभूतेभ्यो ददाम्येतत् व्रतं मम|| I vow to protect those who surrender to me ?
emperumAn reclines on AdisEshan having several tongues to revert his promises (aivAY aLavu aNaimEl) and the sudarshana chakra is always at his command in all situations (Azhi perumAnAr). kannapirAn resolved not to use weapons in Mahabharata war but held the Sudarshana chakra facing bheeshma to protect arjuna? During the Mahabharata war kaNNan used the chakra to change day into night to help arjuna kill jayadrata! Is this paleness due to the mistrust on the Lord who performed these deeds?(Azhi perumAnAr mei vAchagam)
You are the flawless one, pleasing to the eyes at night and illuminating the darkness impartially (mei vAn iruL agaRRAy). Now, it is a sad plight to see you waning and losing your glow like me due to the lord’s unfruitful promises (un meyneermai tORRAyE). (6)
ARRAmai solli * azhuvOmai nI naDuvE **
vERROr vagaiyil * koDidAy enaiyUzhi *
mARRANmai niRRiyO? * vAzhi kanai iruLE!(7)
2907. parAnkusha nAyaki along with her friends speaks to the pitch darkness of the night which appears to have bundled up its sorrow.
Oh! Kanai iruLE! Your darkened state is increasing our agony. I am still recounting my miserable state along with the crane (nArai) and glossy ibis bird harnessing this viraha tApam. We have lost our fickle minded heart (tORROm maDa nenjE) to that sriman narayana, our swami who is easily accessible (sulabhan), possesses the attribute of protecting his devotees (Ashrita rakshanatvam). Are you aware that I am still recounting my sorrow of separation from the lord like the crane making me frail and weak?
We friends wish to share our grief of separation that has affected us so deeply but your darkness prevents us from seeing each other! (em ARRAmai solli). Even though you are in the same state like me having grown pale and dark due to separation from the lord your torture of letting darkness prevail on us seems to be worse than the torture of the enemies. How long are you going to inflict this torment on us ?(koDiyadAy ennai oozhi )Yet, I wish you a long life free of agony! (vAzhi). The above meaning was an experience of emperumAnAr. (7)
uruLum sagaDam * udaitta perumAnAr *
aruLin perunasaiyAl * AzhAndu nondAyE?(8)
2908. As the distressed parAnkusha nAyaki walks in the night, she chanced upon a big salt pan (neer kazhi- a natural or man-made pond where salt water is evaporated inorder to extract salt) unaware of whether it is land or water and opens her heart out to it.
Oh! neer kazhiyE! I can feel the overflowing water in darkness of the night in this huge salt pan. Are you also suffering from the same agony like us to attain lord krishna? Did you get flattened because of the soothing pain experienced due to his unbound compassion?
The baby kaNNan was left unattended by his mother leaving a wheel as a support in the cart which was an asura in disguise. kaNNan kicked the wheel which came rolling towards him breaking it into a thousand pieces crying as if he was hungry and deprived of milk! This lord krishna is none but our master (sEshi). You appear to be intoxicated in the love and the feats of lord krishna (perumAnAr). Even days and night have a closure but your misery of viraha tApam for emperumAn has left you experience sleepless nights (irApagal tunjilum nee tunjAy). This instance of binding with the lord is merely due to compassion (aruLin perunasaiyAl). Are you regretful that this desire will remain unfulfilled (Azhndu nondAyE?)? (8)
nandA viLakkamE! * nIyum aLiyattAy **
sentAmarait taDangkaN * sengkanivAy emperumAn *
andAmattaNtuzhAy * AsaiyAl vEvAyE? (9)
2909. A distressed parAnkusha nAyaki returns to her tirumALigai after expressing her agony to the birds and the nature along the seashore. As she enters her house, she observes the lamp which has been burning continuously since morning and addresses it.
nandA viLakkamE! Oh! The lamp which is burning consistently! Are you too in a similar state of misery like me? Have you turned into a flame by continuously burning yourself in the sickness of love for the cool tuLasi garland at the beautiful soft reddish feet of my swami resembling the colour of the kOvai pazham ( ripe ivy gourd-sem kanivAy); who has attractive long eyes like the petals of the red lotus (sem tAmarai taDam kaN)? Akin to you this trauma of separation from the lord has dried up my tender soul. Yet I empathise with you as you do not deserve to suffer by burning yourself in this flame of misery. (9)
OvAdu irAppagal * unpAlE vIzhttozhindAy **
mAvAy piLandu * marudiDai pOy maNNaLanda *
mUvA mudalvA! * ini emmaich sOrElE (10)
2910. The most compassionate emperumAn could not bear to see the suffering of his dear devotee nammAzhvAr. EMPERUMAN MANIFESTS BEFORE HIM!
mudalvA! One who is the cause for creation! The incessantly burning sickness of love (vEvu ArA vEtkai nOy) for you that I possess has caught my tender soul very tightly letting it dry up completely (mEl Avi uL unarta) kindling me to contemplate on you day and night.
Let me narrate what inspired me to incessantly contemplate on you day and night (OvAda irApagal unpAlE veezhnda). They were your amazing endeavours! You blessed me with divine eyes to witness your amazing feats of tearing apart the mouth of the asura kEsi in horse form, effortlessly you felled down the twin arjuna trees while crawling, you grew tall and dexterously measured the three worlds! Furthermore, your amazing kalyana gunas of sulabhatvam (being easily accessible), sousheelayam(humbly stooping to the level of bhaktas), sarvada rakshagatvam (ever ready to protect your devotees) and kAruNyam (boundless compassion) have always favoured the world. Yet you continue to relentlessly perform your feats as if performing them for the first time with your attribute of abundant compassion to protect the world! This kalyana gunam of yours astonishes me!
Hence mudalvA!!! I humbly request you to promise never to leave me (ini emmai chorEl). (10)
ArAda kAdal * kurugUrch saDakOpan **
OrAyiram sonna * avaRRuL ivai pattum *
sOrAr viDAr kaNDIr * vaikundam tiNNenavE (11)
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TIRUAYMOZHI
2.1 |
असह्यक्षणविरहः asahya-kshana-viraha: The one whose
separation is unbearble even for a second |
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Salutations
to….... |
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|
2.1.1 |
101 |
निद्राविच्छेदकाय नमः । |
nidrA-vichChEdakAya
nama:| |
The
one who renders the devotee sleepless (when separated). |
|
2.1.2 |
102 |
अरतिजनकाय नमः । |
arati-janakAya
nama: | |
The
one who induces uneasiness (when separated). |
|
2.1.3 |
103 |
अजस्रसंक्षोभकाय नमः । |
ajasra-saM-kShObhakAya
nama: | |
The
one who creates constant confusion (when separated). |
|
2.1.4 |
104 |
अन्वेष्टुं प्रेरकाय नमः । |
anvEShTuM
prErakAya nama: | |
The
one who urges His devotees to search for Him in all places. |
|
2.1.5 |
105 |
विलयवितरणाय नमः । |
vilaya-vitaraNAya
nama: | |
The
one who melts the devotee and then shatters Him |
|
2.1.6 |
106 |
कार्श्यदैन्यादिकृते नमः । |
kArshya-dainyAdi-kRutE
nama: | |
The
one who causes emaciation and dejection in the (longing) devotee. |
|
2.1.7 |
107 |
चित्ताक्षेपकाय नमः । |
chitta-AkShEpakAya
nama: | |
The
one who tosses the mind of such devotee. |
|
2.1.8 |
108 |
विसंज्ञीकरणाय नमः । |
visagnyee-karaNAya
nama: | |
The
one who renders the devotee mindless. |
|
2.1.9 |
109 |
उपसंशोषकाय नमः । |
upa-saM-shOShakAya
nama: | |
The
one who scorches the devotee in and out. |
|
2.1.10 |
110 |
आवर्जकाय नमः । |
AvarjakAya
nama: | |
The
one who attracts the devotee (by creating the above-mentioned turbulence). |
TIRUVAYMOZHI 2.2
PASURAMS 2912 TO 2922
eNNin mIdiyan * emperumAn **
maNNum viNNum ellAm * uDan uNDa * nam
kaNNan kaNNalladu * illaiyOr kaNNE (1)
2912. emperumAn is the repository whose kalyAnaguNas are beyond our apprehension as proclaimed by the vedas which cannot be visualised by mortals.
He grants whatever is desired by the prapannas (those who totally surrender to Him). His compassion towards them is so much that he grants them the paramapurushArtam of SrivaikuNTam which is free from the cycle of births. This eternal moksham (nal veeDu) is so strong and permanent (tiNNam) that one never gets entangled in the clutches of samsara again. Over and above moksha he willingly gratifies their materialistic desires too! (veeDu mudal muzhuvadumAy).
He is the one who unfailingly protects us (sarvadA rakshakan) during creation and dissolution. He alone possesses the attribute of aghaTitaghaTanA sAmartyam of carefully and simultaneously protecting all the entities like the earth, mountains, heavenly celestials and the jeevAs in his stomach during the deluge (maNNum vinum ellAm uDan uNDa).
{TirumaNgai AzhvAr says- (periya tirumOzhi-11.6.2)
nillAda peruveLLam neDuviSumbin meedu, ODi nimirndakAlam, mallANDa taDakkaiyAl pagiraNDam agappaDutta kAlattu, anru ellArum ariyArO emberumAn,uNDumizhnda --When the unceasingly ferocious, profusely flowing praLaya waters engulfed and reached up to the sky, Lord Sriman nArAyaNan held with His magnificent arms, the entire universe (bahiraNDam) without getting submerged and secured it in His stomach.}
AzhvA proudly says with confidence that our dear kaNNan or dwarAkAdeeshan (nam kaNNan) is the sarvEshvaran without a second.(namkaNNan kaN alladu illaiyOr kaNNE) (1)
Narasimha puranam (18-33) says न दैवं केशवात्परम् | There is no god greater than kEshavan. (1)
mApAvam viDa * araRkup pichchai pey *
gOpAla kOLari * ERanRiyE (2)
Lord nArAyaNa is the master of the nityasooris and the friendly strong lion for the innocent cowherds of Vrindavan (gOpAla kOL ari ERu anRiyE) performing amazing feats to protect them. He can effortlessly dissolve and crush the sins across the seven worlds merely by his sankalpam and kArunyam. Did he not absolve the curse incurred by shiva (mA pAvam viDa araRku) who had to beg for plucking the head of his father brahma when none of the celestials could dissolve his curse? Who else has this unique attribute of protection in all ways? Isn’t he the sarvEshvaran who has incarnated as krishna?
The people are too engrossed in the material world to observe these beautiful attributes of the lord whereas I am blessed to be completely engrossed in Him. Oh! (E pAvam!) Seeing their pitiable condition, I have borne this responsibility to quote with examples that emperumAn is the sarveshvaran who protects and favours us! (2)
2914. ERanaip pUvanaip * pUmagaL tannai *
vERinRi viNtozhat * tannuL vaittu **
mEltannai mIdiDa * nimirndu maNkoNDa *
mAl tanil mikkum Or * tEvum uLadE? (3)
2914. His amazing kalyAnaguNas of blessing everyone equally.
Without disparity, Lord nArAyaNa the supreme one holds the demigod lord brahmA on the lotus springing from his navel (poovanai)., Out of compassion he gave space for lord shiva who rides on a bull, to reside on his right side (ERanai). He cradles his beloved consort periya pirATTi on his chest (poomagaL tannai) who was born in a lotus. The nityasooris have the freedom to prostrate him anytime in paramapadam (viN tozha). Isn’t this attribute of emperumAn projecting his nature of sausheelyam?
To favour and bless every entity with his divine tiruvaDis out of abundant kAruNyam, the lord assumed the form of the majestic trivikraman. His gorgeous tirumEni grew tall surpassing all the realms beyond the earth and heaven to retrieve the land grabbed by king bali (mAn koNDa) revealing his attribute of atimAnushyatvam (an act impossible for a mortal or celestials).
Is there any God superior to nArAyaNa who can be called sarveshvaran? (mAl tannil uLadu E)? (3)
tEvan emperumAnukku allAl *
pUvum pUsanaiyum tagumE? (4)
The Lord created brahma(nAnmuganai) on the lotus that sprang from his divine navel, imparted the mighty task of creating the heavenly celestials, all the sentient and non-sentient beings (dEvu meporuLum paDaikka). This emperumAn is my swami who performs the complicated task of creation as one of his various sports possessing the divine kaLyANa gunas to perform it (mudanmai). He has favoured me by revealing his beauty and innate guNa of being tender in nature (sukumAran). Hence no other God other than sriman nArAyaNa (dEvan) is worthy of being worshipped with flowers and performing puja? (poovum poosaiyum tagumE). Hence, he alone is the sarvEshvaran.
* govinda BhaTTar, nephew of bhagavad Ramanuja had adapted shaivism practising it very staunchly. It is said that periya tirumalai nambigaL sang this pasuram, explained its meanings in detail to him. An extremely convinced, Govinda baTTar reverted to Vaishnavism. (From guruparamparai). (4)
migum tEvum * epporuLum paDaikka **
tagum kOlat * tAmaraikkaNNan emmAn *
migum sOdi * mElaRivAr yavarE? (5)
The beautiful attractive, radiant, cool, long sharp eyes like the petals of a lotus of lord nArAyaNa (puNDareekAkshan-kOlattAmarai kaNNan) are worthy of admiration. He is the sole creator and protector who has captivated me! The beauty of his eyes and his kalyANa gunas are matchless as stated in mahAbharatam bheeshma parva (67-2) that there is none superior than the lotus eyed emperumAn न परं पुण्डरीकाक्षात् दृश्यते पुरुषर्षभः|
He possesses the amazing attribute of shaktitvam along with gnyAnam to create (paDaikka tagum seer) the cosmos from the moola prakruti and its branches, a very complicated process merely by his unparalleled sankalpa shakti! He does that effortlessly! Initially he creates the devas and the heavenly celestials (migum dEvan). Ignorant of his supremacy the demi gods thought they are equal to him unless they saw rAma breaking shiva’s mighty bow. Later he solely creates the remaining sentient and non-sentient beings (eppOruLum) starting from the smallest species to the humans.
Is there anyone who can understand and acknowledge the beauty of these attractive eyes on the radiant face of my swami? (emmAn migunsOdi mEl aRivAr yevarE?) In Stotra Ratnam (sloka 11) swami ALavandAr says "vaidikah kah?"-Is there any scholar who can challenge emperumAn’s supremacy?
Can anyone ever measure his attributes and express his beauty with limitations? As nArAyaNa sooktam (verse 4-6) declares ‘nArAyaNa paranjyOtih’- sriman nArAyaNa alone is the supreme radiant one.
Hence this lord who possesses the radiant tirumEni, the unique qualities of performing the most complicated process of creation, having unparalleled beauty and attributes can be declared as the sarvEshvaran. (5)
kavarvinRit * tannuL oDungka ninRa **
pavarkoL njAna * veLLach suDarmUrtti *
avar emmAzhi * ampaLLiyArE (6)
During dissolution of the entire cosmos due to mahApraLayam, incarnating as an infant (vaTapatrashAyee), you hold every chEtana and achEtana (yAvarum yAvaiyum) comfortably in your little stomach. You hold them lovingly stacking them cozily and neatly (kavarvu inRi) in one corner of your stomach considering this as the ideal place to keep them safely.
Srimad Bhagavatam(12.9.27) beautifully extols this scene as perceived by mArkaNDEya rishi.
तावच्छिशोर्वै श्वसितेन भार्गवः सोsन्तः शरीरं मशको यथाविशत्| तत्राप्यदो न्यस्तमचष्ट क्रुत्स्नशो यथा पुरामुह्यदतीव विस्मितः|| Reaching near the infant, sage mArkaNDEya was drawn into the infant through his breath as if he were a mere mosquito. The sage was astonished to witness the whole universe inside him as seen before the deluge!!
You are the radiant one with plentiful exemplary innate kalyAnaguna of gnyAnam (gnAnam veLLam suDar moorthy) comfortably holding all entities merely by your sankalpa shakti and compassion protecting them in your stomach.
The immense love for your devotees, being a sulabhan to express our grievance and protect us you came down from your abode Sri vaikuNTam. You are now reclining magnificently for your devotees with a dazzling divya maNgaLa vigram on the attractive bed AdisEsha in tiruppARkaDal (em Azhi am paLLiyAr).
Possessing this incredible kalyAnaguna of willingness to always protect your devotees (Apatsakan and Ashritarakshagan), you can be hailed as the sarvEshvaran who is none other than Lord krishna, asserts AzhvAr. (6)
vaLLal * valvayiRRup perumAn **
uLLuLAr aRivAr? * avan tan *
kaLLamAya * manak karuttE (7)
Lord krishna incarnating as an infant lying on a banyan leaf as his bed (paLLi Al ilia); his attribute of aghaTitaghaTanA sAmartyam holding the seven worlds firmly and protectively in his little belly during the cosmic deluge (Ezhu ulagam koLLum) is a breathtaking feat. Further, after ingesting all the worlds, he makes these entities comfortable by providing enough space for them to reside in his strong stomach without any fear exhibiting his magnanimity (OudAryam) and protective nature.
Is it possible to comprehend his attribute of bewildering feats which he achieves with admirable ease? The world is unaware of the resolution that he takes , the tasks that he accomplishes merely to protect us . Is there any end to his feats? No one will ever be able to comprehend his astounding exploits performed merely due to his sankalpam (uLLuLAr aRivAr avan tan kaLLamAy mana karuttE). Hence, he is undoubtedly the sarvEshvaran. (7)
varuttitta * mAyappirAnai anRi ** ArE
tiruttit * tiNNilai mUvulagum * tammuL
iruttik kAkkum * iyalvinarE (8)
A mother gives birth to a child and her innate nature is to protect the child in all circumstances. Similar is the nature of the Lord. He creates the world merely by His sankalpa shakti (karuttil). His innate kalyana guna of shaktitvam and rakshagatvam to protect them is astounding as Vishnu puranam (1.22.21) declares नहिपालन सामर्त्यं ऋते सर्वेश्वरं हरिम्|none other than sarveshavara Hari has the capability to protect.
The Lord creates all the heavenly celestials beginning with Brahma and then the chEtana and the achEtanAs (varutitta-creation). He then holds them strongly (tirutti tiNNilai-sustenance) in their positions without falling (tammuL irutti). Then he protects every entity accordingly without disparity. Who else other than sriman nArAyaNa has the innate attribute of simultaneously creating and protecting? (kAkkum iyalvinarE). (8)
sErkkai seydu * tan undiyuLLE **
vAytta tisaimugan * indiran vAnavar *
AkkinAn * teyva ulagugaLE (9)
Lord krishna who is naturally inclined to protect incarnated to safeguard everything that he created (kAkkum iyalvinan). Then, during the dissolution due to cosmic deluge krishna assembles whatever he created in a gross form from the moolaprakruti and holds them in a subtle form (sErkai seydu) safely in his stomach (tan undi uLLE). When he starts the process of creation, emperumAn creates (AkkinAn) brahma from his navel; then Indran, devas and later the celestial world.
{VISHNU PURANAM 1-2-66 proclaims- सृष्टिस्थितित्यन्तकरणीं ब्रह्म विष्णु शिवात्मिकां। स संज्ञा याति भगवानेक एव जनार्धनः।। Sriman nArAyaNa as janArdhana is the supreme one who creates, sustains, and destroys assuming the forms of brahmA, Vishnu, and Shiva respectively.}
Since Lord krishna creates, sustains, protects, and destroys the cosmos he is the sarvEshvaran. (9)
uLLE tORRiya * iRaiva! enRu **
veLLERan nAnmugan * indiran vAnavar *
puLLUrdi * kazhal paNindEttuvarE (10)
All the celestial beings proceed to tiruppARkaDal. Lord shiva riding on the white bull as his vehicle (vEL Eran), Lord brahma, Indran and all the devas offer their humble prostrations at the divine feet of that emperumAn who has GaruDa the king of birds as his vehicle (puL undi). Awestruck by his kalyaguna of kArunyam and vAtsalyam they glorify him (Ettuvar).
Lord Brahma says,” पद्मे दिव्येsर्कसङ्काशे नाभ्यामुत्पाध्य मामपि| प्राजापत्यं त्वया कर्म सर्वं मयि निवेशितम्| सोऽहं सन्न्यत्भारो हि त्वामुपासे जगत्पतिम्”||(Ramayana 7-104-7,8). You created me from the soft radiant lotus that emerged from your navel; I incessantly contemplate upon you the jagatpati who imparted knowledge and gave me the responsibility to create the worlds.
Lord Shiva says,” क इति ब्रह्मणो नाम ईशोऽहं सर्वदेहिनाम्| आवां तवाङ्गे संभूतौ तस्मात् केशव नामवान् ||(Harivamsam 3-131-4). ‘Ka’ means brahma and I am ‘ eeshan’ for all embodied beings but you are the supreme from whose tirumEni we have emerged. Hence you are called keshavan.
Oh! kaLvA! You are a trickster who modestly hides your svaroopam of being the sarvEshvaran. It is a fact that it is you, the sarvEshvaran who created us and the seven worlds merely by your sankalpa shakti (emmaiyum Ezhu ulagum nin uLLE tonRiya iRaivA)!! (10)
kUttanai * kurugUrch saDakOpan sol **
vAytta AyirattuL * ivai pattuDan *
Etta vallavarkku * illaiyOr UnamE (11)
2921. NammAzhvAr (kurugoor saDakOpan) glorified the lord who measured the seven worlds effortlessly like an expert dancer (Ezhu ulagum koNDa kOla koottanai) is the sarveshvaran who is worthy of worship. These ten pasurams of the thousand have been generously written for the welfare of the universe (vAytta AyirattuL ivai pattu). Those who recite them with bhakti will not be guilty considering demi gods a s greater than shreeman narayana (Etta vallavarku Or oonam illai). (11)
|
TIRUVAYMOZHI
2.2 |
उत्तुङ्ग ललितः uttunga lalita: The one who remains absolute even in His
simple forms. |
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|
Salutations
to….... |
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|
2.2.1 |
111 |
पूर्णैश्वर्यावताराय नमः । |
poorNa-aishvaryAvatArAya
nama: | |
The
one who incarnates with all opulence. |
|
2.2.2 |
112 |
भवदुरितहराय नमः । |
bhava-durita-harAya
nama: | |
The
one who removed the curse on Shiva. |
|
2.2.3 |
113 |
वामनत्वे महते नमः । |
vAmanatvE
mahatE nama: | |
The
one who grew from a short form to the tallest form (vamana to trivikrama). |
|
2.2.4 |
114 |
नाभीपद्मोत्थविश्वाय नमः । |
nAbhee-padmOttha-vishvAya
nama: | |
The
one who created BrahmA and the universe from His lotus navel. |
|
2.2.5 |
115 |
तदनुगुणदृशे नमः । |
tadanu-guNa-dRushE
nama: | |
The
one who has merciful lotus eyes that befit His supremacy. |
|
2.2.6 |
116 |
कल्पतल्पीकृताब्धये नमः । |
kalpa-talpeekRuta-abdhayE
nama: | |
The
one who reposes on the ocean couch during deluge. |
|
2.2.7 |
117 |
न्यग्रोधपत्रे सुप्ताय नमः । |
nyagrOdha-patrE
suptAya nama: | |
The
one who sleeps on the banyan leaf (after consuming the worlds). |
|
2.2.8 |
118 |
जगदवनधिये नमः । |
jagad-avana-dhiyE
nama: | |
The
one who deliberates on preserving all the worlds. |
|
2.2.9 |
119 |
रक्षणायावतीर्णाय नमः । |
rakShaNAya-avateerNAya
nama: | |
The
one who descends to protect. |
|
2.2.10 |
120 |
रुद्रादिस्तुत्यलीलाय नमः । |
rudrAdi-stutya-leelAya
nama: | |
The
one whose sports are praised by all dEvas like Rudra. |
TIRUVAIMOZHI 2.3
PASURAMS 2923 TO 2933
In the first tiruvAimozhi, nammAzhvAr was graced by emperumAn who appeared before him and relieved him of all distress. The joy and pleasure he derived on seeing emperumAn is expressed in this third decad. Wondering if there are anyone in this world, worthy of sharing his experience with, AzhvAr concludes that people here, are engrossed in their existential pursuit, searching for food and shelter. He yearns for the day when he can become one of the nityasooris in paramapadam and enjoy being in the presence of emperumAn.
The bhagavat guNa attributed in this decad is sarvasvAda: The one whose union gives all kinds of flavorful expereince.
vAnuLAr perumAn * madusUdan ennammAn **
tAnum yAnum ellAm * tannuLLE kalandozhindOm *
tEnum pAlum neyyum * kannalum amudumottE (1)
O heart, encapsulated in this body made up of flesh and blood (oonil vAzh uyirE)! I proclaim that you are indeed good natured(nallai)! Isn't it because of you that I (yAnum)got to connect and completely mingle with emperumAn(thAnum)?!
With this adorable emperumAn ( emmAn), who is the leader of the nityasooris and who killed the asurA, madhu, I, His dedicated servant, blended completely (thannuLLE kalandhu ozhindhOm).... just as honey with honey, milk with milk, ghee with ghee, sugar with sugar( kannal) and amrutham with amrutham! (1)
ottAy epporuTkum uyirAy ** ennaip peRRa
attAyAyt tandaiyAy * aRiyAdana aRivitta *
attA! nI seydana * aDiyEn aRiyEnE (2)
2924. After having heaped praise on his heart for leading him to emperumAn, azhvAr realizes that it is only emperumAn's sankalpam that triggered his heart to meditate on emperumAn. And he starts to praise emperumAn in this pAsuram.
EmperumAnE! One with amazing kalyANaguNas (mAmAyA)! The one who has none equal or superior to You( other, mikkAr illai)! O Lord! You took various avatArams to conform (othAr)to the need of the devotees in distress. You are the one who gives life to all living beings(uyirAi)! You created me( peRRAi)! You are my facilitator! You are my mother who bore me( ennai perhaps thAi), my father( thanthai) and my guru, illuminating me with knowledge ( aRiyAdhana aRivithu). Iam incapable of recounting the innumerable favours that You have showered on me. (2)
2925. aRiyAk kAlattuLLE * aDimaikkaN anbu seyvittu *
aRiyA mAmAyattu * aDiyEnai vaittAyAl **
aRiyAmaik kuRaLAy * nilam mAvali! mUvaDi enRu *
aRiyAmai vanjchittAy * enadAviyuL kalandE (3)2925. Without disclosing Your identity( aRiyAmai), You came as a vAmanan( kuRaL Ai), and approached mahAbali, seeking three feet of land. Tactfully (aRiyAmai) , you decieved ( vanchithu) and acquired the land too.
You entered and merged with my heart( enadhu Avi uL kalandhAi).
Blinded by ignorance (aRiyA mAyam), I was swirling in the samsAric cycle. I was not even aware that the purpose of my life was servitude unto You. You , in all compassion, instilled in me ( anbu seivittAi) the desire to serve You! (3)
2926. enadAviyuL kalanda * peru nalludavik kaimmARu *
enadAvi tandozhindEn * ini mILvadu enbaduNDE? **
enadAvi Aviyum nI * pozhil Ezhum uNDa endAy! *
enadAviyAr? yAn Ar? * tanda nI koNDAkkinaiyE (4)
2926. emperumAnE! You held the seven lOkhas in Your stomach during the deluge(pozhil Ezhum uNda enthAi). You became one with my soul ( enadhu AviyuL kalandhu), and held me with compassion. For the immense grace( peru nal udhavi) that You have showered on me, is it not only just that I repay( kaimmAAru) in kind? I have now placed my soul at Your divine tiruvadi as an offering ( enadhu Avi thandhu ozhindEn). What is given is not to be taken back( ini meeLvadhu enbadhu uNdE?) You are the soul of my soul. Who is my soul? Who am I? You created me and also encaptured me! (4)
2927. iniyAr njAnangkaLAl * eDukkalezhAda endAy *
kanivAr vITTinbamE! * en kaDalpaDA amudE! **
taniyEn vAzh mudalE! * pozhil Ezhum EnamonRAy *
nuniyAr kOTTil vaittAy * unapAdam sErndEnE (5)
2927. O emperumAnE! You remain incomprehensible to even the most learned and knowledgeable people. To devotees who melt at Your thought( kanivAr), You grant them the ultimate bliss, mOksham (veeDu). My swAmi, You are the divine amrutam, untouched by the salty ocean ( kaDal padA en amudhE). You are the sole reason for my being Your exclusive devotee. O Lord who scooped and held the seven lOkhas on Your sharp tusk when You took the incomparable varAha avataram. I have reached Your tiruvadi and shall remain eternally bound! ( un pAdham sErndEnE). (5)
2928. sErndAr tIvinaigaTku * arunanjchait tiNmadiyai *
tIrndAr tam manattup * piriyAda aruyirai **
sOrndE pOgal koDAch suDarai * arakkiyai mUkku
IrndAyai * aDiyEn aDaindEn * mudal munnamE (6)
2928. EmperumAn is like the rare poison( aru nanju) that destroys the sins( thee vinai) accumulated by the devotees ( sErndhAr). He gives us enduring intellect ( thiN madhi). He is infact the life for those who have completely submitted themselves to Him( theerndhAr), and never ever leaves their mind and thoughts( manam piriyAdhu). This emperumAn who is like the bright , shining torch( sudar), prevents us from straying away ( sOrndhu POgal kodA) from Him in quest of petty temptations. He once severed the nose of the rAkshasi shoorpanakha. To Him, I have remained bound from time immemorial ( mudhal munnamE). (6)
2929. mun nalyAzh payil nUl * narambin mudir suvaiyE! *
pannalAr payilum * paranE! pavittiranE! **
kannalE! amudE! * kArmugilE! en kaNNA! *
ninnalAl ilEn kAN * ennai nI kuRikkoLLE (7)
2929. In the previous pAsuram, AzhvAr says that his association with emperumAn was not a recent event, and that it had existed for ever so long, through several births. On a sudden apprehensive note, AzhvAr fears if some disruption would occur to his long standing association . He says that if such a thing happens, he wouldn't be able to bear it! He says the onus is on emperumAn Himself to save and protect him. AzhvAr addresses emperumAn fondly in several endearing phrases in this pAsuram.
EmperumAnE! You are like the divine melody ( mudhir suvai)emanating from the timeless, divine instrument, the veena( yAzh), while being played according to the music rule book( payil nool)!
O Supreme Lord! ParamapurushA, one who is constantly meditated upon by intellectuals and yogis.( paranE)
O pure and unblemished one! ( pavittiranE)
O the one as sweet as sugarcane juice! ( kannalE)
O amudhE!
O the one dark like the rain cloud!(Kar mugilE)
O my kaNNA....who I devoutly worship and meditate on!
You are my only asylum. I have none other to protect me. You alone will have to grace me and accept me. (7)
2930. kuRikkoL njAnangkaLAl * enaiyUzhi seytavamum *
kiRikkoNDu ippiRappE * sila nALil eydinan yAn **
uRikkoNDa veNNey pAl * oLittuNNum ammAn pin *
neRikkoNDa nenjchanAyp * piRavittuyar kaDindE (8)
2930. By merely meditating on the delightful Sri Krishna's leelas of stealing and secretly eating the butter stored safely and kept out of reach, hung to the ceiling, I got rid of all my samsAric worries. I also got rid of the agony of birth.
What the learned intellectuals (kuRi koL gyAni) derived from meticulously following the laws laid down by the vedas, and by performing bhakthiyOga, through several janmas, I, the helpless and guileless servant of emperumAn, derived in this janma itself, that too, in a very short time. This was only because of emperumAn's compassion and I held on to Him as He alone is the means to reach His tiruvaDi. (8)
2931. kaDivAr taNNantuzhAyk * kaNNan viNNavar perumAn *
paDivAnamiRanda * paraman pavittiran sIr **
seDiyAr nOygaL keDap * paDindu kuDaindADi *
aDiyEn vAy maDuttup * parugik kaLittEnE (9)
2931. In an ecstatic state ,AzhvAr exclaims that he enjoyed emperumAn's bhaghavat guNas, here, in this janma itself, what is attainable only in the paramapadam.
EmperumAn Shri Krishna adorns Himself with the fragrant(kadivAr), cool( thaN), beautiful tulasi garland. He is the swAmi of all the nityasooris ( viNNavar perumAn). There is no one(padi iRandha) comparable to Him, even in paramapadham( vAnam). He is the Supreme lord. He is Blemishless.
Meditating, and joyfully singing in praise of His kalyAna gunas, I dissolved all my sins and ailments( cedi Ar nOygaL keda) that was choking me, in the same way as a culvert is choked with mud and weeds. (9)
2932. kaLippum kavarvum aRRup * piRappup piNi mUppu iRappaRRu *
oLikkoNDa sOdiyumAy * uDankUDuvadu enRu kolO? **
tuLikkinRa vAninnilam * suDarAzhi sangkEndi *
aLikkinRa mAyappirAn * aDiyArgaL kuzhAngkaLaiyE (10)
2932. While on the one hand, AzhvAr declares that he is soaked in bhaghavat anubhavam, he also seeks to shed his shareeram to be able to experience bliss in the company of bhAgavatas.
AzhvAr says....
Glowing radiantly with gyAnam(oLi koNda sOdhi), emperumAn, sporting His luminous conch and disc, bears the rain- giving sky( thuLikkinRa vAn) and the earth and protects the universe.
Dispelling the frivolous joys( kaLippu) and mental worries( kavarvu) that are associated with samsAram and getting rid of the cycle of birth, ailments, oldage and death, I desire to be in the midst of the devotees. When am I going to be in the company of the devotees of this incomparable and incomprehensible emperumAn ( mAya pirAn)? (10)
*2933. kuzhAngkoL pErarakkan * kulam vIya munindavanai *
kuzhAngkoL tenkurugUrch * saDakOpan terinduraitta **
kuzhAngkoL AyirattuL * ivai pattum uDan pADi *
kuzhAngkaLAy aDiyIruDan * kUDi ninRADuminE (11)
2933. AzhvAr calls out to the bhaktas to gather in large groups and sing these ten pAsurams praising the Lord.
O bhaktas! Lord Rama assembled a huge army(kuzhAm koL) and wiped off the arrogant rAvaNA's clan( arakkar kuzhAm veeya).
AzhvAr, who hails from tirukurugur, where many srivaishnava groups live, has carefully and studiously strung together these sets of thousand verses and dedicated them to Shri Rama. May the devotees who recite these ten pAsurams with full understanding, remain in the company of large groups of like minded srivaishnavas and derive happiness. (11)
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TIRUVAYMOZHI
2.3 |
सर्वास्वादः sarvasvAda: The one whose union provides all
flavours of joy. |
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|
Salutations
to….... |
||||
|
2.3.1 |
121 |
चित्रास्वादानुभूतयॆ नम:
। |
chitra-AsvAda-anubhootayE
nama: | |
The
one who bestows a variety of tasteful experience. |
|
2.3.2 |
122 |
उपकृतिभि: प्रियाय नम:
। |
upakRutibhi:
priyAya nama: | |
The
one who becomes the favorite by helping us. |
|
2.3.3 |
123 |
दास्यसारस्यहॆतवॆ नम:
। |
dAsya-sArasya-hEtavE
nama: | |
The
one who instils the desire to be His servant. |
|
2.3.4 |
124 |
स्वात्मन्यासार्हकृत्याय नम:
। |
svAtma-nyAsa-arhakRutyAya
nama: | |
The
one who Himself helps the self to surrender and serve Him. |
|
2.3.5 |
125 |
भजदमृतरसाय नम:
। |
bhajat-amRutarasAya
nama: | |
The
most delicious nectar for the devotee. |
|
2.3.6 |
126 |
भक्तचित्तैकभॊग्याय नम:
। |
bhakta-chittaika-bhOgyAya
nama: | |
The
only source of enjoyment for the mind of the devotee. |
|
2.3.7 |
127 |
सर्वाक्षप्रीणनार्हाय नम:
। |
sarvAkSha-preeNana-arhAya
nama: | |
The
one adept in pleasing all the senses (indriyas). |
|
2.3.8 |
128 |
सपदि बहुफलस्नॆहाय नम:
। |
sapadi
bahuphala-snEhAya nama: | |
The
one whose love bestows manifold benefits (of bhakti yOga) instantly. |
|
2.3.9 |
129 |
आस्वाद्यशीलाय नम:
। |
AsvAdya-sheelAya
nama: | |
The
one who has gracious qualities most enjoyable to the devotee. |
|
2.3.10 |
130 |
सभ्यैस्साध्यैस्समॆताय नम:
। |
sabhyai-s-sAdhyai-s-samEtAya
nama: | |
The
one who is together with the assembly of righteous souls like nityasooris and
muktAtmAs. |
TIRUVAYMOZHI 2.4
PASURAMS 2934 TO 2944
In this decad, AzhvAr realises that his desire to experience the lotus feet of emperumAn is not being fulfilled and hence, he assumes the role of a mother and questions emperumAn in various dimensions.
AzhvAr laments, Oh bhagavAn! It's your compassionate nature to remove the obstacles of your bhAgavatas. You have protected your devotees by taking unimaginable incarnations like rAma, KrishnA, Nrisimha etc.,
My daughter parAnkusha nAyaki is madly thinking of you. You must come, prove that you are the saviour, accept her and fulfill her desire before her passing.
pADip pADik * kaNNIr malgi ** engkum
nADi nADi * narasingkA! enRu *
vADi vADum * ivvANudalE (1)
The nAyaki's divine mother (AzhvAr in feminine personification) says that emperumAn who helped PrahlAda by proving His omnipresence, failed to help my daughter who is sinking gradually, and is in a desperate state.
AzhvAr in the voice of a mother says, "My daughter who is having a shining forehead is unable to stay in one place. With profound grief (in separation from emperumAn) she is restless, sways and dances in every place (Adi Adi agam karaindhu) like a professional dancer. Her heart melting, she cries that her separation alone (engum nADi nADi)* makes her shed tears and roam around in different directions."
The term 'vADi vADum' in future tense reveals clearly that she will not die, but she will wait for His arrival. She continues that her daughter is like a stem which has lost its support to creep and that she is suffering from His separation. She questions emperumAn whether He is in the plan of creating a look alike of her if she wades out. Thus, laments the mother who could not see her daughter suffer and become restless.
*Another interesting vyAkyanam by Bhattar -
As explained by AzhvAr himself in TiruvAymozhi 1.9.4."KaNNan en okkalaaiyAne " - ParAnkusha nAyaki even looked for bhagavAn in her saree folds. (1)
2935. vANudal immaDavaral * ummaik
kANum * AsaiyuL naiginRAL ** viRal
vANan * Ayiram tOL tuNittIr! * ummaik
kANa * nIr irakkamilIrE (2)2935. Restless was the heroine or the daughter to get a glimpse of emperumAn in the first pAsuram. In the second one, nAyaki's mother doesn't seem to admire the beauty of her daughter's forehead. Instead, she cribs that it is the culprit for her suffering.
Unable to bear the grief undergone by her daughter submerged in a pool of unfulfilled desires, her mother TiruttAyAr accuses the lord, "Are You not aware of the fact that isolated souls won’t survive? Should I explain to you in depth about my poor girl's situation? Are You not kind enough to make yourself visible to her eyes? Neer irakkam illeere?
You chopped the thousand shoulders of bANAsura to unite the lovers aniruddha and usha. Why are you not appearing before her who is deteriorating, waiting for You?
The underlying fact in this pAsuram is not to see Him but to have the mercy of bhagavAn which is what the mother is asking for. (2)
arakkum mezhugum * okkum ivaL **
irakkamezhIr * idaRku en seygEn? *
arakkan ilangkai * seRRIrukkE (3)
2936. The mother further says, "My daughter lost her innocence. Her shyness has vanished totally. Her heart melts like a wax that melts in fire.
Oh emperumAn! As Rama, you fought against the rAkshasha rAvaNa. Why aren't you not transparent and clear in exhibiting your mercy to her. She is suffering with a saddened heart. Can you not perform an act to make her happy and comfortable?
The irakka bhavam is explained in depth in this verse. When one is in deep attachment, love and friendship, their heart melts. AzhvAr pleads the Lord to show mercy on her daughter who is in a confused state and exhibit His compassion and love towards her instead of making her suffer and cry. AzhvAr requests emperumAn to give a heart like His which does not have any binding towards this materialistic world. (3)
valangkoL * puLLuyarttAy! ennum ** uLLam
malangka * vevvuyirkkum * kaNNIr migak
kalangkik * kaitozhum ninRu ivaLE (4)
2937. In this pAsuram, AzhvAr describes how her daughter laments and prays to emperumAn. She also highlights the generous quality of emperumAn.
ParAnkusha nAyaki states that her daughter is always in the thought of her beloved emperumAn. She says that it is His destined attribute to help those who are in distress. This quality only saved sitA pirAtti from the wicked hands of Sri Lankan ruler Raavana.
The mother continues "Oh Lord! you have the energetic garuda AzhvAr (VainatEyan) as your vehicle and also as a symbol on your flag. Yet you are not flying on Garuda to be near her. Unable to digest your absence, she is emitting hot air and shedding tears continuously. Later the tears transformed to an anjali mudra and she started to pray to get the lord's divine darshan. (4)
kuvaLaiyoN * kaNNanIr koNDAL ** vaNDu
tivaLum * taNNantuzhAy koDIr * ena
tavaLa vaNNar tagavugaLE (5)
2938. Darshan of emperumAn with the divine tulasi leaves flowing on His shoulders is a sight which one would cherish even after their lifetime.
The mother of parAnkusha nAyaki laments thinking of the lord who is merciless with respect to her daughter. She says "Poor girl, she has started to utter irrelevant words unable to tolerate her separation from emperumAn. Her water - lily like beautiful eyes are currently filled with traits of sorrow".
Oh lord! purest of the pure! It seems You are not ready to give with your tulasi garland from your tirumArbu to her even after seeing the state of your mad devotee who is always bearing you in her heart.
ParAnkusha nAyaki accuses emperumAn that His mean behaviour would definitely be the cause for nAyaki to leave this world. (5)
miga virumbum * pirAn ennum ** enadu
agavuyirkku * amudE! ennum * uLLam
uga urugi * ninRu uLLuLE (6)
2939. In this pAsuram, the nAyaki shuts the mouth of her mother who is constantly stating in the earlier verses that emperumAn has no karuNai (mercy) towards her.
tagavu uDaiyavanE ennum....The nAyaki questions her mother, how she can ruthlessly blame emperumAn for not appearing before her and also accuses that he is merciless.
She imagines that emperumAn is in front of her (although he is not in reality, and she has melted like water due to His separation) and she visualises the scenario where emperumAn shows His divine form to her and thereby put an end to her mother's worry of her separation and distress.
She further enriches her statement that emperumAn (who is very likable) is undoubtedly the nectar or amudam who brings out the jivAthmA from the pit of innumerable sins and sorrows prevailing in this world. She adds that He showers His dayai uninterruptedly on them like a spring. (6)
vaLLalE! * kaNNanE! ennum ** pinnum
veLLanIrk * kiDandAy ennum * ena
kaLvi tAn * paTTa vanjchanaiyE (7)
2940. The mother of the nAyaki feels that emperumAn has not been truthful to her daughter and has cheated and mesmerised her showing His supernatural powers and actions. She says that her daughter would always talk about the generosity of Lord Krishna calling Him vaLLalE, kaNNanE, etc.
Here, AzhvAr says that the nAyaki's AtmA (the inner manas) dried first (like a dead leaf, sarugu) and then that influenced the body to become dry later. She is going through great stress and sorrow and she is not revealing the fact either, and struggling to hide the truth. She is struggling to wade out her suffering like a thirsty person would gulp a camphor to quench his thirst.
The pose of emperumAn in tiruparkadal (devotees would pray to Lord ksheerapdinAthan to get rid of their worries) made the nAyaki think that they are united together and that he has showered His dAya and relieved her of all her miseries and distress.
AzhvAr recollects the two anecdotes from Mahabharatha* and thus concludes that emperumAn is deceiving (vanjanai) her like He did earlier and made the Pandavas win the battle.
*1.the incident where Krishna changed day to night.
2.the breaking of the promise made by Krishna not to take any weapons during the war.(7)
nenjcham vEva * neDituyirkkum ** viRal
kanjchanai * vanjchanai seydIr! * ummait
tanjcham enRu * ivaL paTTanavE! (8)
2941. The mother of the nAyaki says "why should my daughter (who considers you as Sarvarakshagan and worships Him with folded palms in spite of your cheating) suffer like a non - devotee of yours? Will she bear such punishment?
AzhvAr brings to light the incidents that took place in mathurA.
He says Oh lord, the protector! The one who killed kamsa, the one who protected the AichiyArs of Mathura, why are you not helping my child who is always thinking of you (and the moments you were together with her) and whose heart breathes heavily due to varying emotions?
The mother continues...
My daughter is not fully convinced. Her AtmA is suffering so much. She has not been moulded like samsAris. She has not received the love from emperumAn as he had done for nithyasooris. She doesn't have the patience. She is keen on upEyam(aim to unite with Him) rather than UpAyam ( means). She has approached you directly and surrendered at your lotus feet directly. Still why are you making her suffer? Your torture goes on and on like MahAbhAratam war.
Oh lord! Please listen to my words and save my child. (8)
maTTalar * taNtuzhAy ennum ** suDar
vaTTavAy * nudi nEmiyIr! * numadu
iTTam enkol * ivvEzhaikkE? (9)
2942. In the ninth verse, the mother further questions emperumAn, "What are your reflections in the mind about my daughter who is anxious to have a glimpse of your divine chakra and your abhayA Hastam?"Please let me know.
When AzhvAr (who is taken the role of a mother) was questioned what kind of anguish her daughter underwent due to her separation from emperumAn, she came out with an instant reply that her grief was at its peak such that no one else can claim further damage. (that is being done to her heart and soul.)
The qualities of the radiant Sudharshana chakra has a brief mention in this pAsuram. (suDar vaTTa nidhi nEmiyir)
TiruvAzhi AzhvAn has a unique quality of exhibiting its beauty and valor, staying away from those who are fond of it, and getting nearer to those who are its enemies, and putting an end to them.
AzhvAr asks emperumAn whether he would use the same technique to both His bhaktas and non-bhaktas.
AzhvAr says my daughter is in a pitiable state. She doesn't even know the difference between rise and fall of the sun. He says, she is only aware of the fragrance that comes from His tuLasi garland, the flower that decorates His divine form, the honey that pours from the tuLasi herb and the coolness she feels when she is in the midst of emperumAn.
AzhvAr continues..Oh lord !What is your power of thinking? Are you planning to put an end to her life like you killed Ravana, hiraNya, or are you willing to permit her to cherish the glory of your divine form eternally just like the nithyasooris?
AzhvAr asks emperumAn if He is going to make her daughter wander like samsAris and stay here and be contented with materialistic pleasures.
What is your plan of action? asks parankusa NayAki's mother to the supreme power.(9)
kEzhil * oNkaNNanIr konDAL ** kiLar
vAzhvai vEva * ilangkai seRRIr! * ivaL
mAzhai nOkku onRum * vATTEnminE (10)
AzhvAr from a mother's perspective feels that nAyaki’s eyes (that resemble a tender deer) are so perfect and beautiful, that one has to remove the evil eyes seen and envied by others, with a dRushTi suthal or a hArati. She cannot tolerate such eyes shedding tears. Hence, she requests emperumAn (who shattered the mighty king Ravana's pride and burnt the kingdom of lankA to ashes and thus helped sitA Piratti) to ensure that her daughter's eyes are always filled with happiness and well shielded. (10).
kUTTi * vaNsaDakOpan sol ** amai
pATTOr * Ayirattu ippattAl * aDi
sUTTalAgum * antAmamE (11)
2944. PHALASRUTHI.
AzhvAr spells the benefit that can be acquired by chanting these ten simple verses.
VAmana avatAra is taken as an anecdote here. It’s a known story that MahAbali chakravarti begged to Vaaamana to get back his lost wealth. Many auspicious qualities of vAmanan emperumAn who is free of any hindrance to victory, have been brought to light by AzhvAr.
Also, NammAzhvar is generous enough to musically compose these ten pAsurams (about His several incarnations, here about vAmana) which are like fragrant flowers in a garden, and liberally make them available for us to pluck and derive the fullest benefit from them.
By reciting these ten pAsurams (which are tuned in perfect phrases and meanings) from a sacred bundle of 1000 verses, one can decorate emperumAn with a uninterrupted and contented garland of kainkarya pushpam and can pave their path to reach the Nityasooris (who do Kainkaryam at the lotus feet of emperumAn) at SrivaikunTham (ultimate destination), and thereby attain mOksha with ease. (11).
 |
|
TIRUVAYMOZHI
2.4 |
व्यसनहरः vyasanahara: The one who removes the distress of devotees. |
Salutations
to….... |
||
|
2.4.1 |
131 |
प्रह्लादार्थॆ नृसिंहाय नम: । |
prahlAdArthE
nRisimhAya nama: |
The
one who incarnated as nRusimha for the sake of prahlAda |
|
2.4.2 |
132 |
क्षपितविपदुषावल्लभाय नम:
। |
kshapita-vipad-uShA-vallabhAya
nama: | |
The
one who dispelled the troubles of aniruddha, the beloved of ushA. |
|
2.4.3 |
133 |
क्षिप्तलङ्काय नम:
। |
kshipta-lankAya
nama: | |
The
one who destroyed LankA. |
|
2.4.4 |
134 |
क्ष्वेलप्रत्यर्थिकॆतवे नम:
। |
kShvEla-pratyarthi-kEtavE
nama: | |
The
one who has the flag of GaruDa, the combat for venom. |
|
2.4.5 |
135 |
श्रमहरतुलसीमालिनॆ नम:
। |
shrama-hara-tulaseemAlinE
nama: | |
The
one who wears the tulasee garland to ward off all miseries. |
|
2.4.6 |
136 |
धैर्यहॆतवॆ नम:
। |
dhairya-hEtavE
nama: | |
The
one who gives courage to the devotee (till the end). |
|
2.4.7 |
137 |
त्राणे दत्तावधानाय नम:
। |
trANE
datta-avadhAnAya nama: | |
The
one who pays attention towards the protection of His devotees (tirupArkaDal). |
|
2.4.8 |
138 |
स्वरिपुहतिकृताश्वासनाय नम:
। |
sva-ripu-hati-kRuta-AshvAsanAya
nama: | |
The
one who comforted His devotees by destroying His enemy kamsa. |
|
2.4.9 |
139 |
दीप्तहॆतयॆ नम:
। |
deepta-hEtayE
nama: | |
The
wielder of the blazing disc (chakra that vanquishes all evils). |
|
2.4.10 |
140 |
सत्प्रॆक्षारक्षित्रॆ नम:
। |
sat-prEkShA-rakShitrE
nama: | |
The
protector of those who live with a noble vision. |
TIRUVAYMOZHI 2.5
PASURAMS 2945 TO 2955
Feeling guilty that He had left AzhvAr lament, BhagavAn decides to give Him the poorNa anubhavam of sErtthi (close union). Exhilarated with His embrace, AzhvAr narrates his wholesome experience of mingling with bhagavAn’s tirumEni (divya mangaLa vigraham), along with His nature (swaroopam), His qualities (kalyANa guNas), His ornaments (AbharaNas) and His divine weapons (Ayudhams). AzhvAr also points out that bhagavAn became enthusiastic after embracing him. This reciprocal joy exhibited by bhagavAn towards the bhakta gives the guNa nAmam “svApti-sampreetimAn” – The one who is extremely delighted (when united with His devotee).
BhagavAn’s response to AzhvAr is compared to His quick arrival at the time of relieving gajEndra from the grip of the crocodile. Shree ParAsara BhaTTar describes the scene in Shree RangarAja stavam (56-59):
श्रीरङ्गॆशय! शरणम् ममासि वात्या व्यालोलत् कमल तटाक ताण्डवॆन ।
स्रग् भूशाम्बरम् अयथायथम् दधान: धिन्ग् माम् इति अनुगजगर्जम् आजगन्थ ॥
shreerangEshaya! sharaNam mamAsi vAtyA vyAlolat kamala taTAka tANDavEna |
srag bhUshAmbaram ayathAyatham dadhAna: dhing mAm iti anugajagarjam Ajagantha ||
Oh RangEsha! When You heard the word ‘AdimoolamE”, You cursed Yourself for not helping Him so long. Your garlands, Your clothes and Your ornaments, all of them were displaced. (You hastily rushed to the call of gajEndra even without wearing Your pAdukAs. You even refused to answer the queries of Your consorts and ignored the help of close nityasoori vishvaksEna. Your state was like that of a beautiful lotus pond disturbed by a gusty wind. The Lord of such mercy, please protect me! It is said that after He saved gajEndra, Lord Shreehari shined with special effulgence.
antAma vAzhmuDi sangku * AzhinUl AramuLa **
sentAmarait taDangkaN * sengkanivAy sengkamalam *
sentAmarai aDikkaL * sempon tiruvuDambE (1)
My emperumAn mixed with my AtmA (Avi sEr ammAn) with the same love that He bestows on the nityasooris of the supreme dhAma/abode called paramapadam (am dhAmattu anbu seydu). In the blissful cuddle, I could enjoy His beautiful, fragrant garlands (am tAmam), His shining/glorious crown (vAzh muDi), His shankh and chakra (sangu Azhi), His yagyOpaveetam (nool), His necklace (Aram), His eyes resembling pink pond lotuses (sentAmarai taDangkaN), His red-ripe lotus like lips (senkanivAy senkamalam), His pinkish lotus feet (sentAmarai aDigaL) and a body shining like pure, red gold (sem pon tirumEni).
AzhvAr says that bhagavAn was extremely generous to show all His beauty and paraphernalia. (1)
tiruviDamE mArbam * ayaniDamE koppUzh **
oruviDamum * endai perumARku aranEyO! *
oruviDam onRinRi * ennuL kalandAnukkE (2)
AzhvAr describes the sparsha sukham He derived when bhagavAn hugged Him. He says: BhagavAn’s divine body scintillates like the bright sun in the sky (tiru uDambu vAN chuDAr.
Hearing this, bhagavAn gave a cool glance. AzhvAr immediately said: His eyes are like blooming pink lotuses. (kaN kamalam)
AzhvAr felt for a moment that He was undeserving of bhagavAn’s cuddle and entered into inferiority complex - naichyam and retracted. Not wanting to miss AzhvAr, bhagavAn immediately pulled his hands and drew AzhvAr close to Him. Feeling bhagavAn’s endearing hands, AzhvAr exclaimed: His hands are also like lotuses (sentAmarai kai kamalam).
AzhvAr further says that bhagavAn was not alone but with all His retinue when He hugged him. He expands further on whom all He saw: Lakshmi takes her abode in His chest (endai emperumAnukku tiru iDamE mArbam), BrahmA takes His seat in His navel (ayan iDamE koppoozh), and Shiva takes an abode in the rest of His tirumEni (oruvu iDamE aranEyO). Oh, What a wonder! Such perumAn united with me with His whole tirumEni without retaining any part of His (oruvu iDam inRi ennuL kalandAnukkE).
Thus AzvhAr reveals his complete and satiating embrace from emperumAn. (2)
2947. ennuL kalandavan * sengkanivAy sengkamalam *
minnum suDar malaikkuk * kaN pAdam kai kamalam **
mannu muzhuvEzhulagum * vayiRRinuLa *
tannuL kalavAdadu * epporuLum tAnilaiyE (3)
In the same way, AzhvAr out of intensified love feels that if bhagavAn does not unite with him who is His sEsha (loyal servant), then He is also considered as non-existent. (3)
2948. epporuLum tAnAy * maradagak kunRam okkum *
appozhudait tAmaraippUk * kaN pAdam kai kamalam **
eppozhudum nAL tingkaL * ANDu UzhiyUzhi toRum *
appozhudaikku appozhudu * en ArAvamudamE (4)
The same phrase ‘kaN pAdam kai kamalam’ repeats in every pAsuram. But here, the context is to mean that bhagavAn shows Himself in fresh forms and ways to keep His devotees attracted. (4)
kArAr karumugil pOl * ennammAn kaNNanukku **
nErAvAy sempavaLam * kaN pAdam kai kamalam *
pErAra nILmuDi nAN * pinnum izhai palavE (5)
2949. This sweet, unquenchable nectar of a Lord mixed with my worthless heart and gained the beautiful color of the dark raincloud to cool me (kArAr karu mugil pOl al AviyuL kalanda). Red corals cannot match the color of my kaNNan’s lips (en ammAn kaNNanukku nEr AvAy sempavaLam). Lotuses cannot match the eyes, hands, and feet of my ammAn (kan pAdam kai nEr AvAy kamalam). Nothing can match His long necklace, His tall, glorious crown, waste string, and many other such ornaments (pErAr neeL muDi, nAN pinnum izhai palavE).
In previous pAsurams, AzhvAr compared kaN pAdam kai to kamalam. In this pAsuram, he refutes his own words. He says that despite his trials, He is unable to describe bhagavAn’s beauty fully because He is ‘vAchAm agOcharam’- beyond the scope of words.
KEnOpanishad 3 says:
ॐ
न तत्र चक्षुर् गच्छति न वाग् गच्छति नॊ मनः ।
न विद्मॊ न विजानीमॊ यथैतदनुशिष्यात् ॥ ३ ॥
Om
na tatra chakShur gachChati na vAg gachChati nO mana: |
na vidmO na vijAnImO yathaitad-anushiShyAt || 3 ||
There, the eyes do not reach;
Nor do the words reach;
Not the mind too.
Neither do we know;
Nor do we know how to teach this! (5)
palapalavE sOdi * vaDivu paNbu eNNil **
palapala kaNDuNDu * kETTuRRu mOndinbam *
palapalavE njAnamum * pAmbaNai mElARkEyO! (6)
2950. The Lord who reclines on the serpent bed called AdisEsha has united with me. When I analyse His nature (paNbu eNNil), I can see His multifariousness. How blessed I am!
(pala palavE Abharanam) - He has multifarious ornaments like mukuTam, kaustubha mani, hAram, vanki, mEkhalA, yagyOpaveetam, shankh, chakra, makarakundalas, noopurams, etc. They show His paratva guNas.
(pErum pala palavE) – He has multifarious names according to the kalyANa guNas exhibited in His many avatArAs. His nAmas serve as the means of redemption for the jeevAtmA.
(pala palavE jOti vaDivu) - He has multifarious radiant forms like para, vyooha, vibhava, archA and antaryAmi so that devotees can enjoy Him in varied forms.
(pala pala kaNDu, uNDu, kETTu, uRRu, mOndu inbam) – He gives pleasure to all my senses - when I see Him through my eyes, relish Him with my mouth (enjoy his sweetness), hear Him with my ears, touch Him my skin and smell Him with my nose.
(pala palavE gyAnam) – EmperumAn, being the knower of all, has blessed me with many facets of knowledge about His nitya vibhooti and leelAvibhooti. Such is the inimitable love emperumAn showers on us. (6)
kAmbaNai tOL pinnaikkA * ERuDanEzh seRRaduvum **
tEmbaNaiya sOlai * marAmaramEzh eydaduvum *
pUmbiNaiya taNtuzhAyp * ponmuDi ampOrERE (7)
2951. My emperumAn sEshasAyee is reclining comfortably on anantAzhvAr on the milky ocean (pAmbaNaimEl pArkaDaluL paLLi amarndaduvum). He is like a war bull ready to fight His enemies in order to protect His kinsmen. He was the one who defeated the seven vigorous bulls to marry nappinani, the young girl with bamboo like shoulder. He was the one who shot the seven marAmara trees (sal trees) with a single shot in the nectar filled orchards. He wears a golden crown that is decorated with a wreath made of tulasi and flowers. (7)
tanmuDivonRillAda * taNtuzhAy mAlaiyanai **
enmuDivu kANAdE * ennuL kalandAnai *
solmuDivu kANEn nAn * solluvadu en? sollIrE (8)
2952. My Lord emmAn wears a golden crown to show that He is the sole controller of the ubhaya vibhootis (pon muDiyum). He poses like the majestic war bull to show His aggressiveness ( pOrERRai). He has four hefty shoulders to show that there is no end to His valour (tan muDivoNRu illAda). He wears a cool tulasi garland to show His simplicity. Notwithstanding my lowliness, He has united with me (en muDivu kANAdE ennuL kalandAn) and given me so much happiness that I cannot stop describing Him (sol muDivu kANEn nAn). His greatness is boundless. Can you tell me how to describe Him? (8)
ellaiyil sIr * en karumANikkach suDarai **
nalla amudam * peRaRkariya vIDumAy *
allimalar viraiyottu * ANallan peNNallanE (9)
2953. AzhvAr invites people to talk about the greatness of the Lord to see if he gets the best description.
Oh dears, Speak about my Lord emmAn (solleer en ammAnai). He is the AtmA of my AtmA (en Avi Avi tanai). He has boundless attributes like paratvam, saukumAryam, sausheelyam, saulabhyam, kArunikatvam, etc (ellaiyil seer). He is my precious dark sapphire gem that glows forever inside my heart, illuminating me (en karumANikka chuDar). He is the most delicious nectar to be relished (nalla amudam). He is the rare to attain leader of paramapadam (peRarkku ariya veeDu). He mesmerizes us like the fragrance of lily flowers (alli malar virai otta). He is neither man nor woman (AN allan peN allanE).
BhagavAn cannot be compared to any man or woman born on this earth. He is usually categorized as purusha because He is not a stree (woman). But He is not an ordinary purusha too, because He is purushOttama (a distinguished man). (9)
kANalumAkAn * uLanallan illaiyallan **
pENungkAl pENum * uruvAgum allanumAm *
kONai periduDaittu * emmAnaik kURudalE (10)
2954. AzhvAr finally concludes that it is impossible to describe bhagavAn to the fullest.
BhagavAn is neither male gender, female gender nor the third gender (An allan, peN allan, allA aliyum allan). He cannot be seen easily (kANalum AgAn). He is neither existing nor non-existing (uLan allan, illai allan). Only to the eyes of His dear devotees, He appears in the forms desired by them (pENum kAl pENum uruvAgum). To the non-devotees, He is formless (allanumAm). It is very difficult to praise my Lord (pemmAn) with appropriate words (kONai periduDaittu em pemmAnai koorutalE). (10)
kURudalE mEvik * kurugUrch saDakOpan **
kURina andAdi * OrAyirattuL ippattum *
kURudal vallAruLarEl * kUDuvar vaikundamE (11)
 |
|
TIRUVAYMOZHI
2.5 |
स्वाप्तिसम्प्रीतिमान् svApti-sampreetimAn The one who is extremely pleased (to be united
with the devotee) |
Salutations
to …...... |
||
|
2.5.1 |
141 |
स्वप्राप्त्या सिद्धकान्तयॆ नम: । |
svaprAptyA
siddha-kAntayE nama: | |
The
one who attains a special glow on uniting with the devotee. |
|
2.5.2 |
142 |
सुघटितदयिताय नम:
। |
sughaTita-dayitAya
nama: | |
The
one who unites with the devotee, like He would with His beloved. |
|
2.5.3 |
143 |
विस्फुरत्तुङ्गमूर्तयॆ नम:
। |
visphura-t-tungamoortayE
nama: | |
The
one who grows into an effulgent tall form while united. |
|
2.5.4 |
144 |
प्रीत्युन्मॆषातिभॊग्याय नम:
। |
preeti-unmESha-atibhOgyAya
nama: | |
The
increasingly lovable one who is incessantly enjoyable. |
|
2.5.5 |
145 |
नवघनसुरसाय नम:
। |
nava-ghana-surasAya
nama: | |
The
one who showers (compassion) like the rain cloud. |
|
2.5.6 |
146 |
नैकभूषादिदृश्याय नम:
। |
naika-bhooShAdi-dRushyAya
nama: | |
The
one who appears in manifold ornaments, forms and names. |
|
2.5.7 |
147 |
प्रख्यातप्रीतिलीलाय नम:
। |
prakhyAta-preeti-leelAya
nama: | |
The
one who performs glorious feats out of love (for the devotee). |
|
2.5.8 |
148 |
दुरभिलपरसाय नम:
। |
dur-abhilapa-rasAya
nama: | |
The
one whose affection is beyond words. |
|
2.5.9 |
149 |
सद्गुणामोदहृद्याय नम:
। |
sadguNa-AmOda-hRudyAya
nama: | |
The
one loved for His benevolence and cheerful disposition. |
|
2.5.10 |
150 |
विश्वव्यावृत्तिचित्राय नम:
। |
vishva-vyAvRutti-chitrAya
nama: | |
The
one who is amazingly different from universal matter. |
TIRUVAYMOZHI 2.6
PASURAMS 2956 TO 2966
NammAzhvAr described his intimate bond with emperumAn in the previous decad. Engrossed in AzhvAr’s love, EmperumAn becomes possessive of him. He gets anxious that AzhvAr may leave Him claiming that he is unfit to enjoy bhagavAn. AzhvAr senses bhagavAn’s concern and pacifies his dear emperumAn with the assurance that He will never leave him.
The bhagavat guNa praised in this decad is ‘sva-viraha-chakita:’ – the one who is apprehensive about separating from His devotee.
vaigum vaigal tORum * amudAya vAnERE! **
seykundA varuntImai un aDiyArkkut tIrttu * asurarkkut tImaigaL
seykundA! * unnai nAn piDittEn koL sikkenavE (1)
vaikuntA! maNivaNNanE! You the supreme one who resides in srivaikuNTam has enchanted me with your dark divya maNgala tirumeni resembling a blue gem. My little trickster! vAmananE! Incarnating as a handsome dwarf, captivated by your beauty I vowed to remain subservient to you for ever (en pollA tirukuRaLA). You entered my heart and resolved to reside permanently bestowing on me experiences as sweet as nectar; granting me immense contentment which will last forever being an elixir of pleasantness to your devotees.
Your attribute of shaktitvam amazes me. You skilfully absolve the prappanAs (un aDiyAr- those who totally surrendered to you) of their innumerable deadly sins which cannot be atoned even through several rebirths. You eliminate them (seigumtAvaru teemai teertu) by subtly distributing them to the asurAs (asurarkku teemaigaL sei).
{emperumAn lovingly favours those who have done sharaNAgati or bharasamarpaNAm, having surrendered their soul and body to emperumAn to attain mOksha}.
kundA! One who is as tender as the white jasmine flower! Do not fear. I have held you very firmly promising never to desert you even if you opine to leave me (unnai nAn piDittEn koL chikkenvE). (1)
okkavE vizhungkip * pugundAn pugundataRpin **
mikka njAna veLLach suDarviLakkAyt * tuLakkaRRu amudamAy * engkum
pakkam nOkkaRiyAn * en paintAmaraik kaNNanE (2)
This sweet nectar like emperumAn who was shivering in fear (tulakaRRu amudanAy) now resides with contentment in my heart. Aspiring to reside in me he completed all his responsibilities of jagatraKshaNam and dissolution, impartially favouring all entities and holding them in him due to his sankalpa shakti (puRappaDAda tannuLE ulagukaL okkavE vizhungi). Then, without any expectation (ananyaprayOjanam) He entered my heart spreading his luminance, never to get separated from me (chickena pugundAn). After entering (pugunda pin), His luminance (svayamprakAshatvam) increased multifold reflecting his abundant knowledge and attributes. He was lovingly engrossed in me alone. My dear kaNNan who possesses beautiful cool entycing eyes like a lotus (en paitAmarai kaNNan) remained undistracted even when tAyAr nudged him to turn towards her (eNgum pakka nOkkaRiyAn). (2)
2958. tAmaraik kaNNanai * viNNOr paravum talaimaganai * tuzhAy viraip
pUmaruvu kaNNi * empirAnaip ponmalaiyai **
nAmaruvi nangEtti uLLi vaNangki * nAm magizhndADa * nAvalar
pAmaruvi niRkat tanda * pAnmaiyE vaLLalE! (3)2958.AzhvAr extols the virtue of the glorious generosity of the lord. The kaLyanaguNa of oudAryam.
The extremely contended sriman narayana now resides happily in a joyous nammAzhvAr’s heart. Blessed to see the Lord in him, AzhvAr lauds him. You have always been an object of enjoyment only for the nityasooris (vinnOr) who were aware that you are the supreme (talaimaganai). Now I am fortunate to enjoy your dazzling eyes resembling a fresh lotus flower (tAmarai kaNNanai). Your gorgeous divya tirumEni radiates like a golden mountain(ponmalaiyai) adorning a garland strung with fragrant tuLasi leaves and flowers (tuzhAy virai poomaruvu kanni).
Discarding my inhibitions of being a mere mortal I closely approached you reciting stotras glorifying you. As I deeply contemplated upon you (nangu Etti uLLi), I experienced blissfulness (nangu Etti uLLi nAm maguzhndu). Your abundance grace and magnanimity instigated my tongue to sing your praises and dance (nAm maguzhndADa nAvalar pAmaruviniRka).
Oh! One with the attribute of oudAryam (vaLLaLE)! You chose me to give me the pleasure to enjoy you due to your attribute of bountiful generosity by submitting yourself to me ( tanda panmayE). (3)
eLgal tanda endAy! * unnai engnganam viDugEn? **
veLLamE purai nin pugazh kuDaindADip pADik * kaLittu ugandugandu *
uLLa nOygaL ellAm turandu * uyndu pOndirundE (4)
2959.AzhvAr assures that having been privileged to enjoy the Lord and his abundant wonderful attributes , it is not possible to leave him.
vaLLaLE! You are the most generous one who allows your devotees to enjoy you impartially. madhusoodanA! One who destroys the enemies of your bhaktAs. It is a pleasant feeling to fondly call you as maragadamalaiyE! You showered your kaTAksham upon me by manifesting before me to savor your handsome and attractive divya maNgaLa vigraham resembling a huge green mountain. I have drenched myself incessantly contemplating on the vast nectar like ocean of your kalyanagunas by singing your glories (veLLam purai ninpugazh kuDaindu Adi pADi).The amazing result is that all the external desires have vanished. I have driven away the fearful diseases of getting entangled in the bondage of karma due to your absence and distancing from you (nOygaL ellAm turandu); I have survived these hardships to enjoy you alone. How can I ever leave you madhusoodanA? (unnai eNgaNam viDugEn). Be assured about it. (4)
andamil aDimai aDaindEn * viDuvEnO? **
aindu paintalai ADaravaNai mEvip * pARkaDal yOga nittirai *
sindai seyda endAy! * unnaich sindai seydu seydE (5)
2960.AzhvAr further reasons out to the Lord for not leaving him.
Dear Lord, Previously I was ignorant of your supremacy. Now you compassionately manifested before me, instilled the true knowledge about you and instigated me to glorify you (uyndu pondu) unlike the jeevAs who are entrapped in the worldly bondage. Furthermore, by crushing my innumerable sinful deeds (venteevinaigaL nAsam seidu) I will remain sub servient to you to perform bhagavat kainkaryam.
One with an innate nature of goodness and affability (entAy)! I have been constantly dwelling upon your kalyanagunas, your beautiful tirumEni reclining on the milky ocean in yOganidra on the fivehooded serpant Adisesha as your bed who appears to sway and dance (aindu paintalai ADaravaNaimEvi) taking pride in performing kainkaryam to you. Having been blessed to witness you, glorify you and perform this nitya kainkaryam, will I ever desire to leave you? (5)
munnait tIvinaigaL * muzhuvEr arindanan yAn **
unnaich sindaiyinAl igazhnda * iraNiyan agalmArvam kINDa * en
munnaik kOLariyE! * muDiyAdaden enakkE? (6)
2961. Now AzhvAr convinces perumAl that he has no aspirations being blessed with the paramapurushAtam of nitya kainkaryam of the Lord who will always protect him. AzhvAr is reminded of Narasimha avatAram here.
I have been relentlessly pondering over your feats using my trikaraNas to sing and dancing in tune to the songs from the sacred texts and srisooktis glorifying you (un neDumA mozhinisai pAdiyADi). Having been privileged to enjoy the fruits of your proximity, I consider these actions of dissolving my karma to be my responsibilty. Hence, with your grace, I have completely uprooted my accumulated puNya and pApa karmAs and the residues of the vAsanAs too (enmunnai teevinaigaL muzhuvEr arindanan).
Dear Lord! You manifested immediately for your devotee prahlad as narasimhamoorthy and effortlessly split the chest of the strong shouldered hiraNyakashipu using your nails as a weapon who abused you in words and thoughts too (unnai chindaiyinAl igazhnda). En kOLariyE! Did you not come to prahlAd’s aid immediately when he vowed that you are present everywhere? Similarly, you will come to protect me too, {azhvar says that emperumAn will always protect those who respect his devotees or bhAgavatAs}. I do not yearn for anything when I am relishing you who are the delight and the purpose. (6)
aDiyEnuL pugundAn * agalvAnum allan ini **
seDiyAr nOygaL ellAm turandu * emar kIzhmEl ezhupiRappum *
viDiyA ven-n-aragattu * enRum sErdal mARinarE (7)
2962. The Lord’s fondness for AzhvAr spread unconditionally to those associated with him, says AzhvAr when people asked him, ”What meritorious deed have you done to enjoy the Lord which spreads across your lineage too?”
During the time of the cosmic dissolution, the lord held all the entities safely inside his stomach performing this impossible task effortlessly. This sarvEshvaran entered my heart uniting with immense affection being aware that he is the sEshan (master) and I am his dAsan. The entities may leave his stomach during creation but I am assured that he has resolved not to leave me (ugandu vandu aDiyEnuL pugundAn). This favouritism towards me due to his abundant compassion did not stop with this but it spread to my relatives too. Those having my association seven generations before me and seven generations after me (emar keezh mEl Ezhu piRappum) will experience the highest state of emancipation like a royal lineage of kings. They will be completely absolved of their deadliest sins which have rusted over several births; their attachment to this material bondage filled with lack of true knowledge, unlimited aspirations to succumb to worldly desires which is worse than hell will be dissolved(cheDiyAr nOygaL ellAm turandu). They will never have to suffer to get entangled in the bondage of samsara again (enRum sErdal mARirE). When this impossible task has been accomplished by his kaTAkshan, is there anything else remaining for me to attain? (7)
IRilinbattiruveLLam * yAn mUzhginan **
pARippARi asurar tam * palkuzhAngkaL nIRezha * pAypaRavai onRu
ERi vIRRirundAy! * unnai ennuL nIkkEl endAy! (8)
2963. As nammAzhvAr was relishing the lord’s presence in his heart, he is suddenly concerned that He would leave his heart.
My karmavAsanAs prevented me from getting closer to you. I had to undergo several rebirths in various forms as my deadly sins were neither exhaustible nor worthy of atonement. Finally, I totally surrendered myself by holding on to your divine tiruvaDis. Your selfless compassionate glances on me purified my unscrupulous mind and my heart attained clarity about my true self (aDiyai aDaindu uLLantERi) and your greatness, drowning me in the blissful ocean of your attributes and simplicity which was unending (eeRilinpattiruveLLam yAn muzhuginan).
My swAmi (entAy)! Sitting majestically on the powerful bird garuDa, are you not the unparalleled One who vanquished several troops of asuras reducing them to ashes chased by the unmatchable garuda?
entAy! Having enjoyed this blissful union, I wish this is not short lived. Please do not opine to leave me under any circumstances (ennuL neekEl entAy). (8)
paintAL Ezhuruva * oru vALi kOtta villA! **
kondAr taNNaNtuzhAyinAy! amudE! * unnai ennuLLE kuzhaitta em
maindA! * vAnERE! * ini engkup pOginRadE? (9)
2964. Doubting that the lord may leave him, AzhvAr argues that having united with him, it is impossible to leave him as the lord has no place to reside.
You captivated me exhibiting your beauty by standing majestically in tiruvENkaTam showing off your swAmitvam and making me subservient to you. You destroyed my external and internal enemies which prevented me from attaining you akin to marching towards Lanka, destroying the city and the asura king ravana who was the enemy of sita pirATTi (ilaNgai senRAy)
amudE! The lord as sweet as nectar. You dedicatedly fulfilled the task assigned by sugreeva to gain his trust. Stringing you powerful bow, you shot an arrow which seamlessly pierced the strong seven sAl trees in a line like stringing a pearl necklace with beads close to each other (marAmaram paintAl Ezhum).
The long Tulasi garland with fragrant leaves on you has enhanced your beauty which has been a great delight to the nityasooris who are very close to you. My swAmi! You compassionately let me enjoy your kalyAnagunas and your willingness to reside in me has made you more youthful.
After this unison and wonderful experience of being together, Dear lord! Is it appropriate for you to leave me? Is it possible for you to reside peacefully elsewhere? Are you planning to reside on those who do not contemplate upon you whereas I have pondered upon you only? (9)
AginRAy! * unnai nAn aDaindEn viDuvEnO? **
pAginRa tolpugazh mUvulagukkum * nAdanE! paramA! * taNvEngkaDam
mEginRAy! * taNtuzhAy virain-ARu kaNNiyanE! (10)
2965. EmperumAn promises never to leave AzhvAr but again desires an assurance from AzhvAr that even he will not leave emperumAn. AzhvAr gives a convincing reply to the lord.
You personally looked after me like a mother , a father (tAy tandai uyir AkinRAy) with compassion for my well-being in my past and present and in future, who has the nature of being eternally obliging and beneficial. Your kalyanagunas of goodness and kAruNyam have always been appreciable and spoken with pride even among the enemies (pAkinRa tOl pugazh). You are the master and administrator for all the chetanas and achetanAs in the three worlds. You are the unparalleled one and the supreme (paramA). Being unique with such extraordinary attributes you chose to eliminate my karmas and blessed me by giving me the ambrosia of enjoying you. Thus, you resolved to stand majestically on tiurvENkaTamalai being easily accessible to me (taN vENkaTa mEkinRAy). Am I not the most favoured one by you in all ways? Having attained you, how can I ever leave you? (unnai nAn aDaindEn viDuvEnO?) I will not get separated from you even for a moment .
Immediately lord sriman narayana, with contentment united with me as his doubts were cleared, joyfully manifested before me decking himself in a fragrant Tulasi garland spreading its aroma everywhere. (10)
pugazh
naNNit tenkurugUrch * saDakOpan mARan sonna **
eNNil sOrvil andAdi * AyirattuL ivaiyum Or pattisaiyoDum *
paNNil pADa vallAr avar * kEsavan tamarE (11)
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BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN
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TIRUVAYMOZHI
2.6 |
स्वविरहचकितः sva-viraha chakita: The one who is afraid of
separating from His bhakta |
Salutations
to..... |
||
|
2.6.1 |
151 |
स्वास्वादख्यापकाय नम:
। |
sva-AsvAda-khyApakAya
nama: | |
The
one who reveals His own enjoyable self to the devotee. |
|
2.6.2 |
152 |
श्रितनियतदृशये नम:
। |
shrita-niyata-dRushayE
nama: | |
The
one who constantly focuses on the devotee. |
|
2.6.3 |
153 |
नैकभोगप्रदाय नम:
। |
naika-bhOga-pradAya
nama: | |
The
one who grants several enjoyable experiences. |
|
2.6.4 |
154 |
त्यागानर्हप्रकाशाय नम:
। |
tyAga-anarha-prakAshAya
nama: | |
The
one whose radiance disables separation. |
|
2.6.5 |
155 |
स्थिरपरिचरणस्थापकाय नम:
। |
sthira-paricharaNa-sthApakAya
nama: | |
The
one who establishes steady service from His servitors. |
|
2.6.6 |
156 |
पापभञ्जकाय नम:
। |
pApa-bhanjakAya
nama: | |
The
destroyer of all sins (along with the vAsanAs). |
|
2.6.7 |
157 |
दुस्साधार्थसाधकाय नम:
। |
dus-sAdhArtha-sAdhakAya
nama: | |
The
accomplisher of impossible tasks (like redeeming the whole family). |
|
2.6.8 |
158 |
विरहभयकृते नम:
। |
viraha-bhayakRutE
nama: | |
The
one who induces the fear of separating from Him |
|
2.6.9 |
159 |
दुर्विभेदात्मयोगाय नम:
। |
dur-vibhEdAtma-yOgAya
nama: | |
The
one who unites inseparably with the AtmA. |
|
2.6.10 |
160 |
नित्यानेकोपकाराय नम:
। |
nitya-anEka-upakArAya
nama: | |
The
one who helps us daily in countless ways. |
TIRUVAYMOZHI 2.7
PASURAMS 2967 TO 2979
SPECIALITY OF TIRUVAYMOZHI 2.7
🌹1.PANNIRUNAMAM PAATTU
This tirvAymozhi 2.7 is also called dwAdasha-nAma tiruvAymozhi or panniru-nAmam pATTu.
First, mahAvishNu manifested into four prime forms (vyoohas) called vAsudEva, sankarshaNa, pratyumna and aniruddha. Each vyooha got divided into three sub-forms or upa- vyoohas making a total of twelve forms.
In this pAsuram AzhvAr sings about the magnanimous qualities of Lord nArAyaNa’s twelve upa-vyooha moortis namely Keshava, nArAyaNa, mAdhava, gOvinda, vishNu, madhusoodana, trivikrama, vAmana, shreedhara, hRisheekEsa, padmanAbha and dAmOdara. He believes that the mahAvishNu helps his lineage by taking many forms like the upavyooha moortis.
🌹2. ANDADI IN NAMAMS
Each pAsuram starts with the nAma that is mentioned at the end of the previous pAsuram. For example, first pAsuram starts with Keshava and ends with nArAyaNa, second pAsuram starts with nArAyaNa and ends with mAdhava and so on in due order.
🌹3.LONGEST DECAD
Out of the ten tiruvAymozhis, this is the only one having 13 pAsurams (12 nAmams plus phalashruti). All others have 11 pAsurams each.
🌹4.TWELVE URDHVA-PUNDRAMS – 12 TIRUMANKAPPU
TirunAmam means name of vishNu.
TirunAmam also refers to tirumaN kAppu or tilak that a shreevaishNava wears on twelve places of His body. They actually symbolize the divine feet of the twelve vyooha moortis of Lord VishNu.
TirumaN kAppu is called Urdhva-puNDram in Sanskrit, meaning a mark drawn upwards (Urdhwa – upward, puNDra - mark). The white U mark represents the sreepAdam or the divine feet of Lord VishNu. The red or yellow line in the centre represents Goddess Lakshmi’s presence. The symbols are drawn invoking the presence of the twelve vishNus along with their consorts, on different parts of the body.
The Urdhva puNDrams are called “kAppu” or “rakshA” because the divyadampatis protect us from all directions. The Urdhva puNDra dhyAna shlOkas from Agama shAstras for each tirumAnams are also mentioned below for the contemplation of the reader.
🌹5.NEDUMARKKADIMAI PASURAM
This tiruvAymozhi 2.7 is also called “emperumAn’s neDumARkku aDimai tiruvAymozhi “because it talks about the Lord being the servant of shreevaishNavas (neDumAr) and their extended families. It is named so because in tiruvAymozhi 8.10, AzhvAr desires to serve shreevaishNavas. That decad is called AzhvAr’s neDumArkkaDimai.
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DWADASHA NAMA PRABANDHAM
In the previous decad, AzhvAr said – “eeRil inbattu veLLam yAm moozhginEn” (2.8) – I drowned in the endless ocean of joy bestowed by bhagavAn. Such love overflowed and extended to all his relatives like the flood that reaches the nearby fields. When emperumAn helps His devotee, He helps his entire family, seven generations up and seven generations down and more (2.7). This guNam is referred by the nAma “sva-jana-hita:”- the one who favors/liberates the devotee’s entire family.
mAsatiridu peRRu * nammuDai vAzhvu vAykkinRavA! **
Isan en karumANikkam en sengkOlak kaNNan * viNNOr
nAyagan * empirAn emmAn * nArAyaNanAlE (1)
2967. KESHAVA: Lord nArAyana, is the Lord of everyone and everything (eesan), my treasurable dark blue gem (em karumANikkam), my Lord with beautiful red eyes (en sem kOla kaNNan), the Lord of nityasooris (viNNOr nAyakan), my benefactor (empirAn), and my master (emmAn). It is due to His abundant grace (mA sadir idu peRRu) that my ancestors and my descendants up to seven generations (keezh mEl Ezh Ezh pirappum) are hailed as KESHAVA devotees (kEsavan tamar) and they are flourishing as shreevaiShNavas, the torchbearers of our sampradAyam (nammuDaiya vAzhvu vAykkinRavA) are. emmAn nArAyaNAlE! (1)
2968. nAraNan muzhuvEzhulagukkum nAtan * vEdamayan *
kAraNam kirisai * karumam ivai mudalvan endai **
sIraNangkamarar piRar palarum * tozhudEtta ninRu *
vAraNattai maruppositta pirAn * en mAdavanE (2)
yAtavangkaLum sErkoDEn enRu * ennuL pugundirundu **
tItavam keDukkum amudam * sentAmaraikkaN kunRam *
kOtavamil en kannaRkaTTi * emmAn en gOvindanE (3)
2969. MADHAVA: The moment I uttered the name mAdhavA which has pirATTi sambandham (mAdhvan enRadE kONDu)), my Lord vowed that He will not allow any misery to affect me there-after (yAdu avangaLum sEr koDE enRu ini ippAl paTTadu). He, the divine nectar, pervaded inside me, and stayed there removing all my chronic, manifold sins one by one (eNNul pugundu irundu teetavam keDukkum amudam). He is my lotus eyed gOvindan krishNa, who out of compassion, is still standing as firm as a hill to protect me from all vagaries of samsAra (sentAmarai kaN kuNRam). He is the unadulterated (kOdu ilan) and fault free (avam ilan) sugar candy (kannal kaTTi) who gave Himself for me to relish. emmAn en gOvindanE! (3)
tEvum tannaiyum * pADiyADat tirutti ** ennaik koNDu en
pAvantannaiyum * pARakkaittu emar Ezhezhu piRappum *
mEvum tanmaiyamAkkinAn * vallan empirAn viTTuvE (4)
2970. GOVINDA: My Lord exhibited many flavours as gOvindan (the lord who protects the cows), kuDakoottan (the Lord who dances with pots), and kOvalan (the expert in rearing the cows) and influenced me (kunittu) to dance and sing about His paratva (tEvum) and saulabhya guNas (tanmaiyum). He took full control of me and not only destroyed all my sins (en pAvam tannaiyum parakkaittu) but also redeemed seven generations and more of all my relatives by making them surrender to Him. (emrEzh ezhu pirappum mEvum tan mayam AkkinAn). Oh, My Lord VishNu is most capable one! Vallan empirAn viTTuvE (viTTu-viShnu)! (4)
viTTilangku karunjchuDar * malaiyE tiruvuDambu **
viTTilangku matiyam sIr * sangku chakkaram paridi *
viTTilangku muDiyammAn * madusUdanan tanakkE (5)
2971. VISHNU: Lord VishNu’s divine feet, hands and eyes are like glowing red lotuses (**viTTu ilangu sem chuddar jOti tAmarai). His splendid tirumEni is like a huge, glowing dark blue mountain (tiruvuDambu viTTu ilangu karum chuddar). His glorious white shankh gleams like the rays of the bright moon (viTTu ilangu seer shangu madiyam). His chakra shines like the haloed sun (chakkaram paridi). This swAmi who has the resplendent crown is the one and only madhusoodana, the killer of the demon madhu. Madhusoodanan tanakkE!
**viTTu – ViShNu, pervading everywhere, wide, ilangu – bright (divine). (5)
tudi sUzhnda pADalgaL * pADiyADa ninRu UzhiyUzhi toRum **
edir sUzhal pukku enaittOr piRappum * enakkE aruLgaL seyya *
vidi sUzhndadAl enakkEl ammAn * tirivikkiramanaiyE (6)
paravip paNindu * pallUzhiyUzhi nin pAda pangkayamE *
maruvit tozhum manamE tandAy * vallai kAN en vAmananE (7)
2973. TRIVIKRAMA: My Lord trivikrama who magnificently strode the three worlds has pleasing, rose lotus like eyes (sen tAmarai kaNNan), red fruit-like lips delectable to me (en senkani vAy), and a tirumEni color as bright as white marble or a crystal in which I can get absorbed (uruvir poLinda veLLai palingu nirattanan). With such tirumEni soundharyam, He steered my mind to meditate on Him (uLLi), praise Him through songs (paravi) and bow (paNindu) to His lotus feet with steadfast devotion which would last many generations after generations (pal oozhi oozhi nin pAda pangayamE maruvi tozhum manamE tandAy). Look at the dexterity of my Lord vAmana! Vallai kAN en vAmananE! (7)
kAmanaip payandAy! * enRenRu un kazhal pADiyE paNindu **
tUmanattananAyp * piRavit tuzhadi nIngka * ennait
tImanam keDuttAy * unakku en seygEn? en sirIdaranE! (8)
2974. VAMANA: Oh, My vAmana with the effulgent hue of emerald (vAmanan en maragata vaNNan)! Oh, the lotus eyed one with a merciful glance (tAmarai kaNNinan)! The creator of the cupid kAmadEva! (kAmanai payandAy)! Uttering such beautiful nAmas, I spent my life prostrating at Your divine feet and singing its praises (enRenRu un kazhal pADiyE paNindu). You purified my mind (too manattananAy) and removed the sorrows of birth (piravi tuzhadi neenga). Not stopping at that, You have ensured that my mind does not become contaminated henceforth (ennai tee manam keDuttAy). How will I ever return the great favour done by You, my dear shreedhara! unakku en seygEn en sireedharanE! (8)
verIi * alamandu kaNgaL nIrmalgi * vevvuyirttuyirttu **
marIiya tIvinai mALa inbam vaLara * vaigal vaigal
irIi * unnai ennuL vaittanai * en iruDIkEsanE! (9)
2975. SHREEDHARA: You made me mutter the names shreedharan (the Lord who bears Shree in His chest), and sen tAmarai kaNNan (the lotus eyed one) all day and night (irA pagal veree i – blabber/mutter), You made me swoon (alamandu) with tear filled eyes (kaNgaL neermalgi) and sigh out hot air again and again thinking of You (vevvuyirttu uyirttu). You kept yourself permanently inside my heart every second (just like mahAlakshmi), without letting me go astray (vaikal vaikal iree i). By doing this, You are ensuring that I get discharged of my chronic sins (maree iya teevinai mALa) and enjoy increscent bliss (inbam vaLara). What an anugraham I have received, my hRusheekEsha ( en iruDee kEshanE)! (9)
muruDu tIrtta pirAn emmAn * amarar pemmAn enRenRu *
teruDiyAgil nenjchE! vaNangku * tiNNam aRiaRindu *
maruDiyElum viDEl kaNDAy * nambi paRpanAbanaiyE (10)
2976. HRISHEEKESHA: My empirAn iruDeekEshan is the master of my senses/indriyas! Just like my ammAn Lord rAma killed the wild ten-headed rAvaNa - the king of lankA rAkshasas, He has controlled my ten indriyas (pancha gyAna indriyas and pancha karma indriyas). In addition, He also allowed me to enjoy Him intimately which only nityasooris are eligible for (amarar pemmAn enRu enRu). Oh, mind! If at all you are intelligent (teruDi Agil), surrender unto Him (nenjE vaNangu). Know the truth that He is the means to attain Him (tiNNam aRi). After knowing this (aRindu), if you are still confused (maruDi Elum), catch hold of the guNapoorNa padmanAbha and don’t let him go. viDal kaNDAy, Nambi padmanAbhanaiyE!
*(nambi – The one having qualities that are complete in all respects). (10)
eRparan ennaiyAkkik koNDu * enakkE tannait tanda
kaRpagam ** en amudam kArmugil pOlum * vEngkaDa nal
veRpan * visumbOr pirAn * endai dAmOdaranE (11)
2977. PADMANABHA: Lord padmanAbha having the lotus navel from which He produced the whole universe (paRpanAbhan) is the supreme Lord without a second (uyarvu ara uyaRum) for He is the repository of supreme, powerful qualities like, jagatkAraNatvam, satyakAmam, satyasankalpam, shouryam, veeryam, parAkramam, dhairyam, sthairyam, etc (perum tiralOn). Though the Lord is so incomprehensibly and uncountably great, He chose to make this meager jeevAtmA subservient to Him and gave Himself exclusively to me, like a wish fulfilling divine kalpa vRuksham (enakkE tannai tanda karpagam). He, my savory nectar (en amudam), the dark-cloud colored Lord of the sanctifying tiruvEnkaTam hills (kArmugil pOlum vEnkaTa nal veRpan), the Lord of nityasooris (visumbOr pirAn), is my swami dAmOdara. entai dAmOdaranE! (11)
AmOdaramaRiya * oruvarkkenRe tozhumavargaL **
dAmOdaran uruvAgiya * sivaRkum tisaimugaRkum *
AmOtaramaRiya? * emmAnai en AzhivaNNanaiyE (12)
2978. DAMODARA: Is it possible for anyone (taram ariya oruvarukku AmO?) to comprehend the simplicity of Lord dAmOdara (dAmOdaranai), who allowed Himself to be tied to the mortar with a rope? He is indeed the liberator of all bondage.
Is it possible for anyone to comprehend the magnitude of the single Lord who is the source of all the worlds (tani mudalvanai)?
Is it possible for anyone to comprehend the potency of the tiny Lord KrishNa who consumed all the worlds during deluge (gyAlam uNDavanai)?
Though Shiva (sivarkum), and brahmA having heads in all four directions (disai mugaRkum) find a place inside His tirumEni, is it possible for them to understand His incomprehensible nature?
It is only possible if bhagavAn Himself decides to show His nirhEtuka kRupA (unconditional mercy) on His devotees just like the way my ocean-coloured Lord entered my heart and showed His innumerous auspicious qualities. emmAnai, en Azhi vaNNanaiyE!
* AmO – AgumO, Is it possible? taram aRiya - to know the greatness (12)
kaNNanai neDumAlait * tenkurugUrch saDakOpan **
paNNiya tamizh mAlai * AyirattuL ivai panniraNDum *
paNNil pannirunAmap pATTu * aNNal tAL aNaivikkumE (13)
2979. Tenkurugoor shaThakOpan has sung twelve melodic dwAdashanAma pAsurams on KaNNan, the Lord shining with the brilliance of a blue gem, the Lord of nityasooris and the one who has Ashrita vyAmOham which means that He is so infatuated by His devotees that He blesses everyone related to them. This pannirunAmam pATTu will take the devotee to the divine feet of sarvEshwara shreeman nArAyaNa. (13)
ETYMOLOGY OF DWADASHA NAMA
Simple definition of dwAdasha nAmas.
🌸1.KESHAVA
Ka + eesha + va
‘Ka’ means brahmA. ‘eesha’ means Shiva. va - the origin
The origin of brahmA and shivA.
kaM brahmANaM IshaM rudraM cha vartayati iti Keshava: |
Harivamsha 3.131.4 (297.47)– Shiva says:
‘ka’ is the name of BrahmA, the creator of all. I am ‘eesha’ the Lord of all embodied beings. Both of us were born from a part of Your body. Hence You are called kEshava.
🌸2. NARAYANA
nAra + ayana
nAra – beings, ayana – abode, pervading
nAra: ayanam yasya
- the indweller of all beings (nARa:) and,
nArANAm ayanam yasya - the abode of all beings.
🌸3.MADHAVA
mA + dhava
mA – Lakshmi/mother, dhava – husband, possessor
mAyA: dhava: mAdhava: |
The husband of mother mahAlakshmi
🌸4.GOVINDA
gO + vinda
gO, gava, gAvah – cows, speech, vEdas, earth, senses, moving objects
vinda – protect, obtain, long for
gAva: vindatE iti gOvinda: |
The protector of cows, speech, earth, or moving objects.
The one who captures the senses of the devotee.
🌸5.VISHNU
vish + knu
vish – to pervade, knu - innate
sarvam vishati iti vishNu: |
The one who pervades everything.
🌸6.MADHUSOODANA
Madhu + soodhana
Madhu-demon, soodana- kill
Madhooni soodayati iti madhusoodhana: |
The one who destroys the demons or enemies like madhu
🌸7. TRIVIKRAMA
Tri + vikrama
Tri- three, vikrama – stride, steps
triShu lOkEshu vishEShEna kramatE vyApnOti iti trivikrama: |
The one who strides the three worlds and is immanent in them.
🌸8. VAMANA
vAma + na
vaama- short,dwarf
vAmAni sukhAni nayati iti vAmana:
The one who took a dwarf form to bring joy to everyone.
🌸9. SHREEDHARA
Shree + dhara
Shree - lakshmi, dhara – bearing
Shriya: dhAra: iti shreedhara:| |
The one who bears Lakshmi called shree.
🌸10.HRUSHEEKESHA
hRusheeka + eesha
hRusheeka – senses, eesha – Lord
indriyAnAm eesha: iti hRusheekEsha: |
The Lord of the senses.
🌸11.PADMANABHA
padma + nAbha
Padma – lotus, nAbha – navel
padmaM- jagadAdhArabhUtaM nAbhau yasya sa: padmanAbha: |
The Lord who bears the entire universe in the lotus in His navel.
🌸12. DAMODARA
dAma + udara
dAma – rope, udara – stomach
yashodayA dAmnA udare baddha iti dAmodara: |
The Lord who let His stomach to be tied by yashOdA’s rope.
TWELVE URDHVAPUNDRA DYANA SHLOKAMS
URDHVAPUNDRA DHYANA SHLOKAM – 1 – KESHAVA
ललाटॆ सततं देव्या श्रिया सह विराजितम् ।
चतुश्चक्रं नमस्यामि केशवं कनकप्रभम् ॥
lalATE satatam devyA shriyA saha virAjitam |
catushchakram namasyAmi keshavam kanakaprabham ||
I pay my obeisance to KESHAVA who is of the color of kanakaprabhA (shining gold), wields four discs (chakram), and shines along with SHREE dEvi, on the forehead. (1)
2. URDHVA PUNDRAM DHYANA SHLOKAM 2 -NARAYANA
अमृतोद्भवया देव्या समाश्लिष्टं अथॊदरॆ ।
नारायणं घनश्यामं चतुश्शण्खं नमाम्यहम् ॥
amRutOdbhavayA dEvyA samAshliSTam athOdarE
NArAyaNam ghanashyAmam chatushshankham namAmyaham.
I pay my obeisance to NARAYANA who is of the color of dark cloud (dark blue), wields four conches (shankham) and graces along with AMRUTODBHAVA dEvi, in the middle of the stomach. (2)
3 URDHVA PUNDRAM DHYANA SHLOKAM 3 – MADHAVA
नित्यं कमलयाश्लिष्टं हिदयॆ करुणाम्बुधिं ।
माधवं मणिभण्गाभं चिन्तयामि चतुर्गदम् ॥
nityaM kamalayAshliShTaM hRidayE karuNAmbudhiM |
mAdhavaM maNibhaNgAbhaM chintayAmi chaturgadam ||
I meditate on MADHAVA who is of the color of indraneelam (sapphire), the ocean of mercy, who wields four maces (gadam), and graces along with KAMALA dEvi, on my chest. (3)
4.URDHVA PUNDRAM DHYANA SHLOKAM 4 – GOVINDA
देव्या च चन्द्रशोभिन्या मम कण्ठे विराजितं ।
चन्द्रभासं चतुश्शार्ङ्ग गोविन्दं अभिसंश्रयॆ ॥
devyA ca chandrashobhinyA mama kaNThe virAjitaM |
chandrabhAsam chatushshArNga govindaM abhisaMshrayE ||
I unite into GOVINDA who is of the color of the moon ray, who wields four bows (shArngam), and glows along with CHANDRASHOBINI dEvi, in the centre of my neck. (4)
5 URDHVA PUNDRAM DHYANA SHLOKAM 5 – VISHNU
विष्णुपत्न्याख्यया देव्या कुक्षौ दक्षिणपार्श्वगं ।
विष्णुं चतुर्हलं वन्दे पद्मकिञ्जल्कसन्निभं ॥
viShNupatnyAkhyayA devyA kukShau dakShiNapArshvagaM |
viShNuM chaturhalaM vande padmakinjalkasannibhaM ||
I bow to VISHNU who is of the color of the pollen grains inside the lotus (bright yellow), who wields four ploughs (halam), and glows along with VISHNUPATNI dEvi, on the right side of the stomach. (5)
6.URDHVA PUNDRAM DHYANA SHLOKAM 6 – MADHUSOODANA
वैश्णवीसंज्ञया देव्या कलितं दक्षिणे भुजे ।
चतुर्मुसलं अब्जाभं संश्रये मधुसूदनम्॥
vaiSNavIsaMGYayA devyA kalitaM dakShiNe bhuje |
chaturmusalaM abjAbhaM saMshraye madhusUdanaM || (6)
I seek refuge unto MADHUSOODANA who is of the color of the lotus, who wields four pestles (musalam), who graces along with VAISHNAVI dEvi, on the right shoulder. 6.
7 .URDHVA PUNDRA DHYANA SHLOKAM 7 – TRIVIKRAMA
कण्ठस्य दक्षिणे पार्श्वे वरारोहाधिपं प्रभुं ।
अग्निवर्णं चतुष्खड्गम् भावयामि त्रिविक्रमम् ॥
kaNTHasya dakShiNe pArshve varArohAdhipaM prabhuM |
agnivarNaM catuShkhaDgam bhAvayAmi trivikramam ||
I contemplate upon MADHUSOODANA who is of the color of fire, who wields four swords (khaDgam), who rules along with VARAROHA dEvi, on the right side of the neck. (7)
8.URDHVA PUNDRA DHYANA SHLOKAM 8 – VAMANA
हरिवल्लभया देव्या वामकुक्षौ स्थितं हरिम् ।
वामनं बालसूर्याभं चतुर्वज्रं विभावये ॥
harivallaBayA devyA vAmakukShau sthitaM harim |
vAmanaM bAlasUryABaM caturvajraM vibhAvaye ||
I extoll VAMANA who is of the color of the rising sun, who wields four thunderbolts (vajram), staying along with HARIVALLABHA dEvi, on the left side of the stomach. (8)
9. URDHVA PUNDRA DHYANA SHLOKAM 9 – SHREEDHARA
वामबाहौ महाबाहुं शार्ङ्गिण्यः पतिमव्ययं ।
श्रीधरं पुन्डरीकाभं चतुःपट्टं समाश्रये ॥
vAmabAhau mahAbAhuM shArngiNyaH patimavyayaM |
shrIdharaM punDarIkAbhaM chatuHpaTTaM samAshraye ||
I surrender unto SHREEDHARA who is of the color of white lotus, who wields four saber swords (big, bent knives - paTTAkatti) (paTTam), who graces along with SHARNGINI dEvi, on the left shoulder. (9)
10. URDHVA PUNDRA DHYANA SHLOKAM 10 – HRISHEEKESHA
दॆवदॆविकया देव्या वामकण्ठे बिभासितं ।
चतुर्मुद्गरं अभ्येमि ह्रुशीकेशं तडित्प्रभं ॥
dEvadEvikayA devyA vAmakaNTHe bibhAsitaM |
chaturmudgaraM aByemi hruSIkeSaM taDitprabhaM ||
I seek HRISHEEKESHA who is of the color of lightning, who wields four hammers (mudgaram), who shows along with DEVADEVIKA dEvi, on the left side of the neck. (10)
11. URDHVA PUNDRA DHYANA SHLOKAM 11 – PADMANABHA
कटिमध्यगया देव्या महालक्ष्म्या विराजितं ।
पञ्चायुधं पद्मनाभं प्रणमाम्यर्करोचिषम् ॥
kaTimadhyagayA devyA mahAlakShmyA virAjitaM |
panchAyudhaM padmanAbhaM praNamAmyarkarochiSam ||
I prostrate to PADMANABHA who is of the color of thousand radiant suns, who wields the five weapons (panchAyudhas – chakram, shakram, gadam, shArnga, khaDgam), who glows along with MAHALAKSHMI dEvi, on the centre of the lower back. (11)
12.URDHVA PUNDRA DHYANA SHLOKAM 12 – DAMODARA
काकुदॆ सुरसुन्दर्याः पतिमद्भुतरूपिणं ।
दामोदरं चतुःपाशं इन्द्रकोपनिभं भजॆ ॥
kAkudE surasundaryAH patimadbhutarUpiNaM |
dAmodaraM chatuHpAshaM indrakopanibhaM bhajE ||
I pray to DAMODARA who is of the color of the luminescent light emitted by the indrakOpa /firefly insect), who wields four nooses (pAsham), who scintillates wonderfully along with SURASUNDARI dEvi, on the back side of the neck. (12)
-----------
Sva-jana-hita: The Lord who blesses the entire family
Instances where bhagavAn blessed the entire lineage of His devotee.
1. Valmiki rAmAyaNa, Yuddha kANDam 6,109.25
LankA king rAvaNa is dead and Lord rAma empathises with vibheeshaNa, extending His brotherly feeling to rAvaNa. Lord rAma says:
मरणान्तानि वैराणि निर्वृत्तं नः प्रयोजनम् |
क्रियतामस्य संस्कारो ममाप्येष यथा तव ||
maraNAntAni vairANi nirvRuttaM na: prayOjanam|
kriyatAm asya samskArO mamApi Esha yathA tava||
Enmity ends with death. Our goal is accomplished. May the final rites be performed for vibheeshaNa. He is to me as He is to You.
2. Valmiki rAmAyaNa, KishkintA kANDam 4. 24.24
इति एवम् आर्तस्य रघु प्रवीरः श्रुत्वा वचो वालि जघन्य जस्य |
संजात बाष्प पर वीर हन्ता रामो मुहूर्तम् विमना बभूव ||
iti Evam Artasya radhupraveera: shrutvA vachO vAli jaghanya jasya|
sanjAta bAshpa para veera hantA rAmO muhoortam vimanA babhoova||
Sugreeva wanted to immolate himself feeling guilty for vAli’s death. On hearing the anguished words of sugreeva, rAma, the most valiant one of the Raghu dynasties burst into tears and was perturbed for a moment. He consoled Sugreeva and blessed Him and His entire family.
3. VishNu purANam 5.19.17
धर्मॆ मनश्च तॆ भद्र सर्वकालं भविष्यति।
युष्मत्सन्ततिजातानां दीर्घं आयुर् भविष्यति॥
dharmE manashcha tE bhadra sarvakAlaM bhaviShyati|
yuShmatsantatijAtAnAM deerghaM Ayur bhaviShyati||
न उपसर्गादिकम् दॊषम् युष्मत्सन्ततिसम्भव ।
अवाप्स्यति महाभाग यावत्सूर्यॊ भविष्यति॥
na upasargAdikam dOsham yuShmatsantatisambhava |
avApsyati mahAbhAga yAvatsooryO bhaviShyati||
When krishNa and balarAma followed akroora to mathurA, they met a mAlAkAra, a garlander. They wanted His beautiful lotus flowers, and He invited them home. He prostrated them again and again and gave them all the lovely flowers he had one by one. KrishNa was satisfied and blessed Him saying, “Oh noble one. May your mind always think of dharma. May all progenies born in your family have long life. May no one in your family be afflicted with severe disease as long as the sun exists.
 |
|
TIRUVAYMOZHI
2.7 |
स्वजनहितः svajanahita: The one who favors the entire family. |
Salutations
to..... |
||
|
2.7.1 |
161 |
सर्वादये नमः । |
sarva-AdayE
nama: | |
The
earliest source of all. |
|
2.7.2 |
162 |
सर्वनाथाय नमः । |
sarva-nAthAya
nama: |
The
master of all. |
|
2.7.3 |
163 |
त्रिभुवनजननीवल्लभाय नमः । |
tribhuvana-jananee-vallabhAya
nama: | |
The
consort of the mother of three worlds. |
|
2.7.4 |
164 |
स्वाश्रितार्थिने नमः । |
sva-Ashrita-arthinE
nama: | |
The
one who wishes to bring everyone under His shelter. |
|
2.7.5 |
165 |
विष्वग्व्याप्त्यातिदीप्ताय नमः । |
viShvak-vyAptyAti-deeptAya
nama: | |
The
lustrous pervader of the universe. |
|
2.7.6 |
166 |
विमतनिरसनाय नमः । |
vimata-nirasanAya
nama: | |
The
slayer of foes. |
|
2.7.7 |
167 |
स्वाङ्घ्रिसद्भक्तिदायिने नमः । |
svAnghri-sadbhakti-dAyinE
nama: | |
The
one who grants His feet for pure devotion. |
|
2.7.8 |
168 |
विश्वाप्त्यै वामनाङ्गाय नमः । |
vishvAptyai
vAmanAngAya nama: | |
The
one who incarnated as a dwarf to regain all the worlds. |
|
2.7.9 |
169 |
स्वविभवरसदाय नमः । |
sva-vibhava-rasadAya
nama: |
The
one who His opulence to be enjoyed. |
|
2.7.10 |
170 |
स्वान्तनिर्वाहयोग्याय नमः । |
svAnta-nirvAha-yOgyAya
nama: | |
The
one capable of establishing our mind on Him. |
|
2.7.11 |
171 |
स्वार्थेहाय नमः |
svArthE-eehAya
nama: | |
The
one who desires His own body (for creation). |
|
2.7.12 |
172 |
बन्धमोक्त्रे नमः । |
bandha-mOktrE
nama: | |
The
reliever of bondage. |
TIRUVAIMOZHI 2.8
PASURAMS (2980 - 2990)
EmperumAn's love for AzhvAr extended to all those who were associated with him. Not satisfied with embracing everyone into His fold, emperumAn started bestowing on AzhvAr and all His associates, the fortune enjoyed by the nityasooris (2.7.10). Delighted with the blissful experience, AzhvAr preferred that the same fortune be extended to all the samsAris in this world. He sings ten pAsurams preaching the samsAris about the supreme qualities and the liberating power of emperumAn.
The guNa nAmam for this decad is "mukti-rasada:" - The one who grants the bliss of liberation.
puNarvadu * iruvaravar mudalum tAnE **
iNaivanAm epporuTkum vIDu mudalAm *
puNaivan * piRavikkaDal nInduvArkkE (1)
He is superior to even BrahmA and Rudra ( iruvar avar mudhal) .
When He takes avatArams and makes His presence in the world, He is like one among the beings ( iNaivanAm epporutkum)!
He grants mOksham (veedu).
He is like the float (puNaivan, theppam), that helps those desirous of crossing the ocean of samsAram (piRavi kaDal neendhuvArkE). (1)
nIndum tuyarillA * vIDu mudalAm **
pUntaN punal poygai * yAnai iDar kaDinda *
pUntaNtuzhAy * en tani nAyagan puNarppE (2)
This divine bondage helps us to cross the most difficult and distress ridden life, caught in the unending cycle of birth and death. It helps us to traverse through any amount of misery and leads us to mOksham, which is devoid of misery and distress( thuyar illA veedu). (2)
2982. puNarkkum ayanAm * azhikkum aranAm *
puNartta tan undiyODu * Agattu manni **
puNartta tiruvAgit * tan mArvil tAn sEr *
puNarppan perum puNarppu * engkum pulanE (3) 2982. BrahmA, who creates( puNarkkum ayan), takes his origin only from emperumAn's tirumEni, from His divine navel (puNartha than undhi).
Rudra, who is assigned the job of destruction ( azhikkum aran), occupies a part of emperumAn's tirumEni (Agathu manni).
Periya pirAtti, (puNartha thiru) His consort, makes emperumAn's chest as her dwelling place.
( BrahmA, Shiva, periya pirAtti and all the nityasooris derive their identity only from emperumAn)
He performs deeds which, only He is capable of performing (thaN sEr puNarppan).
The incomparable feats ( peru puNarppu) accomplished by Him are evident everywhere ( engum pulanE). (3)
nalam andam illadOr * nADu puguvIr **
alamandu vIya * asuraraich seRRAn *
palamundu sIril * paDimin OvAdE (4)
2983. O bhaktas! Those of you, who are attempting to control your five sense organs(pulan aindhu), which are constantly straying after the five senses(poRi aindhu)!
Those of you who seek to attain mOksham, where one gets to enjoy uninterrupted bliss(nalamandham illadhOr veedu)!
This can be achieved by worshipping and meditating on the innumerable immense attributes (palamundhu seer) of the emperumAn, who killed the asuras by instilling fear( alamandham)in them. (4)
mUvAt tani mudalAy * mUvulagum kAvalOn **
mAvAgi AmaiyAy * mInAgi mAniDamAm *
tEvAdi tEva perumAn * en tIrttanE (5)
2984. Creation, which involves birth and death and filled with agony and misery( OvA tuyar piRavi) is performed by emperumAn. Sustenance and annihilation are also performed by Him without a hitch. He does all the three deeds as His sole responsibility and protects the three worlds( mUvulagum kAvalOn).
He is the leader of the dEvas and the nityasooris. He alone is capable of reforming me to become pure and pristine( enteertan), and this, He does, by taking the avatArams of Hayagreeva (mA), tortoise( Amai), matsya( meen) and as human( rAmA and krishnA). (5)
sErtti avaiyE * sivan muDimEl tAn kaNDu **
pArttan teLindozhinda * paintuzhAyAn perumai *
pErttum oruvarAl * pEsak kiDandadE? (6)
2985. During the mahAbhAratha battle*, Arjuna placed a garland of flowers( poo dhAmam) devoutly at the tiruvaDi of Lord Krishna,(theerthan) who had measured all the worlds( ulagaLandha sEvadi). The same garland, Arjuna saw on the locks of Lord Shiva. He understood clearly, the glory of the emperumAn who wears the fragrant tulasi garland. Is any more evidence required to establish emperumAn's superiority?
** During the mahAbhAratam war, Arjuna decided to acquire the pashupthAstram from Lord Shiva. He proceeded to worship Shiva and seek his blessings and also get the weapon. To save Arjuna from the trouble, Krishna advised Arjuna to perform puja to His own tiruvaDi. Arjuna offered flowers and prayed at Krishna's tiruvaDi. The same night, in his dream, Arjuna saw Shiva's crown adorned with the flowers he had placed at Krishna's feet. This incident is sufficient to establish emperumAn's superiority. (6)
iDandiDum * tannuL karakkum umizhum **
taDamperuntOL Arattazhuvum * pArennum
maDandaiyai * mAl seyginRa mAl * Ar kANbArE? (7)
2986. He lay( kidanthu) on the shore of the ocean requesting samudrarAja to provide a path across the ocean, for the army to cross over, during the rAmAvatAram.
He stayed (irundhu) in the chitrakoot hills during his exile.
He stood (ninRu) at the gates of Lanka, victorious, after defeating rAvaNA.
He measured( aLandhu) the world's during the trivikrama avataram.
Taking the varAha roopam(kEzhal), He dived deep into the depth(keeps pukku) of the pralaya waters, scooped Mother Earth(pAr ennum madandhai) and released her from the clutches of the asurA.
He conceals (karakkum) the three lOkhas and then ejects( umizhum) them.
He has broad shoulders( thadam perun thOL), with which He fondly embraces Bhoomi pirAtti. Who ever is capable of realizing the depth of emperumAn's (mAl) love (mAl) for Bhoomi pirAtti? (7)
UN pEsil ellA * ulagum Or tuRRARRA **
sENpAla vIDO * uyirO maRRu epporuTkum *
ENpAlum sOrAn * paranduLanAm engkumE (8)
2987. Can anyone discern( kANbAr AR?) the paratvam of my swAmi, Sri Krishna? Is there any method by which He can be understood(kANum Aru en?) If we start to talk about His food (ooN pEsil) , all of this world will not even amount to a mouthful( oru thuRRu ARRA). To talk of a dwelling place(veedu) for Him, it is farther and beyond all the worlds! He is antaryAmi, life, to every object ( maRRa epporutkum uyir). He is present everywhere (engum parandhu uLan) without leaving any space ( eNpAlum sOrAn). (8)
ingku illaiyAl enRu * iraNiyan tUN puDaippa **
angku appozhudE * avan vIyat tOnRiya * en
singkappirAn perumai * ArAyum sIrmaittE? (9)
2988. The asurA king hiraNyan's son, prahlAd declared and swore that emperumAn was omnipresent ( engum uLan kaNNan). In a fit of rage, hiraNyan hit a pillar (thooN pudaippa), challenging that emperumAn was not there. Taking the form of narasimha, my swAmi appeared at that very moment (appozhudhE), from that same pillar and killed (veeya) the asura. Can we even praise this emperumAn's glory enough? Any amount of praise we heap on Him will not suffice! (9)
IrmaikoL tEvar * naDuvA maRRu epporuTkum **
vEr mudalAy vittAyp * parandu tani ninRa *
kArmugil pOl vaNNan * en kaNNanai nAn kaNDEnE (10)
2989. My swAmi grants mOksham. He alone grants hell or heaven. He resides in the midst of the devas and nityasooris, who are endowed with a compassionate(eermai) disposition. He is the material, instrumental and supportive cause for everything. He is omnipresent and is present everywhere. He is superior and glorious and is dark like the rain cloud. I am ecstatic after having the darshan of my kaNNan! (10)
vaNDalambum sOlai * vazhudi vaLanADan **
paNtalaiyil sonna tamizh * Ayirattu ippattum vallAr *
viNtalaiyil vIRRirundu ALvar * emmAvIDE (11)
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TIRUVAYMOZHI
2.8 |
मुक्तिरसदः mukti-rasada: The granter of the bliss of liberation (muktisaukhyam). |
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|
Salutations
to..... |
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|
2.8.1 |
173 |
प्राप्याकारोपपन्नाय नमः । |
prApya-AkAra-upapannAya
nama: | |
The
one who takes a form appropriate for easy approach. |
|
2.8.2 |
174 |
जनिपरिहरणाय नमः । |
jani-pariharaNAya
nama: | |
The
vanquisher of the cycle of birth and death. |
|
2.8.3 |
175 |
विश्वसृष्ट्यादिशक्तये नमः । |
vishva-sRuShTyAdi-shaktayE
nama: | |
The
one who has the power to create and maintain the entire cosmos. |
|
2.8.4 |
176 |
निस्सीमानन्ददेशान्विताय नमः । |
nisseemAnanda-dEshAnvitAya
nama: | |
The
one who grants Vaikuntha, the abode of limitless bliss. |
|
2.8.5 |
177 |
रक्षणार्थावताराय नमः । |
rakshaNArtha-avatArAya
nama: | |
The
one who incarnates to save. |
|
2.8.6 |
178 |
सुप्रख्यातानुभावाय नमः । |
suprakhyAtAnubhAvAya
nama: |
The
one who lets His supreme glory known. |
|
2.8.7 |
179 |
विविधविहरणाय नमः । |
vividha
viharaNAya nama: | |
The
one who performs various sports. |
|
2.8.8 |
180 |
व्याप्तिवैचित्र्यवते नमः । |
vyApti-vaichitryavatE
nama: | |
The
one who pervades everywhere wonderfully. |
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2.8.9 |
181 |
भक्तैर्द्राग्दृश्याय नमः । |
bhaktair-drAk-dRushyAya
nama: | |
The
one who appears quickly at the devotee’s place. |
|
2.8.10 |
182 |
अखिलफलकृते नमः । |
akhila-phalakRute
nama: | |
The
one who bestows all the rewards. |
TIRUVAYMOZHI 2.9
PASURAMS 2991 TO 3001
This tiruvAymozhi is the essence of 'purushArtham' – attaining the divine feet of emperumAn.
In the previous decad, AzhvAr requested mOksha for everyone addressing them as "nalam andam illadOr nADu puguveer" – The ones who wish to enter the abode of endless bliss. EmperumAn immediately decided to grant mOksham to Him and everyone. But AzhvAr clearly refuses and says that emperumAn should grant mOksha for His own sake and not just for the satisfaction of AzhvAr. AzhvAr re-iterates that emperumAn should grant mOksha wholeheartedly rather than by force. EmperumAn agrees to fulfill his desire by nodding His head. This goal is clearly revealed in the second half (uttarArdham) of dvaya mahA mantram.
Such agreement cannot be witnessed as normal humans. It can be enjoyed only by purushas who have the divine blessings such as iLaiya perumAl and bharatAzhwAn.
The bhagavat guNam for this pAsuram is “sva-kainkarya-uddhEshya”- BhagavAn is the objective of His kainkaryam.
semmA pAdapaRput * talai sErttu ollai **
kaimmA tunbam * kaDinda pirAnE! *
ammA! aDiyEn * vENDuvadu IdE (1)
2991. Place your TiruvaDi on my head.
When Ishwaran said Azhveer! em mA veeTTu tiRamum..indArum! Come, Accept the unparalleled great mOksham.
AzhvAr refused and resisted any further discussion on that topic saying “seppam”.
Remembering how emperumAn saved gajEndran once, AzhvAr further says, The bond between you (the lord) and me is similar to the one between you and Sri gajEndhrAzhwAn. (kaimA tunbam kaDinda pirAnE! You are the master, and I am the servant.
When questioned by emperumAn about what exactly he desired, AzhvAr instantly replies - "I want your divine, reddish lotus feet to be placed on my head." (1)
2992. IdE yAn unnaik * koLvadu enjnjAnRum * enmaitOy sOdi * maNivaNNa! endAy! **
eydA nin kazhal * yAn eyda * njAnak
kaitA * kAlak kazhivu seyyElE (2)
2992. Lend me the hand of gyAnam.
In this pasuram AzhvAr seeks the goal for his mind whereas in the first one, he sought for his body.
EmperumAn doubting his firmness in achieving the goal repeatedly asks Azhveer "How I can believe you and that you are sincere in attaining this goal."
AzhvAr states, As long as the soul exists, I shall keep pursuing my goal of attaining you. Without further delay lend me the helping hand of gyAnam as that confirms the attainment of the goal without any procrastination. (2)
kaiyAr chakkarak * kaNNapirAnE! **
aiyAr kaNDam aDaikkilum * nin kazhal
eyyAdu Etta * aruL sey enakkE (3)
2993. KannA! Your feet is a bliss!
In this pasuram AzhvAr seeks the goal for his speech whereas in the second one, he sought for his mind.
Though AzhvAr has seen Bhagavan Krishna's simplicity and his profound beauty with the powerful sudharshana chakra in one hand, he has not been carried away by those provisions and stays firm in attaining his goal.
AzhvAr in this entire verse repeatedly requests emperumAn to give him the strength to praise His divine feet uninterruptedly even when he is in danger, when his body turns weak and even when his throat is choked and make him dumb.
Arul sey enakkE - AzhvAr selfishly wishes that emperumAn should shower His blessings only on him who is forever craving for that divine goal. (3)
manakkE vandu * iDaivIDinRi manni **
tanakkEyAga * enaikkoLLum IdE *
enakkE kaNNanai * yAn koL siRappE (4)
2994. KannA! Accept me for your sake!
*This verse is the most important one in this decad and is the jewel in the crown of tiruvaymozhi........
In this pasuram the aspect of pAratanthriyam (dependence) is highlighted after praying to bless Him to attain his goal through his body, mind and speech in the earlier three verses.
AzhvAr desires that bhagavAn who decides to treat mukthas,nityas and badhdhas according to their nature) heart should not leave him and stay with him at all times. He must wish that I survive exclusively for Him.(enakkey Atchey). BhagavAn should engage AzhvAr for his own pleasure.
"tanakkE Aga ennai koLLum IdE, enakke kaNNanai".
In this phrase, AzhvAr insists "tanakkE Aga" in third person as he wants to serve and live solely for emperumAn. AzhvAr requests the lord to engage him in service like offering garland and making sandalwood paste which are done purely and truly for emperumAn and he insists that he does not wish to share the joy with another soul. Thus, AzhvAr identifies his goal and emphasises that this is the purushArtham.
He pleads emperumAn to do it for him (only once) who possesses gyAnam about his own self which was acquired by His divine grace. AzhvAr doesn't mind even if He grants his wish within the four walls without anyone's knowledge, but he desires that it should suit his true nature and character (siRappE). (4)
iRappil eyduga * eydaRka ** yAnum
piRappil * palpiRavip perumAnai *
maRapponRinRi * enRum magizhvEnE (5)
2995. KannA! I will not forget you (the lord) in whichever form/state I am in.
He says whoever he maybe or in which ever form he may be, he desires to cherish the different incarnations of emperumAn (which were taken by Him purely by His own discretion and not being bound by His karma ) either to protect or to save His bhaktas.
AzhvAr brings to light his own characteristic nature as sEshatavam, gyAtrutvam, nityatvam and bhOktrutvam.
AzhvAr concludes that he will enjoy every attribute of bhagavAn and will experience the joy derived from that anubhavam in whichever rUpAm he is. (enRum magizhvEnE). (5)
magizhkoL sOdi * malarnda ammAnE! **
magizhkoL sindai * sol seygai koNDu * enRum
magizhvuRRu * unnai vaNangka vArAyE (6)
2996. tirumAlE! Please come! I want to bow and pray before you.
AzhvAr says that emperumAn must make him happy by giving him the joy both externally and internally.
AzhvAr says just like emperumAn created ulOgam, chetAnas (humans who possess knowledge) and alOgam, achEtAnas (animals, plants, chandra, sooriyan etc.(devoid of knowledge) and set up a destined quality in them. Let Him create a unique attribute of enjoying Him forever in me.
AzhvAr says "that My heart, my speech and all my deeds should be brimming with joy(magizh kOl sOdhi) and should do service to you (when he hears about you). Please have mercy and come in front of me to prostrate before you. (6)
pErAdE yAn vandu * aDaiyumpaDi
tArAdAy! ** unnai ennuL vaippil * enRum
ArAdAy! * enakku enRum ekkAlE (7)
2997. KannA! Give me the bliss of attaining your tiruvaDi.
In this pasuram AzhvAr is feeling sad as emperumAn has not arrived to give him the chance of servitude at His divine lotus feet, even after his repeated calls and cries.
He says if this is not going to happen let Him at least remove my craving from my heart?
AzhvAr concludes "How can I be contented with you just being in my heart? How can I be silent? Please come and give me the joy of admiring you on all days and all moments externally too. (7)
ekkAlattilum * yAdonRum vENDEn **
mikkAr vEda * vimalar vizhungkum * en
akkArakkaniyE! * unnai yAnE (8)
2998. Oh! sweet candy! Do stay in my heart!
AzhvAr states his intentions very clearly in this pasuram. He says even if emperumAn stays for a while in his heart, he will be contented.
MikkAr....mikkAr...
AzhvAr boldly talks to emperumAn,"even if you, whose presence is relished by Nithyasooris (who are said to be of utmost sanctity) at Srivaikuntam, you are like a ripened fruit from a tree of sugar (akkarakani, incidentally it is also the name of the deity at Sholingur yoga narasimhar temple). He adds further, If you come down mercifully and reside in my heart at all times and pass off quickly or even vanish, I would be happy and will never trouble you for any other thing and not even for a similar wish." This is in comparison with that of a person who is having high temperature would want a drop of water.
AzhVar says emperumAn is always the enjoyable one for him and in all state and form. (8)
yAnE endanadE * enRirundEn **
yAnE nI * en uDaimaiyum nIyE *
vAnE Ettum * em vAnavar ERE (9)
2999. DevadEva! I am yours and my treasure is also yours.
AzhvAr in this verse regrets for having missed the opportunity of serving the lord since eternity. He says that due to his arrogance and ignorance he has let go of the chance.
Though AzhvAr is as worthy as Nityasuris and muktas in their serving capacity, yet he had lost his chance to be the servitor. (em vAnavar ERE.)
He blames himself for such a state (yanE) and realises that he himself is a creation of the lord.
AzhVar without adequate knowledge and wisdom, considered himself to be independent and treated the wealth of bhagavAn as his own. Now having realised the truth and his ignorance, AzhvAr understands that all (including AzhvAr) wealth is solely emperumAn's. (9)
nIRE seyda * neDunjsuDarch sOdi **
tEREl ennai * un ponnaDich sErttu ollai *
vERE pOga * enjnjAnRum viDalE (10)
3000. Oh Rama! Place my head at your lotus feet forever!
AzhvAr says to the lord, " You should not leave me barely to attain you (viDal), make me solve all my problems on my own and get rid of all the hurdles (like materialistic pleasures in this world) which is unfair. I do not know to distinguish between the good and evil. Hence do not stop with that RAma!(thEREL ennai) Remove all the hindrances that come my way and guide me to the righteous path of attaining your divine tiruvaDi immediately.
AzhvAr further adds "Oh lord! you killed the seven fierce bulls (ERu El Ezhum venRu) to unite with Nappinnai Piratti; you defeated rAvana at lankA*and brought back seetA pirATTi unharmed;(neDum suDarch chOdhi). The touch of your ponnaDi that removed ahAlya's curse and brought back her original form is what I am seeking for. Please kindly accept me and like you did as SrirAma, shatter all the obstacles and allow me to attain my goal as I opted earlier.(in 2.9.1 pAsuram nin semma pAda paRputh talai sErttu....place my head on your divine tiruvaDi)"
*The anecdote of hanuman (as described in Shree rAmAyanam sundara kandam), siriya tiruvAdi admiring lankA for its beauty when he first entered LankA and seeing Ravana enjoying with his wives is brought to light in this pAsuram.(10)
viDalil vaNkurugUrch * saDakOpan sol **
keDalil AyirattuL * ivai pattum *
keDalil vIDu seyyum * kiLarvArkkE (11)
AzhvAr praises the glory of SudarshanazhvAr whom emperumAn never parts with.
(Vidalil chakkaraththu aNNalai).
AzhvAr who cannot bear his separation from emperumAn has soulfully composed these pasurams and has generously made it transparent for the bhAgavatas to enjoy the glory of emperumAn.
(MEval vidalil)
These verses among the thousand are like a spiritual guide to realise oneself and to get rid of the worldly materialistic pleasures.
(Kedalil Ayiram)
If one recites these ten verses with full faith and devotion in lord, shedding their ahankAram and mamakAram would definitely fetch good results and lead them to attain the ultimate goal of liberation
(avaRRil ippattum...seyyum) the paramapadam. (11).
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TIRUVAYMOZHI
2.9 |
स्वकैङ्कर्योद्देश्यः sva-kainkarya-uddEshya: The objective of His
kainkaryam. |
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Salutations
to..... |
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|
2.9.1 |
183 |
श्रद्धेयस्वाङ्घ्रियॊगाय नम:
। |
shraddhEya-svAnghriyOgAya
nama: | |
The
objective of His kainkaryam. |
|
2.9.2 |
184 |
शुभमतिकरदाय नम:
। |
shubhamati-karadAya
nama: | |
The
one who lends His hand to bestow clear wisdom (to attain His feet). |
|
2.9.3 |
185 |
स्तोत्रसामर्थ्यहेतवे नम:
। |
stOtra-sAmarthya-hEtavE
nama: | |
The
one who confers the ability to extol Him through stOtras. |
|
2.9.4 |
186 |
स्वार्थीकारोपकाराय नम:
। |
svArtheekArOpakArAya
nama: | |
The
one who helps us for His own benefit. |
|
2.9.5 |
187 |
स्मृतिरसशमितान्यादराय नम:
। |
smRutirasa-shamita-anya-AdarAya
nama: | |
The
one removes all other interests by filling completely in our thoughts. |
|
2.9.6 |
188 |
प्रीतिवश्याय नम:
। |
preeti-vashyAya
nama: | |
The
one enslaved by pure love. |
|
2.9.7 |
189 |
प्राप्तौ कालाक्षमत्वप्रदाय नम: । |
prAptau
kAlAkShamatva-pradAya nama: | |
The
one who makes the devotee intolerant to delay (in attaining Him). |
|
2.9.8 |
190 |
अमृतरसध्यानाय नम:
। |
amRutarasa-dhyAnAya
nama: | |
The
nectar enjoyed in meditation. |
|
2.9.9 |
191 |
आत्मार्पणार्हाय नम:
। |
Atma-arpaNa-arhAya
nama: | |
The
perfect one unto whom the sole should be surrendered. |
|
2.9.10 |
192 |
वैमुख्याद्वारयते नम:
। |
vaimukhyAd-vArayatE
nama: | |
The
one who prevents the devotee from turning away. |
TIRUVAYMOZHI 2.10
PASURAMS 3002 TO 3012
In the previous decad, AzhvAr became restless and called bhagavAn out - :"ollai! ollai! gyAna kai tA!, kAlakkazhivu seyyalE! Grant me the kainkarya purushArtham immediately without delay".
Worried that AzhvAr’s health would deteriorate, BhagavAn decided to grant the goal immediately to AzhvAr in his current body itself. He took the form of ‘azhagar perumAl’ on the azhagar hills, (tirumAlirunchOlai divya dEsam) and told AzhvAr that He would happily accept his service there.
AzhvAr felt gratified that he was given the opportunity to serve the Lord in a nearby place, easily accessible to everyone. In a trance, AzhvAr enjoys the scenic beauty of the azhagar hills (also called vanagiri, vRushabhagiri and vrajagiri) and the fascinating beauty of Lord Azhagar (also called parama swAmi, sundarabAhu, sundararAjan, kaLLazhagar, mA-alankArar. Proclaiming that tirumAlirunchOlai is itself His highest goal (parama purushArtham), AzhvAr advises everyone to reach tirumAlirunchOlai at the earliest to get His divine blessings.
The guNa of Lord azhagar praised in this decad is ‘shubha-savidhi-girastha’ – The charming Lord residing in the nearby hills of tirumAliruchOlai.
vaLaroLi mAyOn * maruviya kOyil **
vaLariLam pozhil sUzh * mAlirunjsOlai *
taLarvilar Agil * sArvadu sadirE (1)
In this carefree age, before your brilliant youth gets spoilt due to worldly attractions (kiLaroLi iLamai keDuvadan munnam), consider it best to reach the divyadEsam tirumAlirunchOlai flourishing with gardens filled with blooming young trees. Lord Azhagar stands with increasing radiance in His temple to dispel the ignorance of devotees. mAlirunchOlai taLarvilarAgi sArvadu sadirE!
KoorattAzhvAr who lived in this divyadEsam for twelve years composed SundarabAhu stavam, a hymn on azhagar perumAl of tirumAlirunchOlai.
He translates the phrase of this pAsuram ‘vaLar iLam pozhil soozh’ exactly as ‘vardishNu bAladruma shaNDamaNditam vanAchalam (35) – Garden filled with blooming young orchards. (1)
3003. sadir iLa maDavAr * tAzhchchiyai madiyAdu *
adir kural sangkattu * azhagar tam kOyil **
madi tavazh kuDumi * mAlirunjsOlai *
patiyadu Etti * ezhuvadu payanE (2)
The phrase ‘adir kural sangattu’ is adapted in sundarabAhu stavam 5 as ‘bhidurita saptalOka shruvishRunkhala shankaravam’ – The unwavering sound of His pAnchajanyam has the power to shatter all the seven worlds. (2)
puyal mazhai vaNNar * purinduRai kOyil **
mayal migu pozhil sUzh * mAlirunjsOlai *
ayal malai aDaivadu * adu karumamE (3)
3004. Dear heart, there is no use of performing futile deeds (payan alla seydu payan illai nenjE). The Lord of Azhagar with the cool hue of the nimbus cloud (puyal mazhai) is having His permanent residence in the enchanting (mayalmigu) groves of tirumAlirunchOlai (pozhil soozh). Attaining this hill which is fortunately very close by (ayal migu), is the only best deed You can ever do. mAlirunchOlai ayalmalai aDaivadu adu karumamE!
The phrase “puyal mazhai vaNNar mayalmigu pozhilsoozh” is translated in SundarabhAhu stavam 5 as “timira nibha prabhUta tarushaNDamayam bhramadam’ – The dense groves of tirumAlirunchOlai peaks are surrounded by dark clouds. (3).
perumalai eDuttAn * pIDuRai kOyil **
varu mazhai tavazhum * mAlirunjsOlai *
tirumalai aduvE * aDaivadu tiRamE (4)
3005. Cut your strong attachments which are the cause of Your karma (karumam van pAsam azhittu uzhanRu uyyavE), and vow to reach the abode of tirumAlirunchOlai (south tirumalai) hovered by rain-clouds ready to shower abundant rains. In this temple, the Lord who lifted the gOvardhana hill (perumalai eDuttAn) to protect the gOpas, resides with all that glory solely for us to surrender and get liberated. mAlirunchOlai tirumalaiyatuvE, aDaivadu tiramE!
The phrase ‘perumalai eDuttAn’ is explained in SundarabAhustavam – 54 as ‘ahamahamikAbhAja: gOvardhana uddhrti narmaNi’ – The lifting of gOvardhana giri was a sport for Azhagar krishNa. His sacred beautiful arms (bhujams) competed with each other to lift the hill saying, I am there, I am there. (4)
aRamuyalAzhip * paDaiyavan kOyil **
maRuvil vaN sunai sUzh * mAlirunjsOlai *
puRa malai sArap * pOvadu kiRiyE (5)
3006. Stop accumulating sins using the physical strength of the body (tiram uDai valattAl teevinai perukkAdE). Even if you plan to visit the surrounding hills of tirumAirunchOlai that is filled with pristine plentiful ponds, it is the best path (upAyam) because in this temple, Lord Azhagar wields His chakrAyudha to display His guNa of Ashrita rakshaNam - protecting His devotees. malirunchOlai puramalai sAra, pOvadu kiRiyE! (5)
uRi amar veNNey * uNDavan kOyil **
maRiyoDu piNai sEr * mAlirunjsOlai *
neRipaDa aduvE * ninaivadu nalamE (6)
3007. Refrain from despicable actions (keezhmai seyyAdE) and set your thoughts in the noble action (kiri ena ninaimin) of finding the route to tirumAliruchOlai that is inhabited by female deers (piNai) and their young fawns (maRi). Here is the temple of Lord KrishNa who ate all the butter from the pots hung in the hoop to show His saulabhyam – easy approachability. mAlirunchOlai neRipaDa aduvE, ninaivadu nalamE!
The phrase ‘maRiyoDu piNai sEr’ is adapted a little differently in SundarabAhustavam 13 as “nisspandastimitA: kurangatataya:” – The assembly of deers close their eyes and remain motionless listening the humming bees of azhagar malai. (6)
nilamunam iDandAn * nIDuRai kOyil **
malamaRu madi sEr * mAlirunjsOlai *
valamuRai eydi * maruvudal valamE (7)
3008. Take my advice as the best (nalam ena ninaimin). You shall not plunge into hell (naragam azhundAdE). Lord varAha who once lifted the earth plunged into deep waters, has taken His permanent residence in azhagar kOyil. With humble intent and firmness, attain His great divyadESam tirumAlirunchOlai which is home to the spotless moon (malam aRu madi sEr). mAlirunchOlai valamuRai eydi maruvudal valamE!
“The phrase ‘malam aRu madi sEr’ is explained in SundarabAhustavam - 6 as
darpaNyabhUt dhrutham apanga SaSAnka prushTham |
The dEva strees of tirumAlirunchOlai divya dEsam wear their oordhvapuNDrams by holding the bright moon as the mirror. (7)
valam seyyum * Aya mAyavan kOyil **
valam seyyum vAnOr * mAlirunjsOlai *
valam seydu nALum * maruvudal vazhakkE (8)
3009. Avoid building your physical body and using it for wasteful actions (valam seydu vaikal valam kazhiyAdE). Instead, keep fit by doing pradaksiNa of azhagar perumAl who bestowed all protection and benefits to the cowherds as gOpAlakrishNa. Take this as a mandate, and always meditate on tirumAliruchOlai divya dEsam which is circumambulated by the great nityasooris regularly (vaLam seyyum vANOr). mAlirunchOlai valamseydu nALum, maruvudal vazhakkE!
The phrase ‘valam seyyum vANOr’ is adapted in SundarabAhustavam 75 as ‘sUraya: parijanA: ca naityagA: | sundarOrubhujam indhatE sadA’ – The whole family of nityasooris do nitya kainkaryams to Lord SundarabAhu and never leave him. (8)
azhakkoDiyaTTAn * amar perung kOyil **
mazhak kaLiRRinam sEr * mAlirunjsOlai *
tozhuk karuduvadE * tuNivadu sUdE (9)
3010. Be smart and save yourself from terrible sins. Considering this as a legitimate advice and be determined to prostrate the Lord of Azhagar who killed the demon woman pootanA. (azha – demon, koDi – woman, aTTAn – killed). He resides in the temple at tirumAlirunchOlai, the habitat of young-vigorous elephants ‘mazha kaLiRRu iNam sEr”. mAlirunchOlai tozha karuduvadE tuNivadu soodE!
The phrase ‘mazha kaLiRu iNam sEr” is adapted in SundarabAhustavam -11 as ‘svakulapate cha gajA gajEndra nAmnA:’ – All the elephants vowed in the name of their king GajEndran to do eternal kainkaryam at azhagar hills. (9)
vEdamun virittAn * virumbiya kOyil **
mAduRu mayil sEr * mAlirunjsOlai *
pOdavizh malaiyE * puguvadu poruLE (10)
3011. Regard this advice as the ‘upAyam’ to attain bhagavAn and abstain from non-virtuous qualities like fraud and theft. The geetAchArya who imparted the knowledge of the vEdas through His bhagavat geetA is residing in Azhagar kOyil with utter fondness. Entering this flowery hill called tirumAlirunchOlai inhabited by pairs of peacock and peahens, should be your parama purushArtham - ultimate goal.
The phrase ‘mAdu aRu mayil sEr’ is explained in SundarabAhustavam 9 as “na khaNDitA: kuNDalina: sikhaNDibhi:” – Here, the peacocks live so harmoniously that they forget to attack the snakes of azhagar malai. (10)
maruLil vaN kurugUr * vaN saDakOpan **
teruL koLLach sonna * OrAyirattuL ippattu *
aruLuDaiyavan tAL * aNaivikkum muDittE (11)
|
TIRUVAYMOZHI
2.10 |
सुभसविधगिरिस्थः shubha-savidhi-girastha: The charismatic Lord
rested in the nearby hills of tirumAliruchOlai. |
Salutations
to..... |
||
|
2.10.1 |
193 |
दीप्ताश्चर्यस्वभावाय नम:
। |
deepta-Ashcharya-svabhAvAya nama: | |
The
one with an amazing, radiant nature. |
|
2.10.2 |
194 |
मुखरितजलजाय नम:
। |
mukharita-jalajAya
nama: | |
The
wielder of the thunderous conch (shank). |
|
2.10.3 |
195 |
वर्षुकाम्भोदवर्णाय नम:
। |
varShuka
ambhOda-varNAya nama: | |
The
one having the hue of the dark rain-clouds. |
|
2.10.4 |
196 |
शैलच्छत्राभिगुप्ताश्रिताय नम:
। |
shailachChatra-abhigupta-AshritAya
nama: | |
The
one who held aloft the hill umbrella to protect. |
|
2.10.5 |
197 |
अतिविलसद्धेतये नम:
। |
ativilasadd-hEtayE
nama: | |
The
wielder of the blazing discus (chakra). |
|
2.10.6 |
198 |
आपीतगव्याय नम:
। |
Apeeta-gavyAya
nama: | |
The
one who consumed all the cow milk products. |
|
2.10.7 |
199 |
संरंभोत्क्षिप्तभूमये नम:
। |
samrambha-utkshipta-bhoomayE
nama: | |
The
one who scooped out the earth with zeal. |
|
2.10.8 |
200 |
प्रणमदनुगुणाय नम:
। |
praNamad-anuguNAya
nama: | |
The
one favours those who seek Him. |
|
2.10.9 |
201 |
पूतनाचेतनान्ताय नम:
। |
pootanA-chEtanAntAya
nama: | |
The
one who took demoness pootanA’s life. |
|
2.10.10 |
202 |
श्रुतीनां पूर्वाचार्याय नम:
। |
shruteenAM
poorvAchAryAya nama: | |
The
first preceptor of the vEdas. |
