TIRUVAYMOZHI 6.1
PASURAMS 3343 TO 3353
NammAzhvAr who had totally surrendered to Lord nArAyaNa vows to send a maDal when his desire to attain his swAmi seemed futile. In the role of parAnkusha nAyaki, AzhvAr sends his message to “pAmbanaiappan perumAL” of tiruvaNvaNDoor through birds, considering them as AchAryas and bhAgavatAs who are known to ascend the highest abode with the wings of gyAnam and anushTAnam.
In every pAsuram parAnkusha nAyaki beautifully teaches the birds how to identify the Lord and His kshEtram and how to convey her message with humility.
The guNa nAma for this decad is “dEshika-dvAra-gamya:” - The one who is attainable only through AchArya’s grace.
seykoL sennel uyar * tiruvaNvaNDoor uRaiyum **
kaikoL chakkarattu * en kanivAy perumAnaik kaNDu *
kaigaL kooppich solleer * vinaiyATTiyEn kAdanmaiyE 1
3343. ParAnkusha nAyaki spots a flock of cranes (குருகுகள்).
ParAnkusha nAyaki approaches the cranes. Oh! You always come energetically in flocks in search of food in attractive water bodies blooming with flowers (vaigal pooNkazhivAy). Instead of searching only for food why don’t you perform a task for me? I feel energized to have you around me as you can fly high to reach my Lord.
He is my Lord krishnA who resides in the kshEtram called tiruvaNvaNDoor (tiruvaNvaNDoor uRaiyum) brimming with rich paddy fields with abundant muddy water along the agricultural tracts. He has red lips like a freshly ripened fruit. He wields the sudarshaNa chakra in his hand. Once you meet my lord, you (namperumAnai) humbly plead with folded hands at His tiruvaDis and convey my message of love that I am yearning to meet him (pAdamkaitozhudu paNNiyeer aDiyEn tiRamE). (1)
vEda vELvi oli muzhangkum * taN tiruvaNvaNDoor **
nAdan njAlam ellAm uNDa * nam perumAnaik kaNDu *
pAdam kai tozhudu paNiyeer * aDiyEn tiRamE 23344. She calls out to the storks (நாரைகள்).
Oh! The handsome black storks romancing with the elegant and tender female storks! Please soar high to reach my Lord quickly. He dwells in the tirutalam called tiruvaNvaNDoor where you can hear the melodious recitation of vedas and the systematic invoking of the devas during sacrifices (vEdavELvi oLi muzhaNgum). He is the sarvEshvaran and the king of this kshEtram who ingested the cosmos during the massive deluge. Pitying my condition, please meet him personally. Prostrate his feet with folded hands and humbly convey my keenness to rejoin him as soon as possible (paNiyeer aDiyEn tiRamE). (2)
siRanda selvam malgu * tiruvaNvaNDoor uRaiyum **
kaRangku chakkarak kaik * kanivAyp perumAnaik kaNDu *
iRangki neer tozhudu paNiyeer * aDiyEn iDarE 3
3345. parAnkusha nAyaki walks towards several flocks of birds and addresses them.
Oh! The huge flocks of birds wandering in the fields in search of food! Please do me a favour. Fly high and reach the flourishing divya dEsam of tiruvaNvaNDoor which is the permanent abode of my dear emperumAn.
He will be wielding the spinning sudarshana chakram permanently in his hand to defend his devotees against their enemies (kaRaNgu chakkarakai). He has an enchanting smile and lips akin to a ripened fruit (kanivAy). When you spot him, please prostrate by falling at his feet (iRaNgi neer tozhudu) with immense respect. Convey my anxious condition of being separated from Him (paNiyeer aDiyEn iDarE). (3)
viDalil vEda oli muzhangkum * taN tiruvaNvaNDoor **
kaDalil mEnip pirAn * kaNNaNai neDumAlaik kaNDu *
uDalam naindu orutti * urugum enRu uNarttuminE 4
3346. parAnkusha nAyaki sees a flock of beautiful swans (அன்னபக்ஷிகள்)
Oh! The lucky male and female swans roaming happily in pairs without getting separated from your partners! Can you please glide and reach the kshEtram of tiruvaNvaNDoor? As you approach this holy city you will hear incessant intonation of the vedas chanted by scholars.
This is the eternal abode of my lord. His divya tirumEni is dark blue like the ocean which relieves the people of their miseries (kaDalil mEnippirAn). Though he is the sarvEshvaran he is easily accessible and extremely fond of his devotees (kaNNanai neDumAl). When you witness him, do not disclose my name. Tell him assuredly that there is a young woman who is physically and mentally deteriorating due to separation from him (uDalam naindu orutti urugum enRu uNartuminE). (4)
tiNartta vaNDalgaL mEl * sangku sErum tiruvaNvaNDoor **
puNartta poontaN tuzhAy muDi * nam perumAnaik kaNDu *
puNartta kaiyinarAy * aDiyEnukkum pORRuminE 5
3347. parAnkusha nAyaki admires the unity of the male and female swans.
annaNgaLE! The flock of male and female swans! I am awed by your unity. You never remain separated from each other. The male swans lovingly convince the female swans to be in unison (uNartal ooDal uNarndu uDan mEyum). I find myself unlucky in this regard.
Can you carry a message for my Lord who resides in the tiruttalam called tiruvaNvaNDoor. On the banks of the river of this kshEtram you will find bunches of conches lying above the soil along the shore pushed by the waves. You can identify him very easily. He stands cladding a fragrant garland of tuLasi leaves around his head gear. Do not fear Him as he stands as an example of eternally protecting His devotees (Ashrita rakshagatvan). When you see him, humbly stand with folded palms. Perform maNgaLAshasanam by singing his glories and wisely convey my pitiful condition to him (puNarta kaiyinarAy aDiyEnukkum pORRuminE). (5)
sERRil vALai tuLLum * tiruvaNvaNDoor uRaiyum **
ARRal Azhiyangkai * amarar perumAnaik kaNDu *
mARRam koNDaruLeer * maiyal teervadoru vaNNamE 6
3348. parAnkusha nAyaki earnestly requests the cuckoos (குயில்கள்).
Oh! The cuckoos happily residing on the Indian laurel trees (punnai maram)! I humbly perform mangaLAshAsanam to you! (pORRi yAn irandEn). Speedily reach the kshEtram of tiruvaNvaNDoor which can be identified by sword fishes frolicking in the muddy water. The emperumAn who resides there wields the amazing, powerful sudarshana chakram on his enchanting hand to protect His devotees (ARRal AzhiaNkai). He is the master of the nityasooris. Please convey my anxious state of mind entangled in his spell of love. I am unable to survive without him. Tell him to give some answer which will help me survive. Remember to return and convey the message to me without fail. This is my humble request and not a command (mARRam koNDaruLeer maiyal teervadoru vaNNamE). (6)
seruvoN poompozhil soozh * sekkar vElait tiruvaNvaNDoor **
karuvaNNam seyyavAy * seyyakaN seyyakai seyyakAl *
seruvoN chakkaram sangku * aDaiyALam tirundak kaNDE
3349. parAnkusha nAyaki spots a lone parrot (கிளி).
kiLiyE! You possess a similar hue of my Lord! I plead you to reach the divya dEsam named turuvaNvaNDoor. This beautiful town is enveloped by colourful flower gardens especially red ones which makes the landscape appear red. Do not succumb to the beauty of this kshEtram.
Proceed to the temple. I will help you to identify the lord (aDaiyALam tirunda kaNDE). He is the gorgeous dark hued lord with enticing red lips, alluring reddish tinged eyes, attractive reddish arms and adorable reddish tiruvaDis. This lord who is the supreme, humbly stands holding the beautiful conch and adorning the sharp spinning sudarshana chakram to shield his devotees (seruvoN chakkaram saNgu). After having his darisanam please return to carry some reassuring message for me. (7)
serundi njAzhal magizh * punnai soozh taN tiruvaNvaNDoor **
peruntaN tAmaraik kaN * peruneeLmuDi nAltaDantOL *
karundiN mAmugil pOl * tirumEni aDigaLaiyE 8
3350. parAnkusha nAyaki calls out to the mynAhs!!
Oh! Small bodied dark hued mynAhs who fly swiftly! (siRu poovAy!). As you fly you will see an attractive scenic cool kshEtram of tiruvaNvaNDoor enveloped by four varieties of flowering trees. They are golden champak tree (serundi- செருந்தி), Tigerclaw tree (gyAzhal- ஞாழல்), bulletwood tree (magizham- மகிழம்) and Alexandrian Laurel tree (punnai- புன்னை). My emperumAn who dissolves the shackles of this samsAra resides here.
I will impart the ways to identify him. He has large eyes resembling a freshly bloomed big lotus (peruntaN tAmarai kaN). He who is the sarvEshvaran, master of the nitya vibhooti and leelA vibhooti majestically flaunts the decorative crown (peruneeNmuDi). The four majestic and broad shoulders are very admirable (nAl taDam tOL). His dark divya tirumEni resembles the colour of a heavy rainbearing cloud (karutiN mAmugilpOl tirumEni).
Oh! Dear small chirpy mynAhs! Carefully enjoy my swAmi’s beauty and become worthy to share it with others. Please reveal my anxious state and convey his reply to me which is my only sustenance to survive (tirunda kaNDu enakku onRu uraiyAy). (8)
viDivai sangkolikkum * tiruvaNvaNDoor uRaiyum **
kaDiya mAyan tannaik * kaNNanai neDumAlaik kaNDu *
koDiya valvinaiyEn * tiRam kooRumin vERu koNDE 9
3351. parAnkusha nAyaki addresses the swans.
annaNgAL! Oh! The handsome swans, happily swaying together with your partners on the lotus flower! Please unite me with emperumAn whose permanent abode is tiruvaNvaNDoor. You will reach there early morning to be welcomed by the soothing sounds of the conches to wake up the Lord during the suprabhAta sEvai (viDivai saNgoLikkum).
(parAnkusha nAyaki elucidated His kalyAnagunas being the reason to meet him). Do not undermine Him. He is one who removes the distress of his devotees in a second and vanquishes their enemies by performing amazing feats. Yet he remains discontented about his attribute of Ashrita rakshaNam. He is kaNNan, the sulabhan who personally fights for his devotees to reassure his presence (kaDiya mAyan tannai kaNNanai neDumAl).
I am suffering due to a large stock of grave sins (koDiyaval vinaiyEn). Convey my distressed condition to him but express it calmly when he is alone (in ekAntam-vERu koNDu) along with periya pirATTi who is the purushakAra bhootai. Similarly, you speak to him recommending to relieve me of this viraha tApam by prostrating at his divine feet with folded hands (aDigaL kaitozhudu). (9)
tERuneerp pambai * vaDapAlait tiruvaNvaNDoor **
mARil pOrarakkan * madiL neeRezhach seRRuganda *
ERu sEvaganArkku * ennaiyum uLaL enmingaLE 10
3352. The helpless ParAnkusha nAyaki approaches the beetles (vanDugaL- வண்டுகள்).
Oh! The fragrant beetles who have acquired the honey and remain fearless till you complete a task! Admiring this quality of yours I humbly request you to convey a message to my Lord (ummaiyAn irandEn). Quickly reach my lord’s abode called tiruvaNvaNDoor which is on the northern side of the pristine pampA river. He is the valorous rAmapirAn who resides here with gratification after destroying the fortified Lanka and killing the unparalleled asura king rAvana raising huge dust after the war (neeRu Ezha seRRuganda) to retrieve sitA pirATTi. Tell Him clearly that his attribute of protecting his devotees remains unaccomplished as I am one among his devotees holding on to my life to be saved by Him (ennaiyum uLLa enmingaLE). (10)
vankaLvan aDi mEl * kurugoorch saTakOpan sonna **
paNkoL AyirattuL ivai pattum * tiruvaNvaNDoorkku *
inkoL pADal vallAr * madanar minniDaiyavarkkE 11
TIRUVAYMOZHI 6.1 | देशिकद्वारगम्यः dEshika-dvAra-gamya: | The Lord of tiruvaNvanDoor, the one who can be attained only through
AchArya’s grace. | ||
6.1.1 | 504 | चक्रिणे नमः । | chakriNE nama: | | The one who wields the chakra. |
6.1.2 | 505 | विपदि सख्ये नमः । | vipadi sakhyE nama: | | The true friend in times of peril. |
6.1.3 | 506 | बिम्बदृश्याधराय नमः । | bimba-dRushya-adharAya nama: | | The one with lips like the red ivy fruit (bimba). |
6.1.4 | 507 | अब्धिश्यामात्मकान्तये नमः । | abdhi-shyAmAtma-kAntayE nama: | | The one having the beautiful blue hue of the ocean. |
6.1.5 | 508 | धृततुलसये नमः । | dhRuta-tulasayE nama: | | The one who adorns the tulasee garland. |
6.1.6 | 509 | निर्जराधीशाय नमः । | nirjarAdheeshAya nama: | | The Lord of the imperishable nityasooris. |
6.1.7 | 510 | रक्ताभास्याङ्घ्रये नमः । | raktAbhAsyAnghrayE nama: | | The one whose feet is reddish in color. |
6.1.8 | 511 | पृथुमकुटाय नमः । | pRuthu-makuTAya nama: | | The one whose crown is large. |
6.1.9 | 512 | आश्चर्यचर्याविशेषाय नमः । | AshcharyacharyAvishEShAya nama: | | The performer of amazing deeds. |
6.1.10 | 513 | लङ्काध्वंसिने नमः । | lankA-dhvaMsinE nama: | | The destroyer of LankA. |
The above audio lesson covers all the 100 naamaavalis of the sixth decad. Text can be downloaded from the following link.
https://devamrutam.blogspot.com/p/bhagavat-sahasranamavali.html
TIRUVAYMOZHI 6.2
PASURAMS 3354 TO 3364
AzhvAr displays various emotions in his tiruvAymozhi prabandhams. In many, he expresses his yearning for emperumAn and says,' Why are you not taking pity on me?', ' Why don't You come once and give me Your darshan?' etc.
Heeding to AzhvAr's pleas, emperumAn appears before him!
In these ten pasurams, AzhvAr's emotions are one of annoyance, at the inordinate delay by emperumAn. It is similar to that of a bhArya questioning her bhartA for not keeping up his word , what, in sanskrit is termed praNaya kalaham and in tamil, oodal.
A devotee has nine type of relationship with emperumAn...
PitA - putra: (father-son)
Rakshaka: - rakshita: (protector-protected)
ShEshee - shEsha: (master-servant)
bhartA - bhAryA (husband-wife)
gyEya - gyAtA (one to be known-knower/seeker)
swAmee - niyantA (owner-owned)
AdhAra - AdhEya (sustainer – sustained)
AtmA - shareera (soul- body)
bhOktA - bhOgya (enjoyer-enjoyed)
AzhvAr's expressions are in the line of the bhartA- bhAryA equation, Azhvar being the bhAryA and emperumAn, the bhartA. This tiruvaimozhi is set in the context of the bhAryA in a fault- finding mood with the bhartA.
In the previous decad, AzhvAr sent emissaries to emperumAn and so emperumAn hurried to reach out to him, much like how He rushed to save the elephant gajEndran! But, AzhvAr, as parAnkusa nAyaki, sharply questions Him of His intentions!
It appears that emperumAn and parAnkusa nAyaki were engaged in a ball game and midway through the game, emperumAn vanished leaving the nAyaki alone and in agony. When He comes back after a while the annoyed nAyaki asks Him to go back to His more intimate associates and continue His leelas. In an effort to pacify her, emperumAn talks to her sweetly and endearingly, only ending up in making her more annoyed and upset.
The guNa nAmam for this decad is " svayam-abhisaraNa-kRt" - The one who comes on His own accord to meet His devotees.
mannuDai ilangkai * araN kAynda mAyavanE! **
unnuDaiya suNDAyam nAn aRivan * ini adu koNDu seyvaden? *
ennuDaiya pandum kazhalum * tandu pOgu nambee! 1
3354. MAyavanE! One who performs miraculous deeds! One who destroyed the fortified city of Lanka!
O! One of flawless and countless kalyANaguNas ( nambi)!
I fear that Your endearing words ( addressed to me) will only make the women who have won you grace( nin aruL sooduvAr) and who have slender waists like the lightning, yearn for You more intensely. But I am well aware of Your decietful motive( kaNdAyam nAn aRivEn)! How can Your deciet help You, when I have severed all associations with You?
You may return my ball and my anklets and go back( pOgu) to where Your interests lie! (1)
AkulangkaL seyya * azhidaRkE nORROmE yAm? **
tOgaimA mayilArgaL ninnaruL sooDuvAr * seviyOsai vaittezha *
AgaL pOga viTTuk * kuzhaloodu pOyirundE 2
O guNapoorNA! Go away! ( pOgu nambi). Your attractive lotus like eyes and the captivating smile on Your red lips only bring us more sorrow and make us fretful( AkulangaL seidhu azhidharkE).Aren't we born only to suffer in agony( azhidharkE piRandhOmE yAm)?
Go away ..behind the cattle.. playing on Your flute. Let the maidens with long tresses like the feathers of the peacock rise up, listening to the music and flock around You! These are maidens who have been blessed by Your divine grace! (2)
vAyirungkaniyum kaNgaLum * vipareedam innAL **
vEyiruntaDantOLinAr * ittiruvaruL peRuvAr yavar kol? *
mAyirungkaDalaik kaDainda * perumAnAlE 3
O emperumAnE! You may go away from here! You may go to the few who are still unaware of Your decietful nature and You may tell them all the sweet coated lies( puLLuvam).
Your red lips which are like fruits and divine eyes are actually dangerous( vibareetham).
I wonder who the fortunate women with broad, bamboo like shoulders are, who are blessed to be in the proximity of the emperumAn who churned the large, deep milky ocean.*
* "mAyirum kadalai kadaindha perumAL..tiruvaruL peruvAr"
This also refers to periya pirAtti who arose as a result of the churning of the ocean. And she was blessed to be by emperumAn's side! (3)
3357. AlineeLilai Ezhulagam uNDu * anRu nee kiDandAy * un mAyangkaL
mElai vAnavarum aRiyAr * ini em paramE? **
vElinEr taDangkaNNinAr * viLaiyADu soozhalaich soozhavE ninRu *
kAli mEykka vallAy! * emmai nee kazhaRElE 4
3357. EmperumAn denies all of the nAyaki's charges. He says he is not dangerous nor are his deeds deceptive. The nAyaki replies...
Once, long back, You preserved all the seven lOkhas in Your divine stomach and lay as a baby on the tender banyan leaf!
Not even the superior nityasooris understand the nature of Your miraculous deeds. Then, how would we understand??( ini em paramE)
EmperumAnE! You, in the guise of tending to the cattle( kAli), stray into the playground where maidens with eyes sharp as arrows gather to play and frolic with them.
Do not try to tell such lies to us ( emmai nee kazharEl). (4)
3358. kazhaREl nambee! * un kaitavam maNNum viNNum nangaRiyum * -
tiN chakkara
nizhaRu tol paDaiyAy! * unakku onRu uNarttuvan nAn **
mazhaRu tEn mozhiyArgaL ninnaruL sooDuvAr * manam vADi niRka * em
kuzhaRu poovaiyoDum * kiLiyODum kuzhagElE 5
3358. Now EmperumAn protests to being called a liar and tries to establish that He is very truthful. The nAyaki responds thus..
EmperumAnE! Don't try to impress upon us! Every one in the nityavibhoothi and leelAvibhuti know Your motives(kaithavam)very well.
O emperumAnE, who wields the timeless, powerful chakrAyutham, which peforms according to Your wishes! Listen to what I have to tell You ..
You need not play ( kuzhagEl)with my parrot and poovai bird which prattles nonsense. By doing this, You will only make the women endowed with Your grace, and who have honeylike sweet childish prattle ( mazhaRu thEn mozhiyArgaL), sad and unhappy. (5)
3359. kuzhagi engkaL kuzhamaNan koNDu * kOyinmai seydu kanmam onRillai *
pazhagi yAm iruppOm * paramE ittiruvaruLgaL? **
azhagiyAr ivvulaga moonRukkum * tEvimai taguvAr palaruLar *
3360. kazhagamEREl nambee! * unakkum iLaidE kanmamE 6
3359. When restrained from playing with the nAyaki's pets like the parrot and the poovai bird, emperumAn attempts to take her play toys....
O emperumAnE! You cannot achieve anything( kanmam onRillai) by playfully toying ( kOyinmsi)with my wooden figurines( kuzhamaNan - marapAcchi doll). We know Your intentions very well, having known You for a long time.
Can we be the object of Your love and grace? In the three worlds, there are several ladies who are beautiful and worthy enough to be Your beloved!
Don't You come barging into our play area.( kazhagam ErEl). It is unbecoming of Your stature, even by Your standards. (6)
3360. kanmam anRu engkaL kaiyil pAvai paRippadu * kaDal njAlam uNDiTTa *
ninmalA! neDiyAy! * unakkElum pizhai pizhaiyE **
vanmamE solli emmai nee viLaiyADudi * adu kETkil ennaimAr *
tanma pAvam ennAr * oru nAnRu taDipiNakkE 7
3360. Hearing the rude words from the nAyaki, emperumAn attempts to leave the place, taking all the toys with Him. The nAyaki gathers all her toys into her arms and refuses to part with them.
O Faultless One ( ninmalanE)! One who preserved all the seven worlds that are surrounded by the sea, in Your divine stomach.
O Superior One ( peryOnE)! It is not fair to grab our toys from our hands! It is not a permissible act ( kanmam anRu). It will only bring You disgrace(pizhaiyE). You also whisper secretive words( vanmam) and make fun. If our brothers( aimmAr) come to hear about Your atrocities, they might even resort to beating You with sticks. They will not even pause to think if it is just or unjust to beat You. (7)
3361. piNakki yAvaiyum yAvarum * pizhaiyAmal pEdittum pEdiyAdadOr *
kaNakkil keertti veLLak * kadir njAna moorttiyinAy! **
iNakki emmai em tOzhimAr * viLaiyADap pOdumin ennap pOndOmai *
uNakki nee vaLaittAl * en sollAr ugavAdavarE! 8
3361. EmperumAn Kannan is miffed by the nayaki's claim that her family will beat Him up. He retorted, " Would they dare beat me up ? I killed the wrestlers in KamsA's court? Do they think I am the hapless cowherd boy? Do you know worth and my capabilities?" The nAyaki now talks of emperumAn's parathvam!
During the deluge, when complete destruction happens, the sentient and the insentient beings are compounded ( piNakki) without any discrimination on the basis of their names or forms. And later during creation ( srushti) depending on their specific karmas( pizhaiyAmal), they are given birth as dEvas, humans or animals( bEdhithu). And later during creation (shRushTi), emperumAn makes sure that the sentient beings are born with their respective karmas without any intermixing.
You are the cause for all these ! O emperumAnE! One of unlimited glory! One who is the personification of radiant knowledge!
My sakhis insisted and invited us to play with them. We came unaware of Your presence there**. But You stalked and teased us( uNakki vaLaithAl). If this is Your behavior, Your act will be criticized and talked ill of by others!
** When the nAyaki talks of Kanna's parathvam, and when addressed as 'One of unlimited glory ', He is impressed! He asks them why they would get Him beaten up. Why did they say so? To which they reply...." Though we know Your limitless capabilities , we are only ignorant girls, content to playing with toys. Your game is different and involves jagat shRushTi , while ours are simple games of balls and toys. While Your game is of vedic relevance, ours is worldly . There is no comparison between our games, nor is there any commonality. Saying so, the girls asked Kanna to go His way and leave them alone. (8)
3362. ugavaiyAl nenjcham uLLurugi * un tAmarait taDangkaN vizhigaLin *
agavalaippaDuppAn * azhittAy un tiruvaDiyAl **
tagavu seydilai engkaL siTRilum * yAmaDu siRusORum kaNDu * nin
mugavoLi tigazha * muRuval seydu ninRilaiyE 9
3362. Ignoring Kanna, the girls continued to build sand castles and playfully cook. In order to catch their attention and also to grace them by joining in their venture, He knocked their sand castles off with His tiruvadi. The girls look at Him ask Him why He did so without taking any pity on them.
With Your heart melting away with intense desire and with the intent to make us get caught in the net, which is Your divine, cool, lotus like eyes, You destroyed our sand castles by knocking it down with your divine tiruvadi.
While You should have enjoyed seeing our sandcastles with glowing face and charming smile, You destroyed them with Your tiruvadi.* This is such a merciless deed!
* His tiruvadi did not destroy just the sand castles built by them. It also destroyed their resolve to stay away from Him. They were now in the reconciliation process. (9)
3363. ninRilangku muDiyinAy! * irupattOrkAl arasu kaLai kaTTa *
venRi neeLmazhuvA! * viyan njAlam mun paDaittAy! **
inRu ivvAyar kulattai veeDuyyat tOnRiya * karumANikkach suDar! *
nin tannAl nalivE paDuvOm * enRum AychchiyOmE 10
3363. All fights between couples do not last for long. It will eventually lead to a peaceful resolution. So, here too, the resumption of fondness happens and the girls wholeheartedly bestow victory on Kanna and accept defeat.
EmperumAnE! The Victorious One who wears the invincible crown on Your tirumudi! You killed twenty one generation of kings with Your axe and established Your supremacy.
You created this expansive universe long back!
Today, You have taken this avatAram to protect the cowherd clan. One who is like the glittering dark green emerald gem!
We,the girls belonging to the cowherd clan, are born only to be harassed by You and never to derive any joy from You! (10)
3364. AychchiyAgiya annaiyAl * anRu veNNey vArttaiyuL * seeTRamuNDazhukootta appan tannaik * kurugoorch saTakOpan **
Ettiya tamizh mAlai * AyirattuL ivaiyumOr pattu isaiyoDum *
3364. This is the phalashruthi. Kanna was distressed when He was refused entry to join the group. What started as a rift, got patched up.
Once, Little KaNNA stealthily gobbled up the butter. When Mother YashOdha angrily scolded Him, KaNNa cried and created a scene! NammAzhwAr has scripted these thousand exalted tamizh verses on this swAmi. The devotees who sing these ten pAsurams will not be denied experience of The Divine. (11)
|
TIRUVAYMOZHI 6.2 |
स्वयमभिसरणकृत् svayam-abhisaraNa-kRt |
The one who comes on His own accord to meet His devotees. |
||
|
6.2.1 |
514 |
पूर्णाय नम: । |
poorNAya nama: | |
The one who is wholesome. |
|
6.2.2 |
515 |
गॊपनारीजनसुलभाय नम: । |
gOpa-nAreejana-sulabhAya nama: | |
The one who is easily accessible to the gOpastrees/herdswoman of
brindAvan. |
|
6.2.3 |
516 |
अम्बुराशिविलॊडनाय नम: । |
amburAshi-vilODanAya nama: | |
The one who churned the ocean. |
|
6.2.4 |
517 |
न्यग्रॊधाग्रॆशयाय नम: । |
nyagrOdha-agrE-shayAya nama: | |
The one who sleeps on the banyan leaf. |
|
6.2.5 |
518 |
अरिसुभगाय नम: । |
ari-subhagAya nama: | |
The one who appears graceful with His chakra (ari). |
|
6.2.6 |
519 |
श्रीमहीवल्लभाय नम: । |
shree-mahee-vallabhAya nama: | |
The beloved of shree dEvi and bhoo dEvi. |
|
6.2.7 |
520 |
निर्दॊषॊत्तुङ्गाय नम: । |
nirdOSha-uttungAya nama: | |
The supreme one without a blemish. |
|
6.2.8 |
521 |
निरवधिकयशसॆ नम: । |
niravadhika-yashasE nama: | |
The one who has limitless fame. |
|
6.2.9 |
522 |
सद्वशीकारिदृशॆ नम: । |
sad-vasheekAri-dRushE nama: | |
The one who captivates the devotees with His eyes/looks. |
|
6.2.10 |
523 |
मॊक्षस्पर्शॆच्छया स्वयमभिसरणाय नम: । |
mOksha-sparshEchChayA svayamabhisaraNAya nama: | |
The one who willing comes near and grants mOksha by His touch. |
TIRUVAIMOZHI 6.3
PASURAMS 3365 TO 3375
After a lot of altercation, the nAyaki is amazed at emperumAn's smartness in making her heart to warm up to Him and break her resolve to remain aloof. EmperumAn discloses that He resides in the divyakshEtram of TiruviNNagar. AzhvAr praises emperumAn's glory and derives ecstasy.
AzhvAr exclaims that emperumAn's glory lies in the fact that He combines two radically opposite characteristics and He Himself is the repository of all these qualities. He is the one who makes one rich or poor. He is capable of making an enemy to become friendly and a friend to show hatred!
The guNa nAmam of this decad is "aghaTita-ghaTaka: " - The Lord of tiruviNNagaram, the one who makes impossible combinations (combines contrasting characteristics).
velpagaiyum naTpum * viDamum amudamumAy **
palvagaiyum paranda * perumAn ennai ALvAnai *
selvam malgu kuDit * tiruviNNagark kaNDEnE 1
3365. I found Him, my sarvEswaran, who has all the contradicting features, in the rich and prosperous temple of tiruviNNagar. He is the one who rules over me accepting me as His devoted servant.
This emperumAn is the one who manifests as both poverty and prosperity( nalguravum selvum). He bestows poverty on one and He also makes one rich. ( He made kuchEla to be poor and later, He Himself blessed him with wealth, making him rich).
He manifests as heaven and hell( naragum swargamum). He punishes one by sending him to the sorrowful hell. He sends another to heaven, swarga, which is peaceful and joyous.
He manifests as enemity and cordiality(velpagaiyum natpum). He makes one friendly and another to be hateful. (He is also capable of making a friend to show enmity, and an enemy to be benevolent.)
He is poison and the immortal amrutam (vidamum amudhamum).( He is like poison to the asuras and is amrutam for the devas) .
Thus emperumAn exists everywhere and is in everything...is the omnipresent and omnipotent, who permeates all space( palvagaiyum parandha perumAn)! Sarvam vishnu mayam jagat. (1)
taNDamum taNmaiyum * tazhalum nizhalumAy **
kaNDu kODaRkariya * perumAn ennai ALvAnoor *
teNtiraip punal soozh * tiruviNNagar nannagarE 2
It is this emperumAn who gives the joy and sorrow( inbam thunbam) that is experienced by the world.
It is He who gives some,chaotic and muddled comprehension( resulting from sorrow) and clarity to some.( kalakkangaLum thERRamum)
He punishes some and favours some ( danDamum thaNmayum).
He makes the sweltering heat and provides the shelter too( tazhalum nizhalum). (2)
nigaril soozh suDarAy iruLAy * nilanAy visumbAy **
sigara mADangkaL soozh * tiruviNNagar sErnda pirAn *
pugarkoL keertti allAl illai * yAvarkkum puNNiyamE 3
3367. EmperumAn creates the prosperous cities and the simple,barely developed villages( nagaramum nAdum)*.
*(cities flaunt wealth and people living here fall prey to the luxuries. The people in the village toil hard for their living.)
He makes some enlightened and some ignorant ( gyAnamum mUdamum)*.
*(Some gain knowledge by proper understanding and some are ignorant because they are led by gross misinterpretation).
He wraps as the unparalleled illumination and also as pitch darkness( nigaril soozh suDar, iruL).
He is the visible earth and also the invisible expansive space( nilan, visumbu).
This swAmi of such glorious kalyANaguNas resides in the kshEtram, tiruviNNagar, which is surrounded by tall peaks and mansions. It is only this emperumAn's compassion and kalyANaguNas that nurture and uplifts us. (3)
eNNamAy maRappAy * uNmaiyAy inmaiyAy allanAy **
tiNNa mADangkaL soozh * tiruviNNagar sErnda pirAn *
kaNNan innaruLE * kaNDu koNmingaL kaitavamE 4
3368. He is the fruit of good deeds( puNya) and the fruit of misdeeds( pApa).
He makes union and separation happen.( puNarchi, pirivu). ( living in compliance to the scriptures brings puNyam and non compliance/ being separated from.. brings pApam) .
He is the reason for our thoughts and also our forgetfulness( eNNam, maRappu).
He is the Truth and the Untruth.( uNmai, inmai).
He is the antarAtma of all beings, but remains untainted. ( allan).
Come and experience the compassionate glory of my swAmi, kaNNan, who resides in tiruviNNagar, which is surrounded by sturdy palaces. It is but the ultimate truth! (4)
mey poy iLamai mudumai * pudumai pazhamaiyumAy **
seyya tiNmadiL soozh * tiruviNNagar sErnda pirAn *
peyda kAvu kaNDeer * perundEvuDai moovulagE 5
3369. He makes some to be straightforward and honest, while others are made dishonest and decietful ( semmai, kaithavam).
He is black and white ( karumai, veLumai); the Truth and the falsehood ( mei, poi); Youth and Oldage ( iLamai, mudhumai); Modern and Ancient ( pudhumai, pazhamai).
This emperumAn of such contrasting guNas resides in tiruviNNagar which is surrounded by the beautifully carved tall fortress. This temple town is indeed the three worlds created by emperumAn for BrahmA and other dEvatas to live*.
* TiruviNNagar protects all beings including BrahmA with the same care, without discriminating on their stature.(5)
poovil vAzh magaLAyt * tavvaiyAyp pugazhAyp pazhiyAy **
dEvar mEvit tozhum * tiruviNNagar sErnda pirAn *
pAviyEn manattE * uRaiginRa paranjchuDarE 6
3370. He is present as the three worlds, which are the designated places for creation and destruction ( moovulagangaLAi)....He is also present as the nitya vibhoothi alien from the three lokhas.( allan)
He is Love and Hate( ugappu, munivu); Likes and Dislikes( rAgA, dvEsha).
He is the desirable mahAlakshmi who resides in the lotus. He is also the undesirable moodEvi ( thovvai).*( He makes some prosperous by giving them Lakshmi katAksham, and makes some live in poverty by giving them moodEvi katAksham.)
Some are heaped with fame and praise and some are let to wallow in blame , abuse( pugazh, pazhi).*
( His ardent devotees bring fame to emperumAn, while people like SishupAlan threw abuses at Him.)
This emperumAn who resides in tiruviNNagar is worshipped by all the dEvas, but He preferred to stay permanently in my humble heart. (6)
karandum tOnRiyum ninRum * kaitavangkaL seydum ** viNNOr
sirangkaLAl vaNangkum * tiruviNNagar sErnda pirAn *
varangkoL pAdamallAl illai * yAvarkkum vansaraNE 7
3371. EmperumAn has two types of shareerams. One is that of pure, sAtvic , radiant and not made up of the five elements ( param suDar udambu)( shuddha satvamaya aprAkruta divyamangaLa roopam). The other is where He has the entire jagat as His shareeram, made up of the five elements and groomed by the indriyas and triguNas.
He shows His presence ( tOnRi) , also hides His appearance (karandhu) and stays on for several yugas( ninRu).
He is deceitful ( kaitavam).*
* In order to restore dharma and protect the dhArmic during the kurukshEtra war, He performed deceitful deeds. He concealed the sun with His sudharshana chakram to get jayadrathan killed.
* Having sworn not to take up any weapon during the war, Krishna rose up in rage with His chakrAyudha in hand, threatening to destroy the kauravas.
This emperumAn who displays such guNas resides in tiruviNNagar, where the dEvas and the celestials offer their prayers humbly, laying their heads on His glorious tiruvaDi. These are the tiruvaDis that assure a safe refuge to everyone. (7)
tansaraN nizhaR keezh * ulagam vaittum vaiyAdum **
tensaraN tisaikkut * tiruviNNagar sErnda pirAn *
en saraN en kaNNan * ennai ALuDai ennappanE
3372. EmperumAn gives protection for the dEvas( van sharaN) and is the toughest enemy ( kooRRam)for the asuras.
He embraces( vaitTu)those who surrender at His divine tiruvadi and leaves( vaiyAdhu) the others to lose themselves to lust and desires.
This emperumAn provides refuge to all, residing in the southern part, in tiruviNNagar. To Him, I surrender( en sharaN)! He is my dear kaNNan! My swAmi ( en appan)! He has captivated me ( ALuDai) and made me His ardent servant. (8)
ponnappan maNiyappan * muttappan ennappanumAy **
minnappon madiL soozh * tiruviNNagar sErnda appan *
tannoppAril appan * tandanan tana tAL nizhalE 9
3373. EmperumAn alone is my father (appan), my foster mother( iruL Ai), and my mother who bore me( peRRavaLAi).
He is the one who is like the gold( ponnappan) and the pearl( muthappan). He is my swAmi ( en appan) and He has blessed me abundantly.
He resides in tiruviNNagar which is surrounded by the dazzling golden fortress. He is incomparable and there is no match to my swAmi glory( than oppArilLappan).
He has given me refuge at His tiruvaDivAram. (9)
suzhalvana niRpana * maRRumAy avai allanumAy **
mazhalai vAy vaNDu vAzh * tiruviNNagar mannu pirAn *
kazhalgaL anRi maRROr * kaLaikaN ilam kANmingaLE 10
3374. He provides shade and is also the beating heat (nizhal, veyil). He is tiny (siRumai) as the atom and His fame and glory is enormous and immense ( perumai). He is short and He is long( kuRumai, neDumai). He is constantly moving, He remains stable and stagnant( as is the nature of His creations, the sentient and the insentient), (suzhalvan, niRpan, maRRum) and remains untainted by their characteristics.
In the tiruviNNagar kshEtram where the bees hum like the prattle of little babies, resides my emperumAn. There is no refuge other than His divine tiruvadis. This is indeed the irrefutable truth. (10)
tALiNaiyan tannaik * kurugoorch saTakOpan sonna **
ANai Ayirattut * tiruviNNagarp pattum vallAr *
kONai inRi viNNOrkku * enRum Avar kuravargaLE 11
Kurugoor SaDagOpan has composed these ten pAsurams, a part of the thousand pAsurams, hailing the glorious tiruvaDis of the emperumAn who resides in tiruviNNagar. (11)
|
TIRUVAYMOZHI 6.3 |
अघटितघटकः aghaTitaghaTaka: |
The one who makes impossible combinations (combines contrasting
characteristics). |
||
|
6.3.1 |
524 |
सम्पद्दारिद्र्यभावाय नम: । |
sampad-dAridrya-bhAvAya nama: | |
The one who causes poverty and richness. |
|
6.3.2 |
525 |
असुखसुखकृते नम: । |
asukha-sukhakRutE nama: | |
The one who brings sadness and happiness. |
|
6.3.3 |
526 |
पत्तनग्रामभावाय नम: । |
pattana-grAma-bhAvAya nama: | |
The one who creates the city and the village. |
|
6.3.4 |
527 |
पुण्यापुण्यादिभावाय नम:। |
puNyApuNyAdi-bhAvAya nama:| |
The one who does good and bad deeds. |
|
6.3.5 |
528 |
कपटऋजवे नम: । |
kapaTa-RujavE nama: | |
The one who is deceitful and straightforward. |
|
6.3.6 |
529 |
सर्वलोकादिभावाय नम: । |
sarvalokAdi-bhAvAya nama: | |
The one who is all the worlds, yet not. |
|
6.3.7 |
530 |
दिव्यादिव्याङ्गवते नम: । |
divyAdivyAngavatE nama: | |
The one whose form is spiritual and material. |
|
6.3.8 |
531 |
सुरदितिजगणस्निग्धशत्रुत्वकीर्तये नम: । |
suraditijagaNa-snigdha-shatrutva-keertayE nama: | |
The one renowned as the friend of the dEvas and the foe of the asuras
(diti's sons). |
|
6.3.9 |
532 |
मातापित्रादिवदुपकारकाय नम: । |
mAtApitrAdivad-upakArakAya nama: | |
The one who favours the devotee like a loving mother and a strict
father. |
|
6.3.10 |
533 |
छायाच्छायादिभावाय नम: । |
ChAyAchChAyAdi-bhAvAya nama: | |
The one who is the cool shade and the scorching sun. |
TIRUVAYMOZHI 6.4
PASURAMS 3376 TO 3386
AzhvAr visualizes the leelAs of KrishNa as though they are occurring currently and shares His happiness with joy. He is compared with Sri Vaalmiki who could not spend even a moment without rAmanubhavam.
The guNa nAmam for this decad is "charitrai: sarva-chitta-AkarShaka:" - KrishNa, the one who enthralls everyone’s heart through His leelAs (divine sports).
3376. kuravai AychchiyarODu kOttadum * kunRam onRu Endiyadum * uravu neerp poygai nAgam kAyndadum * uTpaDa maRRum pala ** araviR paLLip pirAn tan * mAya vinaigaLaiyE alaRRi * iravum nanpagalum tavirgilam * enna kuRai namakkE? 13376. I enjoy speaking about krishNa's leelAs.
AzhvAr says "When I am whole heartedly enjoying the deeds of KrishNa do I have any shortcomings?"
The various avatAra rahasyas are portrayed here. AzhvAr says "When I am endowed with the ways and means to think and sing ceaselessly about the supreme Lord KrishNa who performed rAsa kreeDA and united with the cowherd girls (from 5 lakh families in vrindhavAn) in tirukuravai, who as a seven year old boy lifted (kunRam onRu Endiyadum) up the gOvardhana hill with his little finger (presenting himself as a cowherd boy fooling lord Indra) and effortlessly held it for seven consecutive days, who stood on the kAliyA serpent living in the poisoned river (urAvu nir) and danced merrily on its hood, where is the need for me to worry? I thoroughly enjoy thinking of the exploits of KrishNa who has left behind His serpent couch to provide refuge for me. (1)
3377. kEyat teengkuzhal oodiRRum * nirai mEyttadum kenDai oNkaN * vAsap poongkuzhal pinnai tOLgaL maNandadum * maRRum pala ** mAyak kOlap pirAn tan * seygai ninaindu manam kuzhaindu * nEyattODu kazhinda pOdu * enakku evvulagam nigarE? 2
3377. There is nothing to match Sri KrishNa and His leelAs.
AzhvAr amazingly questions whether there is anyone equal to Him even in paramapadam, the spiritual umbrella where Nithyasooris enjoy the unending bliss of serving emperumAn.
He asks, "Is there any world (not even paramapadham, enakku evvulagam nigarE) that will be of match to the present world where I am thinking with melting heart (manam kuzhaindu nEyattOdu kazhinda pOdhu) about the amazing activities of KrishNa who played sweet songs with his flute; who herded the cows and other cattle; who is lovingly embraced by nappinnai pirATTi having kENDai fish like eyes to cool Him after he returns from the strenuous daylong cattle – grazing; who becomes (mAya kOla pirAn) stunningly beautiful when the turmeric and sandal pastes from pirATTi’s embrace sticks to His tirumEni. (2)
3378. nigaril mallaraich seRRadum * nirai mEyttadum neeL neDungkai * sigara mAkaLiRu aTTadum * ivai pOlvanavum piRavum ** pugar koL sOdip pirAn tan * seygai ninaindu pulambi enRum * nugar vaigal vaigap peRREn * enakku en ini nOvaduvE? 3
3378.Is there any sorrow for me who think about krishNa and His activities for ever?
1.Krisha and BalarAma the two young boys delicately herded the cows. By killing the undefeatable wrestlers, KrishNa justifed His first birth as a kshatriya (as the son of vAsudeva).(nigaril malaria chetradhum)
2. By joyfully grazing the cows (Nirai mEytadum) with a stick, KrishNa justified His second birth as vysya (as the son of king nAndagOpa).
3. KrishNa killed the (nil nedum kai) huge elephant that had a lengthy trunk. (attadhum)
4.His act of killing kEsi and the glow he acquired after killing kuvalayApeeDam, the mad elephant, is also mentioned in this pAsuram indirectly. (ivai pOlvanavum piravum)
Thus, AzhvAr says, “Whatever suffering emperumAn undergoes it will be mine; if it disappears so will mine (enakku en ini nOvadhUvE)”. Why should I say that I miss the divine abode or divine person? Why should keep complaining about the delay in reaching the supreme abode? The suffering of the soul (emperumAn) would also affect the body(AzhvAr). Hence, I would spend my time joyfully thinking about His activities. I would talk aloud about these emotions (ninaidhu pulambi) and extend my time happily".(3)
3379.nOva Aychchi uralODu Arkka * irangkiRRum vanjchap peNNai * sAvap pAl uNDadum * oor sagaDam iRach sADiyadum ** dEvak kOlap pirAn tan * seygai ninaindu manam kuzhaindu * mEvak kAlangkaL kooDinEn * enakku en ini vEnDuvadE? 4
3379. I who talk of KrishNa require nothing else.
The divine activities of KrishNa namely yashOdA tying KrishNa to the mortar (Aychi urAlOdu Arkka); the killing of pootana the demon sent by kamsa to kill KrishNa; the destruction of chakaTaasura effortlessly by a kick with his tiruvaDi even while He was an infant; are highlighted in this pAsuram. AzhvAr says his heart melts thinking of the happiness he derived by constantly recollecting these incidents. What else can I ask for questions AzhvAr?
*Sri VishNu purANam 5.6.15 "yadi SaknOshi" states that when kaNNan was tied with a rope ( siru tAmbu), yashOdA must have said 'free yourself from the rope if you can'. Lord appeared unmoved as if a huge elephant is tied to the mortar. This shows His loving bond towards His mother. (4)
3380. vEnDit dEvar irakka vandu piRandadum * veengkiruLvAy poonDu * anRu annai pulambap pOy * angku Or Aykkulam pukkadum ** kAnDalinRi vaLarndu * kanjchanait tunjcha vanjcham seydadum * eenDu nAn alaRRap peRRen * enakku enna igal uLadE? 5
3380.I am thrilled on my skill of praising kaNNan.
AzhvAr proudly remarks that there is no one to match him in enjoying the glories of KrishNa.
AzhvAr says that "hurdles if any (coming) in the journey of praising emperumAn would be broken and those causing interruption would meet the end like kamsa."
AzhvAr recollects the incidents right from the birth of KrishNa.
AzhvAr narrates - KrishNa was born in the darkness (as the devas prayed, he was born to devaki and vasudeva out of His own.
Immediately after devaki cried, lifted and embraced Him, He left the prison and vanished into the darkness to be born as Kaanha in gOkula.
Not knowing the danger of being killed by kamsa, KrishNa grew up at AypADi (Gokulam) as a cowherd boy herding cattle. (angu Or Aykkulam pukkadhum).
It’s amazing to note that He grew up without kamsa's knowledge. I am able to enjoy without any fear or danger unlike dEvaki who feared her child's death. (eeNDu naan alaRRap peRREn)
I don’t see any danger after kamsa is killed by the Lord and I am happy that I got a chance to talk about all these activities from earth (enakku enna igal uLadE). (5)
3381. igal koL puLLaip piLandadum * imil ERugaL seRRaduvum *
uyar koL sOlaik kurundu osittadum * uTpaDa maRRum pala **
agal koL vaiyam aLanda mAyan * en appan tan mAyangkaLE *
pagal irAp paravap peRREn * enakku enna manap parippE? 6
3381. No grief for me (the one) who praises lord krishNa.
AzhvAr confesses that he has no misery as He is continuously praise lord krishNa and His incarnations in this world (agal koL vaiyam).
EmperumAn tore the beak of bakAsura, the demon who took the form of a crane; He broke the tall kurundu tree; killed the bulls (Imil ERugal seRRadhuvum) that had huge humps; bhagavAn Vishnu took an incarnation named Vaamana, took three strides with which he measured the three worlds to shatter the ego of MahAbali the asura king and the grandson of Prahlada. Do I have any grief when I am engaging myself in recollecting His miraculous deeds? (6)
3382. manap parippODu * azhukku mAniDa sAdiyil tAn piRandu * tanakku vEnDuruk koNDu * tAn tana seeRRattinai muDikkum ** punattuzhAy muDi mAlai mArban * en appan tan mAyangkaLE * ninaikkum nenjchuDaiyEn * enakku ini yAr nigar neeNilattE? 7
3382.Are there any match for me who think of kaNNa's magical deeds for ever?
AzhvAr questions whether there can be any person dwelling on earth now who would match his qualities? (one who always cherishes His activities)
AzhvAr says - The lord who is free from all karma takes human birth (mAnida sAdhiyil thAn piRandhu) thinking that He has not lent His hand sufficiently. He puts an end to the enemies (tAn thana sIRRaththinai mudikkum) and thus saves the human species out of His mercy; He was given space on earth only after He appeared as a normal child;( Vasudeva asks him to change His form to two shouldered form when He was seen born with four shoulders); these forms are taken(thanakku vENduru koNdu) by Him for the sake of His devotees.
When a sacred shower was given to Him after emperumAn destroyed His enemies, the thuLasi Garland that adorned His crown and divine chest attained fragrance and freshness as if they were still attached to their (original) plants. I am having an heart (unlike the heart of the normal humans) which always picturises the divine deeds of emperumAn one after the other and enjoys soulfully:
Is there any one (enakku ini yAr nigar) on this materialistic earth who can pen such captivating verses in praise of emperumAn? (7)
3383. neeNilattoDu vAn viyappa * niRai perum pOrgaL seydu *
vANan Ayiram tOL tuNittadum * uTpaDa maRRum pala **
mANiyAy nilam koNDa mAyan * en appan tan mAyangkaLE *
kANum nenjchuDaiyEn * enakku ini enna kalakkam uNDE? 8
3383.I don't get perplexed as I talk only of Sri krishNa's anubhavAm.
AzhvAr in this verse rejoices narrating the act of KrishNa killing the asura king BANA..
AzhvAr says, krishNa employed His sudarsana chakra and cut off the thousand arms of banasura to the amazement of the people on earth and heaven(nIL nilathodu vAn viyappa). Ashamed, banasura promised to shed his arrogance and be good in future. EmperumAn measured and obtained the three worlds (nilam konda mAyan en appan) as vAmana only for the sake of me. I believe that emperumAn alone is the sArvarakshakan of this universe. I have no confusion as my heart and senses desire for emperumAn alone and talk only of the deeds of the Almighty. (8)
3384. kalakka Ezh kaDal Ezh malai * ulagEzhum kazhiyak kaDAy * ulakkat tEr koDu senRa mAyamum * uTpaDa maRRum pala ** valakkai Azhi iDakkai sangkam * ivaiyuDai mAl vaNNanai * malakku nAvuDaiyERku * mARuLadO immaNNin misaiyE? 9
3384. I who praise kaNNan have no enemies.
AzhvAr boasts that he is incomparable. He continues - Lord KrishNa has the skill of riding a chariot into the mUla Prakruthi at ease without any distinction whether it is water, land or mountains and also without spoiling its originality. (ulakkath thEr kodu senra mAyamum). I have the strong tongue to emotionally blame the supreme lord (who has the conch and chakra as his divine weapon and who is dark in complexion) who does not talk much but ignores His devotees at times. (valakkai Azhi idakkai changam ivai). The enjoyment at paramapadam is certain, but here on earth I feel proud and contented when talking about emperumAn and not confounded. (9)
3385. maN misaip perum bAram neengka * Or bArada mAperum pOr paNNi * mAyangkaL seydu * sEnaiyaip pAzh paDa nooRRiTTup pOy ** viN misait tana tAmamE puga * mEviya sOdi tan tAL * naNNi nAn vaNangkap peRRen * enakku Ar piRar nAyagarE? 10
3385.KrishNa is my sole hero!
AzhvAr feels that no one other than emperumAn can control Him. (enakkAr piRar nAyagarE)
AzhvAr recollects the incidents that took place at the Mahabharatha war field.
1."KrishNa did magic by transforming day to night with his chakra despite His vow not to take arms. (MAyangal seydhu)"
2. "JarAsanda and kAlayavan approached krishNa to fight Him in an unfair way. But I try to reach him through proper ways and means.(Nanni nAn vananga petrEn)".
"He ascends to His heavenly abode of paramapadam (which is three times bigger than this materialistic world) only after relieving His devotees from their enemies."
I who enjoy talking of the incidents relating to emperumAn starting from his birth, killing of the enemies, escaping the dangers thrown at Him, cannot be controlled by anyone other than janArdhanA,the lord of all worlds. (10).
3386. nAyagan muzhu EzhulagukkumAy * muzhu Ezhulagum * tan vAyagam puga vaittu umizhndu avaiyAy * avai allanumAm ** kEsavan aDiyiNai misaik * kurugoorch saDakOpan sonna * tooya Ayirattu ippattAl * pattar Avar tuvaL inRiyE 11
3386.Sing along these verses and shine as bhaktas!
AzhvAr highlights the need for inculcating ananya prayOjana bhakthi towards emperumAn who is the ruler of all worlds. He spoke of the various amazing activities of Lord kEshava throughout this decad.
He says KrishNa is the nAyakan (though He has all chEtanas and AchetAnas in His body He still remain in His purest original form, untouched by anything) who held the entire world in His stomach during pralaya and spat them later.
AzhvAr assures that those who sing or recite these ten verses out of the sacred thousand verses sung by NammAzhvAr, and surrenders at His lotus feet, will become one-pointed devotees of Lord KrishNa just like NammAzhvAr. Their mind shall fully meditate all day and night only on KrishNa. (11)
|
TIRUVAYMOZHI 6.4 |
चरित्र्यैः सर्वचित्ताकर्षकः charitrai:
sarva-chitta-AkarShaka: |
The one who enthralls everyone’s heart through His leelAs (divine
sports). |
||
|
6.4.1 |
534 |
रासक्रीडादिकृते नम: । |
rAsakreeDAdi-kRutE nama: | |
The one who performs rAsa kreeDa and other playful pastimes. |
|
6.4.2 |
535 |
विविधमुरलिकावादनाय नम: । |
vividha-muralikA-vAdanAya nama: | |
The one who plays diverse tunes on His flute. |
|
6.4.3 |
536 |
मल्लभङ्गकृते नम: । |
malla-bhangakRutE nama: | |
The one who destroyed the wrestlers (appointed by kamsa). |
|
6.4.4 |
537 |
गोपीबन्धार्हाय नम: । |
gOpee-bandhArhAya nama: | |
The one who let Himself be bound by cowherdesses (gOpis) |
|
6.4.5 |
538 |
व्रजजननमुखैः चरितैः सर्वचित्ताकर्षकाय नम: । |
vraja-janana-mukhai charitai: sarvachittAkarShakAya nama: | |
The one who was born in vraja, to steal the hearts of everyone. |
|
6.4.6 |
539 |
कंसदैत्यादिभञ्जकाय नम: । |
kamsadaityAdi-bhanjakAya nama: | |
The annihilator of kamsa and numerous asuras. |
|
6.4.7 |
540 |
निहीनेषु प्रादुर्भावकृते नम: । |
niheenEShu prAdurbhAvakRutE nama: | |
The one who appeared amongst simple/ innocent cowherd folks. |
|
6.4.8 |
541 |
असुरभुजवनच्छेदनाय नम: । |
asurabhuja-vanachChEdanAya nama: | |
The one who severed the thousand arms of bANAsura. |
|
6.4.9 |
542 |
वैदिकपुत्रानयनकृते नम: । |
vaidikaputra-AnayanakRutE nama: | |
The one who brought back the (missing) sons of the vaidika. |
|
6.4.10 |
543 |
महाभारतयुद्धप्रवर्तकाय नम: । |
mahAbhArata-yuddha-pravartakAya nama: | |
The founder of the mahAbhArata war. |
TIRUVAYMOZHI 6.5
PASURAMS 3387 TO 3397
TOLAIVILLIMANGALAM, IRATTAI TIRUPATI
Beauty is known only when appreciated. Likewise, though EmperumAn is “parama bhOgya” meaning “the most enjoyable one”, His greatness is understood only when His aDiyArs, the anubhOktAs enjoy and appreciate Him. While appreciating bhagavAn’s great attributes, AzhvArs have sometimes appreciated themselves for their unfailing devotion. PeriyAzhvAr sings pallANDu not only for bhagavAn but also for Himself so that His servitude lasts for ever – aDiyOmODum ninnODum pirivinRi Ayiram pallANDu.
NammAzhvAr too wished to appreciate his interest in bhagavat vishayam. To have his wish fulfilled in this tiruvAymozhi, NammAzhvAr makes the sakhi or tOzhi praise parAnkusha nAyaki (himself) who is carried by her relatives to tolaivillimangaLam (iraTTai Tirupati), one of the nava-tirupati divya dEsams. There are twin temples here for the deities “aravinda lOchanan” and “dEvapirAn”. In pAsuram eight, AzhvAr glorifies tAyAr karum taDam kaNNi nAchchiyAr, the tAyAr in aravaindalOchanan temple. There is no separate tAyAr Sannidhi in dEvapirAn kOyil.
3387. tuvaLil mAmaNi mADam Ongku *
tolaivilli mangkalam tozhum
ivaLai * neer ini annaimeer! * umakku
Asai illai viDuminO **
tavaLa oNsangku chakkaram enRum *
tAmarait taDangkaN enRum *
kuvaLai oNmalark kaNgaL neer malga *
ninRu ninRu kumuRumE 1
Oh mothers (annaimeergAL)! You have brought parAnkusha nAyaki to “tolaivillimangaLam’, the place filled with immaculate (tuvaL il) huge mansions embedded with precious gems. She is worshipping the Lord with profound involvement. Please leave her alone now. You need not control her anymore. (ivaLai neer ini viDumin, ini unakku Asai illai).
See how she is murmuring the words “davaLam shangu” (white shank), ON chakkaram (shining chakra), and tAmarai taDam kaN (wide lotus eyes) on seeing the Lord. With her beautiful lily like eyes brimming with tears, she keeps weeping, unable to speak up. (1)
mangkalam koNDu pukku *
amuda menmozhiyALai * neer umakku
Asai inRi agaTRineer **
timir koNDAlottu niRkum * maTRivaL
dEvadEva pirAn enRE *
nimiyum vAyoDu kaNgaL neer malga *
nekkosindu karaiyumE 2
This beautiful girl who is known for her nectarine and soft speech is now displaying silent pride of paripooraNa anubhavam of perumAL. The moment she utters with her curvy lips the name of the Lord dEvapirAn, (the Lord of the nityasooris and all the dEvas), she melts, weakens, and swoons with tear filled eyes. (2)
mangkalam koNDu pukku *
uraikoL inmozhiyALai * neer umakku
Asai inRi agaTRineer **
tiraikoL pauvattuch sErndadum * tisai
njAlam tAvi aLandadum *
niraigaL mEyttadumE pidaTRi *
neDungkaN neer malga niRkumE 3
3389. Oh mothers! You have brought the sweet and well-spoken parAnkusha nAyaki to tolaivillimangaLam divya dEsam that stands on the banks of the holy tAmiraparNi river, bordered with huge groves and cool ponds. (She is totally engrossed in the serenity of the place). By bringing her here, you have cut your relationship with her for ever.
With tears soaking her big eyes, she is blabbering about emperumAn’s kindness of descending to pArkaDal to listen to the prayers of the dEvas. She keeps murmuring about how trivikrama traversed the worlds with His feet. She keeps talking about how krishNa grazed the cattle with so much kindness. (3)
mangkalam kaNDa pin *
aRkam onRum aRavuRAL * malindAL
kaNDeer ivaL annaimeer! **
kaRkum kalvi ellAm * karungkaDal
vaNNan kaNNapirAn enRE *
oRkam onRumilaL * ugandugandu
uLmagizhndu kuzhaiyumE 4
3390. Oh mothers! You have brought parAnkusha nAyaki to tolaivillimangaLam, the place hallowed by vEda pArAyaNams rendered by staunch bhAgavatas. (She has begun to taste the bhagavat bhAgavata bhakti in this sacred place). She will no longer wish to associate with samsAris like you.
Eternally absorbed in the Lord without any shame, she has lost control of herself. All her knowledge and talk is about the great benefactor, Lord KaNNan who has the hue of the dark ocean. Unable to handle the unlimited bliss experienced inside her heart, she has become languid. (4)
mangkalam koNDu pukku *
izhaikoL sOdich sentAmaraikkaN
pirAn * irundamai kATTineer **
mazhai peydAl okkum kaNNa neerinoDu *
anRu toTTummaiyAndu * ivaL
nuzhaiyum sindaiyaL annaimeer! * tozhum
attisai uTRu nOkkiyE 5
3391. Oh mothers! You have brought this poor, spiritual minded and radiant girl parAnkusha nAyaki to tolaivillimangaLam, the residence of the Lord having eyes like a red lotus and a face radiating like gold ornaments. You showed her how the Lord was sitting there with benevolence. From that day onwards, she is immersed in His beauty and her eyes are showering tears just like rain. Resting her heart entirely on Him, she keenly looks at the direction of His temple and bows down with folded hands. (5)
sennelOngku sentAmarai *
vAykkum taNporunal * vaDakarai
vaNtolaivilli mangkalam **
nOkkumEl attisai allAl * maRu
nOkkilaL vaigal nALtoRum *
vAykkoL vAsagamum * maNivaNNan
nAmamE ivaL annaimeer! 6
3392. Oh mothers! From the time parAnkusha nAyaki visited the beautiful tolaivillimangaLam that stands on the northern bank of the porunal river (tAmraparNi) and is filled with tall sugarcane crops, rice crops and red lotuses everywhere, she clearly refuses to see any other place. The only words that come out of her mouth all day long, without a break, are the sanctifying tirunAmams of the Neela maNivaNNan, the Lord shining like the blue gem. (6)
mAnivaL nammaik kaivalindu *
enna vArttaiyum kETkuRAL *
tolaivilli mangkalam enRallAl **
munnam nOTRa vidi kolO? *
mugilvaNNan mAyangkolO? * avan
chinnamum tirunAmamum * ivaL
vAyanagaL tirundavE 7
स्मरणात् दर्शनात् ध्यानात् स्नानात् पानादपि ध्रुवम् ।
कर्मविच्छेदिनी सर्वजन्तूनां मोक्षदायिनी ॥
smaraNAt darshanAt dhyAnAt snAnAt pAnAdapi dhruvam ||
karma-vichChEdinee sarvajantoonAm mOkshadAyinee||
“TaamraparNi is the river which destroys the karmas of all living beings and bestows mOksha to those who think of her, see her, meditate on her, take bath in and drink her waters".
3393. Oh, ladies! ParAnkusha nAyaki, the girl having the beauty of a peacock and the look of a fawn has slipped out of our hands, refusing to hear the name of any other sthalam other than tolaivillimangaLam. She is either destined to reach Him due to her past puNya karmas or it is the miraculous ploy of the cloud-hued Lord. With great clarity, she keeps talking about His symbols (shankh, chakram, lotus eyes, etc) and His tirunAmams for eternity. (7)
tirumAmagaLirum tAm * malin
tirundu vAzh porunal * vaDakarai
vaNtolaivilli mangkalam **
karuntaDangkaNNi kai tozhuda *
annAL toDangki innAL toRum *
irundirundu aravindalOchana! *
enREnRE naindirangkumE 8
3394. Oh, mothers! TolaivillimangaLam at the northern bank of porunal (tAmraparNi river) is the land of sacred vEdas, vEdic rituals and increasing prosperity with the grace of shreedevi, bhoodEvi and neelAdEvi. Ever since that day when this parAnkusha nAyaki having cool, dark eyes, saluted the Lord of this place with folded hands, she has been murmuring “aravindalOchana! aravaindalOchana!, and melting for him till this day. (karum taDam kaNNi nAchchiyAr refers to parAnkusha nAyaki whose eyes are widening on seeing the spectacular dislplay of the Lord with all His consorts. It is also the name of the Goddess/tAyAr in this temple). (8)
kaNNaneergaL alamara *
marangkaLum irangkum vagai *
maNivaNNavO! enRu koovumAl **
turangkam vAy piLandAn uRai * tolaivilli
mangkalam enRu * tan
karangkaL kooppit tozhum * avvoort
tirunAmam kaTRadaR pinnaiyE 9
3395. Oh, mothers! This girl parAnkusha nAyaki is pining, blabbering, and weeping all day. Seeing her call “Oh maNivaNNa!”, even the insentient beings like the trees sympathise with her. The moment she knew that Lord krishNa who killed the demon horse kEsi is residing in the divine place called tolaivillimangaLam, so easily accessible to her, she started worshipping Him with joined palms. (9)
tirumagaL kol? piRandiTTAL *
enna mAyangkolO? * ivaL neDumAl
enRE ninRu koovumAl **
munni vandavan ninRirundu uRaiyum *
tolaivilli mangkalam
senniyAl vaNangkum * avvoort
tirunAmam * kETpadu sindaiyE 10
3396. Oh mothers! This girl parAnkusha nAyaki seems to be the incarnation of nappinnai pirATTi or neelA dEvi who is most enjoyable to krishNa. Or is she the personification of Bhoomi pirATTi who patiently bears the earth? Or is she periya pirATTi or shree dEvi the embodiment of all prosperity. What a wonder! She only talks about VishNu (neDumAl). It seems like tirumAl has come to rest well in advance in tolaivillimangaLam, inorder to show His love and also experience her deep love. She is also bowing her head and waiting to hear His divine tirunAmams from other devotees’ mouth to be in continuous touch with Him. (10)
dEva pirAnaiyE *
tandai tAy enRaDainda * vaNkurugooravar
saTakOpan **
mundai AyirattuL ivai * tolaivilli
mangkalattaich sonna *
sentamizh pattum vallAr * aDimai
seyvAr tirumAlukkE 11
3397. Tenkurugoor ShaThakOpan considered Lord dEvapirAn perumaL of tolaivillimagaLam as his father and mother (as his only relative), and worshipped Him with His trikaraNas namely manas, vAk and kAyam. Those who recite well this ten beautiful tamizh verses of the ancient thousand, will do nitya-kainkaryam for tirumAl (They shall serve Lord VishNu as eternal servants of Shree VaikuNTham). (11)
|
TIRUVAYMOZHI 6.5 |
विघटितविजनः vighaTita-vijana: | |
The Lord of tirutolaivillimangalLam, the one who disconnects the
devotee from his relatives. |
||
|
6.5.1 |
544 |
शङ्खचक्रादिविशिष्टाय नम: । |
shankha-chakrAdi-vishiShTAya nama: | |
The one who flaunts the beauty of His conch, disc, lotus etc. |
|
6.5.2 |
545 |
त्रिदशसुराय नम: । |
tridasha-surAya nama: | |
The one who declares Himself as the master of the thirty classes of
dEvas or nityasooris. |
|
6.5.3 |
546 |
सिन्धुशायिनॆ नम: । |
sindhu-shAyinE nama: | |
The one who sleeps on the milky ocean (to draw the attention of
dEvas). |
|
6.5.4 |
547 |
तद्वदुदाराय |
tadvad-udArAya |
The one who exudes generosity towards them. |
|
6.5.5 |
548 |
अरुणसरसिजाक्षाय नम: । |
aruNa-sarasijAkShAya nama: | |
The one who then casts His red lotus eyes on them. |
|
6.5.6 |
549 |
दिव्याभिधानाय नम: । |
divyAbhidhAnAya nama: | |
The one who is glorified by divine names. |
|
6.5.7 |
550 |
दिव्यचिह्नाय नम: । |
divya-chihnAya nama: | |
The one who ingrains us with His divine symbols/insignias. |
|
6.5.8 |
551 |
दॆवीसंश्लिष्टाय नम: । |
dEvee-saMshliShTAya nama: | |
The one embraced by the Goddessess ShreedEvi, bhoodEvi, neelA dEvi. |
|
6.5.9 |
552 |
अतिसुलभाय नम: । |
ati-sulabhAya nama: | |
The one who is very easily accessible to everyone. |
|
6.5.10 |
553 |
स्वष्वतिस्निग्धाय नम: । |
svaShvati-snigdhAya nama: | |
The one who is affectionate towards His devotees. |
TIRUVAYMOZHI 6.6
PASURAMS 3398 TO 3408
In the previous decad, parAnkusha nAyaki’s friend spoke about nAyaki’s emotional state. In this decad, parAnkusha nAyaki’s mother finds her daughter very downhearted on not seeing emperumAn. The mother ponders over some remedy to revive her as she observes that her daughter is losing her health, her bangles, her complexion, her pride, modesty, her gait, her power, and her senses due to being fully immersed in the beauty and attributes of shreeman nArAyaNa. The previous decad was tOzhi pAsuram, this is tAy pAsuram.
3398. mAlukku * vaiyam aLanda maNALaRku *
neelak karu niRa * mEga niyAyaRku **
kOlach sentAmaraik kaNNaRku * en kongkalar
Elak kuzhali * izhandadu sangE 1
3398. ParAnkusha nAyaki admires the lord as vAmana and says He is the one who has immense attachment towards his devotees (mAlukku- bhakta-parAdheenan). He incarnated as the short statured handsome vAmana who used his svAtantryam and paratvam to measure the earth and all landforms to appease Indra (vaiyam aLarnda maNAlarku). His attractive divya mangaLa vigraham is smooth and dark like a heavy rain bearing cloud (neelam karuniRa mEga niyAyarku) and the reddish eyes resembles a lotus that is floating on that water.
My daughter who is equally beautiful, having dark tresses adorned with honey dripping fragrant flowers, incessantly dwells in his beauty and feats! Disappointed that he is unapproachable to her unlike his easy approachability to His devotees, and deprived of his physical presence, she has become very slim resulting in her conch bangles (sangu) freely falling off her hands (en koNgalar Ela kuzhali izhandadu saNgE). (1)
sengkanivAych * seyya tAmaraik kaNNaRku **
kongkalar taNNantuzhAy * muDiyAnukku * en
mangkai izhandadu * mAmai niRamE 2
3399. My daughter admires the Lord who majestically holds the panchAyudhas (conch, disc, bow, sword, and mace) in his hands ever ready to protect his devotees. She says He is the adorable one with enticing reddish lips like a ripened fruit and eyes resembling a red lotus. Immersed in this emperumAn who exhibits his supremacy by gracing the fragrant tuLasi garland on his head gear; unable to reconcile over the nature of emperumAn who is deliberately avoiding her, my daughter has lost her beautiful complexion (en maNgai izhandadu mAmai niRamE). (2)
tiRam kiLar vAych * siRu kaLvan avaRku **
kaRangkiya chakkarak * kaiyavanukku * en
piRangkirum koondal * izhandadu peeDE 3
mADuDai vaiyam * aLanda maNALaRku **
nADuDai mannarkkut * toodu sel nambikku * en
pADuDai algul * izhandadu paNbE 4
3401. The jagatkArakan VishNu, created BrahmA and imparted the profound skills of creating the fourteen lOkas (peeDuDai). He effortlessly measured the vast Bhoomi created by Him (mAduDai) as trivikraman and without discrimination, exhibiting His quality of sousheelyam blessed every entity with his divine feet. kaNNan who is the master of the universe exhibited his attribute of vATsalyam when he went as a messenger for the pANDavas who considered him as their sole refuge (nADuDai). He is a guNapoorNan but seems to evade my daughter wilfully. My daughter parAnkusha nAyaki who has very attractive hips (pADuDai) admired even by women has lost her characteristic traits and pride to this kaNNan (en pADuDai algul izhandadu paNbE). (4)
maN purai vaiyam * iDanda varAgaRku **
teNpunal paLLi * em dEva pirAnukku * en
kaNpunai kOdai * izhandadu kaRpE 5
3402. Shreeman nArAyaNa, the paramapurushan (paran) taught the eminent, sacred vedas to Lord BrahmA. He incarnated as the mighty varAhamoorthy and retrieved the tender Bhoomi pirATTi from the ocean bed during the cosmic deluge. He is the one who reposes peacefully on the clear milky ocean pArkaDAl. He is the master of the nityasooris who are blessed by him to perform nityakainkaryam. Admiring these attributes, my highly knowledgeable dear daughter who has mesmerising attractive braids has lost her ability of comprehension to this emperumAn’s kalyAnaguNas (en kaNpunai kOdai izhandadu kaRpE). (5)
poR suDark kunRanna * poontaN muDiyaRku **
naRpala tAmarai * nAL malark kaiyaRku * en
viRpuruvak koDi * tORRadu meyyE 6
3403. The Lord who reclines in the milky ocean is unassumingly beautiful with many majestic shoulders attractive than the grove of the divine kaRpaga trees with several branches (kaRpaga kAvana naRpala tOLARku). His divine crown is more radiant and enchanting than a luminous golden hill. His hands are tender like freshly blossomed lotus flowers. My daughter parAnkusha nAyaki having bent eyebrows resembling a bow which will allure him, has got completely captivated by this emperumAn. She has very meagre chances of survival as her body is not under her control without her beloved Lord (en vil puRuvakoDi tORRadu meyyE), says the anxious mother.
(seetA pirATTi speaks on similar lines in Sundara kANDam (40.10)-- ऊर्ध्वं मासान्न जीविष्ये - Oh! The destroyer of enemies! I will not be able to survive more than a month in your absence). (6)
paiyaravin aNaip * paLLiyinAnukku **
kaiyoDu kAl seyya * kaNNa pirAnukku* en
taiyal izhandadu * tannuDaich sAyE 7
3404. The mother further describes how her daughter applauds the beauty of ksheerAbdhinAthan. The lord in the reclining posture in pArkaDal adorns several appealing jewelleries making him irresistible and graceful. He reposes peacefully on the pleasing serpent bed AdisEsha (parAnkusha nAyaki envies AdisEsha who has gained the lord’s favouritism to perform many kainkaryams, and questions why she is not eligible for the same). My daughter has got caught in the clutches of that kaNNapirAn who has attractive tender reddish hands and tiruvaDis (en taiyal izhandadu tannuDai sAyE). (7)
mAyach sagaDam * udaitta maNALaRku **
pEyaip piNam paDap * pAluN pirAnukku * en
vAsak kuzhali * izhandadu mANbE 8
3405. My loving daughter is constantly pondering over the astounding feats of kaNNapirAn. He killed the asura disguised as the wild orange tree (kurunda maram) by uprooting it effortlessly. As an infant, he kicked and crushed the mighty wheel of the cart into a thousand pieces which was actually shakaTAsura in disguise. The most stunning endeavour was causing death of the rAkshasi pootanA who fell down like a corpse after the infant kaNNan sucked away her soul while she pretended to breast feed him.
My dear daughter who boasts of fragrant tresses and ran a regime of her own has now lost all her power and glory to the feats of kaNNapirAn (en vAchaga kuzhali izhandadu mANbE) who has possessed her. (8)
sEN suDark kunRanna * senjchuDar moorttikku **
kAN perum tORRattu * em kAgutta nambikku * en
pooNpunai menmulai * tORRadu poRpE 9
3406. My daughter cherishes the beauty of the divya mangaLa vigraham of vAmana and rAmapirAn. She says the wives of mahAbali were awestruck by the beauty of the radiant young dwarf who walked gracefully into the sacrifice place. His graceful tirumEni resembled a gleaming reddish tinged hillock filled with red lotuses. The son of the emperor Dasharatha is revered in all the worlds for his unparalleled greatness. My darling parAnkusha nAyaki who possesses a tender chest adorned with beautiful ornaments, has completely lost her elegance to their enchanting beauty (en puNpunai memulai tORRadu poRpE). (9)
maRporu tOLuDai * mAyap pirAnukku **
niRpana palluruvAy * niRkumAyaRku * en
kaRpuDaiyATTi * izhandadu kaTTE 10
3407. ParAnkusha nAyaki has completely submitted herself to shreeman nArayaNa’s state of paratvam, says the worried mother. She admires the tuLasi garland wreathed around the decorated tall crown which reveals that He is the sarvEshvaran. She has gone crazy admiring kaNNapirAn’s arrival at MathurA. The young handsome kaNNan affectionately wore the garland given by mAlAkAra and applied the sandalwood paste given by kubja. Then the young Lord with attractive broad shoulders effortlessly fought the mighty wrestlers without losing these decorations adorning his tirumEni! He performs unbelievable feats and always favours his devotees (paRporu tOLuDai mAyapirAnukku). My daughter has lost her basic quality of womanhood, the modesty to this kaNNan who dwells as the antaryAmi in every sentient and non-sentient (niRpana palluruvAy) and yet remains completely uninfluenced by their defects (en kaRpuDaiyATTi izhandadu kaTTE). (10)
3409.kaTTezhil sOlai * nal vEngkaDavANanai *
kaTTezhil tenkurugoorch * saDakOpan sol **
kaTTezhil Ayirattu * ippattum vallavar *
kaTTezhil vAnavar * bOgam uNbArE 11
PHALSHRUTI
3408. NammAzhvAr who incarnated in the beautiful divyadEsam of tirukkurugoor composed this decad of the thousand songs glorifying the Lord of the tiruveNkaTam hills enveloped by bright and lush groves. He does nityavAsam here justifying to the world that he is the sarvEshvaran. Those who recite these ten sweet pAsurams will be uplifted by the lord to enjoy the unique abode of the nityasooris (kaTTezhil vAnavar bhOgam uNpArE). (11)
|
TIRUVAYMOZHI 6.6 |
स्वानिवितस्तेयदक्षः svAnvita-stEya-daksha: | |
The one who steals the sense of “I” and “mine” from the devotee. |
||
|
6.6.1 |
554 |
पारम्यवतॆ नम: । |
pAramyavatE nama: | |
The one who is above all/supreme. |
|
6.6.2 |
555 |
पञ्चायुधविहरणाय नम: । |
panchAyudha-viharaNAya nama: | |
The one who wields His five weapons sportively. |
|
6.6.3 |
556 |
वटदलशयनाय नम: । |
vaTa-dala-shayanAya nama: | |
The one who lies on the banyan leaf. |
|
6.6.4 |
557 |
ब्रह्मणः स्रष्ट्रॆ नम: । |
brahmaNa: sraShTrE nama: | |
The creator of BrahmA. |
|
6.6.5 |
558 |
दॆवानां स्वामिभावात् नम: ।** |
dEvAnAM svAmibhAvAt nama: |* |
The overlord of the dEvas. |
|
6.6.6 |
559 |
अतिसुभगाय नम: । |
atisubhagAya nama: | |
The most charming one. |
|
6.6.7 |
560 |
अलङ्कृताय नम: । |
alankRutAya nama: | |
The most ornamented one. |
|
6.6.8 |
561 |
कुन्दभञ्जकाय नम: । |
kunda-bhanjakAya nama: | |
The one who uprooted the kunda tree. |
|
6.6.9 |
562 |
रामादिप्रादुर्भावकृतॆ नम: । |
rAmAdi-prAdurbhAvakRutE nama: | |
The one who incarnates in different forms like rAmA, etc. |
|
6.6.10 |
563 |
सर्वान्तरनिलयाय नम: । |
sarvAntara-nilayAya nama: | |
The indweller of everyone. |
|
** |
वॆदानां स्रष्ट्रॆ नम: । |
vEdAnAm sraShTrE nama: | |
The progenitor of the vEdas. |
|
TIRUVAYMOZHI 6.7
PASURAMS 3409 TO 3419
TIRUKOLOOR
ParAnkusha nAyaki was in an anxious state in the previous decad. Though she was filled with paramabhakti, her mother gets worried. She tells the villagers that her dear daughter has lost all her unique and wonderful qualities to emperumAn. She then manages to make her daughter lie down beside her at night but finds her missing at dawn!
In this decad, the anxious mother asserts that her daughter was disappointed that emperumAn did not arrive to take her. And hence, she has proceeded to tirukOLoor divya dEsam to merge with Lord vaittamAnidhi perumAL. This decad is also considered as tAy pAsuram.
The guNa nAmam of this decad is "dhRutyAdE: AdihEtu: |"- The Lord of tirukkOLoor, the primal cause of courage in His devotees.
Greatness of the tirukOLoor divyadEsam.
Once Bhagavad Raamaanujar reached the outskirts of tirukOLoor while he was on a pilgrimage. A young woman was leaving the divya dEsam. She bowed to him. When swAmi rAmAnuja enquired the reason for her leaving the place, she said that she did not deserve to reside in this auspicious kshEtram as she lacked dedication and bhakti. She made 81 statements proving to express her incompetency, which left swAmi amazed. These beautiful statements are called ‘tirukOLoor peN piLLai rahasiyam’.
tinnum veRRilaiyum ellAm
kaNNan * emperumAn enRenRE *
kaNgaL neer malgi **
maNNinuL avan seer * vaLam mikka
avanoor vinavi *
tiNNam en iLamAn * pugumoor
tirukkOLoorE 1
3409. My dear daughter related everything around her to emperumAn kaNNan inspite of being weak and depressed. I gave her food and water and betel leaves. Her reaction was surprising. She said that the food to satiate her hunger (uNNum sORu), the water to quench her thirst (parugu neer) and the betel leaves chewed for pleasure is kaNNan emperumAn (ellAm kaNNan emperumAn). My daughter was crying uncontrollably, with tears rolling down her cheeks (kaNgaL neer malgi), unable to survive without the Lord whom she considered as the basis for sustenance (dhAraka), nourishment (pOshaka) and enjoyment (bhOgyan).
Lord Krishna Himself says, वासुदेव: सर्वमिति स महात्मा सुदुर्लभ| To witness a genuine person engrossed in bhagavad guNam is very rare”. (bhagavad geetA 7.19)
Oh! My dear daughter is missing! She cannot go very far. She is captivated by the kalyAnaguNas of soulabhyam, soundaryam, sousheelyam, kAruNyam exhibited by the lord of tirukOLoor who committedly dissolves the shackles of samsAra suffered by his bhaktas to attain his abode. This is like a person who chances upon a cool natural spring and quenches his thirst after escaping from a forest fire.
This prosperous kshEtram surrounded by natural springs and flower gardens seems to have acquired Him as its wealth on this earth (avan seer vaLam mikkavan oor). Hence aware of His paratvam she has proceeded to this town all alone. I am very confident that my daughter as tender as a fawn must have reached this kshEtram enquiring the directions from the passers-by (tiNNam en iLamAn pugumoor tirukOLoorE).
*This pAsuram has captivated the hearts of our great acharyas too. Nanjeeyar says that he had the privilege of attending tiruvAymozhi kalakshEpam under AchAryan piLLai tirunaRaiyoor aRaiyar three times. He exclaims that he remembers aRaiyar bursting into tears whenever he started explaining this pAsuram! (1)
tannaip pOl * avanuDaiya
pErum tArgaLumE pidaRRak *
kaRpu vAniDaRi **
sErum nalvaLanjchEr * pazhanat
tirukOLoorkkE *
pOrungkol? uraiyeer * koDiyEn
koDi poovaigaLE! 2
3410. The starling birds (poovai paravai) were the favourite of parAnkusha nAyaki. The mother addresses them.
My daughter parAnkusha nAyaki is an epitome of paramabhakti. She made the people in her town of tirukurugoor, its neigbouring towns, and the world to chant the names of the Lord like her and contemplate upon his accessories like the Tulasi garland and the divyAyudhams (avanuDaiya pErum tArkaLumE pidaRRa). Unable to control her bhakti for the Lord, my daughter has transcended the quality of modesty and humility of a womanhood to walk alone to reach the unique and beautiful kshEtram of tirukOLoor, enveloped by lush paddy fields. I am an epitome of sins to be separated from my bhakti filled daughter who is tender like a creeper (koDiyEn koDi) Oh! Dear birds! Will she return? Please give a comforting answer! (2)
toodai poompuTTilgaL *
yAvaiyum tirumAl * tirunAmangkaLE
kooviyezhum ** en
pAvai pOy init * taNpazhanat
tirukkOLoorkkE *
kOvai vAy tuDippa * mazhaik kaNNoDu
en seyyungkolO? 3
3411. My young damsel abandoned her favourite birds like the starling birds and the parrots for the Lord. She who enjoyed playing with vessels like wooden pot to cook rice, ball to play and a vase to keep flowers (poovai, paiNkiLigaL, pandu, toodai, poompuTTilgaL) at her age has spurned them! She finds immense pleasure and contentment in incessantly reciting the names of the Lord as a source of her existence. I wonder what will be the condition of my daughter after reaching the land of tirukOLoor surrounded by rich paddy fields! I am worried. Is my pretty young daughter cheerful? Deprived of seeing her emperumAn, is she crying profusely causing her red lips like the ripened gooseberry to start twitching? Oh! I feel helpless thinking of her condition! (kOvai vAy tuDippa mazhai kaNNODu en seyyuNkoLO?). (3)
mikkanaL enbar kolO? *
silalai vAyp peNDugaL * ayaR
sEriyuLLArum ellE! **
selvam malgi avan kiDanda *
tirukkOLoorkkE *
melliDai nuDangka * iLamAn
sella mEvinaLE 4
3412. The mother is agitated over the reactions of the society to her daughter’s unusual behaviour though she is clear about parAnkusha nAyaki’s divinely approach.
My innocent adorable daughter with a slender waist as tender as a young deer has reached the prosperous kshEtram of tirikOLoor to have the darisanam of the perumAl reclining with compassionate open eyes (vaittamAnidhi perumAl). She is totally unconcerned about her physical weakness.
Having left the house, will she become a topic of gossip? Will the girls in her town and nearby places bad-mouth about her, branding her for crossing the limits of femininity. Will they consider it as a dOsha for leaving the house alone in search of the Lord?(kollai enbarkalO). Will they accept her and understand her innate love for the lord regarding it as a superior quality? (guNam mikkanaLenbar kolO). Oh! I wonder how I will succeed in handling this situation!! (4)
viLaiyADal uRAL * en siRut
tEvi pOy * inittan
tirumAl * tirukkOLooril **
pooviyal pozhilum * taDamum
avan kOyilum kaNDu *
AviyuL kuLira * engnganE
ugakkungkol inRE? 5
3413. Even as a young girl my daughter was always disinterested in playing games of her age. My young and well-mannered daughter always relished to remain engrossed in bhagavad guNa which resulted in her becoming slimmer and paler physically. She chose to set out to meet the unique Lord reposing in the prosperous kshEtram of tirukOLoor with beautiful flower gardens and rich water bodies. She must have reached his divya sannidhi and gained immense solace on having his darisanam. Her soul must be swelling with contentment (AviyuL kuLira) Oh! I am the unlucky one unable to enjoy her happy expression! (5)
iLamAn inip pOy *
tentisait tiladam anaiya *
tirukkOLoorkkE
senRu ** tan tirumAl tirukkaNNum *
sevvAyum kaNDu *
ninRu ninRu naiyum *
neDungkaNgaL pani malgavE 6
3414. My adorable daughter ran away like a fawn leaving me alone in this grievous condition. With great difficulty she must have arrived at the eminent and distinguished temple of tirukOLoor in the southern direction (tendisai tilata manaiyatirukOLoorkE). After entering the temple she will be gleaming with happiness and contentment seeing perumAl along with pirATTi who enchanted her. She would have stood there delightfully admiring his attractive divine eyes and the tender lips. Witnessing this, her eyes would have blossomed with copious tears of happiness rolling down her cheeks (ninRu naiyum neDuNkaNgaLpanimalgavE). Oh! I am the unfortunate one deprived of witnessing my loving daughter. (6)
maiyaluRRa manattanaLAy *
allum nanpagalum *
neDumAl enRazhaittu inip pOy **
selvam malgi avan
kiDanda * tirukkOLoorkkE *
olgi olgi naDandu *
engnganE pugungkol OsindE? 7
3415. My daughter’s senses of sight and mind are completely unstable now. Drenched in the bhakti of emperumAn, her eyes are filled with tears, heart is full of anxiety and expectation to see him. In this weak physical and mental state she incessantly calls out his name all day and night saying, “neDumAl! One who has immense affection for your devotees including me! I wish to reach you!” (allum nan pagalum neDumAl enRu azhaittu). Contemplating on Him, completely charmed by His reclining posture, my daughter who has become very fragile would have trudged in small steps due to fatigue and fragility (olgi naDandu) to reach the wealthy town of tirukOLoor where the lord reposes as vaitamAnidhi. She could have chosen to call him from tirukurugoor but she decided otherwise (parAnkusha nAyaki felt that emperumAn refrained from coming to her inspite of knowing her condition as he was immersed in pride due to the wealth in this divya dEsam ). I wonder how she managed to reach His temple in this pitiful state? (eNganE puguNkoL osittE?) (7)
vaittu nondu nondu *
kasinda nenjchinaLAyk * kaNNaneer
tuLumbach sellungkol? **
osinda oNmalarAL kozhunan *
tirukkOLoorkkE *
kasinda nenjchinaLAy * emmai
neetta em kArigaiyE 8
3416. My pretty daughter willingly left me alone to reach tirukOLoor. She is already very fragile and frail. She must have walked in a slow pace holding her hips with her hands for support to avoid falling (iDai mEl kaiyai vaittu nondu nondu). She aspired to reach the kshEtram of tirukOLoor where the Lord cherishes his union with tAyAr on the beautiful lotus who has become tender due to his affection. (the mother feels that tAyar being the purushakAra bhootam will surely recommend her daughter to the lord). My daughter who is full of true bhakti for the lord is confident of attaining him. Yet in such a weak state of mind how will she manage to reach tirukOLoor ? (8)
kaNNanukku enRu *
eeriyAy iruppAL * idellAm
kiDakka inip pOy **
sEri palpazhi tooyiraippat *
tirukkOLoorkkE *
nErizhai naDandAL * emmai
onRum ninaittilaLE 9
3417. We had bought objects like strings of flowers, fragrant ingredients like sandal and many more for our daughter. Whenever she perceived them, she would immediately say that these are worthy for her kaNNan unlike normal people who would accept gifts quoting their children or relatives (kAriyam nallanakaL avaikANil en kaNNanukku enRu). This was the parama bhakti of my daughter towards the Lord. Inspite of so much wealth, my daughter left our town and proceeded on foot to reach the kshEtram of tirukOLoor as she considered that perumAl alone to be proficient in all aspects. She remained indifferent to the accusations thrown by the villagers on her behaviour. Yet, I am disappointed that my daughter who adorned herself with minimal but compatible ornaments never desired to even think of me while leaving though I truly appreciate her intentions (emmai onRum ninaitilaLE). (9)
iLamAn inip pOy *
anaittulagum uDaiya *
aravindalOchananai **
tinaittanaiyum viDAL * avan sEr
tirukkOLoorkkE *
manaikku vAnpazhiyum ninaiyAL *
sella vaittanaLE 10
3418. The mother invokes all gods in a helpless state saying, “deivangaLE!”. I am unable to consent with my daughter’s behaviour. She remains dispassionate of the blame and disrespect that will befall the family. Unable to survive without the lotus eyed kaNNan even for a time gap as small as a millet (tinaittanaiyum viDAL), my pretty daughter flaunting attractive long eyes, ever youthful like a deer proceeded on foot towards the divyadEsam tirukOLoor, the abode of master of all the worlds. She arrived at the kshEtram very early than presumed as she sent her heart first! (tirukOLoorkE sella vaitanaL). She considered every moment of separation from emperumAn as a hurdle. (10)
3419. vaitta mAnidiyAm *
madusoodanaiyE alaRRi *
kottalar pozhil soozh * kurugoorch
saTakOpan sonna **
pattu nooRRuL ippattu *
avan sEr tirukkOLoorkkE *
sittam vaitturaippAr *
tigazh ponnulagALvArE 11
PHALASRUTI
3419. NammAzhvAr, the chief of AlwArtirunagari surrounded by colourful groves of blooming flowers sang these ten pAsurams of the thousand with an urge to attain the Lord of tirukOloor. NammAzhvAr lauds vaitamAnidhi perumAl of tirukOLoor as a treasure which never depletes, one who comes to our aid when needed. He is madhusoodanA who removes our obstacles (vaitamAnidhiyAm madhusoodanaiyE). Those who sing these ten pAsurams with all their heart on Him, will be welcomed to rule over the spiritual abode of paramapadam. (11)
|
TIRUVAYMOZHI 6.7 |
धृत्यादेः आदिहेतुः dhRutyAdE: AdihEtu: | |
The Lord of tirukkOLoor, The primal cause of courage in His devotees. |
||
|
6.7.1 |
564 |
परमाय नम:। |
paramAya nama:| |
The supreme one (permeant in everything). |
|
6.7.2 |
565 |
भव्याय नम:। |
bhavyAya nama:| |
The one who is gracious inspite of His supreme position. |
|
6.7.3 |
566 |
स्रगभिहितिमुखै: सॆव्याय नम:। |
|
The one who is worshipped with tulasee garlands and praised with
hymns. |
|
6.7.4 |
567 |
श्रीशाय नम:। |
shreeshAya nama:| |
The one who is ever united with Shreedevi. |
|
6.7.5 |
568 |
ऐश्वर्याय नम:। |
aishvaryAya nama:| |
The one who bestows all prosperity (in association with Shree). |
|
6.7.6 |
569 |
भूम्नॆ नम:। |
bhoomnE nama:| |
The one who bestows all riches of the earth. |
|
6.7.7 |
570 |
स्नॆहिनॆ नम:। |
snEhinE nama:| |
The friend of the devotees. |
|
6.7.8 |
571 |
आभिरूप्यवतॆ नम:। |
AbhiroopyavatE nama:| |
The one with a form that beseems ShreedEvi's beauty. |
|
6.7.9 |
572 |
श्रितपरवशाय नम:। |
shrita-paravaSAya nama:| |
The one who subjects Himself to His devotee's will. |
|
6.7.10 |
573 |
सर्वलोकॆशाय नम:। |
sarvalokEshAya nama:| |
The supreme Lord of all the worlds. |
TIRUVAIMOZHI 6.8
PASURAMS 3420 TO 3430
These pAsurams are composed by AzhvAr, himself as the nAyaki, who sends birds as messengers to emperumAn.
ParAnkusa nAyaki sets out to tirukkOLoor expecting to be united with emperumAn, vaittamAnidhi perumAL. Her desire not being fulfilled, she prepares to send birds as messengers to tell her plight to emperumAn and seek solace.
Choosing birds to be messengers is interpreted to be representing bhAgavatas and Acharyas who act as the essential intermediaries enabling devotees to reach emperumAn.
While birds have their two wings to help them reach great heights, the bhAgavatha srEshtas have knowledge ( gyAnam) and observance as laid down by the knowledge gained( anushThAnam) as the two wings to help them scale great heights, viz the ultimate destination, the paramapadam. Hence it is only the parama bhAgavathas like Acharyas, brahmacharis who studied in the Patashala together,sons or students( shishyA), who are represented by the birds.
In this decad, the messenger is sent to emperumAn who is in His paratva or antaryAmi state.
The guNa nAma of this decad is "sveeyA-yatta-svavibhooti-dvaya: |"- The one who is ready to grant both His wealth (nitya vibhooti and leelA vibhooti) to His devotees.
buvani muzhudALeerO? *
nannalap puLLinankAL! *
vinaiyATTiyEn nAn irandEn **
munnulagankaL ellAm
paDaitta * mugilvaNNan kaNNan *
ennalam koNDa pirAn
tanakku * en nilaimai uraittE 1
3420. It is categorically stated by AzhvAr in this pAsuram, that the person who enables the elevation of the devotees from this worldly existence to reach emperumAn, is entitled to receive the ubhaya vibhUtis as reward. So in this pAsuram, AzhvAr promises the ubhaya vibhootis to the birds if they convey her plight to emperumAn and bring relief.
O flock of birds with praiseworthy disposition!( nal nala puLLinangAL). Please do a favour for this unfortunate girl( vinaiyAttiyEn)..
EmperumAn kaNNan who is accessible to all His devotees , who created the universe and is hued as the dark rain clouds has abandoned me. He has deprived me of my physical and spiritual well-being( en nalam koNda pirAn). Please be my messenger and convey my listlessness to my emperumAn. If you accomplish this task, you shall be rewarded with both the leelAvibhuti( pon ulagu) and the nityavibhoothi( buvani) and you shall rule both!*
* emperumAn is ever ready to bestow all His possessions to His devotees.
* Desikan says that emperumAn takes the AchAryan's concurrence to reward the devotees with paramapadam/ mOksham. (1)
mankaimAr munbu en kaiyirundu *
neyyamar innaDisil *
nichchal pAloDu mEveerO? **
kaiyamar chakkarattu * en
kanivAyp perumAnaik kaNDu *
meyyamar kAdal sollik *
kiLigAL! viraindODi vandE 2
3421. ParAnkusa nAyaki now entrusts the task of being the messenger, to the parrots.
O parrots! Please go to the emperumAn who holds the sudharshana chakram in His hand and whose lips are red as the kOvai fruit. Tell Him about my love for Him and my desire to embrace Him( mei amar kAdhal). After conveying this to Him hurry back to me. In the presence of my sakhis who have long sword-like eyes, that are lined with kohl, ( maiamarvAL nedunkaN),* come and perch on my hand. You can have rice mixed with ghee along with milk for your food( nei amar in adisil pAl).**
* kohl is interpreted as bhakthi and the eyes are knowledge. The sakhis are those who are soaked in knowledge and bhakthi.
Some vyakyanams our Acharyas have given for "nei amar in adisil pAl"......
** Ghee, Rice and Milk represent tattva ( Truth), hitha ( Path) and purushArtham( Goal). The three are the sure combination to make our life wholesome and meaningful.
** The srivaishnava sampradAyam lays importance to Bhagavat anubhavam, Bhaghavata anubhavam and AchArya anubhavam. Ghee, Rice and Milk that is promised in the pasuram is the three anubhavams.
** EmperumAn's various nAmas which reflect His beauty, the leelas He performed and His kalyANaguNas represent Rice. Milk is the devotion and Ghee is music/ melody. When emperumAn's divya nAmas are sung with devotion, what one derives is joy!
A parrot is faithful to its owner. Though it gets captivated by emperumAn's compassionate eyes , it comes back to its owner after completing the mission. Hence parrots are the preferred emissaries. (2)
oLimAmalar oodeerO? *
kooDiya vaNDinankAL! *
kurunADuDai aivargaTkAy **
ADiyamA neDuntErp *
paDai neeRezha seTRa pirAn *
sooDiya taNtuLavamuNDa *
toomaduvAygaL koNDE 3
3422. O swarm of bees!( vaNdinangAL). You went to feed on the honey dripping from the tulasi garland worn by my emperumAn. He is the one, who, in order to help the panchapaNdavas in the kurukshEtra war, destroyed( seRRa) the trotting horses, huge chariots and the entire kaurava army.
After consuming the honey from emperumAn's garland, come back to me. With the same honey soaked mouth, continue your frolic and drink honey from the beautiful flower that I wear on my hair!*
* The nAyaki says, that for the kind of service the bees have rendered, it is only befitting to keep them on her head and celebrate them!
The Acharyas or the shishyas are referred to as the bees. What meditating on bhaghavAn's kalyANaguNas is to the Acharyas, drinking honey is to the bees. (3)
vandu * en mullaigaL mEl tumbigAL! *
poomadu uNNach sellil *
vinaiyEnaip poy seydu aganRa **
mAmaduvAr taNtuzhAy
muDi * vAnavar kOnaik kaNDu *
yAm iduvO takkavARu? *
enna vEnDum kaNDeer nunkaTkE 4
3423. O friendly dragonflies( thumbi) who live on the lilies! You flit around, looking to feed on the nectar of the flowers that I am wearing. You can find plenty of nectar in the tulasi garlands that emperumAn wears on His tirumuDi*. Go and see this emperumAn, who is the swAmi of the nityasooris **( vAnavarkOn) and ask Him if it is fair to leave me , this unfortunate girl, alone and to suffer in grief!
* The nAyaki points out the glaring contrast.... The flowers that she wears are dried up and crumpled owing to her sad state. Whereas emperumAn's tulasi is fresh, fragrant and dripping honey!
** While the nAyaki is languishing, unable to bear being away from Him, He is seated majestically as dEvAtidEvan, the swAmi of the nityasooris.
In this pAsuram, the messenger is sent to emperumAn in His paratvam state.... since the dragonfly is asked to see the ' vAnavarkOn'. (4)
vammin * yAn vaLartta kiLigAL! *
venkaN puLLoorndu vandu *
vinaiyEnai nenjcham kavarnda **
senkaN karumugilaich *
seyyavAych sezhunkaRpagattai *
enkuch senRAgilum kaNDu *
iduvO takkavARu? enminE 5
3424. O parrots that I have lovingly raised! Come here( vammin). I have something to tell you....
The red eyed wonder, puNdareekAkshan, who has the complexion of the dark rainy clouds, came to me on His fiery eyed( vemkaN) large bird , the Garuda. To Him, I lost my heart. But He left me to be alone and distressed.
O parrots! Go and find my swAmi, who has red lips and is like the kalpavruksham, granting all desires , wherever He is, and ask Him if it is fair to let me suffer in grief like this.
By instructing the parrots to go 'wherever needed ' to find emperumAn, this pAsuram is identified as the emissary being sent to emperumAn in the antaryAmi state. (5)
en karumperumAn en kaNNan *
tanmannu neeLkazhal mEl *
taNtuzhAy namakkanRi nalgAn **
kanmingaL enRu ummai yAn *
kaRpiyA vaitta mATRam solli *
senmingaL teevinaiyEn *
vaLartta siRu poovaigaLE! 6
3425. O my tiny poovai birds raised fondly by this unfortunate girl! My swAmi, who wears the shining yagyOpaveetam across His divine chest( minnu nool mArvan)! The dark hued KaNNA who is everything to me, wears the fragrant tulasi garland on His broad tiruvadis. These garlands are for my exclusive enjoyment.
Be my messenger and convey to Him what I have taught you. Recite all the pAsurams that I have taught you. (6)
puNDareegankaL pOlum kaNNan *
yAvaiyum yAvarumAy *
ninRa mAyan en AzhippirAn **
mAvai valvAy piLanda *
madusoodaRku en mATRam solli *
pAvaigaL! teerkkiTRirE *
vinaiyATTiyEn pAsaRavE 7
3426. O my beautiful wooden figurines! My favorite playmates! My emperumAn has a very attractive complexion* like the poovaipoo. ( complexion which are attractive to the women). He has eyes like the lotuses( puNdareekam). He is the unparalleled one, who has all the sentient and the insentient ( yAvaiyum yAvarumAi ninRa mAyan)as His swaroopam. He wields the sudharshana chakram in His hand. He once slit the mouth of kEsi, the asuran who came in the guise of a horse. He is the slayer of the asura madhu.
To this incomparable emperumAn, I am sending you as my messenger. Tell Him how I have lost my lusture unable to bear the separation. I am pinning my hopes on you, my dear toys, to bring me relief( theerkiRReerE) and solace.
* The nAyaki is now reduced to a state where she chooses an insentient toy to be her messenger. The birds and insects, with their minimal sense, are likely to stray away and leave their assigned tasks incomplete. (7)
AsaRu toovi veLLaik
kurugE! * aruL seydu orunAL **
mAsaRu neelach suDar muDi *
vAnavar kOnaik kaNDu *
EsaRum nummai allAl *
maRunOkkilaL pErttu maTRE 8
3427. O kurugE , with white, spotless( Asu aRu) wings! How long can I remain like this, wilting ( naivEn?)and losing my lustre ( pAsaRa eidhi), caused by the separation from my swAmi? Please take pity on me and do this one favour! Go and find Him, the swAmi of the devas( viNNavarkOn) , who is adorned with the sparkling sapphire studded crown on His tirumudi and tell Him about my sorrowful state. Tell Him that I have no succor other than Him( EsaRum nummai allAl maRu nOkku ilaL), the flawless, glorious dEvAdidEvAn. (8)
vinaiyATTiyEn nAn onRilEn *
neerttirai mEl ulavi *
irai tErumputAvinankAL! **
kArttiraL mAmugil pOl *
kaNNan viNNavar kOnaik kaNDu *
vArttaigaL koNDaruLi
uraiyeer * vaigal vandirundE 9
3428. O large cranes( pudhA inangAL)), who wade in the waves of the lakes and scourge for food!
I am left with no comfort, being an unfortunate soul. I want you to do me a help.
Go and find the dEvAdhdEvan, whose complexion is like the darkened rain clouds that have gathered( kArthiraL mA mugil)*. Please come back soon to me with the message He sends.. Keep repeating His message since it will give me great happiness.
*The nAyaki's reason for her grief is that ,when the crops are drying up for want of rain, the clouds gather over the ocean, which is already full, and gives rains to the ocean. Likewise, while the nAyaki is waiting for union with emperumAn, He graces the paramapadam, which is already a blessed place, and is seated as the swAmi of the nityasooris. (9)
maNichchEvalum neerum ellAm *
andaram onRum inRi *
alarmEl asaiyum annankAL! **
en tirumArvaRku ennai *
innavARu ivaL kANmin enRu *
mantirattonRu uNartti
uraiyeer * maRumATRankaLE 10
Please meet my swAmi, the lakshmipati ( tirumArvarku) and tell Him about me. Tell Him about my present wretched condition. Tell ( mandhirithu)this to Him when He is relaxed and in the company of periya pirAtti. Come back and convey His reply ( maRu mARRangaL) to me. (10)
madusooda pirAn aDimEl *
nATRankoL poompozhil soozh *
kurugoorch saTakOpan sonna **
tOTRankaL AyirattuL *
ivaiyumoru pattum vallAr *
ooTRinkaN nuNmaNal pOl *
urugA niRpar neerAyE 11
3430. These pAsurams , the ten out of the thousand, are created( tORRangaL) by kurugoor SaDagOpan, by carefully coining words. These are dedicated to the divine tiruvadis of emperumAn. Kurugoor is the holy town surrounded by fragrant flower gardens.
Those who recite these ten pAsurams with fervor, shall melt with bhakti , like the fine sand granules that dissolve and flow with the waters in the spring.( ooRRin kaN nuN maNal pOl urugA niRpar). (11)
|
TIRUVAYMOZHI 6.8 |
स्वीयायत्तस्वविभूतिद्वयः sveeyAyatta-svavibhooti-dvaya:
| |
The one who is ready to grant both His wealth (nitya vibhooti and
leelA vibhooti) to His own devotees. |
||
|
6.8.1 |
574 |
लोकस्रष्टृत्वशक्तिमतॆ नम: । |
lokasraShTRutva-shaktimatE nama: | |
The one having the power to create all the multiverses. |
|
6.8.2 |
575 |
आयुधसुभगाय नम: । |
Ayudha-subhagAya nama: | |
The one who looks gorgeous with His weapons. |
|
6.8.3 |
576 |
जिष्णुसारथयॆ नम: । |
jiShNu-sArathayE nama: | |
The charioteer of arjuna (jiShNu the victor). |
|
6.8.4 |
577 |
स्रग्भ्राड् दॆवॆशाय नम: । |
sragbhrAD dEvESAya nama: | |
The one whose tulasee garland is a sign of lordship over the dEvas. |
|
6.8.5 |
578 |
गरुडरथाय नम: । |
garuDa-rathAya nama: | |
The one who has garuDa as his vehicle/chariot. |
|
6.8.6 |
579 |
स्वाश्रितॆ पक्षपातिनॆ नम: । |
svAshritE pakShapAtinE nama: | |
The one who is partial to His devotees. |
|
6.8.7 |
580 |
कान्तिमतॆ नम: । |
kAntimatE nama: | |
The charming one (having the blue hue of the poovai/kAya flower). |
|
6.8.8 |
581 |
साम्राज्ययोगिनॆ नम: । |
sAmrAjya-yoginE nama: | |
The expert sovereign of the whole universe (His effulgent crown befits
His Lordship). |
|
6.8.9 |
582 |
अवतरणदशास्पष्टपारम्याय नम: । |
avataraNa-dashA-spaShTa-pAramyAya nama: | |
The one who maintains His supremacy even in His incarnated state. |
|
6.8.10 |
583 |
श्रियः पतयॆ नम: । |
shriya: patayE nama: | |
The Lord of ShreedEvi. |
TIRUVAYMOZHI 6.9
PASURAMS 3431 to 3441
EmperumAn, after realising that AzhvAr is restless and keen in uniting with Him, showed Himself as being omni present. But AzhvAr wished to see SarvEswaran in vishvaroopam, similar to the one He showed to Arjuna.
In this decad, AzhvAr urges emperumAn who took the form of vAmana to appear before Him with all His unique symbols like shankh, chakra, etc. He also explains that he is perfectly qualified for that desire and cannot wait for long.
The guNa nAmam of this decad is anarhad-viyOga: | The one whose separation is worthless.
koorArAzhi veNsangku Endik * koDiyEn pAl
vArAy * oru nAL * maNNum viNNum magizhavE 1
seerAr suDargaL iraNDAych * sivanAy ayanAnAy! **
3431.Oh Lord ! Let me have your darshan!
In this pAsuram, AzhvAr explains the purpose of the creation of the five elements (panchabootam), one by one starting with water (neerAy), and how in panchikaranam, He combined one element with the other, just as a potter would add water and mud to the soil, treat them well and spin them to make awesome pots. His first sankalpam was to create a universe and then He began to create the two lamps named the sun to provide light to the universe and the moon to keep it cool. AzhvAr feels sorry that He forces emperumAn to show His form which is contrary to his natural character. He says he is like iLaiya perumal who forced rAma to let him accompany to the woods. (kurushva) (1)
maNNum viNNum koNDa * mAya ammAnE! **
naNNi unai nAn * kaNDugandu koottADa *
naNNi oru nAL * njAlattooDE naDavAyE 2
3432. AmmAney! Could you not walk on earth One day!
AzhvAr desires that emperumAn should walk on earth one day. AzhvAr says, Oh lord! You appeared as vAmana and measured both the realms and showed your beauty and stunned mAhAbali with your amazing beauty (maNNum viNNum magizhak kuRaLAy valam kAtti). Though He was warned by sukrAcharya, He could not get back and continued to grant what you as vAmana opted for. My only role is to be overwhelmed on your arrival and dance merrily. You must come to my place.
(nAn KaN ugandu kUttADa nAnni) Could you not walk in front of me, a true bhakta (whose only desire is to have your darshan and who survive by your internal and external beauty) and marvel me by your beauty? Could you not repeat the same act and walk one day (nyAlatudey naDavaaye) in front of me like the way you strode in your trivikrama avatAra?(2)
sAlap pala nAL * ugandORu uyirgaL kAppAnE! **
kOlat tirumAmagaLODu * unnaik kooDAdE *
sAlap pala nAL * aDiyEn innam taLarvEnO? 3
3434. taLarndum muRindum * sagaDa asurar uDal vERA *
piLandu veeyat * tirukkAl ANDa perumAnE! **
kiLarndu piraman sivan * indiran viNNavar soozha *
viLangka oru nAL * kANa vArAy viNmeedE 4
3433.How long will I wait for?
AzhvAr asks emperumAn how long must he wait to see Him with His divine consort Sri MahAlakshmi? EmperumAn protected all creatures and came to their rescue in every yuga in different avatArams and displayed several beautiful postures – naDandum ( Lord rAmA walked gracefully to the forest), ninRum (He stood majestically with the bow after killing vAli), kiDandadum (He slept on the darbha grass on the shore of the ocean waiting for samudrarAjA to give way), irundum, (He sat along with seetA pirATTi in leaf huts ). Did You not rule for 11000 years allowing everyone to experience your rAmarAjyam? (pala nAl). And you did this for not one yuga but many many yugas again and again to rescue the jeevAtmAs (uyirgal kAppAnE).
Even after acquiring the taste for bhagavat vishayam, should I lose you and wait endlessly for your arrival? Should I fade away without seeing You along with the beautiful pirATTi (kOla tirumAmagaL).
*The meaning of tirumantra. i.e arthapanchakam, is explained briefly in these phrases in this verse.
1.KOlat tiru mA magaL ODu - brahman's true nature, eeshwara swaroopam is explained.
2.aDiyen- AtmA's true nature, Atma swaroopam is explained.
3.uyirgal kAppAn – The means to reach bhagavAn, upAya swaroopam is highlighted.
4.unnai kUDa – The goal of reaching bhagavAn, phala/purushArtha swaroopam is explained.
5.unnai kUDAdE- taLarvEnO – The obstacles to reach the goal - virOdhi swaroopam is mentioned. (3)
3434.PerumAney! Give darshan to me atleast on the sky, surrounded by dEvas!
AzhvAr instructs emperumAn to get rid of the hurdles and appear before him and thus eliminate his grief.
When emperumAn said that the hurdles are huge and can't be overcome so easily, AzhvAr asks "Oh lord, Are the hurdles tougher than the one caused by shakaTAsura (whose body lost firmness, split into two and broke into several pieces)?Won't the hurdles run away on seeing your foot?
Earlier, you appeared before the celestials (manifesting your power) such as brahmA, rudra, indra and other dEvas who surround and worship you (shedding their ego) Won't you appear before me just as you appeared to save gajEndrAzhvzAn?
Won't you appear one day (did I pray for 100 years or 1000 years) on the sky to be worshipped by me? Am I asking you to come down to the earth (viN mIdhE)?"(4)
maNmeedu uzhalvAy! * ivaTRuL engkum maRaindu uRaivAy! **
eNmeedu iyanRa puRavaNDattAy! * enadAvi *
uLmeedADi * urukkATTAdE oLippAyO? 5
3435.Omni present lord! Show your form to me!
AzhvAr feels sad and asks emperumAn for not being visible to his eyes.
AzhvAr repeats the same description in this pAsuram too.
viN mIdhu iruppAy - emperumAn's presence (for nithya suris and nithya samsaris to worship Him without showing any discrimination) and majestic sitting posture in paramapadham.
malai mEl niRpAy - His distinguished standing posture (he is described as the one who dances) in tiruveEngaDam hills in periya tirumozhi 2.1.9 "vEngaDattADu koottan".
KaDal sErppAy -His beautiful reclining posture at tiruppArkaDal for the benefit of other gods (brahma, rudhra...)
AzhvAr says,"emperumAn roams around in front of samsAris who cannot reach those divine abodes and resides as antaryA mi even within those (ivaRRul engum maRaindhu uRaivAy) souls who fail to realise His greatness (paratvam) even after witnessing Him with their eyes directly.
Oh lord!You reside in many such countless oval shaped universes (eN mIdhu iyanRa puRa aNDaththAy) and reside even in those objects which are not visible to the senses. But why are you(( who is fully present in and out of my heart (enadhu Avi uL mIdhAdi)) still hiding from me and not showing your divine form in front of me? How can I get away from you if you hide your majestic form?(uru kAttAdhE oLippAyO).(5)
tAy * Or aDiyAl * ellA ulagum taDavanda
mAyOn! ** unnaik kANbAn * varundi enai nALum *
teeyODu uDansEr mezhugAy * ulagil tirivEnO? 6
3436. MAyan! How long will I melt and wander thinking of you?
AzhvAr here again grieves (nasai) and melts (asai) like a wax near fire to see emperumAn at all times and says that his Sareeram is roaming in hell always longing to see Him.
AzhvAr laments "Did you not place your tiruvaDi on the heads of all worldly people with pure grace and without discriminating between the (vAshista) most learned and the least disciplined (chaNdAla)?(pAy Or vaiththu).
Did you not physically spread and measure (with your lotus feet) all the world which is surrounded by ocean, the brahma lOkam and all worlds between the earth and sky?
When you effortlessly touched the entire universe with immense love (mAyOn) without anyone seeking or opting for it, why then now are you making me to beg and pray to be noticed by you?
(I feel as though the time span (enai nAlum) between the day I was blessed in the first pAsuram ("mayarvaRa madhi nalam) and the day I would attain mOksham seems to be too lengthy ( though it is a short period) for me to sustain).
I am melting like wax due to lack of physical experience of seeing you in front of me and I feel that my body is not safe to last here in this world. Please do not abandon me. Please appear before me ignoring all my disqualifications. (6)
ulagukkE Or uyirum AnAy! * puRavaNDattu **
alagil polinda * tisai pattAya aruvEyO! *
alagil polinda * aRivilEnukku aruLAyE 7
3437.Oh controller of all worlds! Show mercy on this ignorant soul and bless.
AzhvAr pleads emperumAn who is the sole soul* of all objects (ulagukkE Or uyirum AnAy) in the several worlds.
AzhvAr starts his accusations "Are all the learned scholars in the world independent ? Aren't they controlled by you? Is there anyone other than you who can bestow the results (karma gatiyAy) through the various means adapted in this world? Are we not at your disposal for ever? Are those muktAtmAs who by their dharmabhoota gyAnam reside outside the universe pervade in all ten directions without your mercy? Are they not your form and are you not the antArAtmA for all wordly entities?
Am I counted outside your purview of protectors?
I can comprehend your svarUpa, rUpa, and gunAs but cannot comprehend my ignorance oh lord!
Don't you think I am most eligible for your mercy ? Please shower your mercy on this ignorant soul!" (7)
veRikoL sOdi moortti! * aDiyEn neDumAlE! **
kiRiseydu ennaip puRattiTTu * innam keDuppAyO? *
piRidonRu aRiyA aDiyEn * Avi tigaikkavE 8
3438. EmperumAnE! Would you trouble me more?
AzhvAr with great distress asks the lord whether He would confuse and hold him in samsAram, worldly matters ( as lord Rama had left pirAtti in aSoka vanam) and keep him away from enjoying bhagavat vishayam.
AzhvAr says "Oh lord of all learned persons! (aRivAr uyir AnAy)I am waiting for your mercy only.
You should grant my wish and shower your mercy on me who knew nothing other than enjoying your form. You are my gyAna piRan as said in gitA "gyAni tvAtmaiva matam".
Your amazing beauty will not prevent me from desiring to visualise your divine form even if you fail to pour your mercy on me the ignorant soul.
(VeRi koL sOdi mUrthi)
Are you not contented in whatever I have lost (innam keduppAyO) so far? Would you still torment me who has no other taste and interest towards worldly people except you? Thus AzhvAr states his interest clearly and repeatedly pleads for His mercy.(8)
pAviyEnaip * pala nee kATTip paDuppAyO? **
tAvi vaiyam koNDa * taDantAmaraigaTkE *
koovik koLLum kAlam * innam kuRugAdO? 9
3439.Oh NeDumAlE! When would I attain your divine feet?
AzhvAr continues from the previous pAsuram and impatiently asks emperumAn "Will the act of surrendering at your divine tiruvaDi happen soon?"
Even at this stage will I not be relieved of troubling my five senses (aivar kumaikkum),my heart and my mind and to make them stay away from worldly insignificant pleasures?".
Am I not born to enjoy something more than what I deserve? Am I so weak to be bound by silly aspects?
Do you make me melt on enjoying your guNas first and then force me to get attracted to worldly pleasures (kATTi paDuppAyO)?
Won't my wait end soon?(kUvi kollum kAlam innam kuRugAdhO")
Why are you further delaying even after realising that I will reach my final stage if you push me into worldly pleasures forcefully?
Thus AzhvAr questions emperumAn boldly and urges him to take him to shreevaikunTham at the earliest. (9)
siRugA perugA * aLavil inbam sErndAlum **
maRugAl inRi mAyOn * unakkE ALAgum *
siRukAlattai uRumO? * andO! teriyilE 10
3440.MAyon! When will I serve you?
AzhvAr firmly says, andO! Why am I placed in a delicate situation of comparing a mountain with a pebble? Even if I happen to enjoy the bliss of self (aLavil inbam sErndhAlum) (kaivalyam), which has no expansion or contraction (kuRuga neeLA), which has neither decay or growth, which has no limits or boundaries, that will be of no match to bhagavath anubhavam and the kainkaryam which I do at your divine feet (the momentary feeling and satisfaction) even though it is for a small fraction of time and is not going to reoccur. (mAyOn). (10)
3441. teridal ninaidal * eNNal AgAt tirumAlukku *
uriya toNDar toNDar * toNDan saTakOpan **
teriyach sonna * OrAyirattuL ippattum *
uriya toNDar Akkum * ulagam unDARkE 11
3441.Read with devotion and you will become exclusive servitors!
AzhvAr firmly believes that those who with devotion, chant and practice this set of ten (which speaks of the glory of emperumAn and the weakness of material realm), among the thousand pAsurams sung by nammAzhvAr who is the servitor of all the other servitors of shriya:pati, will turn out to be wonderful kainkaryaparas of the lord who is the unparalleled protector of the entire universe. (11)
|
TIRUVAYMOZHI 6.9 |
अनर्हद्वियोगः anarhad-viyOga: | |
The one whose separation is worthless. |
||
|
6.9.1 |
584 |
सर्वात्मनॆ नम: । |
sarvAtmanE nama: | |
The inner soul of all things. |
|
6.9.2 |
585 |
जगतीक्रमणाय नम: । |
jagatee-kramaNAya nama: | |
The one who bestrode the worlds. |
|
6.9.3 |
586 |
विष्टपानां संरक्षकाय नम: । |
viShTapAnAM samrakshakAya nama: | |
The preserver of the multiverse. |
|
6.9.4 |
587 |
शत्रुध्वंसकाय नम: । |
shatru-dhvamsakAya nama: | |
The destroyer of foes. |
|
6.9.5 |
588 |
परत्वाद्यभिमतदशया पञ्चधावस्थिताय नम: । |
paratvAdyabhimatadashayA panchadhAvasthitAya nama: | |
The one who fondly dwells in five forms namely para, roopa, vibhava,
archA and antaryAmi. |
|
6.9.6 |
589 |
आश्चर्यभूताय नम: । |
AshcharyabhootAya nama: | |
The wondrous person |
|
6.9.7 |
590 |
अण्डकोट्या: निर्वाहकाय नम: । |
aNDakOTyA: nirvAhakAya nama: | |
The director of the crores of universe. |
|
6.9.8 |
591 |
बुधदयिताय नम: । |
budhadayitAya nama: | |
The favorite of the wise ones. |
|
6.9.9 |
592 |
सर्वशीर्ष्णि अङ्घ्रिदात्रॆ नम: । |
sarvasheerShNi anghridAtrE nama: | |
The one who placed His foot on everyone. |
|
6.9.10 |
593 |
मॊक्षॆच्छॊत्पादकाय नम: । |
mOkShEchChOtpAdakAya nama: | |
The one who creates the desire for liberation. |
TIRUVAYMOZHI 6.10
PASURAMS 3442 TO 3452
TIRUVENKATAM
POORANA SHARANAGATI TIRUVAYMOZHI
In the ninth decad, NammAzhvAr called emperumAn in a moving voice strong enough to reach VaikuNTham, yet He did not turn up. NammAzhvAr became upset and ill.
In this distressed situation, He gets a vision of Lord tiruvEnkaTamuDaiyAn living amicably with nityasooris and nityasamsAris on the mesmeriZing Tirumala hills covered by lush trees and inhabited by a variety of birds and animals. AzhvAr immediately does sharaNAgati unto the Lord in the presence of mahAlakshmi and submits that “tirvEngaDattu emperumAn” is the only refuge for him.
Reminding emperumAn of how He protected the world in dire situations, AzhvAr seeks His providence to attain His tiruvaDis. Apt to the pensive mood, AzhvAr uses the words ‘aDiyEn’, pAdam, aDi, kazhal’ in every pAsuram of this tiruvAymozhi. The entire tiruvAymozhi is made of epithets that speak of emperumAn’s kalyAna guNas. The tenth pAsuram is about sharaNAgati to Lord ShreenivAsa and His consort alarmElmangai tAyAr.
3442. ulagamuNDa peruvAyA! * ulappil keertti ammAnE! *
nilavum suDar soozhoLi moortti! * neDiyAy! aDiyEn AruyirE! **
tiladam ulagukkAy ninRa * tiruvEngkaDattu emperumAnE! *
kulatol aDiyEn una pAdam * kooDumARu kooRAyE 1
3442. Oh Lord who proved your helpfulness by swallowing the whole universe into your capacious mouth during the deluge (ulagam uNDa peru vAyA)!
The Lord of limitless fame (ulappu il keerti ammAnE)!
The Lord having an effulgent form, filled in and out with pure, infinite radiance (nilavum chuDar shoozh oLi moorti )– The Lord is made of a pure divine material called suddha sattva. He emits unlimited effulgence ( niravadhika tEjOmaya roopam)!
The immeasurably expansive Lord, both in terms of His all-pervasiveness and all-nobleness (neDiyAy)!
You are aDiyEn’s beloved soul, antarAtmA (aDiyEnukku AruyirE), who conveyed your availability at tirumala for my sake.
Oh, my Lord of tiruvEnkaTam (tiruvEnkaDattu emperumAnE)! aDiyEn belongs to the family of devotees that has been serving you since generations (kula tol aDiyEn). Hence you must bless me so that I too attain your divine feet without being left out. (una pAdam kooDumARu koorAyE). (1)
seeRA eRiyum tirunEmi valavA! * deyvak kOmAnE! **
sERAr sunait tAmarai sentee malarum * tiruvEngkaDattAnE! *
ARA anbil aDiyEn * un aDi sEr vaNNam aruLAyE 2
3443. Oh Lord wielding the fierce, blazing, divine chakra in your right hand (seeRA eRiyum tirunEmi valavA)!
With this powerful chakra, you split (kooRAy), destroyed, (nilanAkki), and burnt the whole lineage of highly dreadful asuras to ashes (neeRAy).
Oh Lord of nityasooris (deyva kOmAnE)!
Oh Lord residing in TiruvEnkaTam surrounded with red lotuses shooting out of muddy swamps (sERAr sunai-tAmarai sendee malarum tiruvENGkaDattAnE)! Red lamps lit on water, are they? Please bless that aDiyEn who has unfading love for You attains your divine feet (ARA anbil aDiyEn un aDisEr vaNNam aruLAyE). (2)
eNNam pugundu tittikkum amudE! * imaiyOr adipadiyE! **
teNNal aruvi maNi pon muttalaikkum * tiruvEngkaDattAnE! *
aNNalE! un aDi sEra * aDiyERku AvA ennAyE 3
3444. Oh, Lord whose exquisite, dark complexion stupefies (vaNNa maruL) those who see Him! Or The enchanting dark-hued Lord who is the embodiment of benevolence (vaNNam aruL aNimEga vaNNA)!
The Lord who possesses amazing auspicious qualities - kalyANa guNas (mAya ammAnE)!
The one who appears in the thought and tastes sweet like nectar. (eNNam pugundu tittikkum amudE)!
The Lord of nityasooris who are blessed to watch Him and live in His vicinity forever (imaiyOr adhipatiyE)!
The Lord who resides in TiruvEnkaTam abound with pristine, rejuvenating waterfalls that scatter pearls, gold and emerald stones (teNNal aruvi maNipon muttalaikkum tiruvEnkaDattAnE)!
My master (annalE)!
Emoting with the words “Ah, Ah, I am there for you”, please show mercy so that aDiyEn reaches your divine tiruvaDis. (un aDisEra aDiyERku aavaa vennaayE! (3)
teevAy vALi mazhai pozhinda silaiyA! * tirumAmagaL kELvA!
dEvA! ** surargaL munik kaNangkaL virumbum * tiruvEngkaDattAnE! *
poovAr kazhalgaL aruvinaiyEn * porundumARu puNarAyE 4
3445. Oh, Lord rAmachandra! With your bow (silai), You showered fire-emitting arrows to devastate the lives of heartless asuras (kara and dooshaNa) who troubled the world (AvA ennAdu ulagattai alaikum asurar vANALmEl teevAy vALi mazhaipozhinda silaiyA!
The beloved of the great seetA dEvi who hugged You for this brave act (tirumAmagaL kELvA),
The Lord of everyone (dEvA)! After hugging seetA dEvi, it seems Lord rAma’s divinity increased manifold!
The favourite Lord of dEvas and the many clans of rishis (surargaL munikkaNangaL virumpum* tiruvENGkaDattAnE)!
Please lead this big sinner to Your divine feet that is covered with the offerings of flowers (poo Ar kazhal porundumARu puNarAyE) (4).
puNarEy ninRa maram iraNDin * naDuvE pOna mudalvAvO! **
tiNarAr mEgam enak kaLiRu sErum * tiruvEngkaDattAnE! *
tiNarAr sArngkattu una pAdam * sErvadaDiyEn ennALE? 5
3446. Oh Lord rAma, the lone hero who pierced the seven serial sal trees to prove Your might to sugreeva (puNaraa ninRa maramEzh*anRu eyda oruvil valava O)
Oh Lord KrishNa, the cowherd leader who walked through the two intertwined maruda trees and split them apart (puNarEy ninRa maramiranDin naduvE pOna mudalvA O)!
Oh Lord of tiruvEnkaTam where elephants (kaLiru) live on herds, seeming like a bunch of dense (tiNar) rain clouds (tiNar Ar mEgam ena kaLiRu sErum* tiruvENgaDattAnE)!
Oh Lord holding the strong bow (tiNar Ar saarngattu)! Please tell me the day when I shall reach your divine feet (una paadam sErvadu aDiyEN ennALE)? (5)
3447. ennALE? nAm maN aLanda * iNait tAmaraigaL kANpadaRkkenRu *
ennALum ninRu imaiyOrgaL Etti * iRainjchi inam inamAy **
mey nA manattAl vazhipADu seyyum * tiruvEngkaDattAnE! *
mey nAn eydi ennAL * un aDikkaN aDiyEn mEvuvadE? 6
3447. Oh Lord of tiruvEnkaTam! Awaiting the day when they would get the darshanam of Your tiruvaDis that measured the universe, the nityasooris stand, sing and bow to You. They flock together in large numbers to worship you with their trikaraNas namely body (mey - kAya), speech (nA – vAk) and mind (manadu – manas). The Lord is visited by such exalted souls! Why should I search elsewhere? Can You tell me the day when aDiyEn will really join your divine tiruvaDis? (mey nAn eydi en nAL un aDikkaN aDiyEn mEvuvadE?) (6)
koDiyAvaDu puLLuDaiyAnE! * kOlak kanivAyp perumAnE! **
seDiyAr vinaigaL teer marundE! * tiruvEngkaDattu emperumAnE! *
noDiyAr pozhudum una pAdam * kANa nOlAdARREnE 7
3448. Oh, the delicious nectar accessible for aDiyEn to relish! (aDiyEn mEvi amarginRa amudE)!
Oh, the chieftain of nityasooris! ( imaiyOr adhipatiyE)!
The Lord who has the destroyer of enemies, the GaruDa, in His flag (koDiyA aDu puL uDaiyAnE)!
The Lord who has lovely, fruit-like lips (kOlak kani vAy perumAnE)!
Oh, You are the medicinal herb to cure my illness of samsAra (seDi Ar vinaigaL teer marundE)!
Oh, Lord of tiruvEnkaTam ( tiruvEngaDattemperumAnE)!
Though I have not performed any great penance to obtain the divine darshanam of your tiruvaDis, I confess that I cannot withstand even for a second without seeing Your feet (noDiyAr pozhudum una pAdam kANa nOlAdu ARREnE)! (7)
3449. nOlAdARREn una pAdam * kANa enRu nuNNuNarvin *
neelAr kaNDattu ammAnum * niRai nAnmuganum indiranum **
sElEy kaNNAr palar soozha virumbum * tiruvEngkaDattAnE! *
mAlAy mayakki aDiyEn pAl * vandAy pOlE vArAyE 8
3449. Oh Lord of tiruvEnkaTam! You are prostrated by Lord NeelakaNTha - the wise one, BrahmA - the repository of the knowledge, and Indra - the owner of all the world’s wealth, along with their beautiful, fish-eyed dEvis (sEl Ey kaNNar palar soozh). These expert dEvas themselves bow to You with great reverence admitting, “Oh Lord, We have not done any penance to reach your divine feet”.
Your supremacy apart, You came as the mesmerizing Lord krishNa out of your sowlabhyam to the land of the cowherds. Will You not come for aDiyEn who is in need of You (mAlAy mayakki aDiyEnpAl vandAy pOlE vArAyE). (8)
sentAmaraikkaN sengkanivAy * nAltOL amudE! enaduyirE **
sindAmaNigaL pagar allaip pagal sey * tiruvEngkaDattAnE! *
andO! aDiyEn una pAdam * agalakillEn iRaiyumE 9
3450. Oh Lord, You entered my heart and granted me immense, nectareous bhagavat anubhavam, but if I try to touch You or embrace You, I realise that You have not really come near me (vandAy pOlE vArAdAy).
When I realise that You are not easily attainable, I melt and swoon. At that moment, You suddenly make your presence felt inside my heart without notice ( vArAdAy pOl varuvAnE).
Oh, my dearest Lord! (enadu AruyirE)! Oh, the delightful nectar having red lotus eyes and four strong endearing shoulders (sendhAmaraik kaN sengani vAy nARROLamudhE)!
Oh, Lord standing in tiruvEnkaTam, the hills of which shine with precious chintAmani stones that light up the dark night (sindAmaNigaL pagal allai pagal sey tiruvEngaDattAnE)!
Oh god, ADiyEn cannot stay away from Your divine feet even for a moment (andO aDiyEn una pAdam agalagillEn iRaiyumE) (9).
nigaril pugazhAy! ulagam moonRuDaiyAy! * ennai ALvAnE! **
nigaril amarar munik kaNangkaL virumbum * tiruvEngkaDattAnE! *
pugal onRillA aDiyEn * un aDik keezh amarndu pugundEnE 10
3451. POORANA SHARANAGATI PASURAM
NammAzhvAr makes a fine transition of the word ‘agalagillEn’ from the previous pAsuram to this pAsuram. AzhvAr expressed his inability to stay away from bhagavAn’s feet and prayed for permanent union in the previous pAsuram. Who else can grant such perpetual union other than Lakshmi who has the fortune of being perpetually inseparable from VishNu? So, AzhvAr invokes periya pirATTi and seeks the divyadampati’s blessings, in total surrender to them. Our poorvAchAryas regard this pAsuram as the essence of “dvaya mantram”.
(alar mEl mangai uRai mArbA)!
AzhvAr addresses Lord SrinivAsA : Oh, The Lord having the lotus born Lakshmi reside in your chest all time!
Dvayam: “alarmEl mangai”, mahAlakshmi is equated with “shree” shabdha of the first line of the dvaya mantra.
(iRaiyum agalagillEn enRu)!
Periya PirATTi or mahAlakshmi is called nityAnapAyinee because she ascended Lord VishNu’s chest and remains there permanently telling the Lord, “I shall not stay away from You even for a second”. ( iRaiyum agalagillEn). She is said to be in nitya yOgam with perumAL.
AzhvAr seeks the purushakAram, the recommendation of the universal mother, to expedite his liberation from samsAra and union with the Lord.
Dvayam - “urai mArbA” and “iraiyum agalagillEn” refer to “mat” shabdha in the dvaya mantra. In our shreevaishNava sampradAyam, we always surrender to Lord nArAyaNa along with Lakshmi. They are never separate.
(nigaril pugazhAy)!
Oh, the Lord of unparalleled fame! Associated ever with Lakshmi dEvi, Lord VishNu acquires the quality of affection and forbearance like a mother and hence He becomes like ‘mAtA’, the matchless mother.
(ulagam mUnRuDaiyAy)!
You are the owner of the three worlds – the worlds consisting of three types of chEtanas – baddas, muktas, nityas, and three types of achEtanas – prakriti, kAlam, shuddha sattvam.
EmperumAn’s svAmitvam, total ownership over everything and everyone is shown here. Since He takes the responsibility of protecting the universe, He is like ‘pitA’, father.
(ennai ALvAnE)!
My dear master who readily agreed to be my guide out of His sheer sauseelyam! His graciousness to protect the jeevAtmas is revealed here.
(nigaril amarar munik kaNangaL virumbum tiruvEngaDattAnE)!
Oh, Lord of tirvEnkATam who is fondly revered by peerless nityasooris who serve Him (kainkarya niShThas), and contemplative muNigaNas who meditate on Him (guNAnubhava niShThas). Lord NArAyaNa’s saulabhyam to be present in Tirumala to redeem the devotees is mentioned here.
Dvayam - The words starting from “urai mArbA, nigaril pugazhAy upto ennai ALvanE” point to the “nArAyaNa” shabdham of dvaya mantra as it explains His innumerous noble qualities.
(pugal onRillA aDiyEn un aDik keezh amarndu pugundEnE)!
With no other refuge, aDiyEn surrenders fully under Your divine feet to do permanent kainkaryam, without any obstacles.
By the words “pugal onRillA”, AzhvAr confesses that He has only the two qualifications required for a prapanna and nothing else –
Akinchanyam - the realisation that He cannot help Himself, and
ananyagatitvam – the realisation that bhagavAn is the only protector and no one else.
In other words, the word aDiyEn refers to the self that is not independent but has total dependence or ‘pAratantriyam’ on bhagavAn.
Dvayam -The words “aDi keezh pugundEnE” are equated to “charaNau sharaNam prapadyE”. The single word “amarndu” is equated to “shreematE nArAyaNAya nama:” meaning I surrender my self fully, I surrender to do service for Lord nArAyaNa, I surrender to do continuous service to Lord nArAyaNa without any break as all my hurdles have vanished. (10)
3452. aDik keezh amarndu pugundu * aDiyeer! vAzhmin enRenRaruL koDukkum *
paDik kEzhillAp perumAnaip * pazhanak kurugoorch saDakOpan **
muDippAn sonna Ayirattut * tiruvEngkaDattukku ivai pattum *
piDittAr piDittAr veeRRirundu * periya vAnuL nilAvuvarE 11
3452. PHALA SHRUTI
AzhvAr guarantees ananta mOkshAnandam. He says: Oh bhaktas (aDiyeer)! Lord SreenivAsa of tiruvEnkaTam, out of abundant providence, always points His right hand towards His feet to convey the message -“Surrender unto my feet and get redeemed!” (aDikkeezh amarndu pugundu enRu enRu aruL koDukkum). ShaThakOpan, the chief of the flourishing kurugoor city (pazhanam kurugoor shaThagOpan) has dedicated these ten pAsurams out of the thousand, to the peerless Lord TiruvEnkaDattAn (paDikkEzh illAp perumAnaip), to put an end to samsAra bandham (muDippAn sonna Ayirattul tiruvEngaDattukku ivai pattum).
All those who recite these ten pAsurams on their own (singly) or along with family as part of their age old family tradition (piDittAr piDittAr), will dwell in the highest abode /paramapadam permanently and enjoy eternal bliss (periya vAnuL veeRirundu nilAvuvarE).
(*Alternatively, all those who meditate on the words of the pAsurams (piDittAr), and all those who meditate on the meanings of the pAsurams (piDittAr) shall enjoy permanent bliss in the supreme sky.
*Paramapadam is referred by many names like periya vAn, vaikunTha, paramavyOma, mahAga, paramAkAsham, etc. (11)
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TIRUVAYMOZHI 6.10 |
शरण्यः sharaNya: | |
The Lord of tiruvEnkaTa, the only succor |
||
|
6.10.1 |
594 |
आपत्संरक्षकाय नम: । |
Apat-samrakshakAya nama: | |
The one who helps during peril. |
|
6.10.2 |
595 |
अर्युपकरणाय नम: । |
aryupakaraNAya nama: | |
The one who is equipped with the chakra. |
|
6.10.3 |
596 |
मॆघसाम्यभूम्नॆ नम: । |
mEghasAmya-bhoomnE nama: | |
The one whose complexion is dark like the rain-cloud. |
|
6.10.4 |
597 |
निरतिशयदीप्तिमतॆ नम: । |
niratishaya-deeptimatE nama: | |
The one whose splendor is unsurpassed. |
|
6.10.5 |
598 |
स्वानां विश्वासदात्रॆ नम: । |
svAnAM vishvAsa-dAtrE nama: | |
The one who instills faith in His devotees. |
|
6.10.6 |
599 |
सुरगणसमाश्रिताय नम: । |
suragaNa-samAshritAya nama: | |
The one who is cherished by hosts of dEvas |
|
6.10.7 |
600 |
दिव्यदॆशोपसन्नाय नम: । |
divyadESOpasannAya nama: | |
The one who dwells in the divine place, tiruvEnkaTa. |
|
6.10.8 |
601 |
आभिरूप्यॆण व्यामोहजनकाय नम: । |
AbhiroopyENa vyAmOha-janakAya nama: | |
The one who fascinates with His mesmeriZing beauty. |
|
6.10.9 |
602 |
स्वजनविजनयोः प्राप्याप्राप्याय नम: । |
svajana-vijanayO: prApyAprApyAya nama: | |
The one who is accessible to His devotees and inaccessible to His
detractors. |
|
6.10.10 |
603 |
सत्प्रपत्तव्याय नम: । |
satprapattavyAya nama: | |
The refuge for the noble persons. |
