Daily Archives: May 19, 2020

irAmAnusa nURRandhAdhi – Simple Explanation – pAsurams 61 to 70

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irAmAnusa nURRandhAdhi

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Sixty first pAsuram. When queried about the greatness of emperumAnAr’s qualitites, amudhanAr mercifully describes them.

kozhundhu vittu Odip padarum vem kOL vinaiyAl nirayaththu
azhundhiyittEnai vandhu AtkoNda pinnum aru munivar
thozum thavaththOn em irAmAnusan thol pugazh sudar mikku
ezhundhadhu aththAl nal adhisayam kaNdadhu irunilamE

There are sages who keep constantly thinking about emperumAn and who are difficult to attain, even for emperumAn. rAmAnuja, our swAmy, has the greatness of such sages bowing at his divine feet, and he has carried out the penance of surrendering to emperumAn. I am immersed in the hell of samsAram with the unlimited sorrow of cruel sins. rAmAnuja’s auspicious qualities grew in splendour, spreading rapidly [to various places] even after accepting me and are looking for more people to be uplifted. Looking at that, this expansive earth was amazed.

Sixty second pAsuram. He mercifully reveals the contentment that he had after his link with his sins was removed.

irundhEn iruvinaip pAsam kazhaRRi inRu yAn iRaiyum
varundhEn ini em irAmAnusan mannu mA malarththAL
porundhA nilai udaip punmaiyinOrkku onRum nanmai seyyAp
perum dhEvaraip paravum periyOr tham kazhal pidiththE

There are great people [such as kUraththAzhwAn] who do not carry out any benefit to the lowly people who do not attain the lotus-like divine feet of  emperumAnAr which match each other and which are most sacred. These great people praise periya perumAL. I attained the divine feet of such great people today and got relieved from the twin binding of puNya (virtuous deeds) and pApa (viceful deeds). I became contented after this and I will not feel sorrowful ever.

Sixty third pAsuram. amudhanAr requests emperumAnAr to grant him the desire which is the prerquisite to carry out kainkaryam (servitude) to his divine feet, now that he has got rid of the unwanted entities (virtuous and viceful deeds).

pidiyaith thodarum kaLiRenna yAn un piRangiya sIr
adiyaith thodarumpadi nalga vENdum aRu samayach
chediyaith thodarum maruL seRindhOr sidhaindhu Oda vandhu ip
padiyaith thodarum irAmAnusa mikka paNdidhanE

Oh rAmAnuja who has unlimited wisdom and who is looking for opportunity to accept people in this world, after making those foolish people who were following the six calumnous philosophies to run in fear after being won over! You should mercifully grant me the mercy to follow your divine feet which have the qualities of beauty, fragrance, softness etc, just like a male elephant follows a female elephant out of deep affection.

Sixty fourth pAsuram. Looking at those from the bAhya (those who do not follow vEdham) and kudhrushti (those who interpret vEdham incorrectly) philosophies who want to engage in debate, amudhanAr says that rAmAnuja muni (sage) who is like an elephant, has descended to the earth to oppose them and that their lives will come to an end soon.

paN tharu mARan pasum thamizh Anandham pAy madhamAy
viNdida engaL irAmAnusa muni vEzham meymmai
koNda nal vEdhak kozhum dhaNdam Endhi kuvalayaththE
maNdi vandhu EnRadhu vAdhiyargAL ungaL vAzhvu aRRadhE

The happiness of learning thiruvAimozhi, composed in thamizh by nammAzhwAr with music, is like the exulting fluid for our rAmAnuja muni who is obedient towards us and who is like an elephant. He is also carrying a huge stick which is the eminent vEdhas which speak the truthful matters as they are. Oh those who are desirous of a debate! That elephant with the exulting fluid and huge stick has come to this world, pushing ahead, unstoppable by anyone. Your lives, along with those of your disciples and their disciples, will come to an end.

Sixty fifth pAsuram. amudhanAr becomes joyous, reminiscing the benefits accrued due to the knowledge bestowed upon by rAmAnuja in order to win over the bAhya and kudhrushti philosophies.

vAzhvu aRRadhu thollai vAdhiyaRku enRum maRaiyavar tham
thAzhvu aRRadhu thavam thAraNi peRRadhu thaththuva nUl
kUzh aRRadhu kuRRamellAm padhiththa guNaththinarkku an
nAzh aRRadhu nam irAmAnusan thandha gyAnaththilE

Due to the knowledge bestowed upon by our lord rAmAnuja, the lives of bAhyas and kudhrushtis who were around for a very long time have ended; the grievance of vaidhikas (those who follow vEdhams truthfully) has got eliminated forever; earth became fortunate; all the doubts in SAsthras (traditional texts) which reflect truth [i.e. emperumAn] got eliminated; people who had faults in their qualities became relieved of their faults. What a great wisdom!

Sixty sixth pAsuram. He enjoys emperumAnAr having the ability to grant mOksham (liberation)

gyAnam kanindha nalam koNdu nAL thorum naibavarkku
vAnam koduppadhu mAdhavan valvinaiyEn manaththil
Inam kadindha irAmAnusan thannai eydhinarkku ath
thAnam koduppadhu than thagavu ennum saraN koduththE

emperumAn, the consort of SrI mahAlakshmi, grants mOksham to those whose knowledge has matured into devotion and who get affected everyday as to how they will enjoy emperumAn and how they will carry out kainkaryam to him. emperumAnAr, who removed the faults in the greatest sinner’s (my) mind grants that mOksham to those who attain him through the means of mercy. How great is this!

Sixty seventh pAsuram. amudhanAr is joyful reminiscing about how rAmAnuja protected him by instructing him not to use the senses, given by emperumAn to worship him, in worldly pursuits and says that if rAmAnuja had not done it, no one else would have protected him.

saraNam adaindha dharumanukkAp paNdu nURRuvarai
maraNam adaiviththa mAyavan thannai vaNanga vaiththa
karaNam ivai umakku anRu enRu irAmAnusan uyirgatku
araN angu amaiththilanEl araNAr maRRu ivvAruyirkkE

For dharmaputhra who attained his divine feet with the senses given by him, emperumAn, who has amazing powers, made dhuryOdhana et al to die in the war. These senses are to be used for that emperumAn and not for enjoyment in worldly pursuits. Revealing this meaning directly as well as indirectly, emperumAnAr protected the AthmAs when they engaged the senses in worldly pursuits. If he had not done that, who else would have protected the AthmAs?

Sixty eighth pAsuram. Being in this samsAram, my mind and AthmA engaged with the qualities of emperumAnAr’s followers. After this, there is none equal to me.

Ar enakku inRu nigar sollil mAyan anRu aivar dheyvath
thErinil seppiya gIthaiyin semmaip poruL theriya
pArinil sonna irAmAnusanaip paNiyum nallOr
sIrinil senRu paNindhadhu en Aviyum sindhaiyumE

emperumAn, who has amazing activities, proved that he obeys his followers by acting as the charioteer. On that day when arjuna kept his bow down and said that he would not engage in warfare, emperumAn stood on the divine chariot, which gained divinity due to its connection with him, and mercifully gave bhagavath gIthA. emperumAnAr gave the true and sweet meanings of bhagavath gIthA so that everyone on earth would know them well. My AthmA and mind went and engaged with the auspicious qualities of those who attained emperumAnAr. To tell the truth, who will equal me now?

Sixty ninth pAsuram. Reminiscing the great benefits bestowed on him by emperumAnAr, more than emperumAn, amudhanAr becomes joyous.

sindhaiyinOdu karaNangaL yAvum sidhaindhu munnAL
andham uRRu Azhndhadhu kaNdu avai en thanakku anRu aruLal
thandha aranganum than charaN thandhilan thAn adhu thandhu
endhai irAmAnusan vandhu eduththanan inRu ennaiyE

(During the time of deluge) Before the time of creation, mind and all the senses had lost their forms, becoming inactive and there was no distinction between sentient and insentient entities. Taking pity on me, emperumAn, out of his naturally existing mercy, gave me at that time, the senses but did not give his divine feet. emperumAnAr, taking the role of my father, gave me  his divine feet and uplifted me from samsAram.

Seventieth pAsuram. Looking at emperumAnAr who has done such a great benefit, amudhanAr asks as to what he is going to do now for him, beyond what has already been done.

ennaiyum pArththu en iyalvaiyum pArththu eNNil pal guNaththa
unnaiyum pArkkil aruL seyvadhE nalam anRi en pAl
pinnaiyum pArkkil nalam uLadhE un perum karuNai
thannai en pArppar irAmAnusA unnaich chArndhavarE

Being in samsAram since time immemorial, after being accepted by you, I am still engaging with worldly pursuits. Looking at me [who does not have any good quality], looking at my nature [which cannot earn anything good for itself] and looking at you, who are having innumerable auspicious qualities and are accepting me with all my faults, it is better if you mercifully shower your causeless grace on me. Instead of this, if one were to analyse, is there anything good in me? If you decide that you will grant benefit only if there is something good in me, what will those, who have attained your divine feet, think of your unlimited mercy? The opinion is that they will look at it as having some fault.

Source: http://divyaprabandham.koyil.org/index.php/2020/05/ramanusa-nurrandhadhi-pasurams-61-70-tamil-simple/

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – Simple Explanation – 2.10 – kiLaroLi

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SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

kOyil thiruvAymozhi

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kallalagar-mulavar-uthsavar-azhwar

AzhwAr desired for the kainkaryam which is pleasing to emperumAn. emperumAn thought about thirumAlirunjOlai which is known as theRkuth thirumalai (southern sacred hill) and showed his presence there to AzhwAr and said “I have arrived here for you and you can come and engage in all kinds of kainkaryam here”. Hearing that, AzhwAr fully enjoys the sacred hill and becomes pleased.

First pAsuram. AzhwAr says “The goal is thirumalai which is dear to sarvESvaran who has unsurpassed radiance”.

kiLaroLi iLamai keduvadhan munnam
vaLaroLi mAyOn maruviya kOyil
vaLariLam pozhil sUzh mAlirunjOlai
thaLarvilarAgil sArvadhu sadhirE

thirumalai which is known as thirumAlirunjOlai due to being surrounded by gardens which are growing yet youthful, is the divine abode of increasingly radiant sarvESvaran who has amazing abilities (his radiance increasing after descending here for his devotees) and who is staying here firmly; being in the (beginning of) one’s youth, which is qualified for rising knowledge and radiance and being free from sorrow, it is best to reach such thirumalai.

Second pAsuram. AzhwAr says “Enjoying the dhivyadhESam that has azhagar’s thirumalai (sacred hill) is the ultimate goal”.

sadhiriLa madavAr thAzhchchiyai madhiyAdhu
adhirkural sangaththu azhagar tham kOyil
madhi thavazh kudumi mAlirunjOlai
padhi adhu Eththi ezhuvadhu payanE

One should not be attached to the words and actions of intelligent and youthful damsels who mesmerise others; instead one’s goal should be to praise the well-known place of thirumAlirunjOlai and rise; this thirumAlirunjOlai is the divine mountainous abode of azhagar emperumAn, having many tall peaks which are touched by the moon; azhagar emperumAn has unsurpassed beauty due to having SrI pAnchajanyam that is blowing (due to the joy acquired from the togetherness). This pAsuram is spoken by AzhwAr towards his mind/heart.

Third pAsuram. AzhwAr says “To desire for the hill nearby thirumalai where the most generous emperumAn resides, is the goal”.

payan alla seydhu payanillai nenjE
puyal mazhai vaNNar purindhuRai kOyil
mayal migu pozhil sUzh mAlirunjOlai
ayan malai adaivadhu adhu karumamE

Oh heart! There is no use in performing useless activities. emperumAn is like a black cloud that  holds drizzles and droplets of water and showers rain without discriminating between land and water (sea); being friendly, he is residing eternally in the beautiful abode of mAlirunjOlai surrounded by garden that captivates; reaching a mountain near thirumalai is a natural activity [for the AthmA] and must be done.

Fourth pAsuram. AzhwAr says “to attain thirumalai which is surrounded by huge gardens and which is the abode of rakshaka (protector) , is the apt action [for devotees]”.

karumavan pAsam kazhiththu uzhanRuyyavE
perumalai eduththAn pIdudai kOyil
varumazhai thavazhum mAlirunjOlai
thirumalai adhuvE adaivadhu thiRamE

emperumAn who lifted the huge (gOvardhana) hill and protected the cowherd girls/boys, eternally resides manifesting his radiance in the divine abode of mAlirunjOlai that has very tall and wide gardens which are touched by the floating, laden clouds; he resides there to remove the karmas which are bondage and which are difficult to remove, and to accept the services of the jIvAthmAs; thus, to reach that thirumalai itself is that which is to be done [by all].

Fifth pAsuram. AzhwAr says “The best means is to approach a hill that is outside (in the vicinity) of thirumalai which is the abode of the one who holds the divine chakra to protect [others]”.

thiRamudai valaththAl thIvinai perukkAdhu
aRamuyal Azhip padai avan kOyil
maRuvil vaN sunai sUzh mAlirunjOlai
puRa malai sArap pOvadhu kiRiyE

Instead of increasing cruel sins (such as engaging in those acts which are forbidden etc) through one’s many types of abilities, the best means is to go and approach the hill that is in the outer ring of mAlirunjOlai (thirumalai) that is surrounded by unblemished ponds which help those  who approach them in all ways; such thirumalai is the abode of azhagar emperumAn who is holding the divine chakra as a weapon, that is engaged in righteous acts (such as protecting his devotees).

Sixth pAsuram. AzhwAr says “Contemplating on the path that leads to thirumalai (divine hill) which is the abode of emperumAn who is greatly attached to his devotees, in itself is good”.

kiRiyena ninaimin kIzhmai seyyAdhE
uRiyamar veNNey uNdavan kOyil
maRiyodu piNaisEr mAlirunjOlai
neRipada adhuvE ninaivadhu nalamE

Instead of engaging in inferior aspects (of being attached to worldly pleasures), consider this as the best means; (that is because, ) this is the temple of krishNa who consumed the butter that was accumulated and safely kept in the (pot from the) suspended rope. Also, this mAlirunjOlai is where the female deer are united with their calves; to meditate upon entering the path to such thirumalai is the goal.

Seventh pAsuram. AzhwAr says “It is best to be favourable towards thirumalai which is the abode of emperumAn who helps during praLayam (deluge)”.

nalamena ninaimin naragazhundhAdhE
nilamunam idandhAn nIduRai kOyil
malamaRu madhisEr mAlirunjOlai
valamuRai eydhi maruvudhal valamE

Instead of being immersed in this hell named samsAram (material realm), keep this as the ultimate goal in your intellect: to acquire the favourable aspects of the relationship (as SEsha/servant and SEshi/master) in thirumalai which is having the well placed moon with no blemish (due to rubbing on the peaks). This thirumalai is the eternally residing temple of emperumAn who lifted up the earth (as varAha perumAL) once upon a time (during praLayam (destruction)).

Eighth pAsuram. AzhwAr say “It is natural fit for the AthmA to eternally act favourably in thirumalai which is the abode of krishNa who is favourable towards his devotees”.

valam seydhu vaigal valam kazhiyAdhE
valam seyyum Aya mAyavan kOyil
valam seyyum vAnOr mAlirunjOlai
valam seydhu nALum maruvudhal vazhakkE

thirumalai is the abode of the temple of amazing lord krishNa who does favourable aspect of being dependent on the devotees; such thirumalai is favourably served by nithyasUris, the residents of paramapadham. It is proper for the AthmA to acquire strength (for the senses) and engage in favourable acts such as circumambulation etc towards thirumalai and be together forever [with emperumAn] instead of wasting such strength on worldly matters.

Ninth pAsuram. AzhwAr says “The firm faith in thinking ‘I should worship the abode of emperumAn who killed pUthanA’ is the cause for victory”.

vazhakkena ninaimin valvinai mUzhgAdhu
azhakkodi attAn amar perum kOyil
mazhakkaLiRRinam sEr mAlirunjOlai
thozhak karudhuvadhE thuNivadhu sUdhE

You think that this is fitting to the nature [of the soul] instead of getting drowned in very powerful sins; mAlirunjOlai is the divine huge temple where emperumAn, who killed the demoniac girl (pUthanA), is well-settled; herds of elephant calves reach such thirumalai; the cause (to win over the samsAram) is to have full faith in the mind to worship such thirumalai.

Tenth pAsuram. AzhwAr concludes saying “the goal is to enter thirumalai which is the abode of emperumAn who is the propagator of vaidhika gyAnam (knowledge [based] on vEdham)” as he started.

sUdhenRu kaLavum sUdhum seyyAdhE
vEdhamun viriththAn virumbiya kOyil
mAdhuRu mayil sEr mAlirunjOlai
pOdhavizh malaiyE puguvadhu poruLE

Thinking that stealing (without the knowledge of the victim) and taking away (while the victim is watching) wealth are simple means to earn wealth, one should not engage in such activities; instead one should consider entering thirumalai (thirumAlirunjOlai) as the goal; this thirumalai is the joyful abode of emperumAn who explained the principles of vEdham (through gIthA etc) long ago; it is also the place which has tall, expansive gardens which are populated by peacocks having softness and which have blossoming flowers. mAdhuRu is also explained as peacocks living together with their females.

Eleventh pAsuram. AzhwAr says “This thiruvAimozhi (decad) itself will end the bondage (to this materialistic realm) of those who learnt it and will unite them with the divine feet of azhagar emperumAn“.

poruL enRu ivvulagam padaiththavan pugazh mEl
maruLil vaN kurugUr vaN SatakOpan
theruL koLLach chonna OrAyiraththuL ippaththu
aruL udaiyavan thAL aNaivikkum mudiththE

The most generous nammAzhwAr who is the leader of the distinct/beautiful AzhwArthirunagari, being devoid of ignorance, mercifully explained the true knowledge to the jIvAthmAs, in this decad which is among the distinct thousand pAsurams, glorifying the qualities (such as dhayA (mercy), kshamA (patience), audhArya (generosity) etc) of emperumAn who created this world, to have the result (of getting the friendship of his devotees); such decad itself will eradicate samsAram (bondage in this material realm) and enable reaching the divine feet of azhagar emperumAn who is completely merciful.

Source: http://divyaprabandham.koyil.org/index.php/2020/05/thiruvaimozhi-2-10-tamil-simple/

adiyen sarathy ramanuja dasan

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திருவாய்மொழி – எளிய விளக்கவுரை – 2.10 – கிளரொளி

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கோயில் திருவாய்மொழி

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kallalagar-mulavar-uthsavar-azhwar

ஆழ்வார், எம்பெருமான் உகந்த கைங்கர்யத்தை ஆசைப்பட எம்பெருமானும் தெற்குத் திருமலை என்று சொல்லப்படும் திருமாலிருஞ்சோலை ஸ்தலத்தை எண்ணித் தான் அங்கே இருக்கும் இருப்பை ஆழ்வாருக்குக் காட்டிக் கொடுத்து “நாம் உமக்காக இங்கே வந்துள்ளோம், நீர் இங்கே வந்து எல்லா விதமான கைங்கர்யங்களிலும் ஈடுபடலாம்” என்று சொல்ல, ஆழ்வாரும் திருமலையை முழுவதுமாக அனுபவித்து இனியராகிறார்.

முதல் பாசுரம். மிகவும் ஒளிவிடும் ஸர்வேச்வரன் விரும்பிய திருமலையே நமக்குக் குறிக்கோள் என்கிறார்.

கிளரொளி இளமை கெடுவதன் முன்னம்
வளரொளி மாயோன் மருவிய கோயில்
வளரிளம் பொழில் சூழ் மாலிருஞ்சோலை
தளர்விலராகில் சார்வது சதிரே

கிளர்ந்து வருகிற ஞான ஒளிக்கு யோக்யதை உண்டான இளமையானது கெடுவதற்கு முன்னே வளர்ந்து வருகிற குண ஒளியையுடைய ஆச்சர்ய ரூபனான ஸர்வேச்வரன் பொருந்தி வாழ்கிற திவ்யஸ்தானமாய் வளர்ந்திருந்தாலும் இளமையாக இருக்கும் பொழில்களாலே சூழப்பட்டு அதனாலே மாலிருஞ்சோலை என்று திருநாமம் கொண்ட திருமலையை வேறு ப்ரயோஜனங்களை எதிர்பார்க்கும் தளர்த்தி இல்லாமல் அடைவதுவே சிறந்தது.

இரண்டாம் பாசுரம். அழகருடைய திருமலையோடு சேர்ந்து இருக்கும் திவ்யதேசத்தைக் கொண்டாடுவதே குறிக்கோள் என்கிறார்.

சதிரிள மடவார் தாழ்ச்சியை மதியாது
அதிர்குரல் சங்கத்து அழகர் தம் கோயில்
மதி தவழ் குடுமி மாலிருஞ்சோலை
பதி அது ஏத்தி எழுவது பயனே

ஸாமர்த்யம் மற்றும் இளமை ஆகியவற்றை உடைய ஸ்த்ரீகளுடைய தாழ்ந்ததான காமச்சொற்கள் மற்றும் செயல்களை ஆசைப்படாமல் முழங்குகிற ஸ்ரீபாஞ்சஜன்யத்தை உடையவராகையாலே மிகவும் அழகாக இருக்கும் அழகருக்கு தனித்துவம் வாய்ந்த ஸ்தானமாய் சந்த்ரனானவன் தவழும்படி ஓங்கின சிகரங்களைக் கொண்ட திருமலையில் இருக்கும் ப்ரஸித்தமான திவ்யதேசத்தை ஸ்தோத்ரம் பண்ணி வாழ்ச்சிபெறுவதே குறிக்கோள்.

மூன்றாம் பாசுரம். பெரிய வள்ளல் தன்மையை உடைய எம்பெருமான் வாழ்கிற திருமலையோடு சேர்ந்த அருகாமை மலையை அடைவதே குறிக்கோள் என்கிறார்.

பயன் அல்ல செய்து பயனில்லை நெஞ்சே
புயல் மழை வண்ணர் புரிந்துறை கோயில்
மயல் மிகு பொழில் சூழ் மாலிருஞ்சோலை
அயல் மலை  அடைவது அது கருமமே

நெஞ்சே! பயனற்ற செயலைச் செய்து ஒரு ப்ரயோஜனமும் இல்லை. தூறலும் துளியுமான காளமேகம்போலே ஸ்வபாவத்தையுடைய அழகர் எம்பெருமான் ஈடுபாடு கொண்டு நிரந்தரமாக வாழ்கிற ஸ்தானமாய், கண்டார் நெஞ்சு கலங்கும்படி அழகான பொழில் சூழ்ந்த திருமலைக்கு அருகில் இருக்கும் மலையை அடைவதுவே செய்ய வேண்டியது.

நான்காம் பாசுரம். நம்மைக் காக்கும் எம்பெருமான் வாழ்கிற பெரிய பொழில் சூழ்ந்த திருமலையை அடைவதுவே செய்யவேண்டியது என்கிறார்.

கருமவன் பாசம் கழித்து உழன்றுய்யவே
பெருமலை எடுத்தான் பீடுறை கோயில்
வருமழை தவழும் மாலிருஞ்சோலை
திருமலை அதுவே அடைவது திறமே

கர்மங்களாகிற கழற்ற அரிய கயிறுகளைக் கழற்றி அடிமைசெய்து ஆத்மாக்கள் உஜ்ஜீவனம் அடையவே கோபர்கள்/கோபிகைகளின் துன்பம் தீரும்படி பெரிய மலையை எடுத்துக் காத்தவன் தன்னுடைய காப்பாளன் என்கிற பெருமை விளங்கும்படி வாழ்கிற ஸ்தானமாய் வருகிற மேகங்கள் தவழும்படி மிகவும் உயர்ந்து பரந்த சோலையையுடைத்தான திருமலையை அடைவதே செய்யவேண்டியது.

ஐந்தாம் பாசுரம். ரக்ஷிக்க உதவும் திருவாழியையுடைய எம்பெருமான் வாழ்கிற திருமலையின் சுற்றில் இருக்கும் மலையை அடைவது நல்ல வழி என்கிறார்.

திறமுடை வலத்தால் தீவினை பெருக்காது
அறமுயல் ஆழிப் படை அவன் கோயில்
மறுவில் வண் சுனை சூழ் மாலிருஞ்சோலை
புற மலை சாரப் போவது கிறியே

பல விதமான வலிமையினாலே கொடிய பாபங்களை வளர்த்துக் கொள்ளாமல் அடியார்களைக் காக்கும் தர்மத்தில் முயலும் திருவாழியை ஆயுதமாக உடையவனுடைய இருப்பிடமாய், வந்து அடைபவர்களுக்கு நன்மை செய்யும் களங்கம் இல்லாத சுனைகளாலே சூழப்பட்ட திருமலையின் சுற்றில் இருக்கும் மலைக்கு அருகே போவது நல்ல வழி.

ஆறாம் பாசுரம். அடியார்களிடத்திலே மிகுந்த அன்புகொண்ட எம்பெருமான் வாழ்கிற திருமலைக்குப் போகும் வழியை நினைப்பதே நன்மை என்கிறார்.

கிறியென நினைமின் கீழ்மை செய்யாதே
உறியமர் வெண்ணெய் உண்டவன் கோயில்
மறியொடு பிணைசேர் மாலிருஞ்சோலை
நெறிபட அதுவே நினைவது நலமே

உலக விஷயங்களில் ஈடுபட நினைக்கும் தாழ்ச்சியைச் செய்யாமல் இதை நல்ல வழி என்று நினையுங்கள். ஏனெனில் உறியிலே சேமித்து வைத்த வெண்ணெயை அமுதுசெய்த க்ருஷ்ணனுடைய கோயிலாய், கன்றுகளோடேகூட மான்பேடைகள் சேருகிற திருமலையினுடைய வழியிலே இருக்கவேண்டும் என்கிற அதையே நினைக்கை நமக்கு ப்ரயோஜனம்.

ஏழாம் பாசுரம். ப்ரளய ஆபத்திலே நம்மைக் காக்கும் எம்பெருமான் வாழ்கிற திருமலை விஷயத்தில் செய்யும் அனுகூலமான செயல்களே சிறந்தது என்கிறார்.

நலமென நினைமின் நரகழுந்தாதே
நிலமுனம் இடந்தான் நீடுறை கோயில்
மலமறு மதிசேர் மாலிருஞ்சோலை
வலமுறை எய்தி மருவுதல் வலமே

ஸம்ஸாரம் என்னும் நரகத்தில் அழுந்தாதே இதை உயர்ந்த குறிக்கோள் என்று எண்ணுங்கள். முற்காலத்திலே பூமியை இடந்தெடுத்தவன் நிரந்தரமாக வாழ்கிற கோயிலாய், களங்கமில்லாத சந்த்ரன் பொருந்தியிருக்கும் திருமலையை தலைவைன்/தொண்டன் என்ற க்ரமத்தில் அனுகூலமான செய்லகளைச் செய்து பொருந்துவதே உயர்ந்த ப்ரயோஜனம்.

எட்டாம் பாசுரம். அடியார்கள் விஷயத்தில் நன்மைகளைச் செய்யும் க்ருஷ்ணன் வாழ்கிற திருமலையிலே நிரந்தரமாக அனுகூலமான செயல்களைச் செய்வதே நம் ஸ்வரூபத்துக்குச் சேர்ந்தது என்கிறார்.

வலம் செய்து வைகல் வலம் கழியாதே
வலம் செய்யும் ஆய மாயவன் கோயில்
வலம் செய்யும் வானோர் மாலிருஞ்சோலை
வலம் செய்து நாளும் மருவுதல் வழக்கே

அடியார்களுக்கு அடங்கி இருக்கும் அனுகூலமான செயலை பண்ணும் க்ருஷ்ணனான ஆச்சர்யபூதனுடைய கோயிலான, பரமபதத்தைச் சேர்ந்தவர்களும் அனுகூலமான செயல்களைச் செய்யும் திருமலையைக் குறித்து, வலிமையை உண்டாக்கி நிரந்தரமாக அந்த வலிமையை வேறு விஷயங்களில் செலவிட்டு வீணாக்காமல், ப்ரதக்ஷிணம் முதலிய அனுகூலமான செயல்களைச் செய்து, நிரந்தரமாகக் கூடி இருத்தலே ந்யாயம்.

ஒன்பதாம் பாசுரம். பூதனையைக் கொன்ற எம்பெருமான் வாழ்கிற திருமலையைத் தொழவேண்டும் என்கிற நினைவில் உறுதியே வெற்றிக்குக் காரணம் என்கிறார்.

வழக்கென நினைமின் வல்வினை மூழ்காது
அழக்கொடி அட்டான் அமர் பெரும் கோயில்
மழக்களிற்றினம் சேர் மாலிருஞ்சோலை
தொழக் கருதுவதே துணிவது சூதே

மிகவும் வலிமையான பாபங்களிலே மூழ்காதே, இது ஸ்வரூபத்துக்குச் சேர்ந்தது என்று நினையுங்கள். பேயான பெண்ணை அழைத்தவன் பொருந்து வாழும் பெரிய கோயிலாய் ஆனைக்கன்றுகளின் கூட்டம் சேரும் திருமலையை தொழவேண்டும் என்கிற நினைவிலே உறுதியுடன் இருக்கையே ஸம்ஸாரத்தை வெல்வதற்கான வழி.

பத்தாம் பாசுரம். வேதத்தை சொல்லிக் கொடுத்து வளர்ப்பவனான எம்பெருமான் வாழ்கிற திருமலையில் புகுகிற இதுவே குறிக்கோள் என்று தொடங்கிய உபதேசத்தை முடித்தருளுகிறார்.

சூதென்று களவும் சூதும் செய்யாதே
வேதமுன் விரித்தான் விரும்பிய கோயில்
மாதுறு மயில் சேர் மாலிருஞ்சோலை
போதவிழ் மலையே புகுவது பொருளே

எளிமையான வழி என்று நினைத்து களவாடுதல், பார்த்துக்கொண்டிருக்கும்போதே அபஹரித்தல் ஆகியவைகளைச் செய்யாமல் முற்காலத்தில் கீதோபதேசம் மூலமாக, வேதார்த்தத்தை விவரித்தவனான எம்பெருமான் விரும்பி வாழும் கோயிலாய், மென்மையை உடைய மயில்கள் சேர்ந்து வாழும் ஓங்கி, பரந்த சோலைகளில் பூவானது மலருகிற திருமலையிலே சென்று புகுவதே குறிக்கோள்.

பதினொன்றாம் பாசுரம். பகவானை அடைவதை இந்தப் பதிகத்துக்கு ப்ரயோஜனமாக அருளிச்செய்கிறார்.

பொருள் என்று இவ்வுலகம் படைத்தவன் புகழ் மேல்
மருளில் வண் குருகூர் வண் சடகோபன்
தெருள் கொள்ளச் சொன்ன ஓராயிரத்துள் இப்பத்து
அருள் உடையவன் தாள் அணைவிக்கும் முடித்தே

அடியார்களின் அனுகூலம் ப்ரயோஜனம் என்று இந்த உலகத்தைப் படைத்தவனுடைய தயை, க்ஷமை முதலிய குணங்களின் பெருமை விஷயமாக, அறியாமை சற்றும் இல்லாதவராய், உயர்ந்ததான ஆழ்வார்திருநகரிக்குத் தலைவராய், பெரிய வள்ளலான நம்மாழ்வார், உண்மை ஞானமானது ஆத்மாக்கள் பெறும்படி அருளிச்செய்த தனித்துவம் வாய்ந்த ஆயிரத்துள் இந்தப் பதிகமானது, ஸம்ஸாரத்தை அழித்து பரிபூர்ண க்ருபையையுடைய அழகருடைய திருவடிகளைப் பெற்றுக் கொடுக்கும்.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் –  http://divyaprabandham.koyil.org

ப்ரமேயம் (குறிக்கோள்) – http://koyil.org
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nAchchiyAr thirumozhi – Simple Explanation – ettAm thirumoizhi – viNNeela mElappu

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nAchchiyAr thirumozhi

<< EzhAm thirumozhi

In the previous padhigam she had enquired SrI pAnchajanyam about the nature of nectar of emperumAn’s mouth. After this, her experience in her mind reached up to emperumAn. At that time, the monsoon clouds came there uproariously. Due to the similarity of their colour and their quality of magnanimity, the clouds appeared like emperumAn to her. She thought that emperumAn himself has come to her. After getting some clarity, she realised that emperumAn has not reached there. Since the clouds which came there had the intelligence to move around, she decided to send them as messengers to emperumAn. Instead of sending them as messengers to vibhavAvathAram (emperumAn incarnating as rAma, krishNa et al), she sends them as messenger to archchai (emperumAn in idol form), at thiruvEngadam. In ramAvathAram, sIthAp pirAtti had a distinguished, wise person such as hanumAn to inform of her status to SrI rAma. Here ANdAL is so confounded by her love for emperumAn that she is sending an achEthana entity (one which does not have thinking power) as a messenger to convey her love. Due to the lust that she has towards emperumAn, it does not strike her that emperumAn in archchai form will only give dharSan (revealing his divine form) and will not talk or move with a person. Love or lust is also a form of devotion. In other words, they (the male and female) will sustain themselves if they are together, else they cannot sustain themselves. These qualities will be present in pirAttimArs (feminine people) as their nature. This is the reason that AzhwArs assumed the pathos of a female consort of emperumAn. However, in the case of ANdAl, since she is the reincarnation of bhUmippirAtti (bhUdhEvi), these are present as part of her nature.

First pAsuram. She tells the clouds to ask thiruvEngadamudaiyAn whether destroying her feminity will bring him any fame.

viNNeela mElappu viriththARpOl megangAL
theNNIr pAy vEAngadaththu en thirumAlum pOndhAnE?
kaNNIrgaL mulaik kuvattil thuLi sOrach chOrvEnai
peNNIrmai Idazhikkum idhu thamakkOr perumaiyE?

Oh clouds who appear to be like a canopy for the blue coloured sky! Has my swAmy (lord) thirumAl who dwells permanently in the hill of thiruvEngadam, where clear streams flow, come along with you? I feel sorrowful such that droplets of my tears fall on the edge of my bosom. Does this bring him any fame?

Second pAsuram. She asks the clouds whether emerpumAn has sent some words of comfort to her who is troubled by wind.

mAmuththa nidhi soriyum mAmugilgAL! vEngadaththuch
chAmaththin niRam koNda thAdALan vArththai ennE?
kAmath thIyuL pugundhu kadhuvappattu idaik kangul
EmaththOr thenRalukku ingu ilakkAy nAn iruppEnE

Oh monsoon clouds who rain distinguished pearls and gold! Is there any message from emperumAn who is splendrous with bluish complexion and who dwells permanently in thiruvEngadam? I am troubled by the flame of lust which has entered me and seized me, due to which in the middle of night, I have become the target of gentle breeze, which makes me sorrowful.

Third pAsuram. She asks the clouds whether she can sustain herself by reciting the divine names of emperumAn.

oLi vaNNam vaLai sindhai uRakkaththOdu ivai ellAm
eLimaiyAl ittu ennai Idazhiyap pOyinavAl
kuLir aruvi vEngadaththu en gOvindhan guNam pAdi
aLiyaththa mEgangAL! en Avi kAththiruppEnE

Oh merciful clouds! The radiance and complexion of my form, my bangles, heart and sleep have left me due to my sorrowful state, making me very weak. Alas! Could I recite the divine, auspicious qualities of my emperumAn gOvindhan who resides permanently in thiruvEngadam which has cool streams, and sustain myself?

Fourth pAsuram. She prays to the clouds to inform her desire to emperumAn in the presence of pirAtti (SrI mahAlakshmi) who will play the recommendatory role.

minnAgaththu ezhuginRa mEgangAL! vEngadaththuth
thannAgath thirumangai thangiya sIr mARvarkku
ennAgaththu iLam kongai virumbithth thAm nAL thORum
ponnAgam pulgudhaRku en purivudamai seppuminE

Oh clouds which have lightning streaking across in the form! I have a desire that emperumAn, who resides permanently at thiruvEngadam, should embrace my youthful bosoms desirously on his beautiful, divine chest. Tell this to emperumAn who has the divine chest in which pirAtti has mercifully taken residence.

Fifth pAsuram. She prays to the clouds to reveal her status to emperumAn who removes the enemies of his followers.

vAn koNdu kiLarndhu ezhundha mAmugilgAL! vEngadaththuth
thEn koNda malar sidhaRath thiraNdERip pozhivIrgAL!
Un koNda vaLLugirAl iraNiyanai udal idandhAn
thAn koNda sarivaLaigaL tharumAgil sARRuminE

Oh clouds which rise with a flourish, swallowing the sky and pour rain from the sky in huge gatherings such that flowers in thiruvEngadamalai, which are full of honey, get scattered! emperumAn tore apart the body of demon hiraNya kashyapu with his sharp nails which had flesh with them. If that emperumAn would return the bangles which he had taken from me, please him of my status.

Sixth pAsuram. She prays to the clouds to tell her state to nArAyaNan who had snatched away her benefits.

salam koNdu kiLarndhu ezhundha thaN mugilgAL! mAvaliyai
nilam koNdAn vEngadaththE nirandhERip pozhivIrgAL!
ulangu uNda viLangani pOl uL meliyap pugundhu ennai
nalam koNda nAraNaRku en nadalai nOy seppuminE

Oh cool clouds which have risen up after drinking cool water! Oh clouds which rise up the hill after spreading well in thiruvEngadam which is the permanent residence of emperumAn who obtained the worlds as alms from mahAbali! nArAyaNa has taken away my benefits [feminine qualities] such that I became just like the wood apple fruit which has been sucked of its juice by mosquito. Tell that emperumAn about my sorrowful disease.

Seventh pAsuram. She prays to the clouds to tell emperumAn that she cannot sustain herself unless she embraces him.

sangamA kadal kadaindhAn thaN mugilgAL! vEngadaththuch
chengaNmAl sEvadikkIzh adi vIzhchchi viNNappam
kongai mEl kungumaththin kuzhambazhiyap pugundhu oru nAL
thangu mEl thangum en Avi enRu uraiyIrE

emperumAn churned the ocean which has fame and lot of conches. Oh cool clouds which roam around thiruvEngadamalai where that emperumAn resides permanently! My submission to the divine reddish feet of that emperumAn who has reddish eyes is this: if that emperumAn come here and unites with me one day such that the paste of vermillion on my bosoms gets removed, my life will sustain. Go and tell him this.

Eighth pAsuram. She prays to the cloud to tell him that keeping quiet like this [on his part] is wrong.

kAr kAlaththu ezhuginRa kAr mugilgAL! vEngadaththup
pOr kAlaththu ezhundharuLip porudhavanAr pEr solli
nIr kAlaththu erukkil am pazhavilai pOl vIzhvEnai
vAr kAlaththu oru nAL tham vAsagam thandharuLArE

Oh dark clouds which are present in thiruvEAngadamalai during the monsoon time! emperumAn mercifully entered the warfront during the time of war and emerged victorious. I recite the divine names of that emperumAn and fall down like the beautiful leaves of the maddar plant during rainy season. In the long years which would come, will he not mercifully say a word, on any day?

Ninth pAsuram. She prays to the clouds to tell him that if he continues to torture her any further, his reputation will suffer.

madha yAnai pOl ezhundha mAmugilgAL! vEngadaththaip
padhiyAgi vAzhvIrgAL! pAmbaNaiyAn vArththai ennE!
gadhi enRum thAn AvAn karudhAdhu Or peN kodiyai
vadhai seydhAn ennum sol vaiyagaththAr madhiyArE

Oh dear clouds which are like exulting elephants, rising uproariously, having thiruvEngadamalai as your residence and prospering! What is the word of the emperumAn who is reclining on AdhiSEshan! If he continues to ignore me like this, will not the people of this world say “Even though that emperumAn has always remained as a protector, he killed a girl without thinking that it will cause deficiency to his basic nature”?

Tenth pAsuram. She completes the decad saying that those who enjoy this decad, meditating on it in their minds, will become servitors of that emperumAn and prosper.

nAgaththin aNaiyAnai nannudhalAL nayandhurai sey
mEgaththai vEngadakkOn vidu thUdhil viNNappam
bOgaththil vazhuvAdha pudhuvaiyar kOn kOdhai thamizh
Agaththu vaiththu uraippAr avar adiyAr AguvarE

ANdAL, the daughter of periyAzhwAr, enjoyed the emperumAn who has beautiful divine forehead and beautiful divine face, without any deficiency. These ten pAsurams mercifully were composed by ANdAL, using clouds as messenger, desiring the emperumAn who has AdhiSEshan as his mattress. Those who keep these thamizh pAsurams in their hearts and are capable of reciting them will become his servitors, carrying out kainkaryam everyday.

Source: http://divyaprabandham.koyil.org/index.php/2020/04/nachchiyar-thirumozhi-8-tamil-simple/

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