Daily Archives: May 20, 2020

thiruvAimozhi – Simple Explanation – 3.3 – ozhivil

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kOyil thiruvAymozhi

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srinivasan -ahzwar

AzhwAr prays to emperumAn “Kindly eradicate this body which is a hindrance to engage in the kainkaryam to your holiness”. emperumAn responds to AzhwAr “We are present in Northern thirumalai (thiruvEngadam hill) to accept your kainkaryam through your present body. Hence you can come here and enjoy”. AzhwAr becomes joyful and requests emperumAn to grant him eternal kainkaryam.

First pAsuram. AzhwAr longs along with those who are related to him to engage in all types of services to thiruvEngadamudaiyAn who is the lord and greater than all.

ozhivil kAlam ellAm udanAy manni
vazhuvilA adimai seyya vENdunAm
thezhikural aruvith thiruvEngadaththu
ezhilkoL sOdhi endhai thandhai thandhaikkE

We should perform all types of services without leaving anything, at all times without break/rest, being together (in all places), being inseparable (in all forms) to the leader of our clan of successive ancestors, that is, thiruvEngadamudaiyAn (SrInivAsan) who is having a fully radiant form and is beautiful due to being present in thirumalA thiruvEngadam which is having waterfalls that are making great noise.

Second pAsuram. AzhwAr mercifully explains the distinguished qualities and forms of such master who is greater than all.

endhai thandhai thandhai thandhai thandhaikkum
mundhai vAnavar vAnavar kOnodum
sindhupU magizhum thiruvEngadaththu
andhamil pugazhk kAr ezhil aNNalE

emperumAn is the primary relative in our ancestral chain; he is worshipped by the nithyasUris along with (their leader) sEnai mudhaliyAr (vishvaksEnar) by spreading flowers that blossom (due to the connection with the hill); due to sarvAdhika (greater than all) residing in thirumalA, he has endless auspicious qualities and dark beautiful form.

Third pAsuram. AzhwAr says “Such emperumAn who has distinguished forms, qualities etc is served by nithyasUris (eternally free souls of paramapadham)”.

aNNal mAyan aNi koL sendhAmaraik 
kaNNan sengani vAyk karumANikkam
theNNiRaich chunai nIrth thiruvEngadaththu
eNNil thol pugazh vAnavar IsanE

emperumAn is manifesting his supremacy in his divine form, having amazing qualities (matching such supremacy) and the beauty (which reveals such wealth/control), being puNdarikAksha, having reddish fruit like lips (to comfort those who are won over by such sight), having a radiant form which shines like blackish blue gem stone (to bestow experience for those who are caught by these beautiful divine limbs). Due to standing in thirumalai that is having water with pristine shine (like his own complexion) in the ponds, such emperumAn is having countless naturally auspicious qualities and is the lord (having greatness of giving joy to nithyasUris) of the nithyasUris (who came there to enjoy such qualities).

Fourth pAsuram. AzhwAr asks “For emperumAn who has united with me who is very downtrodden, is there anything great in saying ‘he gave himself to nithyasUris who have pristine knowledge’?”

Isan vAnavarkku enban enRAl adhu
thEsamO thiruvEngadaththAnukku
nIsanEn niRai onRum ilEn en kaN 
pAsam vaiththa paranjudarch chOdhikkE

I will say “emperumAn is the controller/leader of nithyasUris”. If I say so, is that anything great? [No. Because ] He has placed his infinite attachment towards me (who is directly opposite to him who  is the abode of auspicious qualities only and being the opposite of all blemishes) who is downtrodden (being filled with inauspicious qualities)  and having no completeness (acquired through auspicious qualities). (Due to that) one who is firmly staying in thirumalai (where his simplicity is revealed) acquired perfect radiance and is having fully radiant form.

Fifth pAsuram. AzhwAr says “Is he just SeelavAn (simple, one with good qualities)? For such emperumAn, who is also perfectly enjoyable in addition to being simple, is praising him as sarvESvaran (lord of all) adding to his glories?”

sOdhiyAgi ellA ulagum thozhum
Adhi mUrththi enRAl aLavAgumO
vEdhiyar muzhu vEdhaththamudhaththaith
thIdhil sIrth thiruvEngadaththAnaiyE

If thiruvEngadamudaiyAn who is (as revealed in thaiththiriya upanishath as “AnandhO brahma” (supreme brahmam is bliss), “rasO vai sa:” (he is filled with all tastes)) having greatly enjoyable aspects as highlighted in vaidhika’s all of vEdhams, not having the defect (of bestowing the sweetness based on the qualification of the enjoyer) and having auspicious qualities (of giving joy to lowly forest, monkeys, hunters etc), is hailed as sarvESvaran with a radiant form, being the cause of everything and presents himself to be worshipped by everyone (without any discrimination in greatness etc), is there any greatness in that? Implies that – his supremacy and being the shelter for everyone is no match for his simplicity and sweetness.

Sixth pAsuram. AzhwAr mercifully explains the easy nature of taking refuge of emperumAn which is helpful in blissful experience of bhagavAn which is acquired after the unfavourable aspects are eliminated.

vEngadangaL meym mEl vinai muRRavum
thAngaL thangatku nallanavE seyvAr
vEngadaththuRaivArkku namavennal
Am kadamai adhu sumandhArgatkE

For those who performed the activity of carrying the word “nama:” in their heads (to highlight their qualification) towards the lord who resides eternally in thirumalai, their previously accumulated sins in the form of debts and uththarAgams (sins that are accumulated after surrendering) will be burnt into ashes; this is truth. Since the unfavourable aspects disappear themselves, they would only engage in experience of bhagavAn which leads to bliss for their true nature.

Seventh pAsuram. AzhwAr says “the thirumalai where he resides will itself bestow the ultimate sAmyApaththi [equivalence to bhagavAn himself in eight qualities], as the result of surrender since it came up [in previous pAsuram]”.

sumandhu mA malar nIr sudar dhUbam koNdu
amarndhu vAnavar vAnavar kOnodum
namanRezhum thiruvEngadam nangatkuch
chaman koL vIdu tharum thadam kunRamE

nithyasUris along with their leader sEnai mudhaliyAr, with attachment, carrying the best flowers, good water, distinguished lamp and incense, being seated as ananyaprayOjana (one who is focussed exclusively in serving bhagavAn without any interest in worldly favours) bowed (which highlights their total dependence) towards very vast (the hill that causes emotional changes in sarvESvaran who is with SrI mahAlakshmi) thirumalai (divine hill) which is named thiruvEngadam and felt accomplished (having realised their true nature). Such thirumalai would bestow us  (who have taste in attaining the goal) the bliss of liberation which leads to parama sAmyApaththi (equivalence to bhagavAn in eight qualities).

Eighth pAsuram. AzhwAr says “By experiencing such thirumalai, the hurdles for the goal will naturally disappear”.

kunRam Endhik kuLir mazhai kAththavan
anRu gyAlam aLandha pirAn – paran
senRu sEr thiruvEngada mA malai
onRumE thozha nam vinai OyumE

emperumAn, the supreme lord, who lifted up a hill to protect from hailstorm (which troubled the cows and cowherd clan) and who is the saviour (by entirely owning the earth) back then (when the world was mischievously taken by mahAbali) by measuring the earth, went and reached thiruvEngadam which is a huge divine hill. On experiencing  (not having to follow any regulation such as reaching up to the dhESika (leader/lord)) that (divine hill) alone, our hurdles that are sins (that stop experiencing the leader), will naturally disappear.

Ninth pAsuram. AzhwAr says “the ability to remove the hurdles by thiruvEngadamudaiyAn who is dhESikan (leader), is due to his relationship with the dhESam (divine abode), thirumalai”.

Oyum mUppup piRappiRappup piNi
vIyumARu seyvAn thiruvEngadaththu
Ayan nALmalarAm adith thAmarai
vAyuLLum manaththuLLum vaippArgatkE

krishNa who is residing in thiruvEngadam is the one who destroys old age  that would cause disturbance in attaining the result, birth (basis for the body),  destruction (of such body) and diseases (which come along with the old age), to those who place his very tender (like a flower that has just blossomed then) lotus feet in their speech and mind.

Tenth pAsuram. AzhwAr tells his own people “Accept thirumalai which is perfectly enjoyable, as the ultimate goal”.

vaiththa nAL varai ellai kuRugich chenRu
eyththiLaippadhan munnam adaiminO
paiththa pAmbaNaiyAn thiruvEngadam
moyththa sOlai moy pUm thadam thAzhvarE

thirumalai is glorified due to its similarity in its form to ananthan (AdhiSEshan) who is having expanded hoods and is the bed of sarvESvaran; the spacious divine foot hills of such thirumalai is having enriched garden with beautiful flowers; before your senses wane and your heart dies (due to that) when the beginning of the end of your determined life span approaches you, go and reach such divine foot hills of thirumalai.

Eleventh pAsuram. AzhwAr explains acquiring the wealth of kainkaryam as the result of this decad.

thAL parappi maN thAviya Isanai
nIL pozhil kurugUrch chatakOpan sol
kEzhil Ayiraththu ippaththum vallavar
vAzhvar vAzhveydhi gyAlam pugazhavE

nammAzhwAr, the leader of AzhwArthirunagari which is having high (well-grown) gardens, mercifully spoke about sarvESvaran who spread his divine feet and measured the earth, in these thousand pAsurams; one who can recite (along with meditating upon the meanings) this decad also, will attain the glorious wealth of kainkaryam (which AzhwAr prayed for) and will live gloriously (in such servitude) being praised by the whole world.

Source: http://divyaprabandham.koyil.org/index.php/2020/05/thiruvaimozhi-3-3-tamil-simple/

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திருவாய்மொழி – எளிய விளக்கவுரை – 3.3 – ஒழிவில்

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கோயில் திருவாய்மொழி

<< 2.10

srinivasan -ahzwar

“தேவரீருக்குக் கைங்கர்யம் செய்வதற்குத் தடையாக இருக்கும் சரீரத்தைப் போக்கியருள வேண்டும்” என்று ஆழ்வார் எம்பெருமானிடம் வேண்ட, எம்பெருமானும் “உம்முடைய இந்த சரீரத்துடன் கைங்கர்யம் பெற்றுக் கொள்ளத்தான் வடக்குத் திருமலையில் வந்த சேவை சாதிக்கிறோம். ஆகையால் இங்கே வந்து நீர் நம்மை அனுபவிக்கலாம்” என்று சொல்ல, ஆழ்வார் மிகவும் மகிழ்ந்து, எம்பெருமானிடம் தனக்கு நிரந்தரமான கைங்கர்யத்தைத் தந்தருளுமாறு ப்ரார்த்திக்கிறார்.

முதல் பாசுரம். எல்லோருக்கும் தலைவனான திருவேங்கடமுடையானுக்கு எல்லா விதமான கைங்கர்யத்தையும் செய்ய வேண்டும் என்று தன் பந்துக்களுடன் சேர்ந்து ஆசைப்படுகிறார்.

ஒழிவில் காலம் எல்லாம் உடனாய் மன்னி
வழுவிலா அடிமை செய்ய வேண்டுநாம்
தெழிகுரல் அருவித் திருவேங்கடத்து
எழில்கொள் சோதி எந்தை தந்தை தந்தைக்கே

பெரிய ஆரவாரத்தை எழுப்பும் அருவியையுடைய திருவேங்கடமாகிற திருமலையில் இருப்பதாலே அழகையுடைத்தான ஒளிமயமான திருமேனியையுடைய நம்முடைய குலநாதனுக்கு நாம் ஒழிவில்லாத காலமெல்லாம் எல்லாவிடத்திலும் உடனிருந்து, எல்லா நிலைகளிலும் பிரியாமல் நின்று, ஒன்றும் நழுவாதபடி எல்லாக் கைங்கர்யங்களையும் செய்ய வேண்டும்.

இரண்டாம் பாசுரம். இப்படிப்பட்ட எல்லோரையும் விட உயர்ந்த தலைவனின் குணங்கள், திருமேனி ஆகியவற்றின் பெருமையை அருளிச்செய்கிறார்.

எந்தை தந்தை தந்தை தந்தை தந்தைக்கும்
முந்தை வானவர் வானவர் கோனொடும்
சிந்துபூ மகிழும் திருவேங்கடத்து
அந்தமில் புகழ்க் கார் எழில் அண்ணலே

நமது பரம்பரபரையில் முதல்வனாகத் திகழும் எம்பெருமான், பரமபதத்திலே வசிப்பவர்கள் தங்கள் தலைவரான சேனை முதலியாருடன், நிலத்தில் தூவின புஷ்பங்கள் மலரும்படியான திருமலையில் வாழ்வதாலே, முடிவில்லாத புகழை உடையவனாய் கறுத்த வடிவழகையுடைய தலைவனாக விளங்குகிறான்.

மூன்றாம் பாசுரம். இப்படி அழகிய திருமேனியை உடையவன் நித்யஸூரிகளால் வணங்கப்படுபவன் என்கிறார்.

அண்ணல் மாயன் அணி கொள் செந்தாமரைக் 
கண்ணன் செங்கனி வாய்க் கருமாணிக்கம்
தெண்ணிறைச் சுனை நீர்த் திருவேங்கடத்து
எண்ணில் தொல் புகழ் வானவர் ஈசனே

திருமேனியைப் பார்த்தாலே ஸ்வாமி என்று தோற்றும்படியாய், ஆச்சர்யமான குணங்கள் மற்றும் சொத்துக்களை உடையவனாய், அழகை உடைய புண்டரீகாக்ஷனாய், சிவந்த கனி போன்ற திருப்பவளத்தை உடையவனாய் நீல ரத்னம் போலே ஒளிவிடும் திருமேனியை உடையவன். தெளிந்து ப்ரகாசமான நிறத்தையுடைய சுனைநீரைக் கொண்ட திருமலையிலே நிற்பதாலே கணக்கற்ற இயற்கையான குணத்தை உடையவனாய் பரமபதத்திலே வசிப்பவர்களுக்கு ஸ்வாமியானவன்.

நான்காம் பாசுரம். என்னைப் போன்ற தாழ்ந்தவனை ஏற்றுக்கொண்ட எம்பெருமானின் எளிமைக்கு முன்பு நித்யஸூரிகளால் வணங்கப்படுவது ஒரு பெருமையோ என்கிறார்.

ஈசன் வானவர்க்கு என்பன் என்றால் அது
தேசமோ திருவேங்கடத்தானுக்கு
நீசனேன் நிறை ஒன்றும் இலேன் என் கண் 
பாசம் வைத்த பரஞ்சுடர்ச் சோதிக்கே

நித்யஸூரிகளுக்குத் தலைவன் என்று சொல்லுவேன். இப்படிச் சொன்னால், மிகவும் தாழ்ந்தவனாய், நல்ல குண பூர்த்தி இல்லாமல் இருக்கும் என்னிடத்தில் அன்பைவைத்து அதனாலே மிகவும் ஒளிபடைத்த திருமேனியையுடையவனான திருவேங்கடத்தானுக்கு அது ஒரு பெருமையோ?

ஐந்தாம் பாசுரம். எளிமையை உடையவன் என்று மட்டுமோ அவன் பெருமை? எளிமையுடன் மிகவும் இனிமையானவனுக்கு ஸர்வேச்வரன் என்பதனால் ஒரு பெருமையோ என்கிறார்.

சோதியாகி எல்லா உலகும் தொழும்
ஆதி மூர்த்தி என்றால் அளவாகுமோ
வேதியர் முழு வேதத்தமுதத்தைத்
தீதில் சீர்த் திருவேங்கடத்தானையே

வைதிகர்களுடைய எல்லா வேதங்களிலும் கொண்டாடப்பட்டபடி மிகவும் இனிமையை உடையவனாய் ஆள்பார்த்து அனுபவம் கொடுக்கும் தீமை இல்லாத எல்லாருக்கும் அனுபவத்தைக் கொடுக்கும் குணத்தை உடையவனான  ஒளிவிடும் திருவேங்கடமுடையானைக் கொண்டு எல்லாரும் தொழும்படி எல்லாருக்கும் காரணனான ஸர்வேச்வரன் என்றால் அது ஒரு பெருமையோ?

ஆறாம் பாசுரம். விரோதிகள் நீங்கி பகவானை அனுபவிப்பதற்குக் காரணமான எளிமையாக அடையும்படி இருப்பதை அருளிச்செய்கிறார்

வேங்கடங்கள் மெய்ம் மேல் வினை முற்றவும்
தாங்கள் தங்கட்கு நல்லனவே செய்வார்
வேங்கடத்துறைவார்க்கு நமவென்னல்
ஆம் கடமை அது சுமந்தார்கட்கே

திருமலையிலே நிரந்தரமாக வாழும் ஸ்வாமிக்கு “நம:” என்று சொல்வதை தங்கள் தலையிலே சுமப்பவர்களுக்கு முற்காலத்தில் சேர்த்துவைத்த பாபங்கள் மற்றும் வருங்காலத்தில் வரும் பாபங்கள் ஆகிய இரண்டும் முழுவதுமாக எரிந்துபோய்விடும். இது ஸத்யம். அப்படி எம்பெருமானை அடைபவர்கள் தங்கள் ஸ்வரூபத்துக்கு இனிமையைக் கொடுக்கும் பகவானை அனுபவிப்பது போன்றவைகளையே செய்வார்கள்.

ஏழாம் பாசுரம். எம்பெருமானை அடைவதின் எல்லை நிலமாக அவன் நின்றருளின திருமலை தானே பரம ஸாம்யாபத்தியைத் தரும் என்று அருளிச்செய்கிறார்

சுமந்து மா மலர் நீர் சுடர் தூபம் கொண்டு
அமர்ந்து வானவர் வானவர் கோனொடும்
நமன்றெழும் திருவேங்கடம் நங்கட்குச்
சமன் கொள் வீடு தரும் தடம் குன்றமே

உயர்ந்ததான புஷ்பங்களையும் நல்ல நீரையும் சிறந்ததான தீபத்தையும் நல்ல தூபத்தையும் கையிலே ஆசையுடன் வைத்துக்கொண்டு வேறு ப்ரயோஜனங்களில் ஆசை இல்லாமல் நன்றாக அமர்ந்து, நித்யஸூரிகள், தங்கள் தலைவரான சேனைமுதலியாருடன் வணங்கி எழும்படி, திருவேங்கடம் என்ற திருநாமத்தை உடைய மிகவும் பரந்த திருமலை, நமக்கு பரம ஸாம்யாபத்தி மோக்ஷத்தைத் தானே தரும்.

எட்டாம் பாசுரம். இப்படிப்பட்ட திருமலையை அனுபவிக்க, ப்ராப்திக்குத் தடையாக இருப்பவை தானே அழிந்துவிடும் என்கிறார்.

குன்றம் ஏந்திக் குளிர் மழை காத்தவன்
அன்று ஞாலம் அளந்த பிரான் பரன்
சென்று சேர் திருவேங்கட மா மலை
ஒன்றுமே தொழ நம் வினை ஓயுமே

கல் மாரியாலே திருவாய்ப்பாடியில் இருந்தவர்கள் துன்பப்பட, கோவர்த்தன மலையை ஏந்தி அவர்களைக் காத்தவனாய், அன்று பூமியை அளந்து தனக்காகக் கொண்ட உபகாரகனான உயர்ந்த தலைவன் சென்று சேர்ந்த திருவேங்கடமாகிற பெரிய திருமலை ஒன்றை மட்டும் தொழ, நம்முடைய விரோதிகள் தானே ஒழிந்துவிடும்.

ஒன்பதாம் பாசுரம். நல்ல கதியைக் காட்டக்கூடிய திருவேங்கடமுடையானுக்கும் விரோதியைப் போக்கும் தன்மை இந்த தேசத்துடன் இருக்கும் ஸம்பந்தத்தாலே என்கிறார்.

ஓயும் மூப்புப் பிறப்பிறப்புப் பிணி
வீயுமாறு செய்வான் திருவேங்கடத்து
ஆயன் நாள்மலராம் அடித் தாமரை
வாயுள்ளும் மனத்துள்ளும் வைப்பார்கட்கே

அப்பொழுது அலர்ந்த திருவடித்தாமரைகளை வாக்குள்ளும் மனத்துள்ளும் வைப்பவர்களுக்கு பலவீனத்தைக் கொடுக்கும் வயோதிகம், பிறப்பு, இறப்பு, நோய்கள் ஆகியவை அழியும்படிச் செய்பவன் திருமலையிலே வாழும் கண்ணன் எம்பெருமான்.

பத்தாம் பாசுரம். மிகவும் இனிமையான திருவேங்கடத்தைப் பற்றுங்கள் என்று தன் பந்துக்களுக்கு உபதேசம் செய்கிறார்.

வைத்த நாள் வரை எல்லை குறுகிச் சென்று
எய்த்திளைப்பதன் முன்னம் அடைமினோ
பைத்த பாம்பணையான் திருவேங்கடம்
மொய்த்த சோலை மொய் பூம் தடம் தாழ்வரே

உங்களுக்கு நிர்ணயித்து வைத்த நாளினுடைய எல்லையானது உங்களருகில் வந்து பலவீனத்தைத் தந்து அதன் காரணமாக இளைப்பதற்கு முன்னே, விரிகிற பணங்களையுடைய அநந்தனை படுக்கையாக உடைய ஸர்வேச்வரனின் திருமலையில், செறிந்த சோலையினுடைய அழகிய புஷ்பங்களையுடைய பரந்த திருத்தாழ்வரையைச் சென்று அடையுங்கள்.

பதினொன்றாம் பாசுரம். இத்திருவாய்மொழிக்குப் பலமாக கைங்கர்யஸ்ரீ கிடைக்கும் என்பதை அருளிச்செய்கிறார்.

தாள் பரப்பி மண் தாவிய ஈசனை
நீள் பொழில் குருகூர்ச் சடகோபன் சொல்
கேழில் ஆயிரத்து இப்பத்தும் வல்லவர்
வாழ்வர் வாழ்வெய்தி ஞாலம் புகழவே

திருவடிகளைப் பரப்பி பூமியை அளந்துகொண்ட ஸர்வேச்வரனை, உயர்ந்த சோலையையுடைய ஆழ்வார்திருநகரிக்குத் தலைவரான நம்மாழ்வார் அருளிச்செய்த ஒப்பில்லாத ஆயிரம் பாசுரங்களுள் இந்தப் பத்து பாசுரங்களையும் அர்த்தத்துடன் சொல்ல வல்லவர்கள் கைங்கர்ய ஸாம்ராஜ்யத்தைப் பெற்று உலகம் புகழும்படி அடிமை செய்து வாழப்பெறுவார்கள்.

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nAchchiyAr thirumozhi – Simple Explanation – onbadhAm thirumozhi – sindhurach chembodi

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

nAchchiyAr thirumozhi

<< ettAm thirumozhi

In the eighth padhigam, ANdAL was in a sorrowful state, viz. her sustenance itself was in doubt. Clouds were there in order to go to emperumAn and inform him of her state.  However, without going anywhere, they rained off their contents and disappeared totally. Due to the rainfall, lot of flowers blossomed there. Those flowers reminded her of emperumAn’s divine limbs and divine form, and started torturing her. We see in the world that objects such as moon, breeze, flower etc which give happiness when united with beloved, give suffering when separated. With emperumAn’s separation troubling her deeply, she reveals how they [the above-mentioned objects] make her difficult to sustain herself, both in this and in the next (10th) padhigams. She undergoes the same experience in these two padhigams which nammAzhwAr underwent in the padhigam “innuyirch chEval” (thiruvAimozhi 9-5 padhigam). This padhigam relates to her experience with thirumAlirunjOlai emperumAn.

First pAsuram. She says that cochineal (a species of moth) insects have hidden thirumAlinjOlai such that we cannot see it. She is wondering whether we will escape from the net spread by azhagar [azhagar or kaLLazhagar or sundharaththOL udaiyAn is the divine name of emperumAn residing at thirumAlinjOlai].

sindhurach chembodip pOl thirumAlirunjOlai engum
indhiragOpangaLE ezhundhum parandhittanavAl
mandharam nAtti anRu madhurak kozhunjARu koNda
sundharaththOL udaiyAn suzhalaiyil ninRu uydhungolO?

At thirumAlirunjOlai, cochineal insects (a variety of moth), in red colour, have risen everywhere, spreading themselves. Alas! Will we escape from the net cast by emperumAn sundharaththOLudaiyAn (emperumAn at thirumAlirunjOlai) who took pirAtti, who is like nectarean juice, when he churned the milky ocean with manthara mountain, in order to help the celestial entities when they surrendered to him to get nectar?

Second pAsuram. I desired the garland which emperumAn azhagar has donned on his shoulder. Who will I reveal my sufferings to, which I had to endure due to that?

pOrk kaLiRu porum mAlirunjOlai ampUmbuRavil
thArk kodi mullaigaLum thavaLa nagai kAttuginRa
kArkkoL padAkkaL ninRu kazhaRich chirikkath thariyEn
Arkkidugo? thOzhi! avan thAr seydha pUsalaiyE

thirumAlirunjOlai is the place where elephants, which are engaged in war, will fight and play with each other. Buds of jasmine flower from the creepers of mountain slopes in thirumAlirunjOlai remind me of the the whitish smile of azhagar. Flowers from the plant padA (a medicinal nut) appear to be standing firmly and smiling at me as if saying “You cannot escape from me”. I am unable to sustain myself due to that. Oh friend! Who will I reveal my bewilderment caused by the garland on his divine shoulders?

Third pAsuram. Looking at the flowers which match his divine complexion, she asks “Is what he did proper?”

karuviLai oNmalargAL! kAyA malargAL! thirumAl
uruvoLi kAttuginRIr enakku uyvazhakku onRu uraiyIr
thiruviLaiyAdu thiN thOL thirumAlirunjOlai nambi
vari vaLaiyil pugundhu vandhi paRRum vazhakkuLadhE

Oh beautiful karuviLai flowers (creeper with dark blue flowers)! Oh kAyAmbU flowers (dark purple flowers)! You remind me of the divine form of thirumAl. Please tell me a way to escape. Is it proper on the part of thirumAlirunjOlai azhagar, who has stout shoulders which is the place where pirAtti plays, and who has completeness in his qualities, to enter my house and forcefully rob my bangles?

Fourth pAsuram. She chides five cruel criminals who torture her.

paimbozhil vAzh kuyilgAL! mayilgAL! oN karuviLaigAL!
vambak kaLanganigAL! vaNNappUvai naRumalargAL!!
aimberum pAdhagargAL! aNi mAlirunjOlai ninRa
emperumAnudaiya niRam ungaLukku en seyvadhE?

Oh cuckoo birds which live in the expansive gardens! Oh peacocks! Oh beautiful karuviLai flowers (wild creeper with dark blue flowers)! Oh fresh berberries! Oh kayA (dark purple) flowers with beautiful colour and fragrance! Oh five criminals in all! Why do you all have the beautiful complexion of thirumAlirunjOlai azhagar? (Is it to torture me?)

Fifth pAsuram. She asks the beetles, streams and lotus flowers which are there to tell her a refuge.

thunga malarppozhil sUzh thirumAlirunjOlai ninRa
sengaN karumugilin thiru urup pOl malar mEl
thongiya vaNdu inangAL! thogu pUnjunaigAL! sunaiyil
thangu sendhAmaraigAL! enakku Or saraN sARRuminE

Oh swarm of beetles which are settled on flowers which appear like the beautiful form of azhagar emperumAn, who has a beautiful form like a dark cloud and reddish eyes like the beautiful lotus flower and who is standing mercifully in thirumAlirunjOlai which is surrounded by orchards with rising flowers! Oh beautiful streams which are close together! Oh reddish lotus flowers which are in those streams! Please tell me a refuge.

Sixth pAsuram. She desires to submit one hundred pots of butter and one hundred pots of sugar rice to azhagar emperumAn. emperumAnAr fulfilled her desire many years later and was celebrated as “nam kOyil aNNar (my elder brother from SrIrangam)” by ANdAL.

nAru naRumpozhil mAlirunjOlai nambikku nAn
nURu thadAvinil veNNey vAy nErndhu parAvi vaiththEn
nURu thadA niRaindha akkAravadisil sonnEn
ERu thiruvudaiyAn inRu vandhu ivai koLLungolO?

emperumAn has completeness in his qualities and resides permanently in thirumAlirunjOlai which has streams full of fragrance. I submitted butter in hundred pots to that emperumAn, through my words. Further, I submitted sweet sugar rice in hundred pots, through these words. Will azhagar emperumAn, whose wealth is increasing by the day, mercifully accept these two offerings today?

Seventh pAsuram. She says that if azhagar emperumAn accepts her offerings, she will carry out more and more kainkaryams to him.

inRu vandhu iththanaiyum amudhu seydhidap peRil nAn
onRu nURu AyiramAgak koduththup pinnum ALum seyvan
thenRal maNam kamazhum thirumAlirunjOlai thannuL
ninRa pirAn adiyEn manaththE vandhu nEr padilE

My lord azhagar resides permanently at thirumAlirunjOlai mountain where southerly breeze is gently blowing with fragrance. If that azhagar mercifully partakes of the hundred pots of butter and hundred pots of sugar rice, and without stopping at that, if he resides in my mind, I will submit hundreds of thousands of pots of butter and sugar rice and carry out further kainkaryams to him.

Eighth pAsuram. She asks whether the announcement made by sparrows of azhagar’s arrival is true.

kAlai ezhundhirundhu kariya kuruvik kaNangaL
mAlin varavu solli maruL pAdudhal meymmai kolo?
sOlai malaip perumAn thuvarAbadhi emperumAn
Alin ilaip perumAn avan vArththai uraikkinRadhE

Flocks of black coloured sparrows, getting up early in the morning, are speaking the words of the supreme being who is the lord of thirumAlirunjOlai, the king of SrI dhwAraka and who is lying on a tender banyan leaf. They are announcing the arrival through the musical tone of paN. Will this happen?

Ninth pAsuram. When will I, who am wasting myself like a konRai tree (Indian laburnum tree) get to hear the sound of emperumAn’s conch and the drawing of the chord of his bow?

kOngalarum pozhil mAlirunjOlayil konRaigaL mEl
thUngu pon mAlaigaLOdu udanAy ninRu thUnguginREn
pUngoL thirumugaththu maduththu Udhiya sangoliyum
sArnga vil nANoliyum thalaippeyvadhu engyAnRu kolO

thirumAlinjOlai has groves where the Indian malabar trees are flowering. I am remaining without any use similar to the golden coloured garlands which are hanging atop the Indian laburnum trees which are seen on the slopes of thirumAlirunjOlai hill. When will the sound of SrI pAnchajanyam which is kept on the beautiful lips of emperumAn and the sound of the drawing of chord on SArngam, his bow, come near me?

Tenth pAsuram. She completes the decad by revealing the benefit to those who sing this decad.

sandhodu kAr agilum sumandhu thadangaL porudhu
vandhu izhiyum silambu ARu udai mAlirunjOlai ninRa
sundharanai surumbAr kuzhal kOdhai thoguththu uraiththa
sendhamizh paththum vallAr thirumAL adi sErvargaLE

nUpura gangai is a stream which is flowing past the banks on either side, with sandalwood and eaglewood trees, in thirumAlirunjOlai. azhagar emperumAn is residing permanently in thirumAlirunjOlai. ANdAL, who has tresses which are full of beetles, mercifully composed ten pAsurams on that emperumAn in thirumAlirunjOlai. Those who are capable of reciting these ten pAsurams will attain the divine feet of SrIman nArAyaNan.

Source: http://divyaprabandham.koyil.org/index.php/2020/04/nachchiyar-thirumozhi-9-tamil-simple/

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తిరుమాలై – పాసురం 1 – భాగము 2

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          కిందటి భాగంలో ఆళ్వార్లు భగవన్నామ స్మరణ బలం చేత యముడి తల మీద మరియు యమ భటుల తలల మీద కాళ్ళు పెట్టగలమని భావించడం, భగవన్నామ స్మరణ నిరంతరం చేస్తున్న భాగవతోత్తముల శ్రీపాదాలను శిరసుపైన ధరించటం తన భాగ్యంగా భావించిన యముడి గురించి చూసాము.  

దీనికి ప్రమాణం ఏమైనా ఉందా! అని చూస్తే  వ్యాఖ్యాన చక్రవర్తి పెరియ వచ్చాన్ పిళ్ళై విష్ణు పురాణం నుండి ఉదాహరణను చూపిస్తున్నారు. విష్ణుధర్మంలో యముడు తన భటులతో

 ‘ తస్య యజ్ఞ్య వరాహస్య విష్ణోరామితతేజసః ! ప్రణామం ఏపి కుర్వంతి తేషామపి నమో నమః !! 

తేజస్సుతో ప్రకాశించే యజ్ఞ్య వరాహ స్వామి అయిన విష్ణు మూర్తిని సేవించే భక్తులను నేను పదే పదే నమస్కరిస్తాను అని చెప్పాడు. ఇంకా…..

‘ స్వపురుషా మభివీక్ష్య పాశాహస్తం, వదతి యమః కిల తస్యకర్ణమూలే !

 పరిహర మధుసూదన ప్రపన్నాన్, ప్రభురహమన్యనృణామ్ నవైష్ణవానాం !! ‘  

          తన భటులు ఎవరైతే భూలోకంలో మనుష్యుల ప్రాణాలను తేవడానికి బయలుదేరుతారో వారిని పిలిచి చెవిలో రహస్యంగా మధుసూదనుడి భక్తుల జోలికి పోకండి అని చెబుతారు. నేను మనుష్యులందరికి ప్రభువునే కానీ వైష్ణవులకు మాత్రం ప్రభువును కాదు, అను ఒక శ్రీవైష్ణవులకు తప్ప అందరికీ దేవుడినే అని చేపుతాడట. ఇదే అర్థాన్ని తిరుమళిశై పిరాన్ తన నాన్ముగన్ తిరువందాది 68  పాశురంలో ‘తిరంబేన్ మిన్ కాణ్డీర్ తిరువడి తన్ నామం ……ఇరైన్జియుం సాదువరాయ్ పోదుమిన్ గళ్ ఎన్రాన్…’ అని చెప్పారు. యముడు తన భటులతో శ్రీవైష్ణవులకు మీకు చేతనైన కైంకర్యాలు చేసి వారిని ప్రశాంతంగా వదిలిపెట్టండి అని కూడా ఆదేశించాడు. అర్థాత్ యముడు శ్రీవైష్ణవులకు భయపడతాడని, వాళ్ళ జోలికి వెళ్ళడని తెలుయజేస్తున్నారు.

        సంసారులందరూ యముడికి అయన భటులకు భయపడతారు. అటువంటిది ఇక్కడ ఆళ్వార్లు ఆ యముడి తల మీద కాళ్ళు పెట్టి నడుస్తానంటారు! అదెలా సాధ్యం? అని పెరియ పెరుమాళ్ (శ్రీరంగనాథులు) ఆశ్చర్యపోయారట. దానికి ఆళ్వార్లు ఇలా చెపుతున్నారు.

        మూవులగుణ్డు ఉమిళ్ న్దముదల్వ….. ఆళ్వార్లు…నేను దేవతంతరాలను ఆశ్రయిస్తే యముడికి భయపడాలి. కానీ నేను  ఆశ్రయించింది శ్రీమన్నారాయణుని కదా ! ఆయనే సకల చేతనా చేతనములకు ప్రభువు, ప్రళయ కాలంలో సమస్త జగత్తును మింగి తన కుక్షిలో ఉంచి రక్షించి సృష్టి కాలంలో మళ్ళీ అన్నింటిని నామరూప విభాగాలతో సృజిస్తాడు. అందువలననే జీవులు ఈ లోకంలో జీవించ గలుగుతున్నారు. ఎవరైతే అయన విధించిన శాస్త్ర ప్రకారం నడచుకుంటారో వాళ్ళు జనన మరణ చక్రం నుండి బయట పడి పరమపదం చేరుకుంటారు. ఇక్కడ ఆళ్వార్లు ఒక తర్కాన్ని తెలియజేస్తున్నారు. ప్రళయ కాలమైనా సృష్టి కాలమైనా యముడకీ, నాకు నువ్వే స్వామివి. ప్రళయకాలంలో ఇద్దరం నీ కడుపులోనే ఉన్నాం కదా! ఇంకా నాకు భయమెందుకు? అని ప్రశ్నిస్తున్నారు.

దానికి పరమాత్మ ఇలా ప్రశ్నించారు.’ అయితే మీరు నన్ను శరణాగతి చేసారా? అందువల్ల దొరికే లబ్దిని పొందారా?

 దానికి ‘నేను ఎక్కడి నుంచి వచ్చాను? ని నుంచే కదా! నువ్వు కాక నీకు పక్కన ఎక్కడి నుంచైనా వచ్చానా?’ అని ఆళ్వార్లు ప్రశ్నించారు.

నిన్నామమ్ కత్త|ఆవలిప్పు….. ‘నీ నామం నేర్చుకున్న బలమే నన్ను యముడితో సవాలు చేయించిందని’ పై ప్రశ్నకు ఆళ్వార్లు సమాధానం చెపుతున్నారు. ఇక్కడ స్పష్టంగా ‘నిన్’ అని చెప్పారు. అంటే ఇంకెవరి నామాలో తెలుసుకోవటం వలన వచ్చిన బలం కాదు కేవలం నీనామమును నేర్చిన బలము సుమా అని స్పష్టంగా చెపుతున్నారు. పరమాత్మ ముద్ద బంగారము వంటి వాడు కాగా, అయన నామాలు ఆభరణాల వంటివి. ముద్ద బంగారము విలువైనదే అయినా ధరించడానికి పనికి రాదు. అదే ఆభరణాలైతే ధరించి ఆనందిచ వచ్చు. అలాగే పరమాత్మ దూరస్తుడైనా ఆయన నామాలు దగ్గర వుండి రక్షిస్తాయి. ఆయనే ఈ సంసార కడలి ప్రవాహంలో మనకు రక్షకుడు, కానీ అయన నామాలు ఈ జనన మరణ ప్రవాహం నుండి బయట పడ వేసి మొక్షార్హులను చేస్తుంది. మరి నామం అని ఎందుకు అంటున్నారు? మంత్రం అని అనవచ్చు కదా! అన్న సందేహం కలుగవచ్చు.

   మంత్రాన్ని జపించడానికి కొన్ని నియమ నిబంధనలు ఉంటాయి, త్రైవర్ణికులకే అర్హత ఉంటుంది. కానీ నామాన్ని జపించడానికి ఎటువంటి నియమ నిబంధనలు అవసరం లేదు, అందరికి అర్హత వుంటుంది.  ఒకడు నడుస్తూ వున్నప్పుడు గబుక్కున కాలు జారితే అప్రయత్నంగా అమ్మా అని అరుస్తాడు. అలా అమ్మను పిలవడానికి ఎలాంటి నియమ నిబంధనలు అవసరం లేదు. అలాగే భాగవన్నామాలను స్మరించడానికి ఎటువంటి నియమ నిబంధనలు అవసరం లేదు. కట్ర (నేర్చిన )…. అని ప్రయోగించారు, సొన్న (చెప్పిన ) అనలేదు. అంటే గురుముఖత నేర్చిన అని అర్థం. మరి ఆ గురువు ఎవరు అంటే శ్రీరంగనాథులు తప్ప మరెవరో కాదు. కేవలం నామాలను నేర్వటమే తప్ప అర్థాను సంధానం చేయటం కాదు అని కూడా మరొక అర్థం చెప్పవచ్చు. ‘ఆవలిప్పు’ అంటే గొప్పదనం అని మనం చూసాము.

 ‘ఉడమై’ ……అంటే అధికారము కలిగి వుండుట. ‘వైశ్రవణం’ అంటే సంపదలకు దేవత. భగవంతుడి నామాలు నేర్చుకోవటం ‘వైశ్రవణం’ అనే సంపదల దేవతను పొందడమంత గొప్పదని  ఆళ్వార్లు భావిస్తున్నారు.

కండాయ్……… కళ్ళు తెరిచి భగవన్నామాలు నేర్చి తాను పొందిన సంపదని చూడమని శ్రీరంగనాధులను ఆళ్వార్లు ప్రార్తిస్తున్నారు. భగవంతుడి నామాలు నేర్వడం వలన ఆళ్వార్లు పొందిన లబ్ది గురించి వివరించాల్సిన అవసరం లేదు. భగవంతుడు మ్రుణ్ , ఆప్, తేజస్ వాయురాకాశం అనే  పంచ భూతాలలో ముల్లోకాలను ఎలా ఇమిడ్చి వుంచాడో అలాగా ఆళ్వార్లు పంచ భూతాలలోని ఒక మట్టిని మాత్రం గ్రహించి ఆయన నామాలలో అమృతాన్ని నింపారని, కేవలం ఒక్కసారి చూస్తే తెలిసిపోతుంది.

అరజ్ఞమా నగరుళానే….. ఇక్కడ ఒక్కరైనా భగవంతుడి నామాలను నేర్చిన వారు ఉన్నారా ! అని చూడడానికి నువ్వు శ్రీ వైకుంఠాన్ని వదిలి శ్రీరంగం వచ్చి శేషతల్పం మీదపడుకున్నావు. నువ్వు సత్య సంకల్పుడవు కావున నీ సంకల్పం తప్పక నెరవేరుతుంది అని ఆళ్వార్లు అంటున్నారు.

మానగర్ …..పెద్ద నగరం అని శ్రీరంగాన్ని చెపుతున్నారు. ఒక రాజు ఆజ్ఞ ఇచ్చాడంటే దానిని ఆయనే ఆపలేడు. అలాగే శ్రీరంగనాధుడు శ్రీరంగంలో ఉండి కృప చేసాడు అని అంటున్నారు. ఈ నగరంలో ఎవరు గొప్ప అని, ఎందుకు భగవంతుడికి కైంకర్యం చేయాలి అని భగవంతుడితో వాదనకు సంసారులు ఎవరూ దిగరు. అందువలన ఇది గొప్ప నగరము అని మరొక అర్థం చెప్పుకోవచ్చు.

     ఒకడు అక్రమ మార్గాలలో నడుస్తున్నాడు. అలాంటి వాడు భయంతో నలుగురికి, పండితులకు, విద్వాంసులకు ముఖం చూపించకుండా దాక్కోవాలనుకుంటాడు. హటార్తుగా వాడే ఆదేశాన్ని ఏలే రాజు కృపకు పాత్రుడైతే మహా సంపదను పొందుతాడు. ఏ పండితులను, విద్వాంసులను చూసి భయపడ్డాడో ఇక వారెవారిని లెక్క చేయక రాజు దగ్గరికే వెళ్ళిపోతాడు. అలాగే ఇక్కడ ఒకప్పుడు ఆళ్వార్లు యముడిని చూసి భయపడ్డారు. ఎప్పుడైతే భగవంతుడి నామాలను నేర్చారో అప్పుడు ఇక ఎవరికీ భయపడ వలసిన అవసరం లేకుండా పోయింది. యముడి తల మీద కాళ్ళుపెట్టి నడిచే దైర్యం వచ్చింది. అది భగవంతుడి నామాలు ఆ మనిషిని పరిశుద్ది చేయటం వలన కలిగిన మార్పు అని చెపుతున్నారు .

తరువాతి పాశురంలో  భగవంతుడి  నామాలు ఎంత భోగ్యంగా వుంటాయో చూద్దాం .

అడియెన్ చూడామణి రామానుజ దాసి

హిందీలో – http://divyaprabandham.koyil.org/index.php/2016/07/thirumalai-1-part-2/

మూలము : http://divyaprabandham.koyil.org/

ప్రమేయము (గమ్యము) – http://koyil.org
ప్రమాణము (ప్రమాణ గ్రంథములు) – http://granthams.koyil.org
ప్రమాత (ఆచార్యులు) – http://acharyas.koyil.org
శ్రీవైష్ణవ విద్య / పిల్లల కోసం– http://pillai.koyil.org