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nAchchiyAr thirumozhi – Simple Explanation – panniraNdAm thirumozhi – maRRu irundhIrgatku

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nAchchiyAr thirumozhi

<< padhinonRAm thirumozhi

She believed the words of emperumAn that he will protect everyone. That did not fructify. She believed in her relationship with periyAzhwAr. That too did not yield the desired result. Thinking of all these, she became distressed. Since emperumAn is svathanthran (totally independent), she tried to attain him through her AchArya (teacher), periyAzhwAr. Since even that did not yield the desired result, she thought “emperumAn is svathanthran. If he does not protect his followers, his name will get sullied. Once he decides to protect someone, no one else can prevent that. Hence his svAthanthriyam (nature of being totally independent) itself would act as our means to get the benefit” and tries to go back to him again. Even though she was firm in this, since he did not come, she becomes anxious about what she should do. She does not have the patience to wait for him to come due to her excessive affection. Even if it is against her svarUpam (basic nature of dependence on emperumAn and carrying out service to him) she wants to reach him by any means and requests those who are near her “Please reach me to places such as north mathurA, dhwArakA etc where emperumAn dwells”.

First pAsuram. When she is told “”You should wait until emperumAn comes. There is no need to be anxious like this” she replies “There is no way for me to talk to you who do not understand my situation. I do not have the fortune to listen to your worlds”

maRRirundhIrgatku aRIyalAgA mAdhavan enbadhOr anbu thannai
uRRirundhEnukku uraippadhellAm UmaiyarOdu sevidar vArththai
peRRirundhALai ozhiyavE pOyp pErndhoru thAyil vaLarndha nambi
maRporundhAmaRkaLam adaindha madhuraip puRaththu ennai uyththidumin

Your situation is totally different from mine. Whatever you tell me, who has affection towards mAdhavan (consort of SrI mahAlakshmi) which you cannot comprehend, is wasteful just like a conversation between a dumb and deaf person. There is only one activity which you can perform. Take me to a place near mathurA where kaNNan (krishNa), who left his biological mother dhEvaki and grew up in the place of his foster mother yaSOdhA, and who reached the wrestling arena ahead of the wrestlers, lives.

Second pAsuram. “Whatever it may be, your going after him like this will earn him a bad name; should you not protect your feminity?” She responds to that.

nANi iniyOr karumam illai nAl ayalArum aRindhozhindhAr
pANiyAdhu ennai marundhu seydhu paNdu paNdAkka uRudhirAgil
mANi uruvAy ulagaLandha mAyanaik kANil thalaimaRiyum
ANaiyAl nIr ennaik kAkka vENdil AyppAdikkE ennai uyththidumin

There is no more benefit in feeling ashamed. People in the place have come to know of my matters. If you wish to see me in the state of ignorance in which I was even before I united with emperumAn, before I separated from him and suffered like this, without any further delay, carrying out suitable remedies, take me to thiruvAyppAdi (SrI gOkulam). My disease will disappear if I worship emperumAn who incarnated in the form of vAmana and measured all the worlds.

Third pAsuram. There is no purpose in blaming yaSOdhAp pirAtti for the poor upbringing of kaNNan. She tells them to drop her in front of the the divine mansion of SrI nandhagOpar, who should have controlled kaNNan, being his father.

thandhaiyum thAyum uRRarum niRkath thani vazhi pOyinAL ennum sollu
vandha pinnaip pazhi kApparidhu mAyavan vandhu urukkAttuginRAn
kondhaLamAkkip parakkazhiththuk kuRumbu seyvAn Or maganaip peRRa
nandhagOpAlan kadaiththalaikkE naLLIrutkan ennai uyththudimin

After the words spread in the world “She has started on her own, on the street, when father, mother and relatives are there”, it is not possible to stop the stigma. It is not possible for me not to go on my own. This is because, kaNNa, who has amazing activities, is manifesting his form right in front of me and attracting me. Take me to the entrance of the divine mansion of SrI nandhagOpar, who sired the son who fought with girls, causing blame and doing mischievous acts, in the middle of the night.

Fourth pAsuram. She asks them to leave her, who is totally subservient to emperumAn, on the banks of yamunA.

angaith thalaththidai Azhi koNdAn avan mugaththanRi vizhiyEn enRu
sengachchuk koNdu kaNNAdai Arththuch chiRu mAnidavaraik kANil
nANum kongaith thalamivai nOkkik kANIr gOvindhanukkallAl vAyil pOgA
inguththai vAzhvai ozhiyavE pOy yamunaik karaikku ennai uyththidumin

Oh mothers! Look closely at my bosoms. They have covered themselves in reddish cloth since they feel shy to see lowly people. They will not see anyone other than the face of kaNNan who holds the divine disc in his beautiful hand. They will not see the entrance of anyone’s house other than gOvindan. Hence, take me to to the banks of yamunA river as it is better than living here.

Fifth pAsuram. Those who were there felt sorrowful saying that they must do a proper remedy, after knowing her disease. She says that they cannot know her disease just because they are related to her.

Arkkum en nOy idhu aRiyal AgAdhu ammanaimIr! thuzhadhippadAdhE
kArkkadal vaNNan enbAn oruvan kaikaNda yOgam thadavath thIrum
nIrkkarai ninRa kadambai ERik kALiyan uchchiyil nattam pAyndha
pOrkkaLamAga niruththam seydha poygaik karaikku ennai uyththidumin

Oh mothers! My disease is not comprehendable by anyone. Without feeling sorrowful, you drop me at the banks of yamunA where kaNNan had climbed up a kadamba (Indian oak) tree and jumped on to the head of the demon snake kALiya as if he were dancing and made the banks of yamunA as a battlefield. If kaNNan, who has a complexion of dark ocean gently rubs me with his divine hands, this disease will be cured. This is the way to get immediate relief.

Sixth pAsuram. She tells them to drop her at the place where kaNNan ate food from the hands of rishipathnis (wives of sages).

kArththaN mugilum karuviLaiyum kAyA malarum kamalappUvum
IrththiduginRana ennai vandhittu irudIkEsan pakkal pOgEl enRu
vErththup pasiththu vayiRasaindhu vENdadisil uNNumbOdhu IdhenRu
pArththirundhu nedunOkkuk koLLUm paththavilOsanaththu uyththidumin

During the rainy season, the clouds which had formed, the karuviLa flower(from a winding creeper), the kAyAmbU (a purple coloured flower) and the lotus flower stood in front of me and compelled me saying “You too go to hrishIkESan (emperumAn)”. Hence, take me to bhaktavilOchanam, the place where kaNNan stayed for a  long time, sweating because of grazing the cows, tired due to hunger, his stomach pining due to hunger and awaiting the arrival of the wives of sages to bring food and tell him “This is the time to eat as much food as you want”.

Seventh pAsuram: When asked as to when this sorrow will end, she says that since it will end only if she wears his divine thuLasi garland, she asks them to take her to the place where his victorious garland has been placed.

vaNNam thirivum manam kuzhaivum mAnam ilAmaiyum vAy veLuppum
uNNal uRAmaiyum uL melivum Odha nIr vaNNan enbAn oruvan
thaNNandhuzhAy ennum mAlai koNdu sUttath thaNiyum pilamban thannaip
paNNazhiyap paladhEvan venRa pANdi vadaththu ennai uyththidumin

I have change in my complexion, tiredness in my mind, a shameless state, paleness in my lips, not desiring food and contraction in my knowledge. All these will leave me when I don the cool, beautiful divine thuLasi garland worn by kaNNan, also famously called as one who has the complexion of ocean and who is without any comparison. Since you people cannot bring that here, take me to the place where the banyan tree called as pANdIram is located. This is the place where kaNNan’s elder brother, balarAman killed the demon pralambAsuran such that his bones broke.

Eighth pAsuram. She tells them to take her to gOvardhanam where he protected cows.

kaRRinam mEykkilum mEykkap peRRAn kAdu vAzh sAdhiyum Agap peRRAn
paRRi uralidai Appum uNdAn pAvigAL! ungaLukku Echchuk kolO?
kaRRana pEsi vasavuNAdhE kAligaL uyya mazhai thaduththu
koRRak kudaiyAga Endhi ninRa gOvarththanaththu ennai uyththidumin

kaNNan had grazing of herds of calves as his full time occupation. He also got to be born in the clan of shepherds who leave their homes and live in forests. He got caught in the act of stealing butter and was tied to mortar too. Oh terrible people who mistake his qualities as faults! These have become the reasons for you to get scolded by me! Instead of narrating to me what you have heard and getting scolded by me, take me to a place near gOvardhana hill which emperumAn used as a victorious umbrella to save the cows from hailstorm.

Ninth pAsuram. She tells them to take her to dhwArakA if they wish to escape from any blame.

kUttil irundhu kiLi eppOdhum gOvindhA! gOvindhA! enRu azhaikkum
Uttuk kodAdhu seRuppanAgil ulagu aLandhAn enRu uyarak kUvum
nAttil thalaippazhi eydhi ungaL nanmai izhandhu thalaiyidAdhE
sUttuyar mAdangaL sUzhndhu thOnRum thuvarApadhikku ennai uyththidumin

The parrot which I was nurturing was calling out gOvindhA! govindhA! from its cage. If I punish it by not offering it food, it was calling ulagaandha perumAnE! If I get to hear these divine names, I fall down, swooning. Hence, to prevent bowing down your head, earning a huge blame in this world and spoiling your name too, take me to dhwArakA which is shining, being surrounded by tall mansions whose top storeys have risen very high.

Tenth pAsuram. She completes the decad by saying that those who recite these pAsurams, in which she had prayed for being taken to emperumAn’s dwelling places, will attain SrIvaikuNtam through the path of archchis.

mannu madhurai thodakkamAga vaN thuvarAbadhi thannaLavum
thannaith thamar uyththup peyya vENdith thAzh kuzhalAL thuNindha thuNivai
ponniyal mAdam polindhu thOnRum pudhuvaiyar kOn vittuchiththan kOdhai
innisaiyAl sonna senjol mAlai Eththa vallArkku idam vaigundhamE

ANdAL has hanging tresses and is the divine daughter of periyAzhwAr who is the head of those who reside in SrIvillipuththUr which is radiant with golden mansions. She had composed ten pAsurams wherein she had firmly told her relatives to take her to divine abodes starting with mathurA and ending with dhwArakA. The dwelling place for those who are capable of reciting these divine hymns which are like a garland of words set to sweet music, is paramapadham.

Source: http://divyaprabandham.koyil.org/index.php/2020/04/nachchiyar-thirumozhi-12-tamil-simple/

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – Simple Explanation – 4.1 – orunAyagamAy

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

kOyil thiruvAymozhi

<< 3.3

ramanuja-selvapillai-2

Among the three purushArththams (goals) namely aiSvaryam (worldly pleasures), kaivalyam (eternal self enjoyment) and bhagavath kainkaryam (eternal service to bhagavAn), AzhwAr highlights that aiSvaryam and kaivalyam do not match the true nature of the self and are also inferior. Out of his great mercy, he instructs the samsAris to pursue kainkaryam at the lotus feet of Sriya:pathi (SrIman nArAyaNa, the divine consort of SrI mahAlakshmi) who is sarvESvaran. emperumAnAr submitted this decad to thirunArAyaNapuram thirunAraNan emperumAn.

First pAsuram. AzhwAr says “Emperors will [one day] lose their kingdom and miserably live by begging. This being the case, approach the divine feet of thirunArAyaNan (SrIman nArAyaNan) who is eternally wealthy, and be uplifted”.

oru nAyagamAy Oda ulagudan ANdavar
karu nAy kavarndha kAlar sidhaigiya pAnaiyar
peru nAdu kANa immaiyilE pichchai thAm koLvar
thirunAraNan thAL kAlam peRach chindhiththuymminO

Those emperors who are conducting supremely independent empire, fitting firmly in the world and protecting their kingdom, (when their wealth gets destroyed, would beg in the night) have their leg bitten by black dog , having a broken and discarded pot (shell/skull) for begging, will accept alms themselves to be seen by the people of this great earth (which was once ruled by them). (Since aiSwaryam (worldly wealth) is temporary,) meditate upon the eternally wealthy lord nArAyaNan’s divine feet immediately, without wasting any time and be uplifted.

Second pAsuram. AzhwAr says “Since you may lose even your wife on top of losing your wealth, you take shelter of emperumAn, the lord of SrI mahAlakshmi, who is the supreme lord of all”.

uymmin thiRai koNarndhu enRulagANdavar immaiyE
tham in suvai madavAraip piRar koLLath thAm vittu
vemmin oLi veyil kAnagam pOyk kumai thinbargaL
semmin mudith thirumAlai viraindhadi sErminO

Those kings who rule over the world saying [to regional kings and others] “you survive by bringing along the tribute”, in the same life, would abandon their exclusive, dear, pleasure giving wives to be grabbed by others; unable to stay in their kingdom, they would go into the forest where there is very hot sunshine, only to be tortured (by other kings, there too). Thus, you quickly with goodness, surrender unto the divine feet of the divine husband of SrImahAlakshmi, who is having unstoppably radiant crown.

Third pAsuram. AzhwAr says “Those emperors who lived without caring for the other kings who surrendered to them, will lose their wealth and live without being respected by others. Thus surrender unto the divine feet of the enjoyable krishNa”.

adi sEr mudiyinarAgi arasargaL thAm thozha
idi sEr murasangaL muRRaththiyamba irundhavar
podi sEr thugaLAyp pOvargaL Adhalil nokkenak
kadi sEr thuzhAy mudik kaNNan kazhalgaL ninaiminO

Those (emperors) who have at their feet the others kings themselves worshipping, will stay (with least bother for those who surrendered) hearing the thunderous noise of drums [being played] outside; such emperors would become worthless to become a piece of dust in a small portion of an object. Thus, meditate upon the divine feet of krishNa who is adorning a crown which is decorated with fragrant thuLasi.

Fourth pAsuram. AzhwAr says “Since the life span is also short (temporary),you worship the divine feet of krishNa who is the eliminator of hurdles”.

ninaippAn pugin kadal ekkalin nuN maNalil palar
enaiththOrugangaLum ivvulagANdu kazhindhavar
manaippAl marungaRa mAydhal allAl maRRuk kaNdilam
panaiththAL madha kaLiRattavan pAdham paNiminO

If we set out to speak (about kings who died giving up bhagavath anubhavam), more than the very many tiny sand particles in the sand dunes in the ocean, there are many who passed away in the many yugas; they will be destroyed in a manner that there would be no distinction between their residence and the surroundings [everything would be flattened] and we have not seen any remainder of them; thus, you all worship the divine feet of the one [krishNa] who destroyed the mad elephant [kuvalayApIdam] which had well rounded palm tree like feet.

Fifth pAsuram. AzhwAr says “Like wealth, the pleasure of union with women also has the defects such as being temporary etc”.

paNimin thiruvaruL ennum am sIdhap paim pUm paLLi
aNi men kuzhalAr inbak kalavi amudhuNdAr
thuNi munbu nAlap pal Ezhaiyar thAmizhippach chelvar
maNi minnu mEni nam mAyavan pEr solli vAzhminO

Those [kings, wealthy folks] who enjoyed the nectar of blissful union of damsels who have tender tresses with decorations, lying in a beautiful cool huge flower bed to receive the divine grace, subsequently with their cloth hanging in the front side, will themselves go back to those damsels who were desirous previously, in spite of those girls speaking insulting words towards them; thus, you live happily by reciting the divine names of the amazing lord who is having a blue-gem like radiant divine form and who lets (us devotees) enjoy him.

Sixth pAsuram. AzhwAr says “From the time of srushti (creation) till date, I have not seen anyone who has survived being a wealthy person. Hence become a servitor of the lord of kshIrAbdhi”.

vAzhndhArgaL vAzhndhadhu mA mazhai mokkuLin mAyndhu mAyndhu
AzhndhAr enRallAl anRu mudhal inRaRudhiyA
vAzhndhArgaL vAzhndhE niRpar enbadhillai niRkuRil
AzhndhAr kadal paLLi aNNal adiyavarAminO

Those who think that they are living, are like a bubble in the heavy rain which gets crushed again and again and gets destroyed; other than this, the principle of any one who had lived in the same manner [forever] is not present from the time of creation until today; to have an eternal life, [you] become a devotee/servitor to the lord who is having the deep, abundant ocean as his bed. Ar also indicates vastness.

Seventh pAsuram. AzhwAr explains the temporary nature of food, beverages and similar pleasures.

Amin suvai avai AROdu adisil uNdArndha pin
thU men mozhi madavAr irakkap pinnum thuRRuvAr
Imin emakkoru thuRRenRu idaRuvar Adhalin
kOmin thuzhAy mudi Adhi am sOdhi guNangaLE

[The rich folks] after eating (distinguished) food which is matching the nature [of oneself], pleasing, world renowned and having six types of tastes, and feeling full, will again eat with difficulty, unable to refuse the desire of pure (due to the affectionate attitude) and soft-spoken, damsels; after losing such wealth, they will go to the places of those damsels asking “you too give us a handlful of food” and knock around (their entrances); thus, together you enjoy the qualities of beautiful sarvESvaran who has radiant divine form, who is infinitely enjoyable lord due to having the divine crown which is decorated by thiruththuzhAy (thuLasi) and who is the cause of all.

Eighth pAsuram. AzhwAr says “Since these acquired kingdoms will not be long lasting without the grace of bhagavAn, you recite the divine names of ananthaSAyi (emperumAn reclining on AdhiSEsha)”.

guNam koL niRai pugazh mannar kodaik kadan pUNdirundhu
iNangi ulagudan Akkilum Angavanai illAr
maNam koNda bOgaththu manniyum mILvargaL mILvillai
paNam koL aravaNaiyAn thirunAmam padiminO

Those kings who are the abode of qualities such as seelam (simplicity) etc, who are having complete fame, who are crowned princes, who are well established having assumed the nature of magnanimity (of making their wealth available for the welfare of all); even if they are fitting well together with the world and protecting harmoniously, those who are not subservient to sarvESvara in matters relating to such wealth, though staying firm in this manner having freshness of daily celebrations and joy of wealth, they will become bankrupt; if you recite/practice the divine names of one who is inclined to be united with his devotees, since he is having AdhiSEsha with expanded hoods as bed, you will attain the goal from where there is no return.

Ninth pAsuram. AzhwAr says “Since the other-worldly joy in heaven etc are temporary, you take shelter of ISwara who will establish the goal which is ever-lasting”.

padi mannu palkalan paRROdaRuththu aimpulan venRu
sedi mannu kAyam seRRArgaLum Angavanai illAr
kudi mannum in suvargam eydhiyum mILvargaL mILvillai
kodi mannu puLLudai aNNal kazhalgaL kuRuguminO

Even if they attained the svarga which is having very enjoyable settlements and is [seemingly] permanent (due to its existence for a long time) by giving up lands/properties and the many types of ornaments which are always worn, by winning over the sensory organs and by troubling the bodies [in penance] and having bushes formed around them, if they don’t take shelter of bhagavAn while staying there, they will lose such heavenly life; to acquire ever-lasting result, you should try to reach out to the divine feet of sarvESvaran who has periya thiruvadi [garuda] staying eternally in his dhvaja (flag). “padi mannu” also indicates “Those [ornaments] which are well fitting with the body”.

Tenth pAsuram. AzhwAr says “kaivalyam though is not temporary [as in the case of worldly pleasures which are temporary], since it is not as enriching as parama purushArtham (the ultimate goal of serving bhagavAn eternally), attaining of bhagavAn who is the all controlling supreme lord, is the most wonderful purushArtham (goal)”.

kuRuga miga uNarvaththodu nOkki ellAm vitta
iRugal iRappennum gyAnikkum appayan illaiyEl
siRuga ninaivadhOr pAsam uNdAm pinnum vIdillai
maRugalil Isanaip paRRi vidA vidil vIdahdhE

The gyAni (wise) who has given up all goals (other than AthmA), meditating upon the AthmA intensely being in close proximity of the self who is identified by his gyAnam, is considering mOksha which ends in AthmA exclusively as the goal; for such gyAni, if accepting bhagavAn as the means is not present [in him], attachment to think about lowly goals will exist; further mOksham (in the form of attaining self-enjoyment) will also not be attained. This being the case, surrendering unto bhagavAn who is the opposite of all defects, who is the controller of all and the lord who is the abode of all auspicious qualities and not leaving him ever in itself is parama purushArtham (the ultimate goal).

Eleventh pAsuram. AzhwAr explains uplifting of AthmA after elimination of all sorrows as the result of this decad.

ahdhE uyyap pugumARenRu kaNNan kazhalgaL mEl
koy pUm pozhil sUzh kurugUrch chatakOpan kuRREval
sey kOlaththu Ayiram sIrth thodaip pAdal ivai paththum
ahkAmal kaRpavar Azh thuyar pOy uyyaRpAlarE

nammAzhwAr, the leader of AzhwArthirunagari ,which has gardens having abundance of pluckable flowers, sang thousand pAsurams having sIr and thodai in the form of confidential services performed to krishNa’s divine feet, firmly saying that those are the only means to be approached for AthmA‘s uplift. Those who learn this decad among those thousand pAsurams without losing [any part of them], will have their grief of being immersed in worldly wealth and self-enjoyment, eradicated and will be engaged in uplifting of self (leading to devotion towards bhagavAn).

Source: http://divyaprabandham.koyil.org/index.php/2020/05/thiruvaimozhi-4-1-tamil-simple/

adiyen sarathy ramanuja dasan

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