క్రింద పేర్కొనిన విధముగా ఈ విధమైన వైభవమును కలిగిన ముడుమ్బై వంశ ముఖ్యులైన మఱియు మన అందరికీ స్వామియైన పిళ్ళై లోకాచార్యులు తనకు గల గొప్ప కరుణతో వారికి ముందుగా గల ఆచార్యులు, గోపనీయమైన శాస్త్ర విషయములను ఆచార్య – శిష్య ఉపదేశ క్రమములో రక్షింపబడుతూ వచ్చిన వాటిని రహస్య గ్రంథములుగా వ్రాసి/రచించి అందరకీ ఉజ్జీవన మార్గమును చూపినారు. తద్వారా వీరు రచించిన గ్రంథములన్నియూ మహావైభవోపేతమైన శ్రీవచన భూషణముతో పోల్చి విశ్లేషించినచో ఏవిధముగానైననూ సమానము కావు. ఇది ఏమాత్రమూ పొగడ్తల కొఱకు చెప్పునది కాదు, సత్యమైన విషయము. వేదాన్తం మఱియు ఆళ్వార్ల అరుళ్చెయల్ తాత్పర్యము ఆచార్య కృపయే. దాని వైభవమును విస్తారముగా వివరించుటయే ఈ గ్రంథము యొక్క ప్రత్యేకత.
పాశురము 54
ఈ యాబై నాల్గవ పాశురములో ఇట్టి వైభవోపేతమైన ఈ గ్రంథమునకు దానిని అనుగ్రహించిన పిళ్ళై లోకాచార్యులే ఈ గ్రంథమునకు సరియైన తిరునామమును కూడా ధరింపజేసినారని కృపచేయుచున్నారు.
పిళ్ళై లోకాచార్యులకు ముందుగల పూర్వాచార్యులు కృప చేసిన సంప్రదాయ అర్థములతో పొందుపరచబడిన శ్రీ సూక్తులను ఆధారముగా మఱియు పెద్దలను బాగుగా సేవించి వారి వద్ద నుంచి తెలుసుకొనిన శాస్త్ర మఱియు సంప్రదాయ అర్థములను ఒక క్రమములో అమర్చి ఒక ఆభరణము మాదిరిగా ఈ గ్రంథమును రచించినారు. ఆ క్రమములోనే వారే దానికి శ్రీ వచన భూషణమనే తిరునామమును ధరింపచేసినారు. ఏవిధముగానైతే రత్నములతో చేయబడిన ఆభరణమును రత్నాభరణమని అంటామో అదే విధముగా పెద్దల శ్రీ సూక్తులతో చేయబడిన దీనిని శ్రీ వచనభూషణమను తిరునామము సార్థకమైనది. శరీరమునకు ఆభరణము అలంకారప్రాయమే కానీ ఈ గ్రంథము ఆత్మకు ఆభరణముగా శోభిల్లుచున్నది.
nenjE – Oh heart!
anRu – when sugrIva surrendered
vAli – one with the name vAli
mA – very
valam – powerful
oruvanadhu – the distinguished, his
udal – body
keda – to fall apart
vari – beautiful
silai – bow
vaLaiviththu – bent to shoot the arrows;
(today)
Elam – fragrance
nARu – blowing
thaN – cool
thadam – vast
pozhil – in the gardens
idam peRa – in an expansive manner (sarvESvaran)
irundha – being present and giving audience
nal – distinguished
imayaththuL – in himavAn
Ali – having small droplets
mA mugil – huge clouds
adhir thara – making tumultuous sounds
peeli – having feathers
mA – large
mayil – peacocks
aru – difficult to climb
varai – mountains
agadu – lower stomach
uRa – to rub
mugadu – on their peaks
ERi – climb
nadam seyum – dancing
thadam – vast
sunai – having ponds
piridhi – the dhivyadhESam named thiruppiridhi
senRu adai – try to go and reach.
Simple translation
Oh heart! When sugrIva surrendered to SrI rAma, emperumAn bent his beautiful bow to shoot the arrows to make the body of the very powerful, distinguished one named vAli fall apart; such sarvESvaran is present in an expansive manner and is giving audience in the cool, vast gardens where fragrance is blowing, in the distinguished himavAn (Himalayas mountain range); there, huge clouds having small droplets are making tumultuous sounds; large peacocks having feathers, are climbing and dancing to have their lower stomach rub on the peaks of the mountains which are difficult to climb; try to go and reach the dhivyadhESam named thiruppiridhi which is having vast ponds.
Highlights from vyAkyAnam (Commentary)
vAli … – One who is known as vAli, one who is distinguished in having great strength, where second person cannot be counted along with him for his strength; to make his body fall apart, emperumAn bent his beautiful bow. While vAli is there and is being killed, AzhwAr is enjoying the combination of emperumAn’s divine hand and the bow, and their beauty. As said in SrI rAmAyaNam kishkindhA kANdam 3.9 “SakrachApanibE … SathrunASanE” (You who are holding the bow which resembles indhra’s bow and you who are destroyer of enemies) – AzhwAr is enjoying SakrachApanibE aspect ignoring the SathrunASanE aspect. [The SlOkam is explained] SakrachApanibE … – Like the bow of indhra, those who are favourable towards emperumAn, the bow appears very beautiful and one cannot take one’s eyes off. gruhIthvA – Looking at the way he holds the bow, the enemies will become destroyed. emperumAn will destroy the favourable ones with his beauty and the unfavourable ones with the arrows. Here periyAzhwAr thirumozhi 4.3.8 “eri sidhaRum siraththAl” pAsuram is explained.
eri sidhaRum siraththAl – As said in SrI rAmAyaNam yudhdha kANdam 16.22 “dhIptha pAvaka sankASai:” (resembling blazing fire), while shooting the arrow, it will be seen as arrow; when it hits the target, it will hit like a ball of fire.
ilangaiyinai – The town which is feared even by yama to enter.
thannudaiya varisilai vAyil peydhu – Just as a snake will swallow using its tongue, the bow will swallow using the arrow. Arrow is the mouth for bow. He shoots the arrow to let it consume the enemies and their abodes.
vAykkOttam thavirththu – kOdudhal in mouth, not speaking straight – emperumAn eliminated that. emperumAn eliminated the attitude explained in SrI rAmAyaNam yudhdha kANdam 36-11 “na namEyam” (I will not worship him); kasyachith – One may think, since SrI rAma made himself a human, rAvaNa too considered him as a human and did not worship him. But if ISvara (SrIman nArAyaNa) came in his original form, will he worship? When one realises one’s true nature, one will remain as said in mahAbharatham mausala parvam 166.40 “nama ithyEvavAdhina:” (they constantly say “Our salutations to you”); to think “mama” (mine) is svarUpa virOdhi (contrary to one’s true nature). While it is apt for rAvaNa to have spoken as a favourable person, he was speaking selfishly; such dishonesty was eliminated.
ugandha araiyan – Became joyful after eliminating the dual-lordship [after killing rAvaNa, any doubt on rAvaNa also being the lord was eliminated]. emperumAn became joyful thinking “When rAvaNa gives up his claim for ownership, everything becomes mine!” When an AthmA gives up his claim for ownership, subsequently they will be emperumAn’s belongings.
araiyan – Since bhagavAn is the owner of everyone, even if a small favourable aspect is present in any AthmA, that is sufficient for him. His relationship with all AthmAs is such that, even their withdrawal from unfavourable aspects brings joy in emperumAn.
anRu – Back then, he did that; now he has arrived and is residing here.
Elam … – Only when there is danger, will he not care about himself and eliminate it voluntarily; when the danger is gone, his tenderness which resembles that of a royal prince, will manifest; this abode matches such nature of bhagavAn. Alternative explanation – emperumAn thought “instead of attacking the unfavourable ones with the arrow, let me reform them by my presence”, arrived here and remained in this abode; this is similar to kings thinking “instead of attacking the enemies in battle, let us surround them and show our might to make them surrender unto us”, will surround the enemies and remove their pride by their presence.
Elam nARu – The abode which will make him forget paramapadham from where he arrived. SrI rAmAyaNam ayOdhyA kANdam 95.12 “adhikam puravAsAchcha manyE cha thava dharSanAth” (I consider seeing you and residing in this chithrakUtam is greater than residing in ayOdhyA). SrI rAmAyaNam ayOdhyA kANdam 57.38 “jahau cha dhu:kam puravi pravAsAth” (SrI rAma’s became joyful on seeing the river mAlyavathi and even forgot the sorrow of coming to the forest leaving ayOdhyA). While residing in SrI ayOdhyA, SrI rAma would have to leave sIthAp pirAtti due to official duties and was very sad about that; the stay here eliminated all such sorrow [due to fully remaining with pirAtti]. The fragrant, invigorating, vast garden.
idam peRa – Being present there to give audience to everyone. Giving his audience to nithya samsAris (those who are present forever in this world) instead of nithyasUris (permanent residents of paramapadham). This is the abode where he is presenting himself to those who missed to see him during his incarnations.
nal imayaththuL – The abode is such that, one would desire to remain there without any reason. Not just that he is remaining there due to his mercy, the stay in this abode itself is desirable.
Ali … – This abode is where emperumAn is enjoying his stay listening to the tumultuous sounds of clouds and the dance of the peacocks, which make him forget his loss of the joyful stay in SrIvaikuNtam where musical instruments are played and nithyasUris remain blissful thinking as said in thaiththirIya upanishath “aham annam aham annam” (I am his food (enjoyment), repeatedly). Since he is staying there along with pirAtti without any danger, the sounds of the clouds remain favourable [in separation, the same will be unfavourable].
Ali … – The huge clouds with little droplets of water, make huge sound due to the weight of water. As the clouds make sounds, the feathered peacock is dancing; when the music starts, the body of the dancers cannot remain still; just as the dancers would start dancing when apt situation arises, as the clouds make tumultuous sound, the peacocks dance.
aruvarai … – On the mountains which are difficult to climb. Only when attempted with love, will it be possible to climb those mountains; the peacock will climb on such mountain peak to have its lower stomach rub on it, will expand its feathers to fill the peak and dance on it.The peacocks are dancing seeing emperumAn’s presence here, similar to the joyful dance of the vAnara (monkey) clan on seeing SrI rAma’s victory.
piridhi senRu adai nenjE – AzhwAr is telling his heart “When even the less-intelligent creatures reach that abode and engage in activities which highlight their joy, you who are having no shortcomings in your intelligence, should try to reach that abode”. The nature of bhagavAn and his abode is such that, irrespective of the level of intelligence, one will become an expert in kainkaryam and engage in the same. Even a piece of wood will dance on seeing emperumAn.
In the next article we will enjoy the next pAsuram.
This pAsuram comes under the classification of madhiyudan paduththal in thamizh literature. This signifies that the leading man, who had separated the previous day, returns the next day and expresses his desire to the leading lady and her friends when they are guarding the paddy fields (from birds). The opinion is that he expresses his feelings to the friends and, bewildering them, tells them to inform his desire to the leading lady.
mAyOn – belonging to thiruvEngadamudaiyAn (lord of thiruvEngadam), the one with amazing activities vadathiruvEngadanAda – those who are dwellers of thirumalai which is on the northern side valli – like a creeper plant kodigAL – oh women! nOy – (my) disease uraikkilum – even if mentioned kEtkinRileer – you are not listening O – alas! numadhu – your vAyO – mouth? adhu anRi – or else val vinaiyEnum – me, who has the sins (to say these words) kiLiyum – even the parrot eLgum – to quiver (after hearing) AyO – is it the sound “AyO”? thoNdaiyO – is it the lips which are like the reddish fruit adum – affected (like this) uraiyIr – please tell the reason for this disease aRivaridhu – unable to ascertain The term aRaiyO refers to a battle cry.
Simple Translation
Oh women who are like the creeper plant and who are dwelling in thiruvEngadam hills which are to the northern side and for which thiruvEngadamudaiyAn, who has amazing activities, is the lord! You are not aware, on your own, of my disease of separation and are not listening to me when I reveal it to you. You should tell me as to what is troubling me. Is it your talk which is troubling me? Or am I, having lot of sins, the reason for this? Or is it the sound “AyO” which you make to drive away the parrots which are sitting on the trees? Or is it your lips which are reddish like the fruit?
vyAkhyAnam
mAyOn – one who has amazing activities. Why is he [AzhwAr] talking about amazing activities here? While emperumAn has paramapadham (SrIvaikuNtam) which is beyond one’s words and mind, he left that and took residence atop thiruvEngadam hills, as said in nAnmugam thiruvandhAdhi pAsuram 47 “gAnamum vAnaramum vEdum udai vEngadam” (thiruvEngadam which has forests, monkeys and hunter-tribe people). This simplicity, even when he is so supreme, is the reason which makes AzhwAr to address him as one with amazing activities.
vada thiruvEngadam nAda – while there are places beyond thiruvEngadam too, on the northern side, AzhwAr is calling this place as one on the northern side since this place has been sung in praise of, by most of the AzhwArs.
vallik kodigAL – both terms valli and kodi would refer to women. What is the need for using both terms? This is to affirm that they do not have any of the qualities of masculinity and are full of feminine qualities only. Since creeper plants need to cling on to a supporting pole, he is stressing on the need for holding on to emperumAn for sustaining oneself. The leading man is the only supporting pole and all the other women look up to him as their support.
nOyO – being separated from her, I am neither able to live nor give up my life.
nOy uraikkilum O kEtkinRileer – Looking at my state, shouldn’t you all have come to me and comforted me saying “Oh, your situation has become like this”? Instead of that, I, who am affected with this disease, am coming to you and, I am asking you the reason for this disease. In other words, while you should have got this disease due to separation from me, I have been afflicted with this. This is very strange. You do not have to give any treatment for getting rid of this disease. It is enough if you listen to my outpouring.
uraiyIr – he is imploring those who are not listening to his words “Please listen” thus manifesting his desire towards her. After listening to him, the leading lady’s friends tell him “You have realised on your own that you have the disease. What is there for us to say?” To this, the leading man responds saying “I do not know the reason for this disease. You should tell me that”
numadhu vAyO – is your blossomed face the reason for my disease?
adhu anRi valvinaiyEnum kiLiyum eLgum AyO – is it the sound “AyO” that you make to drive away the parrots (which have come to eat the grains in the field which you people are guarding)?
kiLiyum eLgum – the word eLgum has two meanings – to leave and to be involved. In the former case, it would refer to the parrots leaving the place on hearing their words “AyO”and in the latter case, it would refer to the parrots being involved with what they were saying and staying put in their place.
valvinaiyEnum – I did not become attracted to you, only on account of your sound (when you speak); I was engaged with you on account of your sweet voice and your beautiful forms. The implied meaning is that sarvESvaran is engaged with AzhwAr like the parrot, listening to his pAsurams while the SrIvaishNavas are engaged with AzhwAr on account of the pAsurams as well the qualities of his soul.
thoNdaiyO – is it because of your reddish lips?
adum – all these make me perish.
aRaiyO idhu aRivaridhE – I do not know as to which of these troubled me and caused this disease. For not knowing the reason, he is saying the words aRaiyO as if he were raising a battle cry.
svApadhEsam (distinguished meaning) – SrIvaishNavas were engaged with the qualities of AzhwAr’s AthmA (soul) as well as his dhEham (physical form) such as his pAsurams, his splendour etc, without making any distinction among them.
We will take up the 11th pAsuram in the next article.
thirumangai AzhwAr having meditated upon the nature of samsAram (material realm) and his own attachment towards worldly pleasures, explained in the previous decad “emperumAn considered such suffering itself as the reason, accepted me out of his nirhEthuka krupai (unconditional grace) and manifested his svAmithvam (lordship)”; rAmAvathAram was spoken about in periya thirumozhi 1.1.6 “ambinAl arakkar verukkoLa nerukki” (suffocated with his arrows to cause fear in the demons) and thirumanthram too. svAmithvam (lordship) and saulabhyam (easy approachability) are the most important meanings of this thirumanthram. Just as a farmer would build a hut in his field and protect it, arriving at the residence of the entities to be protected and protecting them is saulabhyam. Due to being present in ugandharuLina nilangaL (dhivyadhESams and other abodes where he eagerly arrived and stayed) and protecting the world, his svAmithvam indicates that he is the owner, is shining well. His act of being present as antharyAmi (all-pervading super-soul), waiting to help, without expecting the request of the entities, is due to his svAmithvam. Unlike that, his saulabhyam is well manifested by his presence in temples, to be seen and enjoyed for those who desire to do so, immediately upon having such desire. When one (who is in this world) desires to enjoy bhagavAn after acquiring knowledge about his relationship with him, one cannot immediately serve such bhagavAn with the present body in paramapadham; when one acquires such desire, one can enjoy with the present body only in these abodes in this world. AzhwAr desires to go to all the abodes which are the ultimate manifestation of emperumAn’s saulabhyam and enjoy there; while desiring so, AzhwAr’s desire is not limited to thirumalai (thiruppathi) which is the boundary for thamizh language, and hence will extend up to himavAn (Himalayas mountain range) which is the boundary for such divine abodes; AzhwAr goes up to thiruppiridhi which is in himavAn and sets out to enjoy that abode, along with his divine heart.
In the previous decad, the elimination of hurdles in rAmAvathAram was highlighted through periya thirumozhi 1.1.6 “ambinAl arakkar verukkoLa nerukki” (suffocated with his arrows to cause fear in the demons); through that, AzhwAr remembers about sugrIva mahArAjar being tormented and driven out by vAli and was staying alone; even when he was not requesting for help, SrI rAma went to his place and voluntarily eliminated his enemy and helped him as said in SrI rAmAyaNam kishkindhA kANdam 4.21 “sa rAmO vAnarEndhrasya” (That SrI rAma, was seeking sugrIva’s help). Oh heart! Similarly, to help us, emperumAn has mercifully arrived in thiruppiridhi to help us! You try to go there and surrender unto him – AzhwAr tells his heart in this manner. Previously AzhwAr was attached to those aspects which are visible to his eyes; even after acquiring knowledge about bhagavAn, due to the previous vAsanA (impression), he is going to divine abodes which are visible to the eyes, and enjoying them. It is said in thirunedundhANdagam 6 “thAn ugandha Ur ellAm than thAL pAdi” (going to all the divine abodes of emperumAn which are dear to him, praising his divine feet).
The leading lady tells the leading man “You are determined to leave me and go to thirumalai”. He tells her “I did not think that way. Did you not think of going there?” Further he tells her “After reaching the stage of being together with the followers of emperumAn, is it not you (AzhwAr) who is thinking of being together with emperumAn? We have understood that you have not realised your greatness. You may not have understood about us. Would we too be like that?” An incident is cited here. Once emperumAnAr (bhagavadh rAmAnujar) had decided to go to thiruvEngadam and mentioned this to his disciples. piLLai uRangAvallidhAsar immediately went to his house. Seeing this, emperumAnAr sent a SrIvaidhNavar to see what was happening there. He returned and told emperumAnAr “He is reciting the pAsuram ‘kANginRanagaLum’ with tears in his eyes”. Immediately emperumAnAr told him “Shouldn’t you have reminded him about the pAsuram ‘vaN pU maNivalli yArE piribavardhAm’ and consoled him?”
Let us go through the pAsuram and its meanings.
thiNpUnjudar nudhi nEmiyam selvar viNNAdanaiya vaNpU maNivalli yArE piribavar thAm ivaiyO kaNpUngamalam karum sudar Adi veNmuththarumbi vaNpUnguvaLai madamAn vizhikkinRa mAyidhazhE
Word-by-Word Meanings
thiN – being firm pU – being beautiful sudar – being splendorous nudhi – being sharp nEmi – with the divine disc am selvar – SrIya: pathi (consort of SrI mahAlakshmi), who has beauty and wealth viNNAdanaiya – enjoyable, similar to SrIvaikuNtam vaN – magnanimous maNi – renowned like a gemstone valli – Oh leading lady, who is like a creeper plant! pU – being beautiful kamalam – lotus vaN – magnanimous pU – being beautiful kuvaLai – blue coloured Indian water-lily karum sudar – a bluish effulgence Adi – having veN muththu – having tears of white pearls arumbi – shedding them like buds mA idhazh – having lip similar to tender mango leaves madamAn – you, who are like an obedient doe vizhikkinRa – looking, by opening your eyes ivai – are these kaNNO – eyes! ArE – who piribavardhAm – will separate (from you who are like this)?
Simple Translation
Oh one who is like a beautiful creeper and who is full of enjoyment similar to the paramapadham (SrivaikuNtam) of sarvESvaran who is wealthy and has the divine disc which is firm, beautiful, fiery and sharp which are fitting together! Are your eyes, mere eyes? No! They are like lotus flower, like the beautiful water-lily, emitting a bluish splendour. Whitish pearl like tear drops are welling up in those eyes. Your eyelids are like tender mango leaves. Who will separate from you who are opening eyes slowly, like an obedient doe?
vyAkhyAnam
thiNpU – the nature of divine disc is that it will not step back when it comes to annihilating the enemies of emperumAn’s followers. The term thiN refers to firmness while pU refers to gentleness. In other words, divine disc is firm when it is a weapon and gentle when it is an ornament.
sudar – splendorous
nudhi – sharp
nEmi – divine disc, chakraththAzhwAr
am selvar – the beauty and wealth which accrue because of holding such divine disc
viNNAdu anaiya …. – paramapadham (SrIvaikuNtam) which is as said in chAndhOkya upanishath 8-15-1 “na cha punaravarthathE” (there is no returning from that place); only if someone who goes there returns would I separate from you and go to thiruvEngadam.
vaNmai – quality of being magnanimous. He [AzhwAr] was showered with faultless knowledge and devotion, in his mind, such that he could experience and enjoy. Instead of experiencing and enjoying that alone, he spread it to the whole world as thiruvAimozhi prabandham (divine collection). When he refers to himself in his prabandham, he calls himself as vaNsatakOpan (the magnanimous nammAzhwAr).
pU – one which gives enjoyment
maNivalli – being an ornament to itself. The word valli has two connotations here: she is clinging on to the neck of her beloved, just like a creeper will spread on to a supporting pole. Alternatively, while she should be holding on to a supporting pole, she is lying on the ground, being anguished in separation from her leading man.
ArE piribavardhAm – even if I do not have affection to the extent that you have, should I not be considered as one with knowledge?
ivaiyO kaN – aren’t they eyes which are so beautiful that they have to be protected from evil eyes?
pUm kamalam – eyes which are beautiful like a lotus flower.
karum sudar Adi – having an arrogance
veN muththu arumbi – just as a pearl forms in the oyster, sorrow was appearing in the beautiful eyes
vaN pUnguvaLai – the magnanimously blossomed purple coloured water lily.
madamAn vizhikkinRa – even when being united, anticipating separation, fluttering the eyes like a doe.
mA idhazhE – the word mA could refer to either black or reddish colour. If it refers to being black, it would apply to the black eyes while if it refers to being red, it would apply to the reddish lips.
svApadhESam – even when he is together with SrIvaishNavas, AzhwAr is sorrowful anticipating that they would separate from him and go away and wonders as to what will happen should they separate from him. This pAsuram is the result of their mocking at him because of his doubts.
In the next article, we will consider the 10th pAsuram
In the previous pAsuram, the friend comforted the leading lady with different types of reasoning. The leading man then came there and spoke to the lady. The friend, looking at his actions, feels that they were not natural. She doubts whether these are pretences by the man in order to separate again from the lady.
innAL – at the present moment kANginRanagaLum – activities (of yours) which are seen kEtkinRanagaLum – words spoken (by you) which are heard kANil – if one were to analyse pAN – having the songs (of beetles) kunRam – the hills of thiruvEngadam nAdar – you, who are having that hill as your dwelling place payilginRana – carried out in sequence idhellAm – all these mAN – beautiful kunRam – gOvardhana hill Endhi – holding it aloft thaN – being cool mAmalai – the huge mountain vEngadaththu – of thiruvEngadam umbar – nithyasUris (permanent dwellers of SrIvaikuNtam) nambum – apt to be liked kunRam – hill senRu – attaining it poruL – thiruvEngadamudaiyAn, the wealth padaippAn – to attain kaRRa – taking efforts thiNNanavu – deceitful aRindhOm – we have come to know
Simple Translation
If we analyse the activities carried out and words spoken of, by the lord of the place with mountains, they appear to be feigned. What is the purpose of doing all these? It appears that he wants to reach the cool, huge hills of thiruvEngadam, which belongs to krishNa who had lifted the distinguished gOvardhana hill, and which is apt to be attained by nithyasUris too. It appears that he is doing all these activities since he wants to remain on that hill and earn materials.
vyAkhyAnam
kANginRana – even as he is standing, he would suddenly bend and hold on to the feet; he would feign as if he is prostrating.
kEtkinRana – feigning courteous words such as “I am your servant”, “I will massage your feet”, “My mind is bewildered” etc.
kANil – if one were to analyse. periya thiruvandhAdhi pAsuram 36 says “nenjennum utkaNNEl kANum uNarndhu” (if it can be visualised through the inner eye of mind)
innAL – today
pAN – it appeared just like flattering
pANkunRa nAdar – the leading man who has thiruvEngadamalai, where beetles constantly keep humming, as his dwelling place. The lord of kurinji nilam, the land which encompasses mountains and allied lands. kurinji also refers to a meeting place. When this is the case, is it proper to separate? She (the leading lady’s friend) says that his activities do not appear to be those carried out by someone who wants to attain something.
payilginRana – the way he united with her, it appears that he is going to give her up. Just as maharAjar (sugrIvan) had made perumAL (SrI rAma), who had come to protect him, to suffer in lightning and thunder and was enjoying himself without knowing whether it was sunrise or sunset.
mAN kunRam Endhi – holding one mountain [gOvardhana] aloft and standing atop another hill [thiruvEngadam] and protecting all. mAtchi (root for mAN) – beautiful.
Endhi – lifting easily, without any effort.
thaN mAmalai vEngadaththu – just as it is said in nAchchiyAr thirumozhi 8-3 “kuLir aruvi vEngadam” it is cool, invigorating thiruvEngadam hill.
umbar nambum – just as amalanAdhipirAn pAsuram 3 says “mandhipAy vadavEngada mAmalai vAnavargaL sandhi seyya ninRAn”, thiruvEngadam is the apt place where nithyasUris come every day and carry out divine worship. nithyasUris have always worshipped him as the supreme paravAsudhEvan; now, since he is manifesting his simplicity here, contrary to his supreme nature, they like thiruvEngadam.
sENkunRam – thiruvEngadam which has tall peaks
poruL – we have seen that they stand in front of you saying “You are the greatest entity”
padaippAn – we have seen that these are readily available; we do not have to take any effort.
kaRRa – these pretences were not seen in you earlier. From which teacher did you learn these?
thiNNanavE – from where did this harshness come in you, superseding the earlier softness?
In the next article, we will take up the 9th pAsuram.
ശ്രീ വൈഷ്ണവ സമ്പ്രദായത്തിലെ പ്രമുഖ ആചാര്യന്മാരിലൊരാളായ ശ്രീ മണവാള മാമുനികൾ തന്റെ ഉപദേശ രത്നമാല പാസുരം 11- ൽ തൊണ്ടരടിപ്പൊടി ആഴ്വാറിന്റെ മഹത്വം വളരെ മനോഹരമായി വെളിപ്പെടുത്തിയിരിക്കുന്നു.
ശ്രീവൈഷ്ണവ മാസമെന്ന് സവിശേഷ പ്രാധാന്യമുള്ള മാർഗഴി മാസത്തിലെ കേട്ടൈ (തൃക്കേട്ട) ദിനത്തിന്റെ മഹത്വത്തെക്കുറിച്ച് ഞാൻ വിവരിക്കാം, ഈ സംസാരത്തിലുള്ള ഏവരും ശ്രവിച്ചുകൊള്ളുവിൻ! വേദോപനിഷത്തുക്കളുടെ സാരം അറിയുകയും അതിന്റെ വിഷയങ്ങളിൽ പൂർണ്ണമായും മുഴുകി, ശ്രീരംഗനാഥന്റെ ഭക്തരുടെ മാത്രം ദാസനായിരുന്ന തൊണ്ടരടിപ്പൊടി ആഴ്വാർ ജനിച്ച ദിവസമായാണ് വേദജ്ഞാനികളായ എംബരുമാനാർ (ശ്രീ രാമാനുജൻ) മുതലായവർ ഈ ദിനത്തെ കൊണ്ടാടുന്നത്.
നമ്മുടെ പൂർവ്വാചാര്യന്മാരിലൊരാളായ ശ്രീ അഴകിയ മണവാളപ്പെരുമാൾ നായനാർ, ആചാര്യ ഹൃദ്യത്തിന്റെ 85-ാമത് ചൂർണ്ണികയിൽ, പെരിയ പെരുമാളിനെ യോഗനിദ്രയിൽ നിന്നുണർത്താൻ സുപ്രഭാതം പാടിയവരിൽ, തൊണ്ടരടിപ്പൊടി ആഴ്വാറിനെ പ്രത്യേകമായി “തുളസിഭൃത്യർ” (തുളസികൊണ്ട് എന്നും ഭഗവാനെ സേവിക്കാൻ വളരെ ഇഷ്ടപ്പെടുന്ന ഒരാൾ) എന്ന് വിശേഷിപ്പിച്ചിരിക്കുന്നു. തൊണ്ടരടിപ്പൊടി ആഴ്വാർ തന്നെ, തന്റെ തിരുമാലൈ പ്രബന്ധത്തിൽ സ്വയം ഇപ്രകാരം സംബോധന ചെയ്തിട്ടുള്ളതാണ്. “തുളബത്തൊണ്ഡായ തൊൽ സീർത്ത് തൊണ്ടരടിപ്പൊടി എന്നും അടിയനായ്” (തുളസിയുമായി സേവനം ചെയ്യുന്ന സേവകൻ). തന്റെ യോഗനിദ്രയിൽ നിന്ന് ഭഗവാനെ ഉണർത്തുന്ന വലിയൊരു സവിശേഷ പ്രബന്ധമാണ് തിരുപ്പള്ളിയെഴുച്ചി.
ഈ പ്രബന്ധത്തിന്റെ ലളിതമായ വിശദീകരണം പൂർവാചാര്യന്മാരുടെ വ്യാഖ്യാനങ്ങളെ അവലംബിച്ചുള്ളതാണ്.
ധാരാളം വണ്ടുകളാൽ നിറഞ്ഞ, മനോഹരമായ ഫലഭൂയിഷ്ഠമായ വയലുകളാൽ ചുറ്റപ്പെട്ട, ശ്രീരംഗത്തിൽ ശയിക്കുന്ന പെരിയ പെരുമാളിനെ പാസുരം പാടി ഉണർത്തുക എന്ന ദിവ്യ കർമ്മം നിർവഹിച്ച ആഴ്വാറാണ് തൊണ്ടരടിപ്പൊടി ആഴ്വാർ. അദ്ദേഹത്തിന്റെ അവതാരസ്ഥലമായാണു മണ്ഡങ്കുടി വേദജ്ഞർക്കിടയിൽ അറിയപെടുന്നത്.
ആദ്യ പാസുരം – പെരിയ പെരുമാളിനെ ഉണർത്താൻ എല്ലാ ദേവഗണങ്ങളും ശ്രീരംഗം സന്നിധിയിൽ എത്തിച്ചേരുന്നതായി ആദ്യ പാസുരത്തിൽ ആഴ്വാർ പരാമർശിക്കുന്നു. ഇതിൽ നിന്നും, ശ്രീമൻ നാരായണൻ മാത്രമാണ് സർവ്വലോകാരാധ്യനായ പരമോന്നതനായ ഭഗവാൻ, മറ്റെല്ലാ ദേവഗണങ്ങളും ദിവൃസൃഷ്ടികളും, ആ ഭഗവാന്റെ ഭക്തർ മാത്രമെന്നും വ്യക്തമാണ്.
1. കതിരവൻ ഗുണദിശൈച്ചികരം വന്തണൈന്താൻ കന ഇരുൾ അകന്റതു കാലൈ അം പൊഴുതായ് മധു വിരിന്തു ഒഴുകിന മാമലർ എല്ലാം വാനവർ അരചർഗൾ വന്തു വന്തു ഈണ്ടി എതിർ ദിശൈ നിറൈന്തനർ ഇവരൊടും പുകുന്ത ഇരുങ്കളിറ്റ് ഈട്ടമും പിടിയൊടു മുരശും അതിർതലിൽ അലൈ കടൽ പോന്റുളത് എങ്കും അരംഗത്തമ്മാ! പള്ളി എഴുന്തരുളായേ
തിരു അരംഗം വാഴും ഭഗവാനേ! രാത്രിയുടെ കനത്ത ഇരുളിനെ അകറ്റി സൂര്യൻ കിഴക്കൻ പർവതത്തിന്റെ മുകളിലേക്കായി ഉദിച്ചുയർന്നിരിക്കുന്നു. പ്രഭാതത്തിന്റെ വരവോടെ വിരിയുന്ന പുഷ്പങ്ങളെല്ലാം തേനൊലി തൂകുന്നു. ഭഗവദ് ദർശന പ്രസാദം കാംക്ഷിച്ചു കൊണ്ട് ദേവന്മാരും രാജാക്കന്മാരും സംഘങ്ങളായി വന്നെത്തി അങ്ങയുടെ ദിവ്യദർശനം ആദ്യം പതിയുന്ന സന്നിധിയുടെ തെക്ക് ഭാഗത്ത് തിങ്ങി നിറഞ്ഞിരിക്കുകയാണ്. തങ്ങളാണ് ആദ്യം ഭഗവദ് ദർശനത്തിന് സന്നിഹിതരായതെന്ന് അവർ അവകാശപ്പെട്ടുകൊണ്ടിരിക്കുന്നു. അവരോടൊപ്പം, വാഹനങ്ങളായ ആൺ-പെൺ ആനകളും, വിവിധ സംഗീതോപകരണ വിദ്വാന്മാരും എത്തിയിട്ടുണ്ട്. അവിടുന്ന് നിദ്ര വിട്ടുണരുന്നത് കാണുന്നതിലുള്ള ആവേശത്താലുള്ള അവരുടെ കരഘോഷങ്ങൾ, കഠിനമായ തിരമാലകളുള്ള സമുദ്രത്തിന്റെ ഇരമ്പലിനു സമാനമായി, എല്ലാ ദിക്കുകളിലും പ്രതിധ്വനിക്കുന്നു. അതിനാൽ, ശ്രീരംഗ വിരാജിതനായ പ്രഭോ! അങ്ങ് പള്ളിയെഴുന്നേറ്റാലും.
രണ്ടാം പാസുരം – അരയന്നങ്ങളെ തൊട്ടുണർത്തി കിഴക്കൻ കാറ്റ് പ്രഭാതത്തിന്റെ വരവറിയിച്ചിരിക്കുന്നു. അതിനാൽ ഭക്തവത്സലനായ ഭഗവാൻ പള്ളിയുറക്കത്തിൽ നിന്നുണരണമെന്ന് ആഴ്വാർ അഭ്യർത്ഥിക്കുകയാണ്.
കിഴക്കൻ കാറ്റ് ഇതാ സമൃദ്ധമായുള്ള നറുമുല്ല വള്ളികളെ തൊട്ടുതലോടി വീശികൊണ്ടിരിക്കുന്നു. മലർമെത്തയിൽ ഉറങ്ങിയിരുന്ന അരയന്നങ്ങൾ മൂടൽ മഞ്ഞ് വീണു നനഞ്ഞ മനോഹരമായ ചിറകുകൾ മഴയെന്ന പോലെ കുടഞ്ഞ് കൊണ്ടെഴുന്നേൽക്കുന്നു. വലിയ ഗുഹപോലുള്ള വായ ഉപയോഗിച്ച് മുതല, ഗജേന്ദ്രന്റെ (ആന) കാൽ വിഴുങ്ങാൻ ശ്രമിച്ചപ്പോൾ അതിന്റെ മൂർച്ചയുള്ള പല്ലുകളിൽ നിന്നുള്ള വിഷം മൂലം വളരെയധികം കഷ്ടതകൾ അനുഭവിച്ച ഗജേന്ദ്രന്റെ സങ്കടങ്ങൾ നീക്കിയതു ഭവാനാണ്. മുതലയെ വധിച്ചു ഗജേന്ദ്രനെ മോചിപ്പിച്ച ശ്രീരംഗ വിരാജിതനായ പ്രഭോ! അങ്ങ് ദയവായി ഉണർന്ന് എല്ലാവർക്കും അനുഗ്രഹം നൽകുക.
മൂന്നാം പാസുരം – സൂര്യകിരണങ്ങൾ നക്ഷത്രങ്ങളുടെ തിളക്കത്തെ മറച്ചിരിക്കുന്നു. മൂന്നാം പാസുരത്തിൽ ആഴ്വാർ, എംബെരുമാന്റെ സുദർശന ചക്രമേന്തുന്ന തൃക്കരങ്ങളെ പൂജിക്കാനുള്ള ആഗ്രഹമാണ് പ്രകടിപ്പിക്കുന്നത്.
സൂര്യരശ്മികൾ എല്ലാ ദിക്കുകളിലേക്കും ഇപ്പോൾ വ്യാപിച്ചിരിക്കുന്നു. എങ്ങും പടർന്നിരുന്ന നക്ഷത്ര കൂട്ടങ്ങളുടെ തിളക്കം സൂര്യ പ്രഭയിൽ മറഞ്ഞുപോയി. ചന്ദ്രന്റെ ശീതള പ്രകാശ രശ്മികളും മങ്ങിയിരിക്കുന്നു. രാത്രിയിലെങ്ങും പരന്നിരുന്ന കനത്ത ഇരുൾ ഇതാ പൂർണമായും അകന്നിരിക്കുന്നു. ഹരിതനിർഭരമായ കവുങ്ങിൻ തോപ്പുകളിലെ പാളകളിൽ തട്ടി സുഗന്ധവാഹിനിയായി കാറ്റ് വീശുന്നു. തിളങ്ങുന്നതും ശക്തവുമായ സുദർശന ചക്രം കൈയ്യിലേന്തിയ ഭഗവാനെ, ശ്രീരംഗത്തിൽ പള്ളികൊള്ളും പ്രഭു! അങ്ങ് ദയവായി ഉണർന്ന് എല്ലാവർക്കും അനുഗ്രഹം നൽകുക.
നാലാം പാസുരം – രാമാവതാരത്തെ പറ്റിയാണ് ആഴ്വാർ ഇവിടെ പരാമർശിക്കുന്നത്. ഭഗവദ് അനുഭവത്തിന് തടസമായി വരുന്ന വിഘ്നങ്ങളെന്ന ശത്രുക്കളെയെല്ലാം രാമാവതാരത്തിലെന്ന പോലെ ശത്രുസംഹാരം നിറവേറ്റാൻ അദ്ദേഹം രംഗനാഥനോട് ആവശ്യപെടുകയാണ്.
4. മേട്ടു ഇള മേദികൾ തളൈ വിടും ആയർകൾ വേയ്ങ്കുഴൽ ഓസൈയും വിടൈ മനിക് കുരലും ഈട്ടിയ ഇസൈ ദിശൈ പരന്തന വയലുൾ ഇരിന്ദിന സുരുമ്പിനം ഇലങ്കൈയർ കുലത്തൈ വാട്ടിയ വരി സിലൈ വാനവർ ഏറേ മാമുനി വേളവിയൈക് കാത്തു അവബിരതം ആട്ടിയ അഡുതിറൽ അയോദ്ദി എം അരസേ! അരംഗത്തമ്മാ! പള്ളി എഴുന്തരുളായേ
കന്നുകാലികളുടെ കഴുത്തിൽ തൂക്കിയിരിക്കുന്ന മണികളിൽ നിന്നുള്ള ധ്വനിയും, അവയെ മേയ്ക്കുന്ന ഇടയരുടെ പുല്ലാങ്കുഴൽ നാദവും എല്ലാ ദിശകളിലേക്കും സമ്മിശ്രമായി വ്യാപിക്കുന്നു. പച്ചപുൽപ്പരപ്പിൽ വണ്ടുകൾ ഉത്സാഹത്തോടെ ശബ്ദം മുഴക്കാൻ തുടങ്ങി. ഓ ശ്രീ രാമ! ശത്രുക്കളെ ചുട്ടെരിക്കുന്ന ദിവ്യമായ ശാര്ങ്ഗം വില്ല് കയ്യിലേന്തിയ ദേവാധിദേവനേ! അങ്ങ് രാക്ഷസന്മാരെ നിഗ്രഹിച്ച് വിശ്വാമിത്ര മുനിയുടെ യാഗം പൂർത്തിയാക്കി അവഭ്രൂത സ്നാനം ചെയ്തവനാണ്. ശത്രുക്കളെ ജയിക്കാൻ പ്രാപ്തമായിരുന്ന സുശക്തമായ അയോദ്ധ്യ സാമ്രാജ്യത്തിന്റെ നാഥനായവനെ! തിരുവരംഗത്തിൽ വിശ്രമം കൊള്ളുന്ന ഭഗവാനേ! അങ്ങ് ദയവായി ഉണർന്ന് എല്ലാവർക്കും അനുഗ്രഹം നൽകുക.
അഞ്ചാം പാസുരം – ശ്രീ രംഗനാഥൻ്റെ പാദസേവനത്തിനായി എല്ലാ ദേവഗണങ്ങളും പുഷ്പങ്ങളുമായി സന്നിധാനത്ത് അണി നിരന്നിരിക്കുന്നു. ഭക്തരെയെല്ലാം സമദൃഷ്ടിയോടെ വീക്ഷിക്കുന്നവനാകയാൽ, ഭഗവാൻ വേഗം ഉണർന്ന് എല്ലാവരുടെയും സേവനങ്ങൾ സ്വീകരിക്കണം എന്നു ആഴ്വാർ അഭ്യർത്ഥിക്കുന്നു.
പൂത്തുലഞ്ഞ പൂന്തോപ്പുകളിൽ പക്ഷികൾ സന്തോഷഭരിതരായി കളകൂജനങ്ങളുമായി ഉല്ലസിക്കുന്നു. രാത്രി പൂർണമായും വിടവാങ്ങി പ്രഭാതരശ്മികൾ ശക്തമായിരിക്കുകയാണ്. കിഴക്കുഭാഗത്തുള്ള സമുദ്രത്തിന്റെ ആരവങ്ങൾ എല്ലാ ദിക്കുകളിലും മുഴങ്ങുന്നത് കേൾക്കാൻ സാധിക്കും. അങ്ങയുടെ ഉപാസനക്കായി ദേവഗണങ്ങളെല്ലാം വലിയ ഹാരങ്ങളുമായി വന്നെത്തിയിട്ടുണ്ട്. ആ പുഷ്പഹാരങ്ങളിലെ തേൻ നുകരാനായി വണ്ടുകൾ അതിനെ ചുറ്റിപറ്റി പറക്കുന്നു. തിരുവരംഗത്തിൽ ദിവ്യ വിശ്രമിത്തിലാഴുന്നവനെ, അങ്ങ് ലങ്കയുടെ രാജാവായ വിഭീഷണനാൽ ആരാധിക്കപ്പെടുന്നവനായ ഭഗവാനാണ്! അങ്ങ് ദയവായി ഉണർന്ന് എല്ലാവർക്കും അനുഗ്രഹം നൽകുക.
ആറാം പാസുരം – ഭഗവാനാൽ നിയുക്തനായ, ദേവഗണങ്ങളുടെ സൈന്യാധിപനായി വർത്തിക്കുന്ന സുബ്രഹ്മണ്യനും, മറ്റു ദേവതകളും അവരുടെ ഭാര്യമാർക്കും വാഹനങ്ങൾക്കും അനുയായികൾക്കുമൊപ്പം സന്നിധാനത്തായി വന്നെത്തിയിരിക്കുന്നു. ആയതിനാൽ ഭഗവാൻ തന്റെ യോഗനിദ്രയിൽ നിന്നുണർന്നു അവരുടെ സർവാഭിലാഷങ്ങൾ നിറവേറ്റികൊടുക്കണമെന്ന് ആഴ്വാർ അഭ്യർത്ഥിക്കുകയാണ്.
6. ഇരവിയർ മണി നെടും തേരൊടും ഇവരോ ഇറൈയവർ പതിനൊരു വിടൈയരും ഇവരോ മരുവിയ മയിലിനൻ അറുമുഖൻ ഇവനോ മരുതരും വസുക്കളും വന്തു വന്ത് ഈണ്ടി പുരവിയോട് ആടലും പാടലും തേരും കുമരദണ്ഡം പുകുന്തു ഈണ്ടിയ വെള്ളം അരുവരൈ അനൈയ നിൻ കോയിൽ മുൻ ഇവരോ അരംഗത്തമ്മാ! പള്ളി എഴുന്തരുളായേ
പന്ത്രണ്ട് ആദിത്യന്മാർ (സൂര്യദേവന്മാർ) അവരുടെ വലിയ രഥങ്ങളിൽ വന്നിറങ്ങി. ലോകപാലകരായ പതിനൊന്ന് രുദ്രന്മാരും വന്നെത്തിയിരിക്കുന്നു. അറുമുഖനായ സുബ്രഹ്മണ്യൻ തന്റെ സവിശേഷ മയിൽ വാഹനത്തിൽ എത്തി. നാൽപത്തിയൊമ്പത് മരുത്തുക്കളും എട്ട് വസുക്കളും (വിവിധ ദേവഗണങ്ങൾ) അങ്ങയുടെ ദർശന സൗഭാഗ്യത്തിനായുള്ള നിരയിൽ ഉന്തും തള്ളുമായി നിറഞ്ഞിരിക്കുന്നു. രഥങ്ങളോടും കുതിരകളോടും കൂടി അടുത്തടുത്തായി അണിനിരന്ന ദേവഗണങ്ങളെല്ലാം പാടുകയും നൃത്തം ചെയ്യുകയും ചെയ്യുന്നു. അങ്ങയുടെ ദിവ്യ ദർശനത്തിനായി സുബ്രഹ്മണ്യൻ ഉൾപ്പെടെയുള്ള എല്ലാ ദേവതകളും ഒരു വലിയ പർവ്വതം പോലെ തിരുവരംഗത്തിന് മുന്നിലായി ഒത്തുകൂടിയിരിക്കുന്നു. തിരുവരംഗത്തിൽ പള്ളി കൊള്ളും ഭഗവാനേ! അങ്ങ് ഉണർന്ന് എല്ലാവരെയും അനുഗ്രഹിക്കണം.
ഏഴാമത്തെ പാസുരം. ഇന്ദ്രനും സപ്തർഷികളും ഉൾപ്പെടെയുള്ള ദേവഗണങ്ങളെല്ലാം ആകാശത്ത് നിറഞ്ഞുകൂടി ഭഗവാനെ സ്തുതിക്കുകയാണ്. ആയതിനാൽ തന്റെ ദിവ്യനിദ്രയിൽ നിന്ന് ഉണർന്ന് അവർക്കെല്ലാം ദർശനം നൽകാൻ ആഴ്വാർ ശ്രീ രംഗനാഥനോടായി ഉണർത്തിക്കുന്നു.
പ്രഭോ! ഇന്ദ്രൻ തന്റെ വാഹനമായ ഐരാവതത്തിൽ വന്നിറങ്ങി അങ്ങയുടെ ക്ഷേത്രത്തിന്റെ പ്രവേശന കവാടത്തിൽ കാത്തിരിക്കുന്നു. അദ്ദേഹത്തെ കൂടാതെ സ്വർഗലോകത്തു നിന്നും മറ്റു ദേവഗണങ്ങളും അവരുടെ അനുയായികൾ, സനക മഹർഷി തുടങ്ങിയ ഋഷിമാർ, മരുത്തുകൾ, അവരുടെ സഹായികൾ, യക്ഷ ഗന്ധർവന്മാർ, വിദ്യാധരന്മാർ (വിവിധ ദിവ്യസൃഷ്ടികൾ) എന്നിവരെല്ലാം വന്നെത്തി ഇവിടം തിങ്ങി കൂടിയിരിക്കുന്നു. അങ്ങയുടെ ദിവ്യ പാദസേവനാഭിലാഷത്തിൽ മുഴുകിയവരാൽ ആകാശവും ഭൂമിയും നിറഞ്ഞിരിക്കുന്നു. തിരുവരംഗത്തിൽ പള്ളി കൊള്ളും ഭഗവാനേ! അങ്ങ് ഉണർന്ന് എല്ലാവരെയും അനുഗ്രഹിക്കണം.
എട്ടാമത്തെ പാസുരം – ശ്രീ രംഗനാഥൻ്റെ ആരാധനക്കായി ഏറ്റവും അനുയോജ്യമായ സമയമായ പ്രഭാതം സമാഗതമായിരിക്കുന്നു. ശ്രീ രംഗനാഥനല്ലാതെ മറ്റൊരു വിഷയങ്ങളിൽ തത്പരരല്ലാത്ത ഋഷിമാരും മറ്റും പൂജാ ദ്രവ്യങ്ങളുമായി സന്നിഹിതരായിരിക്കുന്നു. ദയവായി ഭഗവാൻ ദിവ്യനിദ്രയിൽ നിന്ന് ഉണർന്ന് അവർക്ക് ദർശനം നൽകണമെന്ന് ആഴ്വാർ അഭ്യർത്ഥിക്കുകയാണ്.
ഓ സ്വാമി! എന്റെ പ്രഭോ, പ്രമുഖരായ തുംബുരു, നാരദർ തുടങ്ങിയ ഋഷിവര്യന്മാർ സ്വർഗത്തിൽ വസിക്കുന്ന ദേവഗണങ്ങൾ, കാമധേനു എന്നിവർ അങ്ങയുടെ അനുഗ്രഹത്തിനായി, തിരുവാരാധനം നടത്തുന്നതിന് ആവശ്യമായ സുഗന്ധമുള്ള ദിവ്യമായ ഇലകൾ, ധന ധാന്യങ്ങൾ, തിളക്കമുള്ള കണ്ണാടി തുടങ്ങിയ വസ്തുക്കളുമായി എത്തിയിരിക്കുന്നു. സൂര്യൻ ഉദിച്ചു പ്രകാശകിരണങ്ങൾ എല്ലായിടത്തും വ്യാപിച്ചതോടെ അംബരത്തിലെ ഇരുൾ മാഞ്ഞുപോയി! തിരുവരംഗത്തിൽ പള്ളി കൊള്ളും ഭഗവാനേ! അങ്ങ് ഉണർന്ന് എല്ലാവരെയും അനുഗ്രഹിക്കണം.
ഒൻപതാം പാസുരം – അങ്ങയെ ഉണർത്താനും സേവനം അനുഷ്ഠിക്കാനും പ്രമുഖ സംഗീതജ്ഞരും നർത്തകരും ഒത്തുകൂടിയിരിക്കുന്നു. അതിനാൽ ശ്രീ രംഗനാഥൻ പള്ളിയുണർന്ന് അവരുടെ സേവനം സ്വീകരിക്കാൻ ആഴ്വാർ ആവശ്യപ്പെടുകയാണ്.
9. ഏധമിൽ തണ്ണുമൈ എക്കം മത്തളി യാഴ് കുഴൽ മുഴവമോട് ഇസൈ തിശൈ കെഴുമി ഗീതങ്കൾ പാടിനർ കിന്നരർ കെരുഡർഗൾ ഗന്ധരുവർ അവർ കങ്കുലുൾ എല്ലാം മാധവർ വാനവർ സാരണർ ഇയക്കർ സിത്തരും മയങ്കിനർ തിരുവടി തൊഴുവാൻ ആദലിൽ അവർക്കു നാളോലക്കം അരുള അരംഗത്തമ്മാ! പള്ളി എഴുന്തരുളായേ
കിന്നരന്മാർ, ഗരുഡന്മാർ, ഗന്ധർവന്മാർ തുടങ്ങിയ ദേവഗണങ്ങളെല്ലാം ഇടക്ക, മദ്ദളം, വീണ, ഓടക്കുഴൽ തുടങ്ങിയ സംഗീത ഉപകാരണങ്ങൾ വായിച്ചും, ഗീതങ്ങൾ ആലപിച്ചും എല്ലാ ദിശകളിലേക്കും സംഗീതം പ്രചരിപ്പിച്ചു കൊണ്ടിരിക്കുന്നു. അവരിൽ പലരും രാത്രിയിൽ വന്നെത്തിയവരാണ് ചിലർ പ്രഭാതസമയത്തും. പ്രഗൽഭരായ ഋഷിമാർ, ദേവന്മാർ, ചാരണർ, യക്ഷന്മാർ, സിദ്ധന്മാർ തുടങ്ങിയവർ അങ്ങയുടെ ദിവ്യ പാദങ്ങളുടെ സേവനത്തിനായി എത്തിയിരിക്കുന്നു. അങ്ങയുടെ വിശാലമായ സദസ്സിലേക്ക് അവരെ ചേർത്തുകൊണ്ട്, തിരുവരംഗത്തിൽ പള്ളി കൊള്ളും ഭഗവാനേ! അങ്ങ് ഉണർന്ന് എല്ലാവരെയും അനുഗ്രഹിക്കണം.
പത്താം പാസുരം – ആദ്യത്തെ ഒൻപത് പാസുരങ്ങളിൽ ആഴ്വാർ മറ്റുള്ളവരുടെ മേൽ കൃപ ചൊരിയാനാണ് ഭഗവാനോട് ആവശ്യപെടുന്നത്. പത്താം പാസുരത്തിൽ, പെരിയ പെരുമാളല്ലാതെ മറ്റൊരു ദൈവത്തെയും അറിയാത്ത തന്റെ മേൽ കൃപ ചൊരിയണം എന്ന് അഴ്വാർ ആഭൃർത്ഥിക്കുന്നു.
ശ്രീ രംഗനാഥാ! വിശുദ്ധവും ദിവ്യവുമായ കാവേരി നദിയാൽ ചുറ്റപ്പെട്ടിരിക്കുന്ന തിരുവരംഗത്തിൽ ദിവ്യ നിദ്രയിൽ വിരാജിക്കും പ്രഭോ! ഇരമ്പി മറിയുന്ന സമുദ്രത്തിൽ നിന്ന് ഉദിച്ചുയരുന്ന സൂര്യനെ നോക്കി സുഗന്ധമുള്ള താമരപ്പൂക്കൾ വിരിയുന്നു. നേർത്ത അരക്കെട്ടുള്ള സ്ത്രീ ജങ്ങളെല്ലാം തന്നെ പ്രഭാത സ്നാനം കഴിഞ്ഞ് നനഞ്ഞുണങ്ങിയ ചുരുണ്ട കാർക്കൂന്തലുമായി പുതുവസ്ത്രങ്ങളുമണിഞ്ഞ് തീരത്തെത്തിയിരിക്കുന്നു. ബാഹുമൂലങ്ങളിൽ തുളസി മാലകളുള്ള കൊട്ടയുമേന്തി നിൽക്കുന്ന, തൊണ്ടരടിപ്പൊടി എന്ന് നാമധേയമുള്ള ഈ സേവകനെ അങ്ങ് ദയവായി അംഗീകരിക്കുകയും അങ്ങയുടെ അനുയായികൾക്ക് എന്നെ സേവകനാക്കുകയും ചെയ്യുക. അതിനായി ഭവാൻ അങ്ങയുടെ ദിവ്യമായ നിദ്രയിൽ നിന്ന് ഉണർന്ന് എന്നിൽ കൃപ ചൊരിയേണം.
manju – clouds
ulAm – moving around
sOlai – garden
vaNdu – beetles
aRai – humming
mA nIr – have abundant water
mangaiyAr – protection for the residents of thirumangai region
vAL – having sword
kalikanRi – AzhwAr who eliminated the defects of kali
sem solAl – with beautiful words
eduththa – mercifully spoken to be known by all
dheyvam – divine
nal – distinguished
mAlai – garland of words
ivai koNdu – with this thirumozhi (decad)
thunjumbOdhu – at the end of the body
azhaimin – call out;
thuyar varil – when afflicted with sorrows
ninaimin – meditate upon this only;
thuyarileer – Oh you who have no sorrows
sollilum – even if you recited
nanRAm – will lead to goodness;
nArAyaNA ennum nAmam – the divine name, nArAyaNa
nammudai – our
vinaikku – for sins
nanjudhAn kaNdIr – is poison!
Simple translation
thirumangai AzhwAr, who eliminated the defects of kali and is having the sword as protection for the residents of thirumangai region which is having gardens where clouds are moving around, beetles are humming and is having abundant water, mercifully spoke these beautiful words to be known by all, in the form of a divine, distinguished garland of words. At the end of your body, you call out with this decad; when afflicted with sorrows, meditate upon this decad only; oh you who have no sorrows, even if you recited, this will lead to goodness; the divine name, nArAyaNa, is the poison (antidote) for our sins.
Highlights from vyAkyAnam (Commentary)
manju ulAm sOlai – The garden which is tall to have clouds moving around inside it.
vaNdu aRai – Humming beetles can be an adjective to the garden; or for the abundant water. Due to the tasty water, thamizh poets would praise the flowing rivers saying “Flies and beetles are swarming the water”.
mangaiyAr vAL kalikanRi – Just as those who have realised their relationship will consider such bhagavAn’s strength as their own, those who are in thirumangai consider AzhwAr’s sword as their strength.
sem solAl eduththa – The meanings which were explained in a way that only qualified persons can learn, in samskrutham and in unfamiliar words, are revealed in an easy/beautiful manner to be known by all.
dheyva nal mAlai – Divine, garland of words, which are enjoyed by nithyasUris as said in thiruvAimozhi 10.6.11 “kEttArAr vAnavargaL” (nithyasUris will never satiate hearing thiruvAimozhi – would hear it repeatedly).
ivai koNdu sikkenath thoNdIr thunjumbOdhu azhaimin – At the end of your body, without fearing to be controlled by yama, recite this divine name.
thuyar varil ninaimin – Even when you are afflicted with sorrows here, recite this name only.
thuyarileer sollilum nanRAm – The recital of divine name is done as svayam prayOjanam (no other expectation than recital itself) for those ananyaprayOjanar (those who have no expectation other than kainkaryam) who don’t care about such sorrows and would say “when we are in this world with a body, it is natural to be afflicted with sorrows”.
nanjudhAn kaNdIr nammudai vinaikku – For our sins, this is the intolerable poison.
nArAyaNA ennum nAmam – The divine name which is sweet for us as said in periya thiumozhi 6.10.6 “enakku enRum thEnum pAlum amudhumAya thirumAl thirunAmam nAnum sonnEn namarum uraimin namO nArAyaNamE” (The divine name of SrIman nArAyaNa is honey, milk and nectar for me always; as I have recited this name, all of you who are related to me should also recite this name ‘namO nArAyaNa‘). Other names will lead to deep rooted stay in samsAram (material world). Should everyone not understand that the meditation upon the meaning of this divine name itself will sever the ties with this samsAram?
In the next article we will enjoy the next pAsuram.
Full SeriesPreviousavathArikai (Introduction)
The leading man had told the leading lady that he will return once the monsoon starts. Since he did not return, though monsoon had set in, the lady starts feeling sorrowful. The lady’s friend, to console the lady who suffers after seeing the change of season and in order to make her sustain herself in separation, tells the lady “this is not the season that he had said that he would come by”, thus bewildering the lady into believing that it is not the monsoon time. She tells the lady that these are not clouds in the sky but they are dark coloured bulls which, due to the enmity between them, have risen to the sky since there isn’t sufficient space on the ground for them to fight with each other. The friend denies arrival of monsoon just as those [bhaudhdhas] who deny existence of world by saying that the world which we see with our eyes does not exist. They will say that neither the world nor emperumAn exists. However, the friend says that though monsoon has not arrived, emperumAn exists, as does the world. Is it appropriate to tell a lie like this [denying that monsoon has arrived]? If she had not said this, the leading lady may not live due to separation from her leading man. If she does not live, emperumAn (the leading man) too would not live and with him, the entire wealth [of both spiritual realm and materialistic realm] would become nonexistent.
Let us go through the pAsuram and its meanings:
gyAlam panippach cheRuththu nannIrittuk kAl sidhaindhu
neela vallERu poRA ninRa vAnam idhu thirumAL
kOlam sumandhu pirindhAr kodumai kuzhaRu thaN pUm
kAlam kolO aRiyEn vinaiyAttiyEn kANginRavEWord-by-Word Meaningsidhu – this
neelam – darkening
val – very strong
ERu – bulls
gyAlam – earth
panippa – to tremble
seRuththu – becoming angry
nal nIr – the exulting water
ittu – copiously increasing
kAl sidhaindhu – clawing with their feet
poRA ninRa – fighting
vAnam – sky
(had it not been there)
vinaiyAttiyEn – I, with lot of sins
kANginRa – seeing
idhu – this
thirumAL – consort of SrI (mahAlakshmi)
kOlam – decoration
sumandhu – to bear
pirindhAr – those who separated
kodumai – the cruelty (of their sorrow)
kuzhaRum – saying incoherently
thaN – cool
pU – beautiful
kAlangolO – is it the (rainy) season
aRiyEn – I am not sureSimple Translation
(Looking at the monsoon clouds) Are these the skies which appear like bulls which are raring to fight with each other with anger, such that the world trembles, letting out the water from their bodies and scratching the ground with their hoofs? (Or) Are these the cool, beautiful clouds during rainy season which have taken the bluish divine complexion of sarvESvaran, who is the consort of pirAtti, revealing his cruelty due to separation? I, having lot of sins, am unable to know this (she says that looking at the leading lady’s sorrowful state is due to her sins)
vyAkhyAnamgyAlam panippach cheRuththu – the leading lady tells her friend “You could see the entire world trembling on account of the chilly wind and rain, blasting here”. The friend tells the lady “It is not like that. This isn’t the rainy season at all. The world is trembling on seeing two bulls which are fighting with each other fiercely”
seRuththu – standing with anger
nannIr ittu – since it had been raining for a while, all the dirt had been wiped off the ground and plenty of pure water has got collected which could be drunk. Looking at that, the lady asks her friend “What is the reason for such copious amount of water?” The friend responds saying “Since these are distinguished bulls which are fighting with each other, water gets generated out of their anger, due to their sweat”
kAl sidhaindhu – this is interpreted in two ways: kAl could mean either wind or feet. The lady tells her friend that the wind has stopped and it is raining heavily. The friend tells the lady that it is not like that; since the bulls are fighting with anger, they scratch the surface of earth with their hooves and feet.
neela vallERu poRA ninRa vAnam idhu – the friend tells the lady ”Don’t we see only the sky in which two bulls, which are dark and strong, are fighting with each other? If these are clouds, by now, wouldn’t they have become white in colour, after raining for such a long time?”
thirumAl kOlam sumandhu neela vallERu poRA ninRa vAnam idhu – why is the friend saying this? She thinks that if she were to keep saying only false things, the friend may not believe her. Hence she feigns as if she too is doubting whether it is monsoon. It could also be taken to mean that the friend is saying this in order to convince the lady that since it is monsoon time, the leading man will come soon.
thirumAL kOlam sumandhu pirindhAr kodumai kuzhaRu – the clouds, assuming the complexion of emperumAn, are telling the lady “We have come without fail, during this rainy season. But emperumAn has not come yet”. In other words, they are telling her about his faults.
thaN pUm kAlangolO aRiyEn – I do not know whether it is the cool, beautiful time, implying that this is the time to be united happily with the leading man.
vinaiyAttiyEn kANginRavE – what is the reason for this situation? It cannot be said that he is the type who gives up on those who desire him or those who he desires; it cannot be said that the leading lady is not desiring him; it cannot be said that this is not the time for him to come; and it cannot be said that she will not attain him. What else can be the reason? Only reason is that it is because of my (the friend’s) sins; math pApamEva nimiththam. In other words, the friend says “Seeing this sorrowful condition of my leading lady is only due to my sin”.
swApadhEsam (distinguished meaning): Looking at the sorrowful condition of AzhwAr in separation from emperumAn, it becomes pertinent on the part of SrIvaishNavas to sustain him even if they have to tell lies that something doesn’t exist [in this case, saying that the monsoon season has not arrived].
In the next article, we will take up the 8th pAsuram.
adiyEn krishNa rAmAnuja dhAsan
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In the first pAsuram, AzhwAr explained “I was engaged in worldly pleasures since time immemorial, and was facing away from bhagavath vishayam; when I realised the limit of worldly pleasures, I retracted and sarvESvaran due to his mercy accepted me by saying ‘uyvadhOr poruLAl’ “.
In the second pAsuram, he explained that he wasted the whole time in worldly pleasures.
In the third pAsuram, he explained “I, who desired protection, engaged in sinful actions which are contrary to such result, and wasted my time in a useless manner by engaging in worldly pleasures, got to see sarvESvaran who is enjoyable and apt, and the divine name which indicates him”.
In the fourth pAsuram, he explained “Being prideful, worrying for the aspects which are not worthy to be worried for, being attached to worldly pleasures, I, who am filled with ignoble qualities, got the result which is attained by those who have noble qualities such as amAnithvam (without feeling proud)”.
In the fifth pAsuram, he explained “I had stolen my AthmA which is owned by bhagavAn in a day-light robbery, and on seeing those who speak about the existence of bhagavAn, I convinced them to think otherwise by my superficial arguments; but I got the result which is attained by those who are fully surrendered and are engaged in him always”.
In the sixth pAsuram, when asked “What is the meaning for this divine name? How did you get it?” he explained its meaning and said “while the samsAris (worldly people) are suffering like this, I got this benefit”.
In the seventh pAsuram, he said “Let others lose emperumAn; you who are intelligent poets like me who are singing and roaming around, don’t lose such emperumAn”.
In the eighth pAsuram, when asked “Can we become experts in this principle?” he said “Oh ignorant one! Have I not become an expert and advising you now? In such case, no one is barred from become bhagavAn’s servitor”.
In this pAsuram, when asked “you are greatly celebrating the divine name; what fruits can it bestow?” he is explaining the benefits granted by thirunAmam [divine name].
nArAyaNA ennum nAmam – the divine name, nArAyaNa
kulam – (for those who meditate upon it) birth in great family
tharum – will grant;
selvam – wealth
tharum – will grant;
adiyAr – servitors
padu – the sins to be experienced and exhausted
thuyar Ayina ellAm – everything which is known as dhu:kham (sorrow)
nilam tharam seyyum – will completely flatten;
nIL visumbu – paramapadham
aruLum – will grant
aruLodu – with mercy
peru nilam – the great position of kainkaryam
aLikkum – will grant;
valam – strength (to enjoy him)
tharum – will grant;
maRRum – all other aspects of well-being
thandhidum – will facilitate;
peRRa thAyinum – more than the mother who gave the body
Ayina – expansion of true knowledge which is good
seyyum – will cause;
nalam tharum – giving kainkaryaSrI (wealth of servitude)
sollai – divine name
nAn – I who had no knowledge about the existence of such wealth
kaNdu koNdEn – got to realise.
Simple translation
The divine name, nArAyaNa will grant birth in a great clan; will grant wealth; will completely flatten everything which is known as sorrow and the sins which are to be experienced and exhausted for the servitors; will grant paramapadham and the great position of kainkaryam; will grant strength; will facilitate all other aspects of well-being; more than the mother who gave the body, the divine name will cause the expansion of true knowledge which is good; I who had no knowledge about the existence of kainkaryaSrI (wealth of servitude), got to realise the divine name which gives such wealth of servitude.
Highlights from vyAkyAnam (Commentary)
kulam tharum – emperumAn’s greatness is such that when a person who has low birth and inferior conduct, acquires bhagavath sambandham [through this divine name], another person who has high birth and superior conduct, will not dare to think “the other person is inferior to me and I am superior to him”. Still, they don’t marry within such families, due to birth based restrictions [ordained in SAsthram]. The greatness is due to the quality [of being a devotee]; it is said in SrIvishNu purANam 1.9.131 “sa SlAgyas saguNI dhanya: sa kuleena:” (He is best; he is filled with good qualities; he has good conduct; he is born in noble family). dharmaputhra (yudhishtira) who analyses every aspect to confirm if it is righteous or not, before engaging in it, performed brahmamEdha samskAram (final rites) for vidhura based on vidhura’s close friendship with krishNa and based on the divine command from aSarIrI (voice from the formless entity); rishis (sages) would wait outside the meat shop of dharmavyAdha (meat seller) until he completes his duty and then would get their doubts clarified. If this (greatness based on being bhAgavathas) is not true, these incidents would not have been documented in mahAbhAratha which is known as panchama vEdha (fifth vEdham). As seen in the kaiSika purANa history, a distinguished brAhmaNa who became a demon due to mistakes committed in his yAgams, was freed from his curse by a pAduvAn (singer) who has true knowledge about bhagavAn. When SrI vibhIshaNAzhwAn advised rAvaNan “surrender unto perumAL (SrI rAma)”, rAvaNan said to him that he was not fit to be in the rAkshasa clan as said in SrI rAmAyaNam yudhdha kANdam 16.15 “thvAm thu dhik kulapAmsanam” (you are an outcast from our rAkshasa clan). When advising rAvaNan, he said in SrI rAmAyaNam yudhdha kANdam 16.26 “niSAchara“, implying that rAvaNan is a demon while he (vibhIshaNAzhwAn) is not. perumAL too said in SrI rAmAyaNam yudhdha kANdam 19.7 “rAkshasAnAm balAbalam” (You tell me about the strengths and weaknesses of rAkshasas). Hence, bhagavath sambandham is like a sparSavEdhi (touchstone).
selvam thandhidum – When the relationship with rAvaNa was severed, as said in SrI rAmAyaNam yudhdha kANdam 16.17 “antharikshagatha: SrImAn” (vibhIshaNa, who went through the path of sky and who is wealthy), attained the wealth due to rAma sambandham (relationship with SrI rAma). Alternatively – it could mean the wealth of lankA itself. As said in SrI rAmAyaNam yudhdha kANdam 19.5 “parithyakthA mayA lankA” (wealth of lankA has been given up by me), though he gave up, as the relationship with rAvaNa was severed, due to the relationship with SrI rAma, he attained the wealth of lankA and the throne. It is said in perumAL thirumozhi 5.9 “ninnaiyE thAn vENdi nIL selvam vENdAdhAn thannaiyE thAn vENdum selvam” (for those who are desiring for you only and not desiring for the permanent wealth, the wealth will come to them). kulaSEkarAzhwAr is saying – when one is desirous towards you only and not desiring for the impermanent wealth [the “nIL – permanent” in the pAsuram, is sarcasm], the wealth will not abandon such person. Alternative explanation – when one desires for you even ignoring the permanent wealth [of mOksham – liberation], mOksham will not abandon such a person.
adiyAr padu thuyar Ayina ellAm – adiyAr – those who fully exist for him; padu thuyar – the sufferings they go through as said in brahma vaivairtham prakruthi kANdam 26.70 “avaSyam anubhOkthavyam” (must be experienced), the fruits of actions which need to be experienced to exhaust them; all of those,
nilam tharam seyyum – Will totally flatten/eradicate them. Alternatively – nilam indicates the abode of the person who is having the sins, tharam – a variation of tharaNam which means elimination; the divine name will make the sins run away from the person thinking “this is not my abode”. nAradhIya purANam 1.20 “yathra ashtAkshara samsidhdhO mahAbhAgO mahIyathE | na thathra sancharishyanthi vyAdhi dhurbhiksha thaskarA: ||” (Where the person who learnt ashtAksharam and lives by that, is praised, there will be no disease, famine and robbery). periyAzhwAr thirumozhi 5.4.3 “summenAdhE kaivittOdith thURugaL pAyndhanavE” (ran away being unable to breathe and went hiding into the bushes). periyAzhwAr thirumozhi 5.4.4 “kOlAdi kuRugappeRA” (he cannot come close to where I rule) . Another explanation – nilam indicates the body which originated from pancha bhUthams (five elements) starting with pruthivI (earth), all the sins will end with this body. For bhakthimAn (bhakthi yOga practitioner), liberation will be at the end of prArabdha karma; for the one who has become prapanna by meditating upon the meanings of the divine name, liberation will be at the end of this (present) body.
nIL visumbu aruLum – virOdhi nivruththi (elimination of hurdles) is ending of this body. Not stopping with that, divine name will grant paramapadham also.
aruLodu peru nilam aLikkum – The great position – kainkaryam. The divine name will grant that.
varam tharum – It will grant the kainkaryam which is prayed by the individual as said in thiruvAimozhi 3.3.1 “ozhivil kAlam” (without any break, I should serve).
valam tharum – Also means the same as in varam tharum. Alternatively,
valam tharum – valam means balam (strength). As said in krishNa yajur 7.5.36 “ya AthmadhA baladhA:” (one who gives himself and the strength to enjoy him), the divine name will grant itself and the strength to enjoy itself. For the one who has been nithya samsAri (have been in samsAram until now), it will grant the strength of the nithyasUris (eternal associates of emperumAn) who enjoy him eternally. Alternatively,
aruLodu peru nilam aLikkum valam tharum – Not stopping with those who pursued the divine name, it will shower the mercy to make them grant paramapadham even for those who are related to them.
maRRum thandhidum – Whatever is good for the individual, even if he does not know about that, the divine name will grant on its own; it will grant thinking “does he know what is good for him? I should do it for him”. When gOvindhaswAmi saw emperumAn, he said “I will come with you”; emperumAn knew his heart and said “You remain here enjoying worldly pleasures for sometime and then come to me” and left [this incident is explained in periya thirumozhi 5.8.5].
peRRa thAyinum Ayina seyyum – The mother gives birth to the body only; AchAryan (through the thirumanthram) is the one who will grant true knowledge for the AthmA. As said in Apastham dharma sUthram 1.1.6 “SarIram Eva mAthA pitharau janayatha:” (the body is given by the mother and the father), the parents create the body which is a hurdle; but AchAryan grants gyAnam (knowledge) as said in the same sUthram “sa hi vidhyAtha: tham janayathi thath SrEshtam janma” (AchArya is the one who gives true knowledge and gives him real birth).
nalam tharum sollai – The recitation of the word itself (even without meditation on the meaning) will grant bhakthi; altenatively, nalam – activity; it will grant kainkaryam. Thus, it will grant the ruchi (taste) for kainkaryam or kainkaryam itself.
nAn kaNdu koNdEn – I who had no prior knowledge about this, got to realise it.
nArAyaNA ennum nAmam – That which is said in brahma purANam 57.24 – nAradhIya kalpam – ashtAkshara brahma vidhyA “namO nArAyaNAyEthi manthra: savArtha sAdhaka:” (This single ashtAkshara manthram itself can grant all benefits).
In the next article we will enjoy the next pAsuram.
