Monthly Archives: July 2021

periya thirumozhi – 2.1.10 – minnu mAmugil

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periya thirumozhi >> Second centum >> First decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

minnu mAmugil mEvu thaN thiruvEngada malai kOyil mEviya
annamAy nigazhndha amarar perumAnaik
kanni mAmadhiL mangaiyar kali kanRi inthamizhAl uraiththa im
mannu pAdal vallArkku idamAgum vAnulagE

Word-by-Word meanings

minnum – with lightning
mAmugil – huge clouds
mEvu – arriving and gathering
thaN – cool
thiruvEngada malai – thirumalA
kOyil – having as temple
mEviya – one who is eternally residing
annamAy – in the form of a swan
nigazhndha – one who divinely incarnated
perumAnai – on the controller
kanni – made of rock
mA – huge
madhiL – having fort
mangaiyar – for the residents of thirumangai region
kali – sins
kanRi – AzhwAr who eliminated
in – sweet for the ear
thamizhAlE – in thamizh
uraiththa – mercifully spoken
mannu – firmly remaining (in the divine heart of emperumAn)
ippAdal – this decad
vallArkku – for those who practice
vAn ulagu – paramapadham
idam Agum – will be the abode.

Simple translation

sarvESvaran, the controller who divinely incarnated in the form of a swan, is having as his temple and is eternally residing on the cool thirumalA where huge clouds along with lightning have arrived and gathered; AzhwAr who eliminated the sins of the residents of thirumangai region which is having a huge fort made of rock, mercifully spoke on such emperumAn, this decad in thamizh which is sweet for the ear. For those who practice this decad, paramapadham will be the abode.

Highlights from vyAkyAnam (Commentary)

minnu mA … – The huge clouds which have fully absorbed water and are holding lamp in the form of lightning to suppress their darkness, have arrived on the invigorating thirumalA; emperumAn is having such thirumalA as his eternal abode; sarvESvaran who incarnated as a swan to rescue the vEdham for brahmA et al, rescued it for them and was easily approachable for them in that manner. He is praised here.

kanni … – AzhwAr who is the leader for the residents of thirumangai which is having a huge fort which is being a protective layer, and is unable to be destroyed by anyone, mercifully spoke this decad in sweet thamizh; for those who can sing it; since this decad is having meanings which are recited towards bhagavAn with deep attachment, just as vEdham, this will also remain forever. The greatness of this decad is similar to that of vEdham.

idam Agum vAn ulagE – They will have as their abode the place where their servitude which was pursued by them will remain eternal.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

periya thirumozhi – 2.1.9 – kUdiyAdi

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

periya thirumozhi >> Second centum >> First decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

kUdiyAdi uraiththadhE uraiththAy en nenjam enbAy! thuNindhu kEL
pAdiyAdip palarum paNindhEththik kANgilAr
Adu thAmaraiyOnum Isanum amarar kOnum ninREththum vEngadaththu
Adu kUththanukku inRu adimaith thozhil pUNdAyE

Word-by-Word meanings

en nenjam enbAy! – Oh you who are known as “my heart”!
kUdi – gathered with worldly people
Adi – ate (what they ate)
uraiththadhE – the words they spoke
uraiththAy – you spoke
thuNindhu kEL – hear (my words) faithfully;
palarum – many
pAdi Adi – singing and dancing
paNindhu – worshipping
Eththi – praising
kANgilAr – (even after these) cannot see (his real greatness);
Adu – glorious
thAmaraiyOnum – brahmA who is born in the (blossomed) divine lotus in his divine navel
Isanum – rudhran
amararkOnum – indhran
ninRu – remaining (as per their qualification)
Eththu – to be praised
vEngadaththu – one who is eternally residing on thirumalA
Adu kUththanukku – for sarvESvaran who danced (with the gOpikAs in kudakkUththu)
inRu adimaith thozhil pUNdAyE – now, you are engaged in his service!

Simple translation

Oh you who are known as “my heart”! [Previously] You gathered with worldly people and ate along! Hear my words faithfully. Many persons, even after singing, dancing, worshipping and praising, cannot see his real greatness; now, you are engaged in the service of sarvESvaran who danced, and who is eternally residing on thirumalA to be praised by glorious brahmA who is born in the (blossomed) divine lotus in his divine navel, rudhran and indhran, remaining as per their qualification.

Highlights from vyAkyAnam (Commentary)

kUdi Adi … – [Previously] You gathered with people who are attached to Sabdha etc (sensual pleasures), enjoying what they enjoyed, and spoke the words which they spoke after enjoying those pleasures.

thuNindhu kEL – Now, I am telling you, who have given up such attachment and having attachment towards bhagavAn, another good advice. Hear faithfully.

pAdi … – Many would sing and dance and surrender unto him, but will still not see him. Further, even brahmA et al would surrender unto emperumAn according to their qualification. [Instead of kANgilAr] It is also said as kANgilA.  That is, dhEvathAs such as brahmA et al who are great due to being difficult to be seen by their devotees, would come and surrender to [see] bhagavAn.

Adu thAmaraiyOn … – Adu implies greatness, saying “blossomed lotus”.  Alternatively – Adugai – being present, saying “present in the lotus”; another explanation – Adugai – appearing (being born), saying “one who is having the lotus as his birth place”; another explanation – Adugai – victory, saying “victorious lotus”.

Adu kUththanukku – In the divine form where it is visible that he danced previously. As said in thirunedundhANdagam 16 “manRamarak kUththAdi magizhndhAy enRum vada thiruvEngadam mEya maindhA enRum” (As “Oh one who enjoyed the dance in the four-way junction! Oh youthful one who is permanently residing on thirumalA!”).

adimaith thozhil pUNdAyE – Many surrendered to him but did not see him still; brahmA et al will come and surrender unto him according to their qualification; though you are not in either situation, you are engaged in serving him.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

periya thirumozhi – 2.1.8 – sEyan aNiyan

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

periya thirumozhi >> Second centum >> First decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

sEyan aNiyan siRiyan periyan enbadhum silar pEsak kEttirundhE
en nenjam enbAy! enakku onRu sollAdhE
vEygaL ninRu veNmuththamE sori vEngada malai kOyil mEviya
Ayar nAyagaRku inRu adimaith thozhil pUNdAyE

Word-by-Word meanings

sEyan enbadhum – (when told “surrender unto paramapadhanAthan”) blaming him to be too far
aNiyan enbadhum – (when told “worship him in archAvathAram”) disregarding him due to his close proximity
siRiyan enbadhum – (when told “approach krishNa” and shown vibhavAvathAram) withdrawing from him highlighting his simplicity as the reason
periyan enbadhum – (when told “surrender unto his vyUha state or antharyAmi state”) withdrawing from him highlighting his unreachability

(in this manner)
silar – ignorant ones
pEsa – to speak
kEttirundhE – though having heard
en nenjam enbAy – Oh you who are known as “my heart”!
enakku – for me who is having you as my internal sense
onRu sollAdhE – without saying a word
vEygaL ninRu – from bamboos
veL – whitish
muththam – pearls
sori – falling
vEngada malai – thirumalA
kOyil – as abode
mEviya – one who is firmly remaining
Ayar – for cowherds
nAyagaRku – for the leader
inRu adimaith thozhil pUNdAyE – You are engaged in serving him now!

Simple translation

Oh you who are known as “my heart”! Though having heard ignorant ones speak about emperumAn blaming him to be too far in paramapadham, disregarding him due to his close proximity in archAvathAram, withdrawing from him highlighting his simplicity in vibhavAvathAram as the reason and withdrawing from him highlighting his unreachability in vyUha and antharyAmi states, for me who is having you as my internal sense, without saying a word, now, you are engaged in serving him who is firmly remaining on thirumalA where whitish pearls are falling from bamboos, having it as his abode and is the leader of the cowherds.

Highlights from vyAkyAnam (Commentary)

sEyan … – Worldly people are doubting emperumAn to be small or great, and become ruined. You, who are not joining such people and ignoring me who owns you, are engaged in serving his divine feet! [How great!]

sEyan – Some say emperumAn is too far.

aNiyan – Some say he is too close.

siRiyan – Some cite his simplicity and withdraw from him.

periyan … – Some cite his greatness and unreachability and withdraw from him. Though you have heard others speak according to their limited understanding, you who are known as “my heart” are engaged in serving him!

enakku onRu sollAdhE – Neither joining with them nor informing me who owns you, about this.

vEy … – As whitish pearls fall from the bamboo, the light from the pearls shows the path to reach there.

Ayar nAyagaRku– For the leader of cowherds as said in periyAzhwAr thirumozhi 3.1.1 “thannEr Ayiram piLLaigaL” (thousand cowherd boys who are at par with him). He is said as in thiruvAimozhi 5.5.6 “inavAyar thalaivan” (leader of the cowherds).

adimai … – You engaged in service without any restriction to the one who protects all.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

కోయిల్ తిరువాయ్మొళి – సరళ వ్యాఖ్యానము – 4.10 – ఒన్ఱుం

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కోయిల్ తిరువాయ్మొళి

<< 4.1 – ఒరునాయగమాయ్

శ్రియః పతి అయిన సర్వశ్వరుడు ఆత్మల పట్ల గొప్ప దయతో, అర్చావతార రూపాల్లో ఈ భూమిపైకి దిగి వచ్చి వారి కోసం ఎదురుచూస్తున్నారు, కాని ఈ ఆత్మలు ఆయనచే నియమించబడిన దేవతల దగ్గరకు వెళుతున్నారు. అది చూసిన ఆళ్వారు భగవానుడి ఆధిపత్యాన్ని వారికి వివరించి, వాళ్ళని సంస్కరించి ఆనందాన్ని అనుభవిస్తున్నారు. ఈ పదిగములో అర్చావతారము రూపము‌లో ఉన్న భగవానుడి యొక్క ఆధిపత్యాన్ని ఆళ్వారు వెల్లడించారు. ఈ దివ్య దేశము ఆళ్వారు జన్మస్థలం కాబట్టి, ఇక్కడ ఉన్న ఎంబెరుమానుడిపై ఆయనకున్న ప్రత్యేక అనుబంధం కూడా తెలుపుతున్నారు.

మొదటి పాశురము:  “ఎంబెరుమాన్ యొక్క సరళ స్వభావాన్ని స్థాపించే వచనాలను పలుకుతూ, అతి సరళుడైన సర్వేశ్వరుడు ఇక్కడ ఉండగా, మీరు ఇతర దేవతలను వెతుకుతున్నారు? అని  భౌతిక వాసులను ఆళ్వారు ప్రశ్నిస్తున్నారు.

ఒన్ఱుం తేవుం ఉలగుం ఉయిరుం మఱ్ఱుం యాదుం ఇల్లా
అన్ఱు నాన్ముగన్‌ తన్నొడు దేవర్‌ ఉలగోడుయిర్‌ పడైత్తాన్
కున్ఱం పోల్‌ మణి మాడ నీడు తిరుక్కురుగూర్‌ అదనుళ్
నిన్ఱ ఆదిప్పిరాన్ నిఱ్క మఱ్ఱై త్తెయ్వం నాడుదిరే

దేవ గంధర్వులను, వాళ్ళ లోకాలను, ఇతర జాతులను, సమస్థ అస్థిత్వాలను ప్రళయ కాలములో నాశనం చేసి, భగవానుడిలో ఇమిడ్చ బడి ఉన్నప్పుడు, సమష్ఠి పురుష అని పిలువబడే బ్రహ్మను భగవాన్ సృష్టించాడు, దేవతలను వాళ్ళ లోకాలను సృష్థించాడు, ఇతర భిన్న విభిన్న జాతులను సృష్థించాడు; సర్వకారకుడు, మహోపకారి అయిన అటువంటి ఎంబెరుమాన్, పర్వతాలంత ఎత్తైన గోపురాలున్న ఆళ్వార్తిరునగరిలో కొలువై ఉండగా, మీరు సృష్టి లయలలో కొట్టుమిట్టాడుతున్న ఈ దేవతల దగ్గరకు వెళుతున్నారు.

రెండవ పాశురము:  భగవానుడి చేత సృష్టింపబడిన వారితో ఆళ్వారు ఇలా అంటాడు, “భగవత్ సృష్టి విషయానికి వస్తే మీరు, మీరు పూజించే దేవతలు ఒకటే; అందువల్ల, మీరు తిరునగరిని ఆశ్రయించండి, అక్కడ నిత్య సంపదగా సర్వేశ్వరుడు కృపతో మీకోసము వెలసి ఉన్నాడు”.

నాడి నీర్‌ వణంగుం దెయ్వముం ఉమ్మైయుం మున్ పడైత్తాన్
వీడిల్‌ శీర్‌ ప్పుగళ్‌ ఆదిప్పిరాన్ అవన్ మేవి ఉఱై కోయిల్
మాడ మాళిగై శూళ్‌ందళగాయ తిరుక్కురుగూర్‌ అదనై
ప్పాడియాడి ప్పరవి చ్చెన్మింగళ్ పల్లులగీర్‌  పరందే

సృష్టి ఆదిలో నిన్ను, నీవు ఆశ్రయిస్తున్న దేవతలను సృష్టించి, మొట్ట మొదటి పోషకత్వం వహించినవాడు సర్వేశ్వరుడు. ఔన్నత్యము, జ్ఞానము, శక్తి వంటి నిత్య మంగళ గుణాలతో కూడినవాడు అతడు. అటువంటి భగవానుడు గొప్ప రాజభవనాలు, గోపురాలు చుట్టూ వ్యాపించి అందంగా ఉన్న దివ్య తిరునగరిలో స్థిరంగా కొలువై ఉన్నాడు; ఓ! వివిధ లోకాలలో నివసిస్తున్న వారా! మీరు అతడిని అన్ని వేళలా అన్ని చోట్లా స్తుతించండి, పాడండి, ఆడండి.

మూడవ పాశురము:  “ఈ విశ్వం యొక్క రక్షణ మొదలైనవి ఒకే కారణం యొక్క ఫలితము, ఇది అత్యోన్నత ప్రభువు యొక్క ఆధిపత్యాన్ని తెలుపుతుంది” అని ఆళ్వారు వివరిస్తున్నారు.

పరంద దెయ్వముం పల్లులగుం పడైత్తు అన్ఱుడనే విళుంగి
క్కరందుమిళ్ందు కడందిడందదు కండుం తెళియగిల్లీర్‌
శిరంగళాల్‌ అమరర్‌ వణంగుం తిరుక్కురుగూర్‌ అదనుళ్
పరన్ తిఱం అన్ఱి ప్పల్లులగీర్‌ ! దెయ్వమ్‌ మఱ్ఱిల్లై పేశుమినే

అనేక దేవతలను, వాళ్ళకి విస్తారమైన అనేక లోకాలు సృష్టించి, ప్రళయ కాలములో ఆ లోకాలన్నింటినీ తాను మ్రింగి తనలో దాచిపెట్టుకొని, ప్రళయము తరువాత వాటిని తనలో నుంచి బయటికి ఉమ్మి వాటికి స్థానమిచ్చి, వాటిని సంరక్షించాడు సర్వేశ్వరుడు అని తెలుసుకున్న తరువాత కూడా మీకు స్పష్టత రాలేదు. తిరునగరి భగవానుడి ప్రాకారం (స్వరూపము) లో భాగము కాని స్వతంత్ర దేవతలు ఎవరూ లేరు;  సమస్థ దేవతలు నమస్కరించి పూజించబడుతున్న వాడతడు; ఓ! అనేక దివ్య లోక వాసులారా! అలాంటి దైవము ఇంకెవరైనా ఉంటే చెప్పండి.

నాలుగవ పాశురము:  “దేవతాంతరములకి ప్రభువు, నిష్కల్మషమైన వేదములను వెల్లడి చేసినవాడు, సర్వేశ్వరుడు అయిన భగవానుడి అత్యోన్నత ఆధిపత్య గుణాన్ని తిరస్కరించే నైయైయికులకి ఏమి ఫలితము దొరుకును?  అని ఆళ్వారు అడుగుతున్నారు.

పేశ నిన్ఱ శివనుక్కుం పిరమన్‌ తనక్కుం పిఱర్‌క్కుం
నాయగన్ అవనే కబాలనన్ మోక్కత్తు క్కండు కొణ్మిన్
తేశ మా మదిళ్‌ శూళ్‌ందళగాయ తిరుక్కురుగూర్‌ అదనుళ్
ఈశన్ పాల్‌ ఓర్‌ అవం పఱైదల్ ఎన్నావదు ఇలింగియర్‌క్కే

రుద్రుడికి, బ్రహ్మకి, ఇతర దేవతలకి ఏకైక  ప్రభువు సర్వేశ్వరుడు (శ్రీమన్నారాయణుడు);  రుద్రుని చేతిలో నుండి కపాలము ఎలా మాయము చేయబడిందో మీరు మహాభారతంలో చూడవచ్చు; సర్వేశ్వరుడు దేవుడు కాడని అల్పంగా భోదించే  లింగ పురణము మొదలైనవాటిని ప్రమాణముగా భావించే అనుమానికులకు వచ్చే ప్రయోజనం ఏమిటి? గొప్ప కోటలు చుట్టూ వ్యపించి ఉన్న తిరునగరిలో అందమైన దివ్య తేజస్సుతో విరాజిల్లి ఉన్న భగవానుడు  సహజంగానే అందరికీ దేవుడు.

ఐదవ పాశురము:  బాహ్యా కుదృష్టులను తిరస్కరించిన ఆళ్వారు, “తిరునగరిలో కొలువై ఉన్న ఎంబెరుమాన్ అందరి కంటే ఉన్నతమైనవాడు” అని చెబుతున్నారు.

ఇలింగత్తిట్ట పురాణత్తీరుం శమణరుం శాక్కియరుం
వలిందు వాదు శెయ్వీర్గళుం మఱ్ఱు నుం దెయ్వముం ఆగి నిన్ఱాన్
మలిందు శెన్నెల్‌ కవరి వీశుం తిరుక్కురుగూర్‌ అదనుళ్‌
పాలిందు నిన్ఱ పిరాన్ కండీర్‌ ఒన్ఱుం‌ పాయ్యిల్లై పోఱ్ఱుమినే

ఓ తామస పురాణాలను అనుసరించి నమ్మే కుదృష్ఠులారా ! ఓ జైనులారా! ఓ బౌద్దులారా! ఓ వైశేషికులారా! వితండ వాదనలు చేసేవారా! మీరు పొందాలను కొని లక్ష్యముగా పెట్టుకొన్న ఆ భిన్న భిన దేవతలు ఎంబెరుమానుడికి పరతంత్రులు. సమృద్ధిగా ఉన్నలేతా వరి పంటలు ఇటు అటు ఊగులాడుతూ వింజామర వీస్తున్నట్టున్న ఆ తిరునగరిలో కొలువై ఉన్న సర్వేశ్వరుడిని మీరందరూ స్తుతించండి. ఇలా అనుకోవడంలో ఎటువంటి అబద్ధము లేదు.

ఆరవ పాశురము:  “మనకు తెలియకుండా కర్మాధారంగా ఈ భౌతిక జగత్తును ఎలా ఏలుతున్నాడు అన్నది ఎంబెరుమాన్ యొక్క నైపుణ్యతను తెలుపుతుంది”. అని ఆళ్వారు వివరిస్తున్నారు.

పోఱ్ఱి మఱ్ఱోర్ దెయ్వం పేణప్పుఱత్తిట్టు ఉమ్మైయిన్నే
తేఱ్ఱి వైత్తదు ఎల్లీరుం వీడు పెఱ్ఱాల్‌ ఉలగిల్లై ఎన్ఱే
శేఱ్ఱిల్‌ శెన్నెల్‌ కమలం ఓంగు తిరుక్కురుగూర్‌ అదనుళ్‌
ఆఱ్ఱ వల్లవన్ మాయం కండీర్ అదఱిందఱిందోడుమినే

ఈ విధంగా మిమ్మల్ని తన నుండి దూరంగా ఉంచి, దేవతాంతరములను స్తుతించి సేవించేలా చేయడంలో పరమార్థము ఏమిటంటే ప్రతి ఒక్కరూ ముక్తిని పొంది మోక్షాన్ని చేరుకున్నట్లయితే, ఈ ప్రపంచంలోని నిషేధాలు / ఆజ్ఞలు మటుమాయమౌతాయి. ఈ కారణంగా – లేత తామర పుష్పముల మడుగులతో, పుష్కలమైన వరి సంపదతో వర్ధిల్లుతున్న ఆళ్వార్తిరునగరిలో నివాసుడై ఉన్న ఎంబెరుమాన్, వారి కర్మ ఫలితాలను అనుభవింపజేయుటలో మహా సామర్థ్యం కలిగి ఉన్నవాడు – అటువంటి ఎంబెరుమానుడికి ఈ ప్రకృతితో (ఈ భౌతిక ప్రపంచము) ఉన్న సంబంధాన్ని ‘మాయ’ అని పిలుస్తారు; ఆ మాయ గురించి జ్ఞానాన్ని సంపాదించుకొని ఈ భౌతిక ప్రపంచాన్ని దాటడానికి ప్రయత్నించండి.

ఏడవ పాశురము:  “అన్య దేవతల నుండి నీవు ఇప్పటి వరకు ఏది పొందావో అది మాత్రమే పొందగలవు; కాబట్టి, గరుడ ధ్వజము కలిగి ఉన్న సర్వకారకుడికి దాసుడిగా మారు” అని ఆళ్వారు వివరిస్తున్నారు.

ఓడియోడి ప్పల పిఱప్పుం పిఱందు మఱ్ఱోర్ దెయ్వం
పాడియాడి పణిందు పల్పడిగాల్‌ వళి ఏఱి క్కండీర్‌
కూడి వానవర్‌ ఏత్త నిన్ఱ తిరుక్కురుగూర్‌ అదనుళ్
ఆడు పుట్కొడి ఆది మూర్‌త్తిక్కు అడిమై పుగువదువే

ఇతర దేవతలను స్తుతించి పాడుట ఆడుట, వాళ్ళని అనేక రకాలుగా ఆరాధించుట, శాస్త్ర విధంగా వాళ్ళని మరింతగా ఆశ్రయించడం, అనేక జన్మలనెత్తి పరుగులాడటం, ఇవన్నీ మీరు గమనించి సర్వకారకుడైన సర్వేశ్వరుడికి దాసులుకండి, సమస్థ దేవతలచే స్తుతింపబడుతూ గరుడ ధ్వజముతో ఆ ఆళ్వార్తిరునగరిలో కొలువై ఉన్న సర్వేశ్వరుడికి శరణు వేడుకొండి.

ఎనిమిదవ పాశురము:  “ఎంబెరుమాన్ అన్య దేవతలకు ఇచ్చిన శక్తి కారణంగా, వాళ్ళని ప్రార్థించిన వారి కోరికలు వాళ్ళు తీర్చగలుతారు. ఉదాహరణకి, నారాయణుడు ఇచ్చిన శక్తి సామర్థ్యముతో మార్కణ్డేయుని కోరికలను రుద్రుడు తీర్చగలిగాడు” అని ఆళ్వారు వివరిస్తున్నారు.

పుక్కడిమైయినాల్‌ తన్నై క్కండ మార్కణ్డేయన్ అవనై
నక్క పిరానుం అన్ఱుయ్య క్కొండదు  నారాయణన్ అరుళే
కొక్కలర్‌ తడంతాళై వెలి త్తిరుక్కురుగూర్‌ అదనుళ్
మిక్క ఆదిప్పిరాన్ నిఱ్క మఱ్ఱై త్తెయ్వం విళంబుదిరే

రుద్రుడు దిగంబరంగా ఉండుట వలన అతడిని ‘నగ్న’ అని పిలుస్తారు. తన పురాణము ద్వారా ప్రసిద్ది చెందిన మార్కణ్డేయుడిని ప్రళయం సమయంలో రక్షించగా, అతడి సేవకు మెచ్చి రుద్రుడు ప్రత్యక్షమై దర్శనమిచ్చి, నారాయణుని కృపతో మార్కణ్డేయుని ఉద్దరణకై భగవత్భక్తుడిగా చేసాడు. అందువల్ల, సర్వోన్నతుడు, సర్వకారకుడు అయిన నారాయణుడు పచ్చని ఆకులతో,  తెల్లని పూలతోటలలో కప్పి ఉన్న  ఆళ్వార్తిరునగరిలో కొలువై ఉన్నాడు.

తొమ్మిదవ పాశురము:  “మీరు రక్షింపబడాలంటే, బాహ్య కుదృష్థులు తమ వితండ వాదనలతో నాశనము చేయలేని, ఎంబెరుమాన్ కొలువై ఉన్న ఆళ్వార్తిరునగరిని ఆశ్రయించండి”. అని ఆళ్వారు వివరిస్తున్నారు.

విళంబుం ఆఱు శమయముం అవై యాగియుం మఱ్ఱుం తన్ పాల్
అళందు కాండఱ్కరియన్ ఆగియ ఆదిప్పిరాన్ అమరుం
వళం గొళ్‌ తణ్‌ పణై శూళ్ందళగాయ తిరుక్కురుగూర్‌ అదవై
ఉళం గొళ్ జ్ఞానత్తు వైమ్మిన్ ఉమ్మె ఉయ్యక్కొండు పోగుఱిలే

సర్వకారకుడు సర్వోపకారి అయిన ఎంబెరుమాన్, వేదాల్ని ధిక్కరించి తిరస్కరించే ఆ ఆరు తత్వశాస్త్రాల యొక్క సమిష్టి సమూహాల కుదృష్థులకు, తన విషయాలను చూసి గ్రహించడం కష్టకరంగా చేసే స్వభావము ఉంది. మీరు ఉద్ధరింపబడాలనుకుంటే, ఆకర్షణీయమైన నీటి వనరులతో వ్యాపించి ఉన్న  ఆళ్వార్తిరునగరిలో స్థిర నివాసమున్న భగవానుడిని మీ ఆంతరిక జ్ఞానంలో ఉంచుకోండి, మీ బాటను సులభకరం చేసుకోండి.

పదవ పాశురము: “శరీరి, అతిసులభుడు, తన లీలలతో అందరి హృదయాలను ఆకర్షంచే ఎంబెరుమానుడికి సేవ చేయడం సముచితము మరియు మన అదృష్థము కూడా” అని ఆళ్వారు వివరిస్తున్నారు.

ఉఱువదావదు ఎత్తేవుం ఎవ్వులగంగళుం మఱ్ఱుం తన్పాల్
మఱువిల్‌ మూర్‌త్తియోడొత్తు ఇత్తనైయుమ్‌ నిన్ఱ వణ్ణం నిఱ్కవే
శెఱువిల్‌ శెన్నెల్‌ కరుంబొడోంగు తిరుక్కురుగూర్‌ అదనుళ్
కుఱియ మాణ్‌ ఉరువాగియ నీళ్‌ కుడక్కూత్తనుక్కాట్చెయ్వదే

అన్ని వర్గాల దేవతలు, సమస్థ లోకాలు, చిదచిత్తులు, అన్నితత్వాలు అతడి స్వరూపంలోని భాగముగా ఎంబెరుమాన్ తన గుణాలను మరియు గుర్తింపుని కోల్పోకుండా వాళ్ళ స్వరూపాలకు ఒక ప్రత్యేక గుర్తింపు నిచ్చి నిలుచొని ఉన్నాడు; అతడు సారవంతమైన భూములతో ఎత్తైన చెరుకు పంటలు, వరి పంటలతో ఉన్న తిరుక్కురుగూర్లో కూడా కొలువై ఉన్నాడు.  బ్రహ్మచారిగా వామన రూపములో,  కుదక్కూత్తుని ప్రదర్శించిన కృష్ణుడిగా నిత్య ఆనందాన్నిచ్చే అటువంటి ఎంబెరుమానుడిని సేవించడం మన అదృష్థము. మనకి సముచితమైన పురుషార్థము కూడా.

పదకొండవ పాశురము: “ఈ పదిగం నేర్చుకున్న వారికి పరమపదము పొందుట అతి సులభమగును” అని ఆళ్వారు వివరిస్తున్నారు.

ఆట్చెయ్దు ఆళి ప్పిరానై చ్చేర్‌ందవన్ వణ్‌ కురుగూర్‌ నగరాన్
నాట్కమళ్‌ మగిళ్‌ మాలై మార్బినన్ మాఱన్ శడగోపన్
వేట్కైయాల్‌ శొన్న పాడల్ ఆయిరత్తుళ్‌ ఇప్పత్తుం వల్లార్
మీట్చి ఇన్ఱి వైగుంద మానగర్‌ మఱ్ఱదు కై యదువే

మహా విశిష్టత కలిగిన ఆళ్వార్తిరునగరికి నాయకుడైన ఆళ్వారుకి “శఠకోపుడు” అనే దివ్య నామము, “మారాన్” అనే ఇంటి పేరున్న ఆళ్వారు, చక్రధారి అయిన భగవానుడికి తన వాక్కు ద్వారా సేవలందించారు. వెయ్యి పాసురములలో ఈ పది పాసురములను పాట రూపంలో పాడారు. ఈ పది పాసురములను పఠించగలిగిన వారు, మరళా తిరిగి రాలేని దివ్య శ్రీవైకుంఠాన్ని చేరుకుంటారు.

అడియేన్ శ్రీదేవి రామానుజదాసి

మూలము:http://divyaprabandham.koyil.org/index.php/2020/05/thiruvaimozhi-4-10-simple/

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ప్రమాత (ఆచార్యులు) – http://acharyas.koyil.org
శ్రీవైష్ణవ విద్య / పిల్లల కోసం – http://pillai.koyil.org

साट्रुमुरै (सात्तुमुरै ) – सरल व्याख्या

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श्री: श्रीमते शठकोपाय नम: श्रीमते रामानुजाय नम: श्रीमते वरवरमुनये नम:

सर्व देश दशा कालेष्वव्याहत पराक्रमा | रामानुजार्य दिव्याज्ञा वर्धताम अभिवर्धताम ||

श्री भगवद रामानुज स्वामीजी के दिव्य आदेशों (विशिष्टाद्वैत सिद्धान्त और श्रीवैष्णव संप्रदाय के सिद्धान्त) का उत्तम रूप में बिना किसी बाधा के सभी स्थानों और सभी समय में उन्नति हो। उनकी उन्नति हो। 

रामानुजार्य दिव्याज्ञा प्रतिवासरमुज्वला | दिगंतव्यापीनी भूयात साहि लोक हितैषिणी ||

श्री भगवद रामानुज स्वामीजी के दिव्य आदेशों की प्रतिदिन अनेकानेक बार उज्ज्वल उन्नति हो। इन आदेशों का सभी दिशाओं में विस्तार हो और वे लोक हितैषिणी हो।

श्रीमन ! श्रीरंग श्रीयम अनुपदरवाम अनुदिनम संवर्धय |
श्रीमन! श्रीरंग श्रीयम अनुपदरवाम अनुदिनम संवर्धय ||

श्रीरंगश्री का प्रतिदिन बिना बाधा के अनेकानेक मंगल/उन्नति हो। श्रीरंगश्री का प्रतिदिन बिना बाधा के अनेकानेक मंगल हो।

नमः श्रीशैलनाथाय कुंती नगर जन्मने | प्रसाधलब्ध परम प्राप्य कैंकर्य शालिने||

श्रीशैलनाथ स्वामीजी को मेरा प्रणाम जिनका जन्म कुंती नगर में हुआ, और जिन्हें चरम कैंकर्य की प्राप्ति हुई (आचार्य कृपा से).

श्रीशैलेश दायपात्रम धीभक्त्यादि गुणार्णवम
यतीन्द्र प्रवणम वंदे रम्य जामातरम मुनीम

मैं श्रीवरवरमुनि स्वामीजी की वंदना करता हूँ, जो श्रीशैलनाथ स्वामीजी के कृपा पात्र है, जो अनंत कल्याण गुण जैसे ज्ञान, श्रद्धा, आदि के अपार सागर है और जो श्रीरामानुज स्वामीजी (यतीन्द्र) के अत्यंत अनुरक्त हैI

[रम्य जामातृ योगीन्द्र पादरेखा मयम सदा
तथा यत्तात्म
सत्तादिम रामानुज मुनीम भजे

– श्री वानमामलै मट अनुसन्धानं]

मैं श्रीवानमामलै जीयर की वंदना करता हूँ, जो श्रीवरवरमुनि स्वामीजी के चरण कमलों के चिन्ह स्वरूप है और जो अपने सच्चे स्वरूप (श्रीवरवरमुनि स्वामीजी के दास होने का), अपने उपजीवन, कार्यों आदि को स्थापित करने के लिए पूर्ण रूप से श्रीवरवरमुनि स्वामीजी की कृपा पर आश्रित है|

वाळितिरुवायमोलि पिळ्ळै मादगवाल
वाळुम मणावाळ
मामुनिवन वाळियवन
मारन तिरुवायमोळि
प्पोरुळै मानिलत्तोर

तेरुम्पडि उरैक्कुम् सीर्

श्री शैलनाथ स्वामीजी की अत्यंत कृपा के पात्र श्रीवरवरमुनि स्वामीजी को लंबी आयु की प्राप्ति हो! श्रीवरवरमुनि स्वामीजी द्वारा अत्यंत सुंदरता से समझाये- श्रीशठकोप स्वामीजी के तिरुवायमौली के दिव्य अर्थों को लंबी आयु की प्राप्ति हो जिस से इस विशाल संसार के निवासी उसे समझ सके और उनका कल्याण हो!

सेय्य तामरैत्तळिणै वाळिये
सेलै वालि तिरुनाबि वाळिये
तुय्य मार्बुम पुरीनूलुम वाळिये
सुन्दरत्तिरुत्तोलिणै
वाळिये
कैयुमेन्दिय मुक्कोलुम वाळिये
करुणै पोंगीय कण्णिणै वाळिये
पोय्यिल्लात मणवाल मामुनि
पुन्दि वाळि
पुगळ वाळि वाळिये

श्रीवरवरमुनि स्वामीजी के कमल के समान लालिमा लिए दिव्य चरणों को लंबी आयु की प्राप्ति हो! उनके पहने हुए केसरिया वस्त्र और उनकी दिव्य नाभि को लंबी आयु की प्राप्ति हो! उनके पवित्र दिव्य वक्ष-स्थल और अक्षय सूत्र को लंबी आयु की प्राप्ति हो! उनके दिव्य कंधों को लंबी आयु की प्राप्ति हो! उनके दिव्य कर कमलों में धारण किए हुए त्रिदण्ड को लंबी आयु की प्राप्ति हो! कृपा प्रसार करने वाले उनके दिव्य नेत्रों को लंबी आयु की प्राप्ति हो! श्रीवरवरमुनि स्वामीजी के परम ज्ञान, जो सदैव कृत्रिमता से परे है, को लंबी आयु की प्राप्ति हो!

अडियार्गळ वाळअरंग नगर वाळ
सडगोपन तण्तमि नूल वाळकडल सूलन्द
मन्नूलगम वाळ मणवाळ मामुनिये
इन्नुमोरु नूट्रान्डिरुम

श्री भगवान के भक्तों और भागवतों को लंबी आयु की प्राप्ति हो! श्रीरंगम के महान स्थान को लंबी आयु की प्राप्ति हो! श्रीशठकोप स्वामीजी के दिव्य प्रबंधन को लंबी आयु की प्राप्ति हो! इस संसार को लंबी आयु की प्राप्ति हो जो विशाल महासागरों से घिरा हुआ है! हे श्रीवरवरमुनि स्वामीजी! आपकी कृपा सदा हम दासों पर बनी रहे और हमें अनुग्रहित करे।

Source: http://divyaprabandham.koyil.org/index.php/2020/07/sarrumurai-simple/

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ತಿರುವಾಯ್ಮೊಮೊೞಿ – ಸರಳ ವಿವರಣೆ – 9.10 – ಮಾಲೈನಣ್ಣಿ

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ಶ್ರೀಃ ಶ್ರೀಮತೇ ಶಠಗೋಪಾಯ ನಮಃ ಶ್ರೀಮತೇ ರಾಮಾನುಜಾಯ ನಮಃ ಶ್ರೀಮತ್ ವರವರಮುನಯೇ ನಮಃ

ಕೋಯಿಲ್ ತಿರುವಾಯ್ಮೊೞಿ – ಸರಳ ವಿವರಣೆ

<< 8.10 – ನೆಡುಮಾಱ್ಕು


ಆಳ್ವಾರರು ಎಂಪೆರುಮಾನರಿಂದ ಅಗಲಿಸಲ್ಪಟ್ಟು ತುಂಬಾ ಸಂಕಟ ಮತ್ತು ಕಳವಳಗೊಂಡಿದ್ದರು. ಅಂತಹ ಆಳ್ವಾರರಿಗೆ ಸಮಾಧಾನ ಪಡಿಸಲು ಎಂಪೆರುಮಾನರು ತಮ್ಮ ದಿವ್ಯ ಅರ್ಚ್ಚಾ ರೂಪವನ್ನು ತಿರುಕಣ್ಣಪುರದಲ್ಲಿ ಸ್ಥಾಪನೆ ಮಾಡಿದ್ದರು. ಅಲ್ಲಿ ಎಂಪೆರುಮಾನರು ಎಲ್ಲರಿಗೂ ಸುಲಭವಾಗಿ ದರ್ಶನ ಕೊಡುತ್ತಿದ್ದರು ಮತ್ತು ಆಳ್ವಾರರಿಗೆ ಅವರ ಜೀವನ ಅವಧಿ ಮುಗಿದ ಮೇಲೆ ಎಂಪೆರುಮಾನರನ್ನು ಸಮೀಪಿಸುವ ಭಾಗ್ಯವನ್ನು ಖಾತರಿಯಾಗಿ ಹೇಳಿದ್ದರು. ಈ ಬಗ್ಗೆ ಯೋಚಿಸುವಾಗ ಆಳ್ವಾರರು ಈ ಪದಿಗೆಯಲ್ಲಿ ಸಂತೋಷವಾಗಿ ಹಾಡಿದ್ದಾರೆ.

ಮೊದಲನೆಯ ಪಾಸುರಮ್:
ಆಳ್ವಾರರು ಸಂಕ್ಷಿಪ್ತವಾಗಿ ಶರಣಾಗತಿಯನ್ನು ಈ ಪಾಸುರದಲ್ಲಿ ವಿವರಿಸಿದ್ದಾರೆ. “ ನಿಮ್ಮ ಎಲ್ಲಾ ದುಃಖಗಳನ್ನು ದೂರಮಾಡಲು ಕರುಣೆಯಿಂದ ತಿರುಕಣ್ಣಪುರದಲ್ಲಿ ನಿಂತಿರುವ ಎಂಪೆರುಮಾನರಿಗೆ ಶರಣಾಗತಿಯನ್ನು ಮಾಡಿ”.

ಮಾಲೈ ನಣ್ಣಿ ತ್ತೊೞುದೆೞುಮಿನೋ ವಿನೈಕೆಡ
ಕಾಲೈ ಮಾಲೈ ಕಮಲಮಲರಿಟ್ಟು ನೀರ್,
ವೇಲೈ ಮೋದುಮ್ ಮದಿಳ್ ಶೂೞ್ ತಿರುಕ್ಕಣ್ಣಪುರತ್ತು,
ಆಲಿನ್ಮೇಲಾಲ್ ಅಮರ್ನ್ದಾನ್ ಅಡಿಯಿಣೈಗಳೇ ॥


ಎಂಪೆರುಮಾನರು ವಟತಳಶಾಯಿಯಾಗಿ ಇಡೀ ವಿಶ್ವವನ್ನೇ ರಕ್ಷಿಸುತ್ತಿದ್ದಾರೆ. ಏರುತ್ತಿರುವ ಸಮುದ್ರದ ಅಲೆಗಳು ಅಪ್ಪಳಿಸುತ್ತಿರುವ ಕೋಟೆಯಿಂದ ಆವೃತ್ತವಾಗಿರುವ ತಿರುಕ್ಕಣ್ಣಪುರಮ್ ನಲ್ಲಿ ಅಗದಿತಗಟನಾ ಸಾಮರ್ಥ್ಯಮ್ ಹೊಂದಿರುವ ಎಂಪೆರುಮಾನರು ವಾಸವಾಗಿದ್ದಾರೆ. ಅಂತಹ ಎಂಪೆರುಮಾನರ ದಿವ್ಯ ಪಾದಗಳಿಗೆ ವಿಶಿಷ್ಟವಾದ ಕಮಲದ ಹೂಗಳಿಂದ, ಹಗಲು ರಾತ್ರಿಯೆಂದು ವ್ಯತ್ಯಾಸವಿಲ್ಲದೆ ಅರ್ಪಿಸುವವರ , ಆನಂದವನ್ನು ಹೊಂದಲು ಅಡ್ಡಿಯಾಗುವ ಸಂಕಟವು ಬಗೆಹರಿದು , ಅವರು ಮೇಲಕ್ಕೆ ಭಗವಂತನಿಂದ ಎತ್ತಲ್ಪಟ್ಟು ‘ಬದ್ಧಾಂಜಲಿಪುಟಾಃ’ ಎನ್ನುವಂತೆ ಅವನ ಸೇವೆಗೆ ಸರಿಸಾಟಿಯಾದ ಕಾರ್ಯದಲ್ಲಿ ಮುಳುಗುತ್ತಾರೆ.
ಆಲಿಲ್ ಮೇಲಾಲ್ – ಅಂದರೆ ಎಲೆಯ ಮೇಲ್ಭಾಗದಲ್ಲಿ , ಆಲ್ – ಎಂದರೆ ಇಲ್ಲಿ ಶಬ್ದ ಎಂದು ಮಾತ್ರ ಅರ್ಥ .

ಎರಡನೆಯ ಪಾಸುರಮ್ :
ಆಳ್ವಾರರು ಹೇಳುತ್ತಾರೆ, “ ಸಾಕಷ್ಟು ಸುರಕ್ಷಿತವಾದ ತಿರುಕಣ್ಣಪುರವನ್ನು ನೆನೆದು ಸಮಾಧಾನವನ್ನು ಹೊಂದು. ‘ ದಿವ್ಯ ಪಾದಗಳಿಗೆ ಎಂತಹ ಆಪತ್ತು, ವಿಪತ್ತು ಬರುವುದೋ ಏಕೆಂದರೆ , ಲೌಕಿಕ ವಿಷಯಗಳಲ್ಲಿ ಆಸಕ್ತಿ ಹೊಂದಿರುವವರು ಆ ಪಾದಗಳಿಗೆ ಶರಣು ಹೊಂದುತ್ತಾರೆ’. ಬದಲಾಗಿ ಅಂತಹ ಪಾದಗಳಿಗೆ ಏನೂ ಚಿಂತೆಯ ಭಾರವಿಲ್ಲದೇ ಶರಣಾಗು.” ಎಂದು.

ಕಳ್ಳವಿೞುಮ್ ಮಲರಿಟ್ಟು ನೀರಿಱೈಞ್ಜುಮಿನ್,
ನಳ್ಳಿ ಶೇರುಮ್ ವಯಲ್ ಶೂೞ್ ಕಿಡಙ್ಗಿನ್ ಪುಡೈ,
ವೆಳ್ಳಿಯೇಯ್‍ನ್ದ ಮದಿಳ್ ಶೂೞ್ ತಿರುಕ್ಕಣ್ಣಪುರಮ್,
ಉಳ್ಳಿ, ನಾಳುಮ್ ತೊೞುದೆೞುಮಿನೋ ತೊಣ್ಡರೇ ॥


ನಿನಗೆ ಆನಂದಿಸಬೇಕೆಂದು ಆಸೆಯಿದ್ದರೆ, ಜೇನು ತುಂಬಿರುವ ಹೂಗಳಿಂದ ಭಗವಂತನನ್ನು ಪೂಜಿಸು. ತಿರುಕ್ಕಣ್ಣಪುರಮ್ ಸುತ್ತಲೂ ಭದ್ರವಾದ ಬೆಳ್ಳಿಯ ಬಣ್ಣದ ಕೋಟೆಯಿಂದ ಆವೃತ್ತವಾಗಿದೆ. ಆ ಕೋಟೆಯು ಮತ್ತೆ ಕಂದರಗಳಿಂದ ಆವೃತ್ತವಾಗಿದೆ. ಆ ಕಂದರಗಳು ಮತ್ತೆ ಹೆಣ್ಣು ವೃಶ್ಚಿಕಗಳಿಂದ ತುಂಬಿರುವ ಗದ್ದೆಗಳಿಂದ ಆವೃತ್ತವಾಗಿದೆ. ಅವನ ಅನುಭವ ಪಡೆಯುವುದರಿಂದ ಸಿಗುವ ಆನಂದವನ್ನು ವ್ಯಕ್ತಪಡಿಸಲು ಜೋರಾಗಿ ಶಬ್ದಗಳಿಂದ ಹಾಡಿ ಅವನನ್ನು ಪೂಜಿಸು.
ಇರೈಞ್ಜುಮಿನ್ – ಇದರೊಂದಿಗೆ ‘ಅಡಿ ಇಣೈ’ ನನ್ನೂ ಹಿಂದಿನ ಪಾಸುರದಿಂದ ಸೇರಿಸಿ ಹೇಳಬೇಕು. ಅಂದರೆ ಪರಮಪದ ಎಂದು ಅರ್ಥ.
ವೆಳ್ಳಿ ಏಯ್‍ನ್ದ – ಶುಕ್ರ ಗ್ರಹದವರೆಗೂ ಏರುವ ಎಂದು ಅರ್ಥ. ಅದು ಬೆಳ್ಳಿಯ ಬಣ್ಣದ ಕೋಟೆಯೂ ಆಗಿರಬಹುದು.

ಮೂರನೆಯ ಪಾಸುರಮ್:
ಆಳ್ವಾರರು ಹೇಳುತ್ತಾರೆ, “ ಓಹ್! ಆಸೆಯುಳ್ಳವರೇ! ಅನನ್ಯಪ್ರಯೋಜನರಾಗಿ (ಕೈಂಕರ್‍ಯಕ್ಕೆ ಹೊರತಾಗಿ ಏನನ್ನೂ ಅಪೇಕ್ಷೆ ಪಡದೆ), ಆಧ್ಯಾತ್ಮದ ಮತ್ತು ಲೌಕಿಕ ವಿಷಯಗಳಿಗೆ ನಾಯಕನಾದ, ಮತ್ತು ಕರುಣೆಯಿಂದ ತಿರುಕ್ಕಣ್ಣಪುರದಲ್ಲಿ ನಿಂತಿರುವ ಎಂಪೆರುಮಾನರಿಗೆ ಶರಣಾಗತರಾಗಿ , ನಿಮ್ಮ ದುಃಖಗಳನ್ನು ದೂರಮಾಡಿಕೊಳ್ಳಿ. “

ತೊಣ್ಡರ್ ನುಮ್ ತಮ್ ತುಯರ್ ಪೋಗ ನೀರ್ ಏಕಮಾಯ್,
ವಿಣ್ಡು ವಾಡಾ ಮಲರಿಟ್ಟು ನೀರಿಱೈಞ್ಜುಮಿನ್,
ವಣ್ಡು ಪಾಡುಮ್ , ಪೊೞಿಲ್ ಶೂೞ್ ತಿರುಕ್ಕಣ್ಣಪುರತ್ತು,
ಅಣ್ಡ ವಾಣನ್, ಅಮರರ್ ಪೆರುಮಾನೈಯೇ ॥


ಎಂಪೆರುಮಾನರು ನಿತ್ಯಸೂರಿಗಳಿಂದ ದಿನವೂ ಆನಂದಿಸಲ್ಪಡುವವರು ಮತ್ತು ಅವರು ಪರಮಪದದಲ್ಲಿ ವಾಸವಾಗಿರುವರು. ಅವರು ಈಗ ಆನಂದದಿಂದ ಝೇಂಕರಿಸುವ ದುಂಬಿಗಳಿಂದ ತುಂಬಿರುವ ತೋಟಗಳಿಂದ ಆವೃತ್ತವಾದ ತಿರುಕ್ಕಣ್ಣಪುರದಲ್ಲಿ ವಾಸವಾಗಿರುವರು. ಓಹ್! ನೀವು ಎಲ್ಲಾ ಕೈಂಕರ್‍ಯ ಪರರಾಗಿರುವವರು, ಈಗ ತಾನೇ ಅರಳಬೇಕಾಗಿರುವ ಪುಷ್ಪಗಳಿಂದ ಪೂಜಿಸಿ , ಅವನನ್ನು ಆನಂದಿಸಲಾರದ ದುಃಖದಿಂದ ಪರಿಹಾರ ಹೊಂದಿ , ಎಲ್ಲರೂ ಒಂದೇ ಗುರಿಯನ್ನು ಹೊಂದಿ, ನಿಮ್ಮ ನಿಮ್ಮ ‘ಶೇಷತ್ವಮ್‍’ ಗೆ ಸರಿಹೊಂದುವಂತೆ ಅವನನ್ನು ಪೂಜಿಸಿ.

ನಾಲ್ಕನೆಯ ಪಾಸುರಮ್:
ಆಳ್ವಾರರು ಹೇಳುತ್ತಾರೆ, “ ತಿರುಕ್ಕಣ್ಣಪುರದಲ್ಲಿರುವ ಎಂಪೆರುಮಾನರನ್ನು ನಪ್ಪಿನ್ನೈ ಪಿರಾಟ್ಟಿಯ ಪುರುಷಕಾರಮ್ (ಶಿಫಾರಸ್ಸು) ನಿಂದ ಸಮೀಪಿಸಿ.”
ಮಾನೈ ನೋಕ್ಕಿ ಮಡಪ್ಪಿನ್ನೈತನ್ ಕೇಳ್ವನೈ,
ತೇನೈ ವಾಡಾ ಮಲರಿಟ್ಟು ನೀರಿಱೈಞ್ಜುಮಿನ್,
ವಾನೈಯುನ್ದು ಮದಿಳ್ ಶೂೞ್ ತಿರುಕ್ಕಣ್ಣಪುರಮ್,
ತಾನ್ ನಯನ್ದ ಪೆರುಮಾನ್ ಶರಣಾಗುಮೇ ॥


ಎಂಪೆರುಮಾನರನ್ನು ಎಲ್ಲರೂ ಹೊಸ ಹೂವುಗಳಿಂದ ಪೂಜಿಸಿ, ಅವರು ನಪ್ಪಿನ್ನೈ ಪಿರಾಟ್ಟಿಯ ಪ್ರಿಯವಾದ ನಾಯಕರು. ಅವರು ಎಲ್ಲಾ ಗುಣಗಳಲ್ಲೂ ಪರಿಪೂರ್ಣರು. ಜಿಂಕೆಯನ್ನೂ ನಾಚಿಸುವಂತಹ ಕಣ್ಣುಗಳನ್ನು ಹೊಂದಿದ್ದಾರೆ. ಸರ್ವೇಶ್ವರನು ಆಶ್ರಯದಾತನು ನಿಮ್ಮ ಪೂಜೆಯನ್ನು ಯಾವಾಗಲೂ ಸ್ವೀಕರಿಸುವನು. ಬೃಹದಾಕಾರವಾಗಿರುವ ಆಕಾಶಕ್ಕೆ ಚಾಚಿಕೊಂಡ ಕೋಟೆಯಿಂದ ಆವೃತ್ತವಾಗಿರುವ ತಿರುಕ್ಕಣ್ಣಪುರದಲ್ಲಿ ಅವನು ತನ್ನ ಇಚ್ಛೆಯಿಂದಲೇ ನಿಂತಿದ್ದಾನೆ.
ಇಲ್ಲಿ ‘ತೇನೈ ವಾಡಾ ಮಲರ್’ ಎಂದರೆ ಯಾವಾಗಲೂ ಜೇನನ್ನು ಸೂಸುವ, ಬಾಡದ ಹೂವು ಎಂದು ಅರ್ಥ.

ಐದನೆಯ ಪಾಸುರಮ್ :
ಆಳ್ವಾರರು ಹೇಗೆ ಎಂಪೆರುಮಾನರು ಕರುಣೆಯಿಂದ ಭಕ್ತಿಯೋಗದಿಂದ ಶರಣಾಗತಿಯಾಗಲು ಆಗದಿರುವ ಭಕ್ತರಿಗೂ ಮುಕ್ತಿಯನ್ನು ಕೊಡುತ್ತಾರೆ ಮತ್ತು ಅವರಿಗೆ ತನ್ನ ದಿವ್ಯ ಪಾದಗಳನ್ನು ಉಪಾಯವಾಗಿ (ದಾರಿಯಾಗಿ) ಹಿಡಿದುಕೊಳ್ಳಲು ನೀಡುತ್ತಾರೆ ಎಂಬುದನ್ನು ಕರುಣೆಯಿಂದ ವಿವರಿಸಿದ್ದಾರೆ.
ಶರಣಮಾಗುಮ್ ತನತಾಳ್ ಅಡೈನ್ದಾರ್ಕ್ಕೆಲ್ಲಾಮ್,
ಮರಣಮಾನಾಲ್ ವೈಕುನ್ದಮ್ ಕೊಡುಕ್ಕುಮ್ ಪಿರಾನ್,
ಅರಣಮೈನ್ದ ಮದಿಳ್ ಶೂೞ್ ತಿರುಕ್ಕಣ್ಣಪುರ ,
ತ್ತರಣಿಯಾಳನ್ , ತನದನ್ಬರ್ಕ್ಕು ಅನ್ಬಾಗುಮೇ ॥


ತಮ್ಮ ಕೊನೆಯ ಕ್ಷಣಗಳಲ್ಲಿ ಅವನ ದಿವ್ಯ ಪಾದಗಳಿಗೆ ಪ್ರಪತ್ತಿ (ಶರಣಾಗತಿ) ಯನ್ನು ಮಾಡಿದವರಿಗೆ ಶ್ರೇಷ್ಠ ಆಶ್ರಯದಾತನಾಗಿ, ಅವರಿಗೆ ಉಪಾಯವೂ ತಾನೇ ಆಗಿ, ಪರಮಪದದ ವಾಸಸ್ಥಾನಕ್ಕೆ , ಎಲ್ಲಿಂದ ಮತ್ತೆ ಹಿಂದಿರುಗಿ ಬರಲು ಸಾಧ್ಯವಿಲ್ಲವೊ ಅಲ್ಲಿಗೆ ಕರೆದೊಯ್ಯುತ್ತಾನೆ. ಅಂತಹ ಎಂಪೆರುಮಾನರು ಭದ್ರವಾದ ಕೋಟೆಯಿಂದ ಸುರಕ್ಷಿತವಾದ ತಿರುಕ್ಕಣ್ಣಪುರದಲ್ಲಿ ಭೂಮಿಯನ್ನು ರಕ್ಷಿಸಲು ನಿಂತಿದ್ದಾರೆ. ಯಾರಿಗೆ ಅಂತಹ ಎಂಪೆರುಮಾನರ ದಿವ್ಯ ಪಾದಗಳ ಮೇಲೆ ಪ್ರೇಮವಿದೆಯೋ, ಅವರ ಬಗ್ಗೆಯೂ ಎಂಪೆರುಮಾನರು ಪ್ರೇಮದ ಚಿಹ್ನೆಯಾಗುತ್ತಾರೆ. ಅವರಿಗೆ ತಮ್ಮ ದಿವ್ಯ ಪಾದಗಳನ್ನೇ ಆಸರೆಯಾಗಿ, ಮಾಧ್ಯಮವಾಗಿ ನೀಡುತ್ತಾರೆ.
ಶರಣಮ್ ಆಗುಮ್ ತನತ್ತಾಳ್ – ದಿವ್ಯ ಪಾದಗಳು ತಾವೇ ಉಪಾಯವಾಗುವುದು (ಮಾಧ್ಯಮವಾಗುವುದು).
ತರಣಿಯಾಳನ್ – ಶ್ರೀ ಭೂಮಿ ಪಿರಾಟ್ಟಿಯ ಪ್ರಿಯನಾದ ಪತಿ.

ಆರನೆಯ ಪಾಸುರಮ್ :
ಆಳ್ವಾರರು ಹೇಳುತ್ತಾರೆ, “ ತಿರುಕ್ಕಣ್ಣಪುರದಲ್ಲಿರುವ ಎಂಪೆರುಮಾನರು ತಮ್ಮನ್ನು ಶರಣಾಗತಿಯಾದವರ ತೊಂದರೆಗಳನ್ನು ನಿವಾರಿಸಿ , ಅವರ ಬಗ್ಗೆ ಅಕ್ಕರೆಯನ್ನು ಹೊಂದುತ್ತಾರೆ.”
ಅನ್ಬನಾಗುಮ್ ತನತಾಳ್ ಅಡೈನ್ದಾರ್ಕ್ಕೆಲ್ಲಾಮ್,
ಶೆಮ್ಬೊನ್ ಆಗತ್ತು ಅವುಣನ್ ಉಡಲ್ ಕೀಣ್ಡವನ್,
ನನ್‍ಪೊನ್ ಏಯ್‍ನ್ದ ಮದಿಳ್ ಶೂೞ್ ತಿರುಕ್ಕಣ್ಣಪುರತ್ತು
ಅನ್ಬನ್, ನಾಳುಮ್ ತನಮೆಯ್ಯರ್ಕ್ಕು ಮೆಯ್ಯನೇ ॥


ಎಂಪೆರುಮಾನರು ತಮ್ಮ ದಿವ್ಯ ಪಾದಗಳನ್ನು ಶರಣಾದವರ ಮೇಲೆ ತಾವು ಅಮಿತ ವಾತ್ಸಲ್ಯಕಾರಕರಾಗಿ ಅಪ್ಪಟ ಚಿನ್ನದಿಂದ ಕಟ್ಟಿದ ಕೋಟೆಯಲ್ಲಿರುವ ತಿರುಕ್ಕಣ್ಣಪುರದಲ್ಲಿ ತಮ್ಮ ಇಚ್ಛಾನುಸಾರವಾಗಿ ವಾಸವಾಗಿದ್ದಾರೆ. ಅವರು ಪ್ರಯತ್ನವೇ ಮಾಡದೇ , ರಾಕ್ಷಸನಾದ ಕೆಂಪಾದ ಚಿನ್ನದಂತೆ ಬಣ್ಣವನ್ನು ಹೊಂದಿದ್ದ ಹಿರಣ್ಯನ ದೇಹವನ್ನು ಬಗೆದಿದ್ದಾರೆ. ಯಾರು ಎಂಪೆರುಮಾನರನ್ನೇ ಅಂತಿಮ ಗುರಿಯಾಗಿ ನೆನೆಯುತ್ತಾರೋ, ಅವರನ್ನು ಎಂಪೆರುಮಾನರು ತಮ್ಮ ಅಂತಿಮ ಗುರಿಯಾಗಿ ಪರಿಗಣಿಸುತ್ತಾರೆ.

ಏಳನೆಯ ಪಾಸುರಮ್ :
ಆಳ್ವಾರರು ಹೇಳುತ್ತಾರೆ, “ ಅನನ್ಯಪ್ರಯೋಜನರಿಗೆ (ಕೈಂಕರ್‍ಯವನ್ನು ಹೊರತು ಏನನ್ನೂ ಅಪೇಕ್ಷಿಸದವರಿಗೆ) ಎಂಪೆರುಮಾನರು ಸುಲಭವಾಗಿ ದೊರಕುತ್ತಾರೆ. ಆದರೆ ಪ್ರಯೋಜನಾಂತರಪರರಿಗೆ (ಬೇರೆ ಪ್ರಯೋಜನವನ್ನು ಅಪೇಕ್ಷಿಸುವವರಿಗೆ), ಅವರ ಆಸೆಗಳನ್ನು ಪೂರೈಸಿ, ಅವರಿಂದ ದೂರವೇ ಉಳಿದುಬಿಡುತ್ತಾರೆ.”

ಮೆಯ್ಯನಾಗುಮ್ ವಿರುಮ್ಬಿ ತ್ತೊೞುವಾರ್ಕ್ಕೆಲ್ಲಾಮ್,
ಪೊಯ್ಯನಾಗುಮ್ ಪುಱಮೇ ತೊೞುವಾರ್ಕ್ಕೆಲ್ಲಾಮ್,
ಶೆಯ್ಯಿಲ್ ವಾಳೈ ಉಗಳುಮ್ ತಿರುಕ್ಕಣ್ಣಪುರತ್ತು
ಐಯನ್, ಆಗತ್ತಣೈಪ್ಪಾರ್ಗಟ್ಕು ಅಣಿಯನೇ ॥


ಯಾರು ಎಂಪೆರುಮಾನರಿಗೆ ಅವನನ್ನೇ ಅಂತಿಮ ಗುರಿಯನ್ನಾಗಿ ತಿಳಿದು ಶರಣು ಹೊಂದುತ್ತಾರೋ, ಅವರಿಗೆ ಎಂಪೆರುಮಾನರು ಅಂತಿಮ ಗುರಿಯಾಗಿ ತಮ್ಮ ಹೊಳೆಯುವ ರೂಪವನ್ನು ತಾವೇ ಸ್ಥಾಪಿಸುತ್ತಾರೆ. ಅವರನ್ನು ಬಿಟ್ಟು ಬೇರೆ ಪ್ರಯೋಜನಗಳಿಗಾಗಿ ಶರಣಾಗತರಾಗುತ್ತಾರೋ, ಅವರಿಗೆ ಆ ವರಗಳನ್ನು ಕೊಟ್ಟು ತಮ್ಮನ್ನು ತಾವು ಅವರಿಂದ ಮರೆ ಮಾಚಿಕೊಳ್ಳುತ್ತಾರೆ. ತಮ್ಮ ಹೃದಯದಲ್ಲಿ ಯಾರು ಅವನನ್ನು ದಾರಿಯಾಗಿ ನೆನೆಯುತ್ತಾರೋ, ಅವರಿಗೆ ಮತ್ತು ಸ್ವಾಭಾವಿಕವಾಗಿ ತಮ್ಮೊಂದಿಗೆ ಸಂಬಂಧವನ್ನು ಹೊಂದಿರುವ ಎರಡೂ ಪಂಗಡದ ವ್ಯಕ್ತಿಗಳಿಗೆ ಅವರು ವಿಶೇಷವಾಗಿ ಸುಲಭವಾಗಿ ಸಿಗುವ , ವಾಳೈ ಮೀನುಗಳು ಸಹಜವಾಗಿ ವಾಸಿಸುವ ಗದ್ದೆಗಳನ್ನು ಹೊಂದಿರುವ, ತಿರುಕ್ಕಣ್ಣಪುರದಲ್ಲಿ ವಾಸವನ್ನು ಹೊಂದಿದ್ದಾರೆ.

ಎಂಟನೆಯ ಪಾಸುರಮ್:
ಆಳ್ವಾರರು ಹೇಳುತ್ತಾರೆ ,”ಸರ್ವೇಶ್ವರನಲ್ಲಿ ಶರಣಾಗತನಾಗು. ಅವನು ನಿಮ್ಮ ಎಲ್ಲಾ ದುಃಖಗಳನ್ನೂ, ಅದಕ್ಕೆ ಮೂಲ ಕಾರಣವಾಗಿರುವ ಸಂಸಾರವನ್ನೂ ತೊಲಗಿಸುತ್ತಾನೆ.”
ಅಣಿಯನಾಗುಮ್ ತನತಾಳ್ ಅಡೈನ್ದಾರ್ಕ್ಕೆಲ್ಲಾಮ್,
ಪಿಣಿಯುಮ್ ಶಾರಾ ಪಿಱವಿ ಕೆಡುತ್ತಾಳುಮ್,
ಮಣಿ ಪೊನ್ ಏಯ್‍ನ್ದ ಮದಿಳ್ ಶೂೞ್ ತಿರುಕ್ಕಣ್ಣಪುರಮ್
ಪಣಿಮಿನ್, ನಾಳುಮ್ ಪರಮೇಟ್ಟಿತನ್ ಪಾದಮೇ ॥


ಯಾರು ಅಂತಿಮವಾದ ಆನಂದಭರಿತವಾದ ಎಂಪೆರುಮಾನರ ದಿವ್ಯ ಪಾದಗಳನ್ನು ಹೊಂದುವರೋ, ಅವರ ಸಾಮೀಪ್ಯದಲ್ಲಿ ಆನಂದಿಸುವನು. ಬೇರೆ ಪ್ರಯೋಜನಗಳು ಎಂದರೆ ನಮ್ಮಲ್ಲಿರುವ ಅನಾರೋಗ್ಯಗಳು ಮಾಯವಾಗುವುದು. ಅವನು ನಮ್ಮ ಜೊತೆ ಸಂಬಂಧಿಸಿರುವ ಹುಟ್ಟನ್ನು ನಿರ್ಮೂಲನೆ ಮಾಡುವನು. ಆದ್ದರಿಂದ ಮತ್ತೊಂದು ಜನ್ಮವನ್ನು ಪಡೆಯುವ ಅವಶ್ಯಕತೆ ಇರುವುದಿಲ್ಲ. ಮತ್ತು ನಮ್ಮ ಸೇವೆಯನ್ನು ಸ್ವೀಕರಿಸುವನು. ಅಮೂಲ್ಯ ರತ್ನಗಳನ್ನು ಹೊಂದಿರುವ ಮತ್ತು ಚಿನ್ನದಿಂದಲೇ ಕಟ್ಟಿರುವ ಕೋಟೆಯಿಂದ ಸುತ್ತುವರೆಯಲ್ಪಟ್ಟ ತಿರುಕ್ಕಣ್ಣಪುರದಲ್ಲಿ ನಿಂತಿರುವ , ಎಂಪೆರುಮಾನರ ದಿವ್ಯ ಪಾದಗಳಿಗೆ ನಿರಂತರವಾಗಿ ಸೇವೆ ಸಲ್ಲಿಸು. ಅವರು ಪರಮಪದದಲ್ಲಿರುವ ಹಾಗೆಯೇ ಇಲ್ಲಿಯೂ ಇದ್ದಾರೆ. ಅವರ ದಿವ್ಯ ಪಾದಗಳನ್ನು ಆನಂದಿಸು.

ಒಂಬತ್ತನೆಯ ಪಾಸುರಮ್ :
ಆಳ್ವಾರರು ಆನಂದವನ್ನು ಹೊಂದಿ ಹೇಳುತ್ತಾರೆ, “ ನನಗೆ ಯಾರೂ ಆದೇಶವನ್ನು ಕೊಡದೆ, ನಾನು ಎಂಪೆರುಮಾನರಿಗೆ ಶರಣಾಗತಿಯಾದೆ ಮತ್ತು ಆನಂದವನ್ನು ಹೊಂದಿದೆ.”
ಪಾದಮ್ ನಾಳುಮ್ ಪಣಿಯ ತ್ತಣಿಯುಮ್ ಪಿಣಿ,
ಏದಮ್ ಶಾರಾ ಎನಕ್ಕೇಲ್ ಇನಿ ಎನ್‍ಕುಱೈ,
ವೇದನಾವರ್ ವಿರುಮ್ಬುಮ್ ತಿರುಕ್ಕಣ್ಣಪುರತ್ತು
ಆದಿಯಾನೈ, ಅಡೈನ್ದಾರ್ಕ್ಕು ಅಲ್ಲರ್ ಇಲ್ಲೈಯೇ ॥


ಅವನ ದಿವ್ಯ ಪಾದಗಳನ್ನು ಯಾವಾಗಲೂ ಆನಂದಿಸುತ್ತಿದ್ದರೆ, ಮೊದಲಿನ ದುಃಖಗಳೆಲ್ಲವೂ ದೂರವಾಗುವುದು. ನಂತರ ಸಂಕಟ ದುಃಖಗಳು ಬರುವುದೇ ಇಲ್ಲ. ಆದ್ದರಿಂದ ನನಗೆ ಯಾವ ಯೋಚನೆಯೂ ಇಲ್ಲ. ವೇದಗಳೇ ತಮ್ಮ ಜಿಹ್ವೆಗೆ ಚಿಹ್ನೆಯಾಗಿರುವ ಜನಗಳಿಂದ ಬಯಸಲ್ಪಡುವ ತಿರುಕ್ಕಣ್ಣಪುರದಲ್ಲಿ ವಾಸವಾಗಿರುವ , ಎಲ್ಲದಕ್ಕೂ ಮೂಲಕಾರಣವಾಗಿರುವ, ವೇದಗಳಲ್ಲಿ ಮಾತ್ರ ತಿಳಿಯಬಹುದಾದ ಎಂಪೆರುಮಾನರನ್ನು ಯಾರು ಪಡೆಯುತ್ತಾರೋ, ಅವರಿಗೆ ದುಃಖಗಳಿರುವುದಿಲ್ಲ.
ಪಿಣಿ ಮತ್ತು ಈದಮ್ ಎಂದರೆ ಪೂರ್ವಾಗಮ್ (ಶರಣಾಗತಿಯ ಮೊದಲು ಮಾಡಿದ ಪಾಪಗಳು) ಉತ್ತರಾಗಮ್ (ಶರಣಾಗತಿಯ ನಂತರ ಮಾಡಿದ ಪಾಪಗಳು.)

ಹತ್ತನೆಯ ಪಾಸುರಮ್:
ಆಳ್ವಾರರು ಪುನಃ ತಮಗಾದ ಪ್ರಯೋಜನವನ್ನು ಅತೀವ ಸಂತೋಷದಿಂದ ವಿವರಿಸುತ್ತಾರೆ, “ಯಾರಿಗಾದರೂ ಭಕ್ತಿ ಮತ್ತು ಪ್ರಪತ್ತಿಯನ್ನು ಮಾಡಲು ಸಾಧ್ಯವಾಗದಿದ್ದರೆ , ತಮ್ಮ ಎಲ್ಲಾ ದುಃಖಗಳನ್ನೂ ದೂರಮಾಡಿಕೊಳ್ಳಲು ‘ತಿರುಕ್ಕಣ್ಣಪುರಮ್’ ಎಂದರೆ ಸಾಕು. “
ಇಲ್ಲೈ ಅಲ್ಲಲ್ ಎನಕ್ಕೇಲ್ ಇನಿ ಎನ್‍ಕುಱೈ,
ಅಲ್ಲಿ ಮಾದರ್ ಅಮರುಮ್ ತಿರುಮಾರ್ಬಿನನ್,
ಕಲ್ಲಿಲೇಯ್‍ನ್ದ ಮದಿಳ್ ಶೂೞ್ ತಿರುಕ್ಕಣ್ಣಪುರಮ್
ಶೊಲ್ಲ , ನಾಳುಮ್ ತುಯರ್ ಪಾಡು ಶಾರಾವೇ ॥


ಎಲ್ಲಾ ಮಹಿಳೆಯರಿಗಿಂತ ಉತ್ತಮಳಾದ ಮಹಾಲಕ್ಷ್ಮಿಯು ಕಮಲವನ್ನು ತನ್ನ ವಾಸವನ್ನಾಗಿ ಮಾಡಿಕೊಂಡು, ಗಟ್ಟಿಯಾದ ಬಂಡೆಗಳಿಂದ ಕಟ್ಟಿದ ಕೋಟೆಯಿಂದ ಆವರಿಸಲ್ಪಟ್ಟ ತಿರುಕ್ಕಣ್ಣಪುರದಲ್ಲಿ ವಾಸವಾಗಿರುವ ಎಂಪೆರುಮಾನರ ದಿವ್ಯ ವಕ್ಷಸ್ಥಲದಲ್ಲಿ ನಿರಂತರವಾಗಿ ನೆಲೆಸಿದ್ದಾಳೆ. ಆದ್ದರಿಂದ ಯಾರಾದರೂ ‘ತಿರುಕ್ಕಣ್ಣಪುರಮ್’ ಎಂದು ಹೇಳಿದರೆ ಸಾಕು ಅವರ ದುಃಖಗಳೆಲ್ಲವೂ ದೂರವಾಗುತ್ತದೆ. ನನಗೆ ಆ ಆನಂದವನ್ನು ಕಳೆದುಕೊಳ್ಳುವ ದುಃಖದ ಯೋಚನೆಯಿಲ್ಲ. ಈಗ ಏನು ಚಿಂತೆ ನನಗೆ?

ಹನ್ನೊಂದನೆಯ ಪಾಸುರಮ್ :
ಆಳ್ವಾರರು ಹೇಳುತ್ತಾರೆ, “ ಯಾರು ತಮ್ಮ ತೊಂದರೆಗಳನ್ನು ನಿವಾರಿಸಬೇಕೆಂದು ಆಶಿಸುತ್ತಾರೋ, ಈ ಪದಿಗೆಯನ್ನು ಅವನ ಮೇಲಿನ ಪ್ರೇಮದಿಂದ ಹಾಡಿ ಮತ್ತು ಶರಣಾಗತಿಯನ್ನು ಹೊಂದಿ.”

ಪಾಡುಶಾರಾ ವಿನೈ ಪಟ್ಱಱ ವೇಣ್ಡುವೀರ್,
ಮಾಡನೀಡು ಕುರುಗೂರ್ ಚ್ಚಡಗೋಪನ್, ಶೊಲ್
ಪಾಡಲಾನ ತಮಿೞ್ ಆಯಿರತ್ತುಳ್ ಇಪ್ಪತ್ತುಮ್
ಪಾಡಿ ಆಡಿ , ಪಣಿಮಿನ್ ಅವನ್‍ ತಾಳ್‍ಗಳೇ॥


ಎತ್ತರದ ಅರಮನೆಗಳನ್ನು ಹೊಂದಿರುವ ಆಳ್ವಾರ್ ತಿರುನಗರಿಗೇ ನಾಯಕರಾದ ನಮ್ಮಾಳ್ವಾರರು ಕರುಣೆಯಿಂದ ಸಾವಿರ ಪಾಸುರಗಳನ್ನು ಹೇಳಿದ್ದಾರೆ. ನೀವು ಲೌಕಿಕ ದುಃಖಗಳನ್ನು ದೂರಮಾಡಿಕೊಳ್ಳಬೇಕೆಂದು ಆಶಿಸಿದ್ದರೆ, ಮತ್ತು ಅವುಗಳು ಮತ್ತೆ ನಿಮ್ಮ ಸಮೀಪಕ್ಕೆ ಬರಬಾರದೆಂದು ಬಯಸಿದರೆ, ಆನಂದದಿಂದ ಈ ಹತ್ತು ಪಾಸುರಗಳನ್ನು, ಸಂಗೀತದೊಂದಿಗೆ , ದ್ರಾವಿಡ ಭಾಷೆಯಾದ ತಮಿೞಿನಲ್ಲಿರುವ ಸಾವಿರ ಪಾಸುರದ ಜೊತೆಗೆ ಹಾಡಿ. ಪರಮಾನಂದದಿಂದ ನಲಿದಾಡಿ. ಸುಲಭವಾಗಿ ದಕ್ಕುವ ಸರ್ವೇಶ್ವರನ ದಿವ್ಯ ಪಾದಗಳಿಗೆ ಪೂಜಿಸಿ ಮತ್ತು ಅವುಗಳನ್ನು ಆನಂದಿಸಿ. ಭಗವಂತನನ್ನು ಈ ಪದಿಗೆಯಲ್ಲಿ ಆನಂದಿಸುವವರಿಗೆ, ಅವರ ಕಷ್ಟಗಳು ನಿಶ್ಶೇಷವಾಗಿ ನಿರ್ಮೂಲನವಾಗುತ್ತದೆ.

ನಮ್ಮಾಳ್ವಾರ್ ತಿರುವಡಿಗಳೇ ಶರಣಮ್

ಅಡಿಯೇನ್ ಕುಮುದವಲ್ಲಿ ರಾಮಾನುಜ ದಾಸಿ

ಮೂಲ : http://divyaprabandham.koyil.org/index.php/2020/06/thiruvaimozhi-9-10-simple/

ಆರ್ಕೈವ್ ಮಾಡಲಾಗಿದೆ : http://divyaprabandham.koyil.org

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periya thirumozhi – 2.1.7 – tharukkinAl

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periya thirumozhi >> Second centum >> First decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

tharukkinAl samaN seydhu sORu thaN thayirinAl thiraLai midaRRidai
nerukkuvAr alakkaN adhukaNdu en nenjam enbAy!
marutkaL vaNdugaL pAdum vEngadam kOyil koNdu adhanOdum vAnidai
arukkan mEvi niRpARku adimaith thozhil pUNdAyE

Word-by-Word meanings

tharukkinAl – By useless debate
samaN – their kshapaNa (jaina) philosophy
seydhu – established
thaN – best
thayirinAl – mixed with curd
sORRuth thiraLai – handful of rice
midaRRidai – in their throat
nerukkuvAr – will push and suffer (to have their eyes pop out)
adhu alakkaN – that sorrow
kaNdu – saw
en nenjam enbAy – Oh you who are known as “my heart”!
vaNdugaL – beetles
maruLgaL – tunes such as maruL
pAdum – singing
vEngadam – thirumalA
kOyil koNdu – having as abode
adhanOdum – along with that
vAnidai – roaming in the sky
arukkan – for sun
mEvi niRpARku – sarvESvaran who is the antharAthmA
adimaith thozhil pUNdAyE – You are engaged in serving him!

Simple translation

Oh you who are known as “my heart”! You saw the sorrow of those followers of kshapaNa philosophy, who established their philosophy through useless debate, due to pushing handful of rice mixed with the best curd. After seeing that, you are engaged in serving sarvESvaran who is having thirulamA where beetles sing tunes such as maruL, as his abode and along with residing there, he is the antharAthmA for sun who is roaming in the sky!

Highlights from vyAkyAnam (Commentary)

tharukkinAl samaN seydhu – Establishing their philosophy by mere debates. As said in manu smrithi 12.106 “vEdha SAsthra virOdhinA yastharkENAnusandhaththE sadharmam vEdhanEthara:” (One who is engaged in debates which are not contrary to what is seen by sages in vEdham and the smruthis which are based on that vEdham, is the one who knows dharmam. Others don’t know dharmam), instead of establishing the principles using debates which are aligned with pramANam (scriptures), establishing avaidhika (contrary to vEdham) principles using useless debate which are hard.

sORu … – They survive with boiled (special type of) rice; they would make a paste of curd and rice, make a handful and push it inside the throat to pop out their eyes, as per their vratha (penance); they go through a particular sorrow at that time – seeing that.

maruLgaL … – Having thirumalA as his abode where beetles sing the tunes of maruL, indhaLam and so on.

arukkan mEvi niRpARku – Being the antharyAmi of sun who is approached by vaidhikas.

adimaith thozhil pUNdAyE – You got to see him, serve him and enjoy him with your eyes instead of just needing to meditate upon him as the antharyAmi of sun.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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ತಿರುವಾಯ್ ಮೊೞಿ- ಸರಳ ವಿವರಣೆ – 8.10 – ನೆಡುಮಾಱ್ಕು

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ಶ್ರೀಃ ಶ್ರೀಮತೇ ಶಠಗೋಪಾಯ ನಮಃ ಶ್ರೀಮತೇ ರಾಮಾನುಜಾಯ ನಮಃ ಶ್ರೀಮತ್ ವರವರಮುನಯೇ ನಮಃ

ಕೋಯಿಲ್ ತಿರುವಾಯ್ಮೊೞಿ – ಸರಳ ವಿವರಣೆ

<< 7.4 – ಆೞಿಯೆೞ

emperumAnAr_ThirumEniyil_pUrvacharyargaL (Large)

ಆಳ್ವಾರರು ಈ ರೀತಿಯಾಗಿ ಗಮನಿಸುತ್ತಾರೆ : ಆತ್ಮದ ಸಹಜ ಸ್ವಭಾವಕ್ಕೆ ಪೂರಕವಾದುದು ಭಗವಂತನ ಭಕ್ತರಿಗೆ ಸೇವೆ ಮಾಡುವುದೇ ಆಗಿದೆ. ಅವರು ಇದನ್ನು ಗಮನಿಸುತ್ತಾರೆ ಮತ್ತು ಇತರರಿಗೂ ಈ ಪದಿಗೆಯಲ್ಲಿ ಸಲಹೆಯನ್ನು ಕೊಡುತ್ತಾರೆ. ಭಗವಂತನಿಗೆ ಸೇವೆ ಸಲ್ಲಿಸುವುದು ಮೊದಲನೆಯ ಹಂತವಾದರೆ, ಭಾಗವತರಿಗೆ ಸೇವೆ ಸಲ್ಲಿಸುವುದು ಅಂತಿಮ ಹಂತವಾಗಿದೆ. ಅದನ್ನು ಆಳ್ವಾರರು ಸ್ಪಷ್ಟವಾಗಿ ವರ್ಣಿಸಿದ್ದಾರೆ.

ಮೊದಲನೆಯ ಪಾಸುರಮ್:
ಆಳ್ವಾರರು ಹೇಳುತ್ತಾರೆ, “ ಅದ್ಭುತವಾದ ಮೂರು ಲೋಕಗಳನ್ನು ಆಳುವುದರ ಬದಲು ನಾನು ಭಾಗವತರಿಗೆ ಸೇವೆ ಮಾಡಲು ಬಯಸುತ್ತೇನೆ.”
ನೆಡುಮಾಱ್ಕು ಅಡಿಮೈ ಸೆಯ್ವೇನ್ ಪೋಲ್ ಅವನೈ ಕ್ಕರುದ ವಞ್ಜಿತ್ತು,
ತಡುಮಾಱ್ಱಱ್ಱ ತೀಕ್ಕದಿಗಳ್ ಮುಱ್ಱುಮ್ ತವಿರ್ನ್ದ ಶದಿರ್ ನಿನೈನ್ದಾಲ್,
ಕೊಡುಮಾವಿನೈಯೇನ್ ಅವನ್ ಅಡಿಯಾರ್ ಅಡಿಯೇ ಕೂಡುಮಿದುವಲ್ಲಾಲ್,
ವಿಡುಮಾಱೆನ್ಬದು ಎನ್ ಅನ್ದೋ ವಿಯನ್ ಮೂವುಲಗು ಪೆಱಿನುಮೇ ॥

“ನಾನು ಅನಂತವಾದ ಸರ್ವೇಶ್ವರನನ್ನು ಸೇವೆ ಮಾಡಲು ಯೋಚಿಸಿದೆ , ಅವನು ನನ್ನಲ್ಲಿಯೇ ಉಳಿದುಕೊಂಡು ನನ್ನಲ್ಲಿರುವ ಅಸ್ಥಿರತೆಯನ್ನು ಹೋಗಲಾಡಿಸಿ, ಕೆಟ್ಟ ರೀತಿಯ ದಾರಿಗಳು ನನ್ನನ್ನು ಬಿಟ್ಟು ಹೋಗುವಂತೆ ನೋಡಿಕೊಂಡನು. ಸೇವಕರಾದ ನಮಗೆ ಯಾವುದು ಸೂಕ್ತವೆಂದು ಯೋಚಿಸಿದರೆ, ಭಾಗವತರ ದಿವ್ಯ ಪಾದಗಳನ್ನು ಸೇರುವುದನ್ನು ಬಿಟ್ಟರೆ, ಮೂರು ಲೋಕದ ವಿಶಾಲವಾದ ಸಂಪತ್ತನ್ನು ಗಳಿಸುವುದೇ ಮಾರ್ಗವೆಂದು ಯಾರಾದರೂ ಹೇಳಿದರೂ, ಐಶ್ವರ್‍ಯಕ್ಕೂ ಮತ್ತು ತದೀಯ ಶೇಷತ್ವಕ್ಕೂ (ಭಕ್ತರಿಗೇ ಸೇವಕನಾಗುವುದು) ವ್ಯತ್ಯಾಸವನ್ನು ನೋಡಿದ ಪರಮಪಾಪಿಯಾದ ನಾನು ಭಾಗವತರ ದಿವ್ಯ ಪಾದಗಳನ್ನು ಬಿಟ್ಟು ಬಿಡುವೆನೇ? “ ಎಂದು ಹಾಡುತ್ತಾರೆ.

ಎರಡನೆಯ ಪಾಸುರಮ್:

ಆಳ್ವಾರರು ಹೇಳುತ್ತಾರೆ “ ಐಶ್ವರ್‍ಯಮ್(ಲೌಕಿಕ ಸಂಪತ್ತು) ಮತ್ತು ಕೈವಲ್ಯಮ್ (ತನ್ನಲ್ಲಿ ತಾನೇ ಆನಂದಪಡುವುದು) ಇವುಗಳನ್ನು ಜೊತೆಯಾಗಿ ಪಡೆದರೂ, ಅವೆರಡೂ ಭಾಗವತ ಶೇಷತ್ವಕ್ಕೆ ( ಭಾಗವತರಿಗೆ ದಾಸನಾಗುವುದು) ಹೋಲಿಕೆ ಮಾಡಬಹುದೇ? ಈ ಗುರಿಯನ್ನು ನಾನು ತಲುಪಿದ್ದೇನೆ.”
ವಿಯನ್ ಮೂವುಲಗು ಪೆಱಿನುಮ್ ಪೋಯ್ ತ್ತಾನೇತಾನೇಯಾನಾಲುಮ್,
ಪುಯಲ್ ಮೇಗಮ್ ಪೋಲ್ ತಿರುಮೇನಿ ಅಮ್ಮಾನ್ ಪುನೈ ಪೂಙ್ಕೞಲ್ ಅಡಿಕ್ಕೀೞ್,
ಶಯಮೇ ಅಡಿಮೈ ತಲೈ ನಿನ್‍ಱಾರ್ ತಿರುತ್ತಾಳ್ ವಣಙ್ಗಿ, ಇಮ್ಮೈಯೇ
ಪಯನೇ ಇನ್ಬಮ್ ಯಾನ್ ಪೆಱ್ಱದು ಉಱುಮೋ ಪಾವಿಯೇನುಕ್ಕೇ॥

ಸರ್ವೇಶ್ವರನಿಗೆ ನೀರು ತುಂಬಿದ ಮೋಡಗಳ ರೀತಿಯಾದ ದಿವ್ಯ ರೂಪವಿದೆ. ಅವರ ದಿವ್ಯ ಪಾದಗಳು ಹೂವಿನಿಂದ ಮತ್ತು ವಿಜಯದ ಗೆಜ್ಜೆಗಳಿಂದ ಅಲಂಕೃತವಾಗಿದೆ. ಕೊನೆಯ ಹಂತವನ್ನು ತಲುಪಿದ ಭಾಗವತರು (ಎಂಪೆರುಮಾನರನ್ನೇ ಹಿಂಬಾಲಿಸುವವರು) ಅಂತಹ ದಿವ್ಯ ಪಾದಗಳಿಗೇ ಸೇವೆಯನ್ನು ಸಲ್ಲಿಸುವವರು ಏನೂ ಅಪೇಕ್ಷೆಯಿಲ್ಲದೆ. ನನಗೆ ಮೂರೂ ಲೋಕದ ಅಷ್ಟೂ ಸಂಪತ್ತು ಸಿಕ್ಕರೂ ಮತ್ತು ನಾನು ಅವುಗಳನ್ನು (ಐಶ್ವರ್‍ಯ ಮತ್ತು ಕೈವಲ್ಯಗಳನ್ನು) ಅನುಭವಿಸಿದರೂ, ನನ್ನಂತಹ ಪಾಪವನ್ನು ಮಾಡಿದವರು ಅಂತಹ ಭಾಗವತರಿಗೆ ನಮಸ್ಕಾರಗಳನ್ನು ಅರ್ಪಿಸಿದರೆ ಸೂಕ್ತವಾಗುವುದೇ?
ಇದರ ಅರ್ಥ : ಈ ಐಶ್ವರ್‍ಯ ಮತ್ತು ಕೈವಲ್ಯಗಳು ಭಾಗವತರಿಗೆ ಕೈಂಕರ್‍ಯವನ್ನು ಮಾಡುವ ಆನಂದಕ್ಕೆ ಎಣೆಯಾಗುವುದಿಲ್ಲ.

ಮೂರನೆಯ ಪಾಸುರಮ್:

ಆಳ್ವಾರರು ಹೇಳುತ್ತಾರೆ “ ನಾನು ಭಗವತ್ ಪ್ರಾಪ್ತಿಯನ್ನು ಪಡೆದುಕೊಂಡರೂ (ಭಗವಂತನನ್ನು ಸೇರಿ ಅವನಿಗೆ ಸೇವೆ ಸಲ್ಲಿಸುವುದು) ಅದು ಐಶ್ವರ್‍ಯ ಮತ್ತು ಕೈವಲ್ಯಗಳಿಂದ ವ್ಯತ್ಯಾಸವಾದರೂ , ಭಾಗವತರನ್ನು ಈ ಲೋಕದಲ್ಲಿ ಸೇವೆ ಸಲ್ಲಿಸುವುದಕ್ಕೆ ಹೋಲಿಕೆಯಾಗದು,”
ಉಱುಮೋ ಪಾವಿಯೇನುಕ್ಕು ಇವ್ ಉಲಗುಮ್ ಮೂನ್‍ಱುಮ್ ಉಡನ್ ನಿಱೈಯ,
ಶಿಱು ಮಾಮೇನಿ ನಿಮಿರ್ತ್ತ ಎನ್ ಶೆನ್ದಾಮರೈಕ್ಕಣ್ ತಿರುಕ್ಕುಱಳನ್,
ನಱುಮಾವಿರೈ ನಾಣ್ಮಲರ್ ಅಡಿಕ್ಕೀಳ್ ಪುಗುದಲ್ ಅನ್‍ಱಿ ಅವನ್ ಅಡಿಯಾರ್,
ಶಿಱು ಮಾ ಮನಿಶರಾಯ್ ಎನ್ನೈ ಆಣ್ಡಾರ್ ಇಙ್ಗೇ ತಿರಿಯವೇ ॥

ಶ್ರೀ ವಾಮನರು ತಮ್ಮ ಪುಟ್ಟದಾದ , ಆಕರ್ಷಕ ವಿಶಿಷ್ಟವಾದ ರೂಪವನ್ನು ಒಂದೇ ಪ್ರಯತ್ನದಲ್ಲಿ ಮೂರು ಲೋಕಗಳಲ್ಲಿ ಬೆಳೆಸಿ, ತುಂಬಿಸಿದರು. ಅವರಿಗೆ ಆನಂದಮಯವಾದ ಕೆಂಪಾದ ತಾವರೆಯ ಹಾಗೆ ದಿವ್ಯ ಕಣ್ಣುಗಳಿವೆ. ಪಾಪಿಯಾದ ನನಗೆ ಅಂತಹ ವಾಮನರ ಸುಗಂಧಿತವಾದ, ಉತ್ಕೃಷ್ಟವಾದ, ಹೊಸದಾದ ಜೇನು ತುಂಬಿರುವ ಹೂವಿನ ಹಾಗಿರುವ ದಿವ್ಯ ಪಾದಗಳನ್ನು ಸೇರಲು ಯೋಗ್ಯವೇ? ಅಂತಹ ವಾಮನರ ಸೇವಕರಾದ ಭಾಗವತರು ಅವರು ಮನುಷ್ಯ ರೂಪದಲ್ಲಿ ನೋಡಲು ಚಿಕ್ಕದಾಗಿ ಕಾಣಬಹುದು, ಆದರೆ ಅವರದು ಬಹು ದೊಡ್ಡ ವ್ಯಕ್ತಿತ್ವ. ಅವರು ನನ್ನನ್ನು ತಮ್ಮ ದಾಸನನ್ನಾಗಿ ಮಾಡಿಕೊಂಡರು. ಅವರು ನನಗೆ ಈ ಭೂಮಿಯಲ್ಲಿ ಕಾಣಲು ಸಿಗುವರೇ?

ನಾಲ್ಕನೆಯ ಪಾಸುರಮ್:

ಆಳ್ವಾರರು ಹೇಳುತ್ತಾರೆ “”ನನಗೆ ಇಲ್ಲಿಯೇ ಶ್ರೀವೈಷ್ಣವರನ್ನು ಆನಂದ ಪಡಿಸಲು ಎಂಪೆರುಮಾನರನ್ನು ಹಾಡಿ ಹೊಗಳಲು ಅವಕಾಶ ಸಿಕ್ಕರೆ, ನನ್ನ ಅಂತಿಮ ಗುರಿ ಇದೇ ಭೂಮಿಯಲ್ಲಿ ನಿರಂತರವಾಗಿ ಇರುವುದು . ಈ ಭೂಮಿಯು ಅಂತಹವರ ಚಲನದಿಂದಾಗಿ ನಿಜವಾಗಿಯೂ ಪ್ರಶಂಸೆಗೆ ಯೋಗ್ಯವಾಗಿದೆ.
ಇಙ್ಗೇ ತಿರುನ್ದೇಱ್ಕಿೞುಕ್ಕುತ್ತೆನ್ ಇರುಮಾ ನಿಲಮ್ ಮುನ್ ಉಣ್ಡುಮಿೞ್‍ನ್ದ
ಶೆಙ್ಗೋಲತ್ತ ಪವಳವಾಯ್ ಚ್ಚೆನ್ದಾಮರೈ ಕ್ಕಣ್ ಎನ್ನಮ್ಮಾನ್
ಪೊಙ್ಗೇೞ್ ಪುಗೞ್‍ಗಳ್ ವಾಯವಾಯ್ ಪ್ಪುಲನ್‍ಕೊಳ್ ವಡಿವೆನ್‍ಮನತ್ತದಾಯ್
ಅಙ್ಗೇಯ್ ಮಲರ್ಗಳ್ ಕೈಯವಾಯ್ ವೞಿಪಟ್ಟೋಡ ಅರುಳಿಲೇ ॥

ಎಂಪೆರುಮಾನರು ನನ್ನ ಸ್ವಾಮಿ. ಅವರು ಸುಂದರವಾದ , ಹವಳದಂತಹ ಕೆಂಪಾದ ದಿವ್ಯ ತುಟಿಗಳನ್ನು ಹೊಂದಿದ್ದಾರೆ. ಅವುಗಳು ಪ್ರಳಯ ಕಾಲದಲ್ಲಿ ಅಪಾಯದಲ್ಲಿರುವ ,ವಿಸ್ತಾರವಾಗುತ್ತಿರುವ , ಪ್ರಶಂಸೆಗೆ ಯೋಗ್ಯವಾದ ಭೂಮಂಡಲವನ್ನೇ ನುಂಗಿದರು ಮತ್ತು ಅದನ್ನು ಕಾಪಾಡಿ , ನಂತರ ಉಗಿದರು. ಅವರಿಗೆ ಕೆಂಪಾದ ತಾವರೆಯಂತಿರುವ ದಿವ್ಯ ಕಣ್ಣುಗಳಿವೆ. ಅವರ ಕಲ್ಯಾಣ ಗುಣಗಳನ್ನು ನನ್ನ ಮಾತಿನಲ್ಲಿ ಹೇಳಿ, ಅವರ ದಿವ್ಯ ರೂಪವನ್ನು ಮನದಲ್ಲಿ ತುಂಬಿಕೊಂಡು, ನನ್ನ ಎಲ್ಲಾ ಇಂದ್ರಿಯಗಳನ್ನು ಸೂರೆಗೊಂಡು , ಅವರಿಗಾಗಿ ಅವರ ಶ್ರೇಷ್ಠತೆಯನ್ನು ಮೆರೆಸಲು ಹೂಗಳನ್ನು ನನ್ನ ಕೈಗಳಲ್ಲಿ ಹಿಡಿದುಕೊಂಡ ನನ್ನನ್ನು ಅವರು ಆಶೀರ್ವದಿಸಿದರೆ ಯಾರಿಗೆ ಏನು ಕಷ್ಟವಾಗುತ್ತದೆ?

ಐದನೆಯ ಪಾಸುರಮ್:

ಆಳ್ವಾರರು ಹೇಳುತ್ತಾರೆ “ ಒಂದು ವೇಳೆ ನಾನು ತಿರುನಾಡಿಗೆ (ಪರಮಪದಕ್ಕೆ) ಹೋದರೂ ಮತ್ತು ಪರಮ ಗುರಿಯಾದ ಎಂಪೆರುಮಾನರಿಗೆ ಸೇವೆ ಕೈಂಕರ್‍ಯಗಳನ್ನು ಮಾಡಿದರೂ ಮತ್ತು ಎಲ್ಲಾ ವೈಭವಗಳನ್ನೂ ಐಶ್ವರ್‍ಯಗಳನ್ನೂ ಹೊಂದಿದರೂ, ಅವುಗಳು ಈ ಸಂಸಾರದಲ್ಲಿ ಹುಟ್ಟಿ , ಶ್ರೀವೈಷ್ಣವರ ಸಂತೋಷಕ್ಕಾಗಿ ತಿರುವಾಯ್‍ಮೊೞಿಯನ್ನು ಹಾಡುವುದಕ್ಕೆ ಸಮನಾಗುವುದೇ?”
ವೞಿ ಪಟ್ಟೋಡ ಅರುಳ್ ಪೆಟ್ರು ಮಾಯನ್ ಕೋಲಮಲರ್ ಅಡಿಕ್ಕೀೞ್,
ಶುೞಿಪಟ್ಟೋಡುಮ್ ಶುಡರ್ ಚ್ಚೋದಿ ವೆಳ್ಳತ್ತು ಇನ್ಬುಟ್ಟ್ರಿರುನ್ದಾಲುಮ್ ,
ಇೞಿ ಪಟ್ಟೋಡುಮ್ ಉಡಲಿನಿಲ್ ಪಿಱನ್ದು ತನ್ ಶೀರ್ ಯಾನ್ ಕಟ್ರು
ಮೊೞಿಪಟ್ಟೋಡುಮ್ ಕವಿಯಮುದಮ್ ನುಗರ್ಚ್ಚಿ ಉಱುಮೋ ಮುೞುದುಮೇ ॥

ಸರ್ವೇಶ್ವರನಿಗೆ ಆಶ್ಚರ್‍ಯ ಪಡುವ ರೀತಿಯಲ್ಲಿ ಕಲ್ಯಾಣ ಗುಣಗಳು, ದಿವ್ಯ ರೂಪ, ಮತ್ತು ಐಶ್ವರ್‍ಯಗಳು ಇವೆ. ನಾನು ಅಂತಹ ಸರ್ವೇಶ್ವರನ ಕೃಪೆಯಿಂದ ಅಲ್ಲಿ ಸೇರಿ, ಅತ್ಯಂತ ಪ್ರಭೆಯನ್ನು ಹೊಂದಿರುವ , ಸತತವಾಗಿ ಸುತ್ತುತ್ತಿರುವ ಪರಮಪದಕ್ಕೆ ಅವನ ಕರುಣೆಯಿಂದ ಅವನ ದಿವ್ಯ ಪಾದಗಳನ್ನು ಸೇರಿ, ಅತ್ಯಂತ ಆನಂದದಿಂದ ಅವನ ಕೈಂಕರ್‍ಯವನ್ನು ಮಾಡಿದರೂ, ಅಥವಾ ಐಶ್ವರ್‍ಯವನ್ನೂ , ಕೈವಲ್ಯವನ್ನೂ ಈ ಭೂಲೋಕದಲ್ಲಿ ಅನುಭವಿಸಿದರೂ, ಇಂತಹ ಕೆಳಮಟ್ಟದ ದೇಹದಲ್ಲಿ ಜನಿಸಿ, ಅವನ ಉತ್ತಮ ಗುಣಗಳನ್ನು ಕಲಿತುಕೊಂಡು , ಅಮೃತದಂತಿರುವ ಅವನ ಗುಣಗಾನವನ್ನು ಮಾಡುವ ಪದ್ಯಗಳನ್ನು, ಪದಗಳ ಸುರಿಮಳೆಯನ್ನೂ ಹಾಡಿ ಆನಂದಿಸುವುದಕ್ಕೆ ಸಮನಾಗುವುದೇ?

ಆರನೆಯ ಪಾಸುರಮ್:

ಆಳ್ವಾರರು ಹೇಳುತ್ತಾರೆ, “ ಐಶ್ವರ್‍ಯ (ಲೌಕಿಕ ಸಂಪತ್ತು) ಕೈವಲ್ಯ (ತನ್ನಲ್ಲಿ ತಾನೇ ಆನಂದ ಪಡುವುದು) , ಭಗವತ್ ಅನುಭವ ಪ್ರೀತಿ ಮತ್ತು ಭಗವತ್ ಆನಂದಮ್ ಇವುಗಳನ್ನು ಮಾತ್ರ ಸಾಧಿಸಿದರೆ , ಇವುಗಳು ಭಕ್ತರ ಆನಂದಕ್ಕಾಗಿ ತಿರುವಾಯ್‍ಮೊೞಿಯನ್ನು ಹಾಡಿದಕ್ಕೆ ಸಮನಾಗುವುದೇ?”
ನುಗರ್ಚ್ಚಿ ಉಱುಮೋ ಮೂವುಲಗಿನ್ ವೀಡು ಪೇಱು ತನ್ ಕೇೞಿಲ್
ಪುಗರ್ ಚ್ಚೆಮ್ಮುಗತ್ತ ಕಳಿಱಟ್ಟ ಪೊನ್ ಆೞಿಕ್ಕೈ ಎನ್ನಮ್ಮಾನ್
ನಿಗರ್ ಚ್ಚೆಮ್ಬಙ್ಗಿ ಎರಿ ವಿೞಿಗಳ್ ನೀಣ್ಡ ಅಶುರರ್ ಉಯಿರೆಲ್ಲಾಮ್,
ತಗರ್ತುಣ್ಡು ಉೞಲುಮ್ ಪುಟ್ ಪಾಗನ್ ಪೆರಿಯ ತನಿಮಾ ಪ್ಪುಗೞೇ ॥

ಎಂಪೆರುಮಾನರು, ನನ್ನ ಸ್ವಾಮಿ, ಅವರಿಗೆ ದಿವ್ಯ ಉಂಗುರವುಳ್ಳ ದಿವ್ಯ ಕೈಗಳು ಇವೆ. ಅದು ಅತ್ಯಂತ ತೇಜಸ್ಸುಳ್ಳ ಮತ್ತು ಕೆಂಪಾದ ಮುಖವುಳ್ಳ ಅಸುರನಾದ ಆನೆಯನ್ನು ಕೊಂದುಹಾಕಲು ಸಹಾಯ ಮಾಡಿತು. ಕೆಂಪಾದ ಕೂದಲುಳ್ಳ ಮತ್ತು ಭಯಂಕರವಾದ ತಟ್ಟೆಯಂತಹ ಕಣ್ಣುಗಳುಳ್ಳ ಎತ್ತರದ ಬಲಶಾಲಿಯಾದ ಅಸುರರನ್ನೆಲ್ಲಾ ನುಂಗಿ ಹಾಕುವ ಮತ್ತು ನಭದಲ್ಲಿ ಗಾಳಿಯ ಮೇಲೆ ಆಕ್ರಮಣ ಮಾಡುವ ಪೆರಿಯ ತಿರುವಡಿ ಎಂದೇ ಪ್ರಖ್ಯಾತವಾದ ಗರುಡಳ್ವಾರರನ್ನೇ ನಿಯಂತ್ರಿಸುವರು. ಮೂರು ಲೋಕಗಳನ್ನು ಸೃಷ್ಟಿಸುವ ಸಮರ್ಥವಾದ ಸ್ವಾಮಿತ್ವವು , ಅಂತಹ ಎಂಪೆರುಮಾನರ ಅಪರಿಮಿತ , ವಿಶಿಷ್ಟವಾದ ಮಹದಾನಂದಕರವಾದ ಕಲ್ಯಾಣ ಗುಣಗಳ ಸಂಕಲನವನ್ನು ಹಾಡಿ ಹೊಗಳುವ, ಭಾಗವತರಿಗೆ ಅತ್ಯಂತ ಪ್ರೀತಿ ಪಾತ್ರವಾದ ತಿರುವಾಯ್‍ಮೊೞಿಗೆ ಸಾಟಿಯಾಗುವುದೇ?

ಏಳನೆಯ ಪಾಸುರಮ್:

ಆಳ್ವಾರರು ಹೇಳುತ್ತಾರೆ , “ನನಗೆ ಸ್ವಾತಂತ್ರ್ಯ ಗುರಿಯಾದ ಭಗವತ್ ಅನುಭವದ ಆಸೆ ಇಲ್ಲ. ಆದರೆ, ನನಗೆ ಭಾಗವತರ ಆನಂದಕ್ಕಾಗಿ ಭಾಗವತರ ಜೊತೆಗೆ ಕೂಡಿ ಭಗವತ್ ಅನುಭವಮ್ ಪಡೆಯುವುದರಲ್ಲಿ ಅತಿಯಾದ ಸಂತೋಷವಿದೆ”
ತನಿ ಮಾ ಪುಗೞೇ ಎಞ್ಜಾನ್‍ಱುಮ್ ನಿಱ್ಕುಮ್ ಪಡಿಯಾ ತ್ತಾನ್ ತೋನ್‍ಱಿ
ಮುನಿ ಮಾಪ್ಪಿರಮ ಮುದಲ್ ವಿತ್ತಾಯ್ ಉಲಗಮೂನ್‍ಱುಮ್ ಮುಳೈಪಿತ್ತ,
ತನಿಮಾತ್ತೆಯ್ ವತ್ತಳಿರ್ ಅಡಿಕ್ಕೀಳ್ ಪುಗುದಲ್ ಅನ್‍ಱಿ ಅವನ್ ಅಡಿಯಾರ್,
ನನಿಮಾ ಕ್ಕಲವಿ ಇನ್ಬಮೇ ನಾಳುಮ್ ವಾಯ್‍ಕ್ಕ ನಙ್ಗಟ್ಕೇ ॥


ಎಂಪೆರುಮಾನರು ತಮ್ಮ ವಿಶಿಷ್ಟವಾದ ಗುಣವಾದ ಕಾರಣತ್ವವನ್ನು (ಅವರೇ ಎಲ್ಲದಕ್ಕೂ ಕಾರಣಕರ್ತ) ಸ್ಥಾಪಿಸಲು ಸೃಷ್ಟಿಯನ್ನು ಆರಂಭಿಸಿದರು ಮತ್ತು ತಮ್ಮ ಸೃಷ್ಟಿಯ ಮೇಲೆ ಯಾವಾಗಲೂ ಸ್ಥಿರವಾಗಿ ತೊಡಗಿಸಿಕೊಂಡು ‘ಪರ ಬ್ರಹ್ಮಮ್’ ಎಂದು ಕರೆಯಲ್ಪಡುವರು. ಅವರು ಮೂಲ ಲೌಕಿಕ ಕಾರಣಕ್ಕಾಗಿ ಮೂರು ಲೋಕಗಳನ್ನು ಸೃಷ್ಟಿಸಿದರು. ಅಂತಹ ವಿಶಿಷ್ಟವಾದ ಶ್ರೇಷ್ಠ ಸ್ವಾಮಿಯ ಬಹು ಮೃದುವಾದ ದಿವ್ಯ ಪಾದಗಳ ಅಡಿಯನ್ನು ತಲುಪುವುದರ ಬದಲಾಗಿ , ಅಂತಹ ಭಗವಂತನು ತನ್ನ ಶ್ರೇಷ್ಠ ಗುಣಗಳಿಂದ ಗುಲಾಮರಾಗಿ ಮಾಡಿದ ಭಾಗವತರ ಜೊತೆಗೆ ಕೂಡಿ ಅವನನ್ನು ಸ್ಮರಿಸುವುದು ನಮಗೆ ಸೂಕ್ತವಾದುದು.

ಎಂಟನೆಯ ಪಾಸುರಮ್:
ಆಳ್ವಾರರು ಹೇಳುತ್ತಾರೆ ,” ನಾನು ನಿಜವಾಗಿ ಭಾಗವತರೊಂದಿಗೆ ಕೂಡಿ ಸಂಭಾಷಣೆ ಮಾಡಬೇಕೆ? ಅವರ ಜೊತೆ ಇದ್ದರೆ ಸಾಕು. ಇಲ್ಲವಾದರೆ ಅವರ ಗುಂಪನ್ನು ನೋಡಿದರೆ ಸಾಕು.”
ನಾಳುಮ್ ವಾಯ್‍ಕ್ಕ ನಙ್ಗಟ್ಕು ನಳಿ ನೀರ್ ಕಡಲೈ ಪಡೈತ್ತು, ತನ್
ತಾಳುಮ್ ತೋಳುಮ್ ಮುಡಿಗಳುಮ್ ಶಮನ್ ಇಲಾದ ಪಲ ಪರಪ್ಪಿ,
ನೀಳುಮ್ ಪಡರ್ ಪೂಙ್ಗಱ್‌ಪಗ ಕ್ಕಾವುಮ್ ನಿಱೈಪ ನ್ನಾಯಿತ್ತಿನ್,
ಕೋಳುಮುಡೈಯ ಮಣಿಮಲೈಪೋಲ್ ಕಿಡನ್ದಾನ್ ತಮರ್ಗಳ್ ಕೂಟ್ಟಮೇ ॥


ಎಂಪೆರುಮಾನರು ಹಾಗೆಯೇ ಸಹಜವಾಗಿ ತಣ್ಣಗಿನ ನೀರಿನ ಸಮುದ್ರವನ್ನು ಸೃಷ್ಟಿಸಿದರು ಮತ್ತು ಅದರಲ್ಲಿ ವೇದಗಳಲ್ಲಿ ಹೇಳಿರುವ ಹಾಗೆ ಮಲಗಿ ವಿಶ್ರಾಂತಿಸಿದರು. ಅವರಿಗೆ ವಿಶಿಷ್ಟವಾದ , ಸರಿಸಾಟಿಯಿಲ್ಲದ ಬಹು ದಿವ್ಯ ಪಾದಗಳು, ದಿವ್ಯ ತೋಳುಗಳು, ಕೆಂಪು ರತ್ನದ ಬೆಟ್ಟದ ಮೇಲೆ ಇರುವ ಕರ್ಪಗ ಮರಗಳಂತಿರುವ ಮತ್ತು ಪ್ರಕಾಶಮಾನವಾದ ಸೂರ್‍ಯ ಮತ್ತು ಅವನ ಕಿರಣಗಳಂತಿರುವ ದಿವ್ಯ ಕಿರೀಟ/ತಲೆ . ಅಂತಹ ಭಗವಂತನ ಜೊತೆಗೆ ನಮ್ಮ ಮಿಲನವಾಗಬೇಕು. ಎಂದೆಂದಿಗೂ. ಕೂಟ್ಟಮ್ ಸೇರ್ತ್ತಿ – ಅಂದರೆ ಎಲ್ಲರನ್ನೂ ಸೇರಿಸುವುದು. ಆಳ್ವಾರರು ಅಂತಹ ಜನಗಳೊಂದಿಗೆ (ಭಾಗವತರೊಂದಿಗೆ) ಅವರ ಮುಂದೆ ನಿಲ್ಲಿಸಬೇಕೆಂದು ಕೇಳಿಕೊಳ್ಳುತ್ತಾರೆ.

ಒಂಬತ್ತನೆಯ ಪಾಸುರಮ್ :
ಆಳ್ವಾರರು ಹೇಳುತ್ತಾರೆ, “ನಾವು ಅವರೊಂದಿಗೆ ಬಾಳಬೇಕೆ? ಅವರಿಗೆ ನಿರಂತರವಾಗಿ ಸೇವೆ ಸಲ್ಲಿಸಿದರೆ ಸಾಕು.”

ತಮರ್ಗಳ್ ಕೂಟ್ಟ ವಲ್ ವಿನೈಯೈ ನಾಶಮ್ ಶೆಯ್ಯುಮ್ ಶದುಮೂರ್ತ್ತಿ,
ಅಮರ್ ಕೊಳ್ ಆೞಿ ಶಙ್ಗು ವಾಳ್ ವಿಲ್ ತಣ್ಡಾ ಆದಿ ಪಲ್ ಪಡೈಯನ್,
ಕುಮರನ್ ಕೋಲವಙ್ಗಣೈ ವೇಳ್ ತಾದೈ ಕೋದಿಲ್ ಅಡಿಯಾರ್ ತಮ್,
ತಮರ್ಗಳ್ ತಮರ್ಗಳ್ ತಮರ್ಗಳಾಮ್ ಶದಿರೇ ವಾಯ್‍ಕ್ಕ ತಮಿಯೇಱ್ಕೇ ॥


ಎಂಪೆರುಮಾನರು ನಮ್ಮ ನಾಯಕನು. ಅವರ ಭಕ್ತವೃಂದಕ್ಕೆ ಇರುವ ಭಯಂಕರ ಪಾಪಗಳನ್ನು ತೊಡೆದುಹಾಕುವ ಸಾಮರ್ಥ್ಯವಿರುವವರು. ಅವರಿಗೆ ‘ಪಂಚಾಯುಧಮ್’ ಸೇರಿಕೊಂಡು ಅನೇಕ ಆಯುಧಗಳಿವೆ. ಅವರು ಅತಿ ಸೌಂದರ್ಯವನ್ನು ಹೊಂದಿರುವ, ಐದು ಬಾಣಗಳನ್ನು ಹೊಂದಿರುವ ಕಾಮದೇವನಿಗೇ ತಂದೆಯು. ಈ ಸಂಸಾರದಲ್ಲಿ ಗತಿಯಿಲ್ಲದ ನಾವು ಅಂತಹ ಎಂಪೆರುಮಾನರಿಗೇ ಕಳಂಕವಿಲ್ಲದೆ ದಾಸರಾಗಿರುವ ದಾಸರಿಗೇ ದಾಸರು . ಅವರು ನಮ್ಮ ಮೇಲೆ ಕರುಣೆ ತೋರಬೇಕು. ‘ಕೂಟ್ಟ ವಲ್ ವಿನೈ’ ಎಂಬುದು ಈ ಸಂಸಾರದಲ್ಲಿ ಲೌಕಿಕ ಸಂತೋಷಕ್ಕಾಗಿ ಬಂಧನಕ್ಕೊಳಗಾದ ಪಾಪಗಳಿಂದ ಬಂದಿರುವುದು. ಅದನ್ನು ‘ಸಾದಿರ್ ಮೂರ್ತಿ’ ಎಂದು ಉಚ್ಛಾರಣೆ ಮಾಡದೇ ‘ಚಾದು ಮೂರ್ತಿ’ (ಎಂದರೆ ಎಂಪೆರುಮಾನರ ವಿವಿಧ ರೂಪಗಳು) ಎಂದು ಉಚ್ಛರಿಸಬೇಕು.

ಹತ್ತನೆಯ ಪಾಸುರಮ್ :
ಆಳ್ವಾರರು ಹೇಳುತ್ತಾರೆ ,” ನನ್ನ ಸಂಬಂಧವನ್ನು ಹೊಂದಿರುವವರು ಮತ್ತು ನಾನೂ ಈ ಫಲವನ್ನು ಪಡೆಯಬೇಕು. ( ಭಾಗವತ ಶೇಷತ್ವಮ್ – ಭಕ್ತರಿಗೇ ಸೇವಕರಾಗಿರುವುದು. )
ವಾಯ್‍ಕ್ಕ ತಮಿಯೇಱ್ಕು ಊೞಿತೋಱೂೞಿ ಊೞಿ , ಮಾಕಾಯಾಮ್
ಪೂಕ್ಕೊಳ್ ಮೇವಿ ನಾನ್ಗುತೋಳ್ ಪೊನ್ ಆೞಿ ಕ್ಕೈ ಎನ್‍ ಅಮ್ಮಾನ್ ,
ನೀಕ್ಕಮಿಲ್ಲಾ ಅಡಿಯಾರ್ ತಮ್ ಅಡಿಯಾರಡಿಯಾರಡಿಯಾರ್ ಎಮ್
ಕೋಕ್ಕಳ್, ಅವರ್ಕ್ಕೇ ಕುಡಿಗಳಾಯ್ ಚ್ಚೆಲ್ಲುಮ್ ನಲ್ಲ ಕೋಟ್‍ಪಾಡೇ ॥


ಎಂಪೆರುಮಾನರು ತಮ್ಮ ಆಕರ್ಷಕ , ಶ್ರೇಷ್ಠ , ತಿರುಮೇನಿಯ ಸೌಂದರ್‍ಯದಿಂದ ನನ್ನನ್ನು ತಮ್ಮ ಅಡಿಯಾರಾಗಿಸಿಕೊಂಡರು. ಅವರ ದಿವ್ಯ ರೂಪವು ಕಾಯಾಮ್ ಹೂವಿನ (ದಟ್ಟವಾದ ನೇರಳೆ ಬಣ್ಣದ ಹೂವು) ಬಣ್ಣದ ಹಾಗಿದೆ. ನಾಲ್ಕು ದಿವ್ಯ ಭುಜಗಳು ಮತ್ತು ಅವರ ದಿವ್ಯ ಕೈಗಳು ದಿವ್ಯ ಚಕ್ರವನ್ನು ಹೊಂದಿದೆ. ನನಗೂ ಮತ್ತು ನನಗೆ ಸಂಬಂಧಿಸಿದವರಿಗೂ , ಅಂತಹ ಎಂಪೆರುಮಾನರನ್ನು ಅಗಲಿಕೆಯಿಲ್ಲದೆ ಅನುದಿನವೂ ಆಸ್ವಾದಿಸುತ್ತಿರುವ ಭಕ್ತರು ನಮಗೆ ನಾಯಕರು. ಅಂತಹ ಭಕ್ತರಿಗೆ ಮಾತ್ರ ಸೇವೆ ಸಲ್ಲಿಸುವ ಸಂತತಿಯಲ್ಲೇ ನಾನು ಹುಟ್ಟಬೇಕು. ಮತ್ತು ಹೊಗಳಿಕೆಗೆ ಪಾತ್ರವಾಗುವಂತಹ ಕಾರ್ಯವಾದ ಅವರನ್ನು ಪ್ರತಿಯೊಂದು ಮಹಾಕಲ್ಪಗಳಲ್ಲಿಯೂ ಸಂಭವಿಸುವ ಮಧ್ಯಮ ಕಲ್ಪದಲ್ಲಿ ಅವರ ಸಾನ್ನಿಧ್ಯ ನನಗೆ ಸಿಗಬೇಕು.

ಹನ್ನೊಂದನೆಯ ಪಾಸುರಮ್ :
ಆಳ್ವಾರರು ಹೇಳುತ್ತಾರೆ, “ಯಾರು ಈ ಪದಿಗೆಯ ಪರಿಣಿತರಾಗುತ್ತಾರೋ ಅವರಿಗೆ ಈ ಪದಿಗೆಯಲ್ಲಿ ವಿವರಿಸಿರುವ ‘ಭಾಗವತ ಶೇಷತ್ವಮ್’ (ಭಕ್ತರಿಗೇ ಸೇವೆ ಸಲ್ಲಿಸುವ ಭಾಗ್ಯ) ಸಿಕ್ಕಿ, ಇಲ್ಲಿಯೇ ಅವರವರ ಕುಟುಂಬದೊಂದಿಗೆ ಸಂತೋಷವಾಗಿರುತ್ತಾರೆ.”
ನಲ್ಲ ಕೋಟ್‍ಪಾಟ್ಟುಲಗಙ್ಗಳ್ ಮೂನ್‍ಱಿನುಳ್ಳುಮ್ ತಾನ್ ನಿಱೈನ್ದ,
ಅಲ್ಲಿಕ್ಕಮಲಕ್ಕಣ್ಣನೈ ಅನ್ದಣ್ ಕುರುಗೂರ್ ಚ್ಚಡಗೋಪನ್,
ಶೊಲ್ಲಪಟ್ಟ ಆಯಿರತ್ತುಳ್ ಇವೈಯುಮ್ ಪತ್ತುಮ್ ವಲ್ಲಾರ್ಗಳ್,
ನಲ್ಲ ಪದತ್ತಾಲ್ ಮನೈ ವಾೞ್‍ವರ್ ಕೊಣ್ಡ ಪೆಣ್ಡೀರ್ ಮಕ್ಕಳೇ ॥


ಎಂಪೆರುಮಾನರು ವಿಸ್ತಾರವಾಗುತ್ತಿರುವ ಮೂರು ಲೋಕಗಳಲ್ಲೂ ಹರಡಿಕೊಂಡಿದ್ದಾರೆ ಮತ್ತು ಅವರಿಗೆ ಕಮಲದ ಹೂಗಳಂತಹ ಕಣ್ಣುಗಳಿವೆ. ಯಾರು ಈ ಹತ್ತು ಪಾಸುರಗಳನ್ನು ಉತ್ತೇಜಕವಾದ ಆಳ್ವಾರ್ ತಿರುನಗರಿಯ ನಾಯಕರಾದ ನಮ್ಮಾಳ್ವಾರರು ಕರುಣೆಯಿಂದ ರಚಿಸಿದ ಒಟ್ಟು ಮೊತ್ತ ಸಾವಿರ ಪಾಸುರಗಳಲ್ಲಿ ಪಠಿಸುತ್ತಾರೋ , ಅವರು ಗೃಹಸ್ತಾಶ್ರಮದಲ್ಲಿ ಸರಿಹೊಂದುವ ಪತ್ನಿ ಮತ್ತು ಸುತರೊಂದಿಗೆ ವಿಶಿಷ್ಟವಾದ ತದಿಯ ಶೇಷತ್ವಮ್‍ನಲ್ಲಿ ಸಂತೋಷದಿಂದ ಬಾಳಿ ಬದುಕುತ್ತಾರೆ.

ನಮ್ಮಾೞ್ವಾರ್ ತಿರುವಡಿಗಳೇ ಶರಣಮ್

ಅಡಿಯೇನ್ ಕುಮುದವಲ್ಲಿ ರಾಮಾನುಜ ದಾಸಿ

ಮೂಲ : http://divyaprabandham.koyil.org/index.php/2020/05/thiruvaimozhi-8-10-simple/

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periya thirumozhi – 2.1.6 – thuvariyAdaiyar

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

periya thirumozhi >> Second centum >> First decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

thuvariyAdaiyar mattaiyar samaN thoNdargaL maNdiyuNdu pinnarum
thamarum thAngaLumE thadikka en nenjam enbAy!
kavari mAkkaNam sErum vEngadam kOyil koNda kaNNAr visumbidai
amara nAyagaRku inRu adimaith thozhil pUNdAyE

Word-by-Word meanings

thuvari – saffronised
Adaiyar – having cloth
mattaiyar – having tonsured head
samaN thoNdargaL – those who follow kshapaNa (jaina) matham
maNdi – remaining close to each other
uNdu – eat
pinnarum – subsequently
thamarum – their relatives
thAngaLumE – them too
thadikka – becoming fat (due to eating as pleased)
en nenjam enbAy – You, who are my mind
kavari mA – animals having fur
kaNam – herds
sErum – gathering
vEngadam – thirumalA
kOyil koNda – having as abode
kaN Ar – spacious
visumbu idai – residing in paramapadham
amarar – for nithyasUris
nAyagaRku – for the lord
inRu adimaith thozhil pUNdAyE – now, you are engaged in serving him!

Simple translation

Those who follow kshapaNa (jaina) matham, wearing saffronised cloth, having tonsured head, remaining close to each other, eat along with their relatives, and subsequently become fat due to eating as desired. While they remain in this world, you, who are my mind, are engaged in serving the lord of nithyasUris residing in spacious paramapadham, who is having thirumalA where animals with fur are gathering, as his abode.

Highlights from vyAkyAnam (Commentary)

thuvari … – Having saffron cloth which was given that colour, there are those who pluck their hair from their heads and throw it down – they are followers of jaina philosophy; they eat a lot and further they and others who have interest in their philosophy, become fat.

en nenjam enbAy – While they do what they do, what can I call you, who are having a distinguished nature from them?

kavari … – One who is having thirumalA where herds of animals with fur gather, as his abode.

kaN Ar … – There is a spacious sky – thripAdh vibhUthi (SrIvaikuNtam which is three times larger in size than the world we live in). The controller of anantha (AdhiSEsha), vainathEya (garudAzhwAr) et al who are present there.

adimai … – You have disregarded the acts of jainas and engaged in the routine of nithyasUris! [How great!]

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.1.5 – pongu bOdhiyum

Published by:

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

periya thirumozhi >> Second centum >> First decad

<< Previous

Highlights from avathArikai (Introduction)

AzhwAr’s mind asked “What is the reason for praising me saying ‘You are firmly believing without any doubt!’?” AzhwAr says “Many philosophies exist outside our philosophy, to be analysed”.

pAsuram

pongu bOdhiyum piNdiyummudaip puththar nOnbiyar paLLiyuLLuRai
thangaL dhEvarum thAngaLumEyAga en nenjam enbAy !
engum vAnavar dhAnavar niRaindhEththum vEngadam mEvi ninRaruL
angaNAyagaRku inRu adimaith thozhil pUNdAyE

Word-by-Word meanings

en nenjam enbAy – You who can be desired as “my mind!”
pongu – grown well with stems and branches
bOdhiyum – arasa (sacred fig) tree
piNdiyum – aSOka tree
udai – having as refuge
puththar – baudhdhas (followers of budhdha philosophy)
nOnbiyar – amaNas (jainas, followers of jaina philosophy)
paLLi uL – inside their temples
uRai – living
thangaL – their
dhEvarum – worshippable deity
thAngaLumE Aga – to have them only present
engum – in all four directions
vAnavar – dhEvathAs
dhAnavar – asuras
niRaindhu – present densely
Eththum – praising
vEngadam – on thirumalA
mEvi ninRu – present firmly
aruL – one who fulfils the desires of devotees
angaN – having beautiful eyes
nAyagaRku – for the sarvaswAmy (lord of all)
inRu adimaith thozhil pUNdAyE – now, you are engaged in serving him!

Simple translation

You who can be desired as “my mind!” ! While baudhdhas and jainas who have as their refuge, the arasa and aSOka trees with well grown stems and branches, are only present along with their worshippable deities in their temples, the dhEvathAs and asuras in all four directions are praising sarvaswAmy who is firmly present on thirumalA, fulfilling the desires of devotees and having beautiful eyes. Now, you are engaged in serving him!

Highlights from vyAkyAnam (Commentary)

pongu bOdhiyum – Well grown arasa tree.

piNdiyum – aSOka tree. baudhdhas and Arhathas would consider these trees as important.

puththar nOnbiyar – baudhdhas and jainas are referred to, here.

paLLi uL uRai thangaL dhEvarum thAngaLumE Aga – Looks like they are only present [everywhere] along with their worshippable deities in their temples. It appears that everyone else is considered as ignorant.

en nenjam … – As AzhwAr’s divine heart disregarded those philosophies and became attached to bhagavAn, others also followed it, giving up other philosophies and became attached to bhagavAn.

engum … – dhEvathAs and asuras have gathered densely and are praising. Alternatively, thAnavar means those who are in that sthAnam (abode).

angaN nAyagaRku – You have become the target of the coolness of his eyes! You have fully offered yourself being defeated by those divine eyes saying as in jithanthE sthOthram 1 “jitham” (Victory)! Did you engage in the activity of those who have submitted themselves saying “jitham“?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org