Monthly Archives: October 2021

thirunedunthANdakam – 25

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<< previous pAsuram – 24 – iru kaiyil sangivai


His highness fully showed all the greatness in Him, and took away all the greatness in me, she says.

minnilangu thiruvuruvum periya thOLum

kari munindha kaiththalamum kaNNum vAyum

thannalarndha naRunthuzhAy malarin keezhE

thAzhndhilangu makaram sEr kuzhaiyum kAtti

en nalanum en niRaivum en sindhaiyum

en vaLaiyum koNdu ennai ALum koNdu

ponnalarndha narumcherunthip pozhilinUdE

punal arangam UrenRu pOyinArE                              25

Word by word meaning

min ilangu thiru uruvum – Divine body that shines and looks wonderful like lightning,

periya thOLum – and big divine shoulders,

kari munindha kaiththalamum – and divine arms that hit with anger the elephant named kuvalayApeetam,

kaNNumand divine eyes,

vAyumand divine coral-like mouth,

makaram sEr kuzhaiyumand the ear rings

thAzhndhilanguhanging with brightness,

thannalarndha naRunthuzhAy malarin keezhEunder the garland of thiruththuzhAy which is more fragrant and brighter than the place it grew in,

kAttishowing all these to me,

en nalanum my beauty,

en niRaivumand my humility,

en sindhaiyum and my heart,

en vaLaiyum – and the bangles in my hand,

koNdu He stole all these; not only that –

ennai ALum koNduafter also making me His servant,

punal arangam UrenRu pOyinAr – after saying that thiruvarangam that is rich in water resources is my place, He went away,

naru serunthip pozhilinUdEthrough the fragrant garden of surapunnai

ponnalarndha that blossomed like gold.


minnilangu thiruvuruvum – Divine body that is bright like lightning, and; In earlier pAsuramkAr vaNNam thirumEni [thirunedunthANdakam – 18]” and “karumugilE oppar vaNNam [thirunedunthANdakam – 24]”, it talked based on generosity and nature of removing stress; here – by the example of lightning, it talks based on His non-approachability. But then is His divine body not like dark clouds? Like dark clouds getting completely covered by reddish rays, the divine discus’ reddish light is spread completely in His divine body, so, it says minnilangu thiru uru. It is said too as “vadivAr sOdhi valaththuRaiyum sudar Azhi [thiruppAllANdu – 2]“. In the previous pAsuram she said too as “oru kaiyil sangu oru kai maRRu Azhi Endhi [thirunedunthANdakam – 24]”. Showing His big supremacy as said in “thamasa: paramO DhAthA [SrI rAmAyaNam – yudhDha KANdam – 114-15]” ((This SrI rAmapirAN) is being supreme than the root material of prakruthi, and being One who enables sustenance..).

minnilangu thiruvurum – She enjoyed How He matched dark clouds in colour when He had come to be with her as she said “peruvayiRRa karu mugilE oppar [thirunedunthANdakam – 24]”. But after He started leaving, He is like a short-lived lightning – this also could be taken as what she is saying.

periya thOLum – (and big shoulders); (By the adjective ‘big’ it means – ) its sweetness and enthusiasm in protecting His devotees that even if one enjoys His big shoulders till the entity of time exists, it would not let them move on to enjoy other parts of His divine body. Having more shadow for those who take shelter under the shoulders.

As said in “pariGOpamA: [SrI rAmAyaNam – kishkindhA KANdam – 3-14] (having strength) and in “sarvaBhUshaNa bhUshArhA: [SrI rAmAyaNam – kishkindhA KANdam – 3-15] (suitable for decorating with all types of divine ornaments etc.), is how hanUman enjoyed His shoulders; likewise, His shoulders give shadow (protection) to the whole world, but at the same time being sweet that it may cast veil eyes. It is the idea that the shoulders identify that He is of great valour, and is sweet for enjoyment.

This is also said in ‘chakAsatham [sthOthra rathnam – 33]” ((emperumAn) being bright (with His four arms by the side extending up to His knees); and parakAla nAyaki also said “kai vaLaiyum mEkalaiyum kANEn [thirunedunthANdakam – 22], that is, that His arms remove the hindrances, and by “nAngu thOLum” in the same pAsuram she said that the shoulders are very sweet.

kari munindha – Him showing anger at the elephant named kuvalayapeetam.

kari munindha kaiththalamum – To kill kuvalayApeetam it was enough to push it with anger using His hands. For killing this elephant, He did not do all the acts of battle He did for killing king kamsa, and the wrestlers chANura-mushtika. By this it shows the valour of His hands. By “periya thOLum” it showed the sweetness of His arms. This is also as said by nammAzhvAr in “pugarch chemmugaththa kaLiRatta ponnAzhik kai [thiruvAimozhi – 8.10.6]”.

thirunedunthANdakam – 21 kaiyum – It is with the hand wearing ring that He killed the elephant named kuvalayApeetam. Also when He came and joined her, as said in “eyvaNNa venjilaiyE thuNaiyA [thirunedunthANdakam – 21]”, He showed the bow that represents His valour, and as said in “kai vaNNam thAmarai [thirunedunthANdakam – 21]” He showed His hand that represents enjoyment.

kaNNum – To those who approach, it would create desperation to enjoy it – such eyes. When He joined her, she herself said “kaNNiNaiyum aravindham [thirunedunthANdakam – 21]”.

vAyum – To her who lost to His beauty and became subservient only to Him, the mouth that said calming words that showed He cannot sustain Himself without her. When He joined her, she herself said “vAi kamalam pOlum [thirunedunthANdakam – 21]”.

thannalarndha etc. – by this it says about His beauty with decoration of thiruththuzhAy and ear-ornaments.

thannalarndha naRunthuzhAy malarin keezhE – Under the garland made of thiruththuzhAy which is being brighter and more fragrant compared to the land in which it grew.

malarin keezhE thAzhndhilangu magaram etc. – Showing the divine ear-ornaments that hung from ears up to His shoulders, and being bright with the combination of colours. He did not just leave after that, but He did only after climbing on garudAzhvAn, walking around on the left and on the right, thus showing His whole beauty, and stealing everything in me, she says. By this it says about the beauty of decoration along with the beauty of divine ornaments. From what she said earlier, “puLLUrum kaLvA nee pOgEl [thirunedunthANdakam – 23]”, it was said how emperumAn showed His beauty while sitting on garudAzhvAn.

en nalanum etc. – Coming here as if someone planning to giving everything, He stole away everything, she says.

ennalanum – (and He stole) my good qualities. That is – beauty, fragrance, softness and such qualities of form; and, qualities of self as woman such as fear, feigning ignorance, shyness, and sensitiveness (achcham, madam, nANam, payirppu). nalam – quality. ennalam – Her qualities that none can destroy. By her qualities only, the lover’s qualities would be destroyed; her qualities could not be destroyed by anyone. Such is her characteristic.

en niRaivum – and my womanliness. Her womanliness is such that it would destroy His manliness.

niRaivu – humility

en sindhaiyum – and the mind that is the reason for such humility.

en vaLaiyum koNdu – and also took the bangles which would have calmed me down if He left.

ennai ALum koNdu – Is it not enough to steal everything of me? Do I have to be that luggage’s carrier too? It is like entering someone’s house, oppress him, and make that person carry his own belongings for the thief. Or, since she thinks of it as subservience to mingle and talk with Him, He accepted me as His servant – this could be what she is saying. This is as said in “kommai mulaigaL idar theera gOvindharkOr kuRREval [nAchchiyAr thirumozhi – 12.9]”, ANdAL too considered the exchange of love with emperumAn as Her subservience. Or even another meaning is – When robbing everything from me and leaving, He made me think “When He is taking His own property only, what is there in it for me”, so He made me fully His too, and then left.

pon etc. – We stole everything, but she should be able to live, He thought; so He told the name of His place and then left, she says. He went through the garden that is suitable for the delegate nature of His divine body. He went saying that His place is kOyil that is in the middle of river kAviri that removes tiredness, and left through the serunthi garden, having flowers fragrant and blossoming like gold. Was it all gardens from thirunagari all the way to kOyil? SrI parASara Bhattar’s nirvAham  (explanation) here is – “If a rainy cloud (emperumAn) went raining His kindness, wouldn’t the whole place sprout and blossom?”. In thamizh literature, those who separated would stay under serunthi tree while they are being sad. So she is talking about the garden of these trees.

pOyinArE – He went such that one could learn that the beauty of His back side is more compared to His front side.

punal-arangamdhivyadhESam that is surrounded by river kAviri that removes all tiredness. The place where He is always present with the two pirAttis.

pOyinArE – Even though He is having all types of relationships with me, Oh! He left me like this – was her sadness, that she is saying, “Either being here with me and not leave, or when leaving take me with Him – He did not do either of these, but Oh! He left me”, could be another meaning for this phrase.

pon etc. – my place is for plucking flowers, and playing in the water – saying so He left – this could be another meaning.

pozhilinUdE punal – It is a garden full of serunthi flowers above, and below near the feet it is kAviri water; so He went away from me.

Oh dear friend, you did not get to see the beauty of His back! – she says. A king named vikrama chOzha dhEvan was very interested in thamizh literature. He would often ask various people in his assembly to talk about their religion. There were some Saivite poets and SrIvaishNavite poets in His assembly. He asked them to talk about the poetry in their respective literature about what the lover-girl says when the lover-boy leaves her. A Saivite poet replied that the lover-girl says with hatred “He is one with bones and ashes”. But the SrIvaishNavaite poet replied that the lover-girl said “minnilangu thiruvuru”, quoting thirunedunthANdakam pAsuram. Upon listening to both, the king concluded “When explaining to her friend about the lover-boy who had fell on her feet when together, referring to Him as ‘thiruvuru’ is wonderful! She is the one that is a great lover. The other girl who said about Him as one having bones and ashes is like one who eats dead bodies”.


Translation by raghurAm SrInivAsa dhAsan.

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periya thirumozhi – 2.6.1 – naNNAdha – 1

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periya thirumozhi >> Second centum >> Sixth decad

Highlights from avathArikai (Introduction)

One who fulfils the desires of even those who seek other benefits from him and not remain joyful to be with him; when such emperumAn comes and waits in this dhivyadhESam hoping that someone who likes him will come, and when there are people who simply eat, dress-up and spend their time in that manner without thinking about his simplicity, AzhwAr says “I will not consider such persons to be existing”.


naNNAdha vAL avuNar idaippukku vAnavaraip
peNNAgi amudhUttum perumAnAr maruviniya
thaNNArndha kadalmallaith thalasayanaththu uRaivArai
eNNAdhE iruppArai iRaippozhudhum eNNOmE

Word-by-Word meanings

naNNAdha – those who did not approach him
vAL – having sword
avuNaridai – amidst the asuras (demons)
peNNAgip pukku – entering with a feminine disguise
vAnavarai – dhEvas (saintly persons)
amudhu Uttum – one who feeds nectar
perumAnAr – having greatness
maruva – to remain firmly
iniya – being an enjoyable abode
thaN Arndha – remaining cool always
kadal – present on the seashore
mallai – in SrI mallApuri
thala sayanaththu – on the divine mattress which is the ground
uRaivArai – one who mercifully reclines
eNNAdhu – without thinking about
iruppArai – those who remain in that dhivyadhESam
iRaippozhudhum – even for a moment
eNNOm – we will not think about

Simple translation

emperumAn mercifully reclines on the divine mattress which is the ground in SrImallApuri which is an enjoyable abode, is always cool, and is present on the seashore; he is having the greatness to remain firmly there; he entered with a feminine disguise, amidst asuras who did not approach him and were having sword. We will not think about those who remain in such dhivyadhESam without thinking about such emperumAn, even for a moment.

Highlights from vyAkyAnam (Commentary)

naNNAdha – AzhwAr is going through similar emotions of that of SrI vidhurar. When krishNa entered SrI vidhura’s residence, he thought “samspruSan Asanam SaurEr mahAmathirupAviSath” (The very wise vidhura checked the seat which he placed for krishNa). Similarly, AzhwAr is feeling fearful for emperumAn entering the group of demons. When one is very wise, it appears that they will become greatly bewildered like an agitated ocean. As SrI vidhura observed how krishNa faced danger through the deceptive seat and mischief, when he mercifully arrived at dhuryOdhana’s residence and feared thinking “Did we also not take birth in the same family? Since we are also among those who are in this materialistic world, should I trust myself?” and due to unnecessary doubting himself, checked the seat which he himself offered to krishNa. piLLai uRangAvilli dhAsar will always hold on to the handle of his sword whenever namperumAL goes on a procession and worship him, and vowed to kill himself if there was even a shake to the palanquin. Considering that, the SrIvaishNavas would call him as mahAmathi (very wise). It appears that being bewildered in the matters of bhagavAn, is the reason to be called as mahAmathi. Those who fear unnecessarily for bhagavAn’s well-being are known as mahAmathi.

naNNAdha – They [demons] are embodiment of hatred towards bhagavAn’s matters. There are some who are born as humans but have demoniac nature. Unlike those, these are the ones who are born in demoniac bodies. Further, emperumAn entered into the group of demons who are armed.

When asked “Did he go and enter for the sake of those who are like prahlAdha?” AzhwAr replies

vAnavarai – He went for the sake of dhEvas who pridefully think themselves to be at par with bhagavAn as said in “We are as eternal as you [bhagavAn]”.

peNNAgi – He who is purushOththaman accepted the form of a woman which does not match his nature.

amudhUttum – He is of the nature to grant the wishes of those who remain satisfied thinking “salt water [nectar] is sufficient for us” instead of having love towards him saying “We need you”. Their focus is only on drinking the nectar. emperumAn took up on himself activities such as churning the ocean etc.

perumAnAr – [He did it] Just as a mother who would wake up her child and feed it. What a natural relationship!

maruviniya – It appears that there are those who relish the enjoyable bhagavAn. emperumAn is firmly reclining, thinking “Will there be anyone who seeks me who is known, as said in chAndhOgya upanishath, as ‘sarva rasa:‘ (origin of all tastes)”.

maruviniya … – One who eternally resides on the ground in thirukkadalmallai which is an enjoyable abode, which is very rejuvenating and where small droplets of waves splash on his divine form, having affection towards his devotee named puNdarIka.

eNNAdhE – It is apt for the chEthanas to always feel, think and say “emperumAn who should be residing amidst nithyasUris (eternal servitors of bhagavAn in paramapadham), has entered this samsAram and is staying on the ground!” and serve him; those who don’t do that. Those who don’t care about bhagavAn’s matters and are simply engaged in taking care of the body.

iRaip pozhudhum eNNOmE – Those who remain without atonement for not thinking about him. There are times when one may count insignificant entities. AzhwAr says “Even at those times, I will not think about them”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thirunedunthANdakam – 24

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<< previous pAsuram – 23 – uLLUrum


If periya thiruvadi took Him away, then as said in “yasyaithE thasya thadhDhanam [mahABhAratham – Adhi parvam – 1-77-22]” (~wealth obtained by someone would belong to the one whom they depend on), when emperumAn is under your control, garudAzhvAn who is His property, would also be in your control only. Moreover, garudAzhvAn is naturally subservient to the divine wives of emperumAn. In both these ways, what is the problem in asking garudAzhvAn to not leave? It could be done only if he alone was present with Him; everyone from nithyaviBhUthi came and surrounded Him. He too, unlike earlier, was unapproachable with completeness of His form and greatness; so I could not go near Him and exchange words – so she says in this pAsuram.

iru kaiyil sangivai nillA ellE! pAvam

ilangolineerp perumpauvam maNdiyuNda

peruvayiRRa karumugilE oppar vaNNam

perunthavaththar arunthavaththu munivar sUzha

oru kaiyil sangorukai maRRAzhi Endhi

ulaguNda peruvAyar ingE vandhu en

porukayarkaN neer arumbap pulavi thandhu

punal arangam UrenRu pOyinArE               24

Word by word meaning

ulaguNdaHe who kept in His divine stomach all the worlds during annihilation,

peruvAyar having such a huge mouth,

ingE vandhu – came to the place I was in,

pulavi thandhu – and created sorrow such that

neer – water drops


poru kayal kaN – in my eyes that are like kayal fish fighting with each other,

oppar – He resembles

vaNNamin beautiful form

karumugil – the colour of rainy clouds

vayiRRahaving stomach

maNdi uNda – which after drinking water such that only sand remained

perum pauvam – in the big ocean that is having

ilangu – light,

oli – sound, and

neer – water,

peru – and (the stomach of cloud) still having enough space to eat anything more;

perum thavaththarSrivaishNavas having utmost devotion,

arum thavaththu – and the devout ascetics

munivar – who meditate,

sUzhawould stand surrounding Him,

Endhi – who is holding

oru kaiyil sangu – pAnchajanyAzhvAn in one hand,

maRRoru kai Azhi – and thiruvAzhiyAzhvAn in the other hand

and for me to sustain myself when He left me,

UrenRusaid that His place is

punal arangamSrIrangam having rich water resources,

pOyinAr and He left separating from me;

at the time of His leaving itself,

irukaiyilfrom both my hands,

sangivai nillAbangles of conch slipped;

ellE pAvamOh what a big sin (by me) this may be (due to)!


iru kaiyil sangu ivai nillA – Not only did He leave, He made unavailable too those things that might calm me down. This is how He left.

kaiyirsangu nillA – Even as He left, longing came into me; saw the bangle in hand – bangle went and stood in front of Him (bangles slipped away even before Him); even if He has left, if the bangles that helped in enjoyment with Him had stayed, I could have seen that and tried to calm me down; may be it is because the arm became thinner – thinking so she saw the other arm;

iru kaiyil sangu nillA – that too had slipped away before the other bangle. So, she is saying – iru kaiyil sangu ivai nillA.

ivai nillA – If He is not staying, should these also not stay; He is the lord so He is leaving (as per His wish), should the bangles which are subservient to me, also leave? Since (He is) a sentient, there could be some fault in me that He might see and leave; should these which are non-sentient also leave? Since He came one day and mixed with me, He is leaving. Should these bangles which are always with me, also leave?

ivai nillA – Since He is not controllable by my hands (not under my control), He left; should these which are under the control of my hands (worn in my hands), leave too?

ivai nillA – these bangales won’t stay, even if He might stay.

nillA – Like He left even after my telling Him – don’t go, even after pulling it back into my wrist several times, they slipped every time; so she says nillA (won’t stay).

It is said too as “anurAgENa SaithilyamasmAsu vrajithE harau | SaithilyamupayAnthyASu karEshu valayAnyapi [SrIvishNu purANam – 5-18-29]” (After kaNNan left our place without affection towards us, our bangles are also sliding out from our hands).

ellE – Oh! (Word that shows sadness). Whether sentient or non-sentient, connection with me is enough for them to not help. Even thinking that it is mine has not made them help; reason for Him not helping is my connection only.

pAvam – Let Him go if He wants to, but reason for the things which were available in my hands to leave is my sins only.

ellE pAvam – Like there is no limit to His good deeds, I have not seen any limit to my sins! Over and above the sin that prevented me from enjoying Him who came here by Himself and mixed with me, the greatness of my sins is such that those that could calm me down are also not helping.

ilangoli neer etc. – She is talking about his form becoming brighter after His union and leaving. Here my body has lost all its colour and is down.

ilangu etc. – This phrase upto peruvayiRRa is showing an example about the greatness of His form that made her lose colour and go down. That is, that His form is like the dark clouds that drank just the water from the whole of sea and without salt etc., and made the ocean empty.

ilangoli neer etc. – Unlike the water in the ocean that includes salt etc., and is less bright, the dark clouds that drank only the water which has got a natural brightness and depth, and not salt etc., is bright in form. Like the dark clouds that drank all the water and look bright, His form was also matching it as He was leaving.

As said in “en oLi vaLaiyum mAniRamum koNdAr [thirunedunthANdakam –23]” (He took away my bright bangles and great colour), His form was as if the brightness in my form and depth of its beauty went and entered Him (and so He became even brighter).

perum-pauvam This talks about the ocean of pure water that surrounds the seven seas made of salt water, etc.

maNdiyuNdadrank along with the sand from the ocean; or drank with great urge and eagerness. Having great enthusiasm when coming to her for union, and drying up the ocean that is her beauty – such is the brightness in His divine body.

peruvayiRRa Not getting satisfied even after taking in everything in Him, but having continuous interest in wanting more.

karumugilE oppar vaNNam – By this – it is not talking about emperumAn’s natural colour; it is talking only about the colour that He gained because of winning her over. Like a thunder light embracing dark rainy cloud, in addition to His natural beauty, the beauty of her also got into Him, and His beauty doubled.

maNdiyuNda – Oh I the sinner became the ocean that is drank by the clouds, instead of being the floor to which it rains.

perunthavaththar etc. – Oh you did not get to see how the completeness of His form was, how those who had surrounded Him were, and the greatness of it all was.

perunthavaththar etc. – It is not just one or two who surrounded Him when He left me. Like how the dhEvas surrounded and protected the nectar from the ocean, His people came and surrounded Him after He left me – she says. As said in “Bhakthair-BhAgavathais-saha [saiva purANam, vAyu purANam]” (emperumAn who cannot be known easily by any level of thoughts, is present in the great world of vaikuNtam, along with thAyArs, devotees, (those who are immersed in meditation), and servants), and as said in “vaikunthaththu amararum munivarum [thiruvAimozhi – 10.9.9]”, this talks about nithyasUris (those always living in SrIvaikuNtam).

perunthavaththar – Having the devotion that is asceticism. Devotion is mentioned using the word asceticism in “vaNakkudaith thava neRi [thiruvAimozhi – 1.3.5]”.

Here, by perunthavaththar, it talks about nithyasUris who are dedicated to doing service to Him, and by arunthavaththu munivar it talks about those who are focused more on enjoying emperumAn’s divine qualities. Former ones do services due to devotion, and latter ones do meditation on His qualities due to devotion. That is why it is shown here that the asceticism that is devotion is present in both these types of nithyasUris.

arunthavaththu munivar – Those who meditate on His qualities would consider it most enjoyable to see the interaction between emperumAn and the other group who are focussed on serving emperumAn. Considering such greatness, they are referred to as arunthavaththu munivar.

sUzha – Since they understand that they are servants and He is the lord, they surround Him to protect Him. As they are having love towards Him, they surround Him so that nobody else could come close; so I could not go near and stop Him from leaving me.

oru kai etc. – Even if I cross the surrounding devotees somehow, He is standing as the supreme light as said in “sOdhi veLLaththinuLLE ezhuvadhOr uru [thiruvAimozhi – 5.5.10]” , and so is not approachable.

oru kaiyil sangu oru kai maRRu Azhi Endhi (holding conch and discus in His hands) is how He is the ultimate of supremacy. These nithyasUris also do mangaLASAsanam to emperumAn based on discus and conch, like how periyAzhvar did as “vadivAr sOdhi valaththuRaiyum sudar Azhiyum pallANdu [thiruppallANdu – 2]”.

oru kaiyil sangu etc. – The hand that held my hands, and the hand that held my feet are the hands that are destiny for nithyasUris. Like how my hands, legs, etc., became destiny for those hands, those hands became the destiny for them. Like how unparalleled His simplicity was when He mingled with me, His supremacy was also unparalleled as He left me and joined with nithyasUris, and conch and discus. Like how there was no limit to the simplicity He showed when He mixed with me, there was no limit to the supremacy He showed when He left.

ulaguNda peruvAyar – By this – it is not talking about the greatness of saving the world from destruction during the time of annihilation. Since it is SrI rAmapirAn who came, it is talking about His nature. That is – Like how during annihilation the world does not have any shelter other than Him, when He came to me, it was like He did not have any other place to depend on.

ingE vandhu – Only by His coming would the jeevAthmA be able to experience Him (paragatha-sveekAram) – is the sense obtained by this phrase. Like how He came incarnating to save the jeevAthmas, He came here on His own to give enjoyment.

porukayal kaN neer arumba pulavi thandhu – She is saying that this is the benefit (sadness) I got due to His coming and mingling with me.

poru kayal kaN – Other than being an example to each other, the eyes that don’t have any other examples to compare.

kayal kaN – It is comparing her eyes with fish, because like how fish keep moving, her eyes were moving about in excitement due to happiness when He came to her.

neer arumba – The eyes that were happy in that way, have become like this where the tear drops sprout.

arumba – Saying ‘sprouting’ instead of saying ‘flowing’ is – due to the dryness inside because of fire that is separation, tears are not able to flow.

pulavi thandhu – Giving sorrow. As said in “veevilinbam miga ellai nigazhndhanan mEviyE [thiruvAimozhi – 4.5.3]”, He who gives happiness to those who reach Him, is the one who gave me sorrow.

thandhu – This is the big wealth He gave by opening His sack of wealth. Actually it is a great blessing to suffer like this when separated from Him. Since this did not come to her by own efforts, but given by emperumAn’s generosity – she says thandhu.

punal arangam etc. – For me to sustain my life when He leaves, He told me when leaving “my place is thiruvarangam”.

In this pAsuram, ordering of words that gives these meanings is – “ulaguNda peru vAyar ingE vandhu en poru kayal kaN neer arumba pulavi thandhu, ilangoLi neer perum pauvam maNdi uNda peru vayiRRa karu mugilE oppar vaNNam – perunthavaththar arunthavaththu munivar sUzha – oru kaiyil sangu oru kai maRRu Azhi Endhi – punal arangam Ur enRu pOyinAr – iru kaiyil sangu ivai nillA ellE pAvam” (~ EmperumAn considering me as shelter came here, gave sorrow that tears sprouted from my fish like eyes, He who gained the colour like dark clouds with big stomach that drank all the water from the ocean and made it dry – was surrounded by nithyasUris who are servants and meditators – holding conch in one hand, and discus in the other – He went away saying that His place is thiruvarangam – Oh! the bangles that could calm me down would not stay in both of my hands, that is the level of my sins).


Translation by raghurAm SrInivAsa dhAsan.

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thirunedunthANdakam – 23

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When One who made efforts to come and see you, was leaving you, could you not even say ‘do not go’? I told even that, but it became useless, she says. “One who is under your control would not listen to your words?”, periya thiruvadi (garudAzhvAn) took Him after asking “Is it appropriate to stay in a place that is not suitable for us?”, and He went, she says. Since this is the act of the protector, union is also for protection, and going away is also for protection. If our enjoyment is so high that it is unbearable, then to make us enjoy by calming down, He would separate from us and give enjoyment in small portions. She does not care about her own protection by herself, so she is longing so much to be with Him (even if it affects her due to excess happiness).

uLLUrum sindhai nOy enakke thandhu
en OLi vaLaiyum mAniRamum koNdAr ingE
theLLUrum iLam thengin thERal mAndhich
chElugaLum thiruvarangam nammUr enna
kaLLUrum painthuzhAy mAlaiyAnaik
kanavidaththil yAn kANban kaNdapOdhu
puLLUrum kaLvA nee pOgEl enban
enRAlum idhu namakkOr pulavi thAnE    23

Word by word meaning

enakkE thandhu – Creating only for me

sindhai nOy – the disease of the mind

uL Urum – that spreads inside,

ingE – in this thirumaNankollai,

koNDAr – He went away stealing

en OLi vaLaiyum – my sparkling bangles and

mAniRamum – rich colour of my body;

when He was going in that manner (He said -),

sEl -fish

ugaLum – enjoying, becoming fat, and living happily

theLLUrum iLam thengin thERal mAndhi – by drinking the clear juice that is overflowing from young coconut tree

thiru arangam – such SrIrangam

nammUr enna – is my place – saying so He went away.

kanavu idaththil yAn – In the place that is similar to dream which is not stable,

kANban kaLLUrum painthuzhAy mAlaiyAnai – I saw emperumAn who wears thiruthuzhAy garland that is rich green with honey flowing;

kaNdapOdhu – When I saw Him so,

enban – I told,

puLLUrum kaLvA – “Oh the thief riding on garudAzhvAn,

nee pOgEl – You should not go away from me hereafter”.

enRAlum – Even though I said so,

idhu – union with emperumAn

Or pulavi thAnE namakku – would (then) create for us such longing only.


If He who owns both the worlds (nithya viBhUthi, leelA viBhUthi), and also is generous, and if you are dear and was in union with Him, what prize did He give before leaving?

uLLurum sindhai nOy enakkE thandhu – This is what He gave, she says.

uLLil nOy – What He gave is not what we could see by our eyes and treat. Only if the disease is outside could one treat it by looking with our eyes.

uLLUrum nOy – It is moving inside like a snake. Even if not visible to the eyes, if it stays in only place then it would be possible to do surgery into that and cure it. It is a disease that would not let us do that because, like insects such as cockroach, it moves around everywhere. Since it is a disease of love, it is being uncertain as to whether it would be cured by crying, or by relatives, or it would be in any specific ways.

sindhai nOy – Incurable disease; If a disease comes to people in a village, then it could be cured by a doctor; if the doctor himself gets the disease then it could not be cured by anyone. As said in “aBhiBhUyamAnA vyasanai: [SrI bhAgavatham 10-20-15]” (even if one gets caught in sorrows, those whose minds are fixed in emperumAn would live without much worry – in the same way the mountains did not move even with the battering rains), if mind is clear then one could sustain if some disease comes; but if the mind itself is having the disease (of love), then it cannot be cured.

nOy – Is it appropriate to call love towards emperumAn, which one would get only if they had done good deeds in several previous births, as a disease? – It is based on one’s state; this devotion would be a benefit requested by praying for it; when enjoying emperumAn, then the devotion would be an instrument for that enjoyment; but if one gets separated, then that devotion itself would become a disease. For those who gained the knowledge about their true nature, then this devotion would be helpful to them; for the ones separated, it would be a disease.

enakkE thandhu – Gave me the disease as my whole share (and kept happiness as His share). When the experience of togetherness is common to both, then shouldn’t the disease that is of separation also be equal?

Why say thandhu – Unlike me who is having subservience, He is having independence which does not require anyone to permit Him – so He left me giving the disease to only me.

(But) as said in “naivadhamSAn na maSakAn [SrI rAmAyaNam – sundhara KhANdam – 36-42]” (SrI rAma is not aware of the insects etc., crawling on His divine body as His thoughts were fully with seethA pirAtti), she does not know how much He too suffered.

As said in “UrDhvam mAsAn na jeevishyE [SrI rAmAyaNam – sundhara KhANdam – 38-65]” (seethA pirAtti conveying through hanUman that she would not live beyond a month if He does not come and save Her), but SrI rAmA said “na jeevEyam kShaNam api [SrI rAmAyaNam – sundhara KhANdam – 68-10]” (I would not live even for a second, separated from Her). Now His sorrow has become mine here, says parakAla nAyaki – it is due to His efforts to grow devotion in her towards Him, that she is in this state now.

enakkE thandhu – Isn’t He a noble One? Can He keep anything for Himself? He is of the nature of being “bhAkthAnAm [jithanthE 1-5]” ((All of His are) for the devotees). So He gave me (the disease)) – this sarcasm could also be the meaning of this phrase.

en oLi vaLaiyum mAniRamum koNdArNot only did He create disease, He also took with Him ones that would help me calm down.

en oLi vaLaiyum mAniRamum – She having the knowledge of inner meaning of true nature of self as said in “madheeyancha niKhilam thavaiva” (all my belonging are yours who is my lord), is talking about bangles and colour of the body – like those who think that the body itself is self; is it appropriate? When He was with Her, He had wondered “Oh how nice this bangle is! Oh what a brightness it got due to our being together! Oh what a great colour your form is having!”, so that is how He had enjoyed these – that is why she is talking about these. Since whatever is liked by Him would also become liked by her, she is saying bangle and colour of body as ‘mine’.

mA niRamBest colour.

ingEThis place, thirumaNankollai, where I stayed hidden to rob Him; but this is the place I got robbed, she says. In the previous pAsuram she said “iruvarAi vandhAr, to mean that this is the place I got the hidden treasure that is emperumAn. In this pAsuram, by “koNdAr ingEshe is saying this is the place where I lost mine to Him.

If so, when He was leaving, why let Him go without asking what His place was? I did not have to ask – to help me sustain myself, He Himself told me the name of His place, she says.

theLLUrum etc. – Drinking the honey flooding from the young coconuts, the sEl type of fish would swim around happily – such is my place, called thiruvarangam – saying so, He left.

iLam thengu – Like how the nithyars and mukthars in thiru-nAdu (SrI vaikuNtam) always stay young of age twenty-five, the plants also stay young in this place.

theLLUrum etc. – The brewing honey flowing from the coconuts would flow in the divine roads. If it did not flow then it would not be apt to say that the fish drank it. This reminds about the honey (emperumAn) that is said in “thEttarum thiRal thEninai then aranganai [perumAL thirumozhi – 2.1]”.

sEl ugaLum– Like how the mukthas live happily, the fish and other creatures are also living happily in this place (SrIrangam).

thERal mAndhich chEl ugaLum thiruvarangam – Leaving the river which is the place of their birth, those fish entered into the place of enjoyment, enjoyed honey, and stayed happy. It is only when a muktha thinks about the material world, would these fish think about the river that is their birthplace.

iLam thengu etc. – Like how nithyas give their happiness to mukthas who got rid of repeated births in material world (and entered SrIvaikuNtam), for the fish that were born in the river and entered the divine roads, the coconuts that are well set in place as plants in the divine town give their honey, and the fish drink and stay happy – such a place (SrIrangam), is our place. As He said this;

If He says ‘my place’, then it would contradict bhAkthAnAm [jithanthE 1-5]” (His are all for the devotees). If He said ‘your place’ then since it would not be apt for her subservience, she would have replied ‘How can there be a place other than You for me”. So since saying either of these would not be apt for their true nature, He said “our place”. It is this place that creates sustenance in both of us. It is this place that makes me the lover-boy, and you the lover-girl; it is a place common to both of us, like thirumanthram (which talks about Him and the jeevAthmas). Since both of us are after each other, it is that place common to both of us.

kaLLUrum etc. Oh friend, you did not get to see the way He came here along with the greatest garland of thiruthuzhAi, she says. Like how a lover-boy would apply punugu (civet perfume) etc., for fragrance, He decorated himself to my liking.

kaLLUrum pynthuzhAy mAlaiyAnai – Like how His place gets flooded with honey, His divine body also would undergo the same, she says. Him who is decorated by the garland of thiruththuzhAy that is having honey flowing out from its opened glands;

kaLLUrum – Compared to the place where it grew, the garland is glowing with honey after touching His divine chest.

painthuzhAy – How do you know that the garland was cool? Since He hugged me I came to know, she says.

kanavidaththil – in the place that is transient, like dreams. Transient matters are referred as ‘indhira jAlam’ (magic of a high level) and ‘dream’. In this transient place, she is present, and He who is enjoyed is also present. But since this place and body are transient, the experience they undergo is also transient. (That is why one is having to go to paramapadham that is stable).

kanavidaththil – Or, by dream it can mean – the transient nature of their togetherness here. When it has been a long time something was experienced, one would say, it seems like only a dream.

yAn kANban – I experienced (in/like a dream). I who cannot sustain by any means other than Him – experienced. There is no shortfall in my love towards Him, and experience of Him.

If there is no shortfall of experience, then He would be under your control only. So you could have just told one word to Him – Don’t go – and you would have stopped Him – says her friend. I did that too, she says.

kaNda pOdhuAt the time of enjoying with Him –

puLLUrum kaLvAOh deceiver who is having garuda as His ride! Hiding garudan nearby without my knowledge, and coming here and getting me, He at the time of leaving me, climbed on that garudan and left. Oh the deceiver, who thought that the speed of garudan was not enough and so drove him faster, like driving a non-sentient chariot. If when He came, He used only the bow as His companion, what is it about periya thiruvadi (garudan) coming, and about taking Him away? If kings came in secret to meet their lovers, it is customary for their ministers to locate Him and take Him back. In the same way, garudan came and took Him away.

puLLUrum kaLvAperiya thiruvadi asked – If what you came here for is fulfilled, then shall you not come with me – and He climbed on him and went away, she says.

puLLUrumlike saying – He drove a chariot. That is, treating periya thiruvadi like a non-sentient chariot is how His impulse to leave was. (About His going away when periya thiruvadi asked Him to) – To the nithyasUris, He is like a prince who is under the control of elder ministers; He is a thathvam that is nourished under the wings of periya thiruvadi, in the lap of thiruvananthAzhvAn, controlled by the ruling stick of sEnai mudhaliyAr, and under the sight of periya pirAtti – so He cannot do whatever He wished. He is vAn iLavarasu [periyAzhvAr thirumozhi 3.6.3]”

nee pOgEl enban – Have you not seen yourself (your beauty) in the mirror? If I leave then she would not be able to tolerate that separation – do you not have to be in this state?

nee pOgEl – Either taking me with you, or staying here with me – other than these options, would you decide to leave by yourself?

enban – I said words of no use. I did not says words that match His true nature of being in utmost love toward me, nor did I say words that match my true nature of being patient for Him to come to me like seethA pirAtti who said ‘thath thasya madRuSam BhavEth [SrI rAmAyaNam – sundhara KhANdam – 30-30 (if He would win them and take me back, that would be suitable for Him), nor did I say words that would give the desired result (since He would not listen even if I tried to stop Him from going).

enRAlum – even though I uttered words that do not suit the true nature of either of us,

idhu namakkOr pulavi thAnE – pulavi – sadness. The union with emperumAn became the reason for suffering due to separation. I did not address His true nature, did not address my true nature, did not get what I wanted. By this – only sadness remained, she says.

namakku – He left happily after getting what He liked; only sadness resulted for me.

thAnE – The reason for happiness of those who worship Him, became the reason for my sadness, she says.

Or pulavi – unparalleled sorrow. Since it occurred due to not considering the true nature of either of us, and also because of sadness due to separation, this sorrow is doubled and so is unparalleled – she says.


Translation by raghurAm SrInivAsa dhAsan.

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periya thirumozhi – 2.6 – naNNAdha

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periya thirumozhi >> Second Centum

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bhUthaththAzhwAr (thirukkadalmallai)

First pravESam (Introduction):

In pAncharAthra SAsthram, SaraNAgathi is defined as in ahirbudhnya samhithA 36-38 “aham asmi aparAdhAnAm AlayaO’kinchanO’gathi: | thvamEva upAyabhUthO mE bhavEthi prArthanAmathi: || SaraNAgathirithyukthA sA dhEvEsmin prayujyathAm ||” (The intellect which prays saying “I am an abode of all faults; have no other means; no other refuge too; you be my means” is SaraNAgathi. Let that be done towards this lord). This principle of SaraNAgathi was observed by this AzhwAr (thirumangai AzhwAr) in periya thirumozhi 1.6vANilA muRuval” and in periya thirumozhi 1.9thAyE thandhai“. He repeated the same in periya thirumozhi 2.5.7kANAdhu thiri tharuvEn kaNdu koNdEn” (I got to see such sarvESvaran, who was not seen and whom I searched) and periya thirumozhi 2.5.9thoNdanEn kaNdu koNdEn” (I, the servitor, have seen).

ahirbudhnya samhithA 37 – 27, 28 “shOdA hi vEdha vidhushO vadhanthyEnam mahAmunE | AnukUlyasya sankalpa: prAthikUlyasya varjanam || rakshishyathIthi viSvAsO gOpthruthva varaNam thathA | Athma nikshEpa kArpaNyE shadvidhA SaraNAgathi: ||” (Oh great sage! Those who know vEdham identify this SaraNAgathi in six ways. They are – vowing to remain favourable towards bhagavAn and bhAgavathas, refraining from unfavourable aspects, having faith that bhagavAn, the owner, will protect his belongings, praying to bhagavAn to protect the self, placing the self under his protection, being empty-handed) – this explains the natural outcome of surrendering to bhagavAn. AzhwAr is explaining in this decad that he has acquired these aspects.

Both of these cannot be said as SaraNAgathi’s lakshaNam (identity) since they are contradictory to each other as the former one says “thvamEva” highlighting upAya nairapEkshyam (non-expectation of anything from the person who surrenders) and the latter one explains SaraNAgathi to have limbs (expectation). Hence, the former one must be said as SaraNAgathi’s identity and the latter one to be said as natural outcome of SaraNAgathi.

It is said in bhArathvAja smruthi “paSur manushya: pakshIvA Echa vaishNava samSrayA: | thEnaiva thE prayAsyanthi thath vishNO: paramampadham ||” (Whoever it may be – four limbed animals, humans and birds, when surrendered to vaishNavas, due to that connection, one will attain vishNu’s highest abode of paramapadham, that connection with bhAgavathas is a means to reach bhagavAn irrespective of knowledge and conduct matching the knowledge. Even birds and animals are considered here [as those which can be delivered]. Are surrendering to bhagavAn [as seen in periya thirumozhi 1.6 and in periya thirumozhi 1.9] and surrendering to bhAgavathas [as seen here] different? Is surrendering to bhAgavathas not the ultimate stage of surrendering to bhagavAn? One can surrender to bhagavAn directly or through bhAgavathas. Here it is talking about this difference. [Still] Without surrendering to bhAgavathas, there is no way to engage in bhagavAn.

nAnmugan thiruvandhAdhi 18mARAya dhAnavanai vaLLugirAl mArviraNdu kURAgak kIRiya kOLariyai vERAga EththiyiruppArai vellumE maRRavaraich chAththiyiruppar thavam” (The strong narasimha mUrthi split the chest of the demon hiraNya kashyap who is standing as an opponent, with sharp finger nails, into two; the good deed of the ultimate devotees of worshipping such emperumAn as distinguished entity, will be defeated by those who attain such devotees who worship him.

Who are vERAga Eththiyiruppar (the worshippers of the distinguished emperumAn)? Who are maRRu avaraich chAththiyiruppar (those who depend on such worshippers)? Do we have any example? Yes. vERAga Eththiyiruppar – Those who are like periyAzhwAr who do not care for self but show concern towards the well-being of sarvESvaran on seeing him; maRRu avaraich chAththiyiruppar – those who are like ANdAL who said in nAchchiyAr thirumozhi 10.10 “villi pudhuvai vittu siththar thangaL dhEvarai vallaparisu varuvipparEl adhu kANdumE” (if vittuchiththan (periyAzhwAr) calls out to emperumAn, then we will see and worship emperumAn).

Now, AzhwAr considers those who are engaged in the qualities such as simplicity of emperumAn in dhivyadhESams (where emperumAn resides joyfully) as bhAgavathas (devotees) and those who are indifferent towards such dhivyadhESams as abhAgavathas (non-devotees).

In this, AnukUlyasya sankalpa: – Vowing to engage in favourable aspects, does not end with doing a particular act. It continues forever, even after reaching paramapadham. But prAthikUlyasya varjanam – refraining from unfavourable aspects stops once one reaches paramapadham. Engaging in favourable aspects follows refraining from unfavourable aspects since refraining from unfavourable aspects must occur first. AzhwAr is highlighting how such refraining from unfavourable aspects occurred to him, in the first pAsuram. As one gives up unfavourable aspects, favourable aspects will naturally follow since the relationship with bhagavAn is eternal. One should only avoid what [unfavourable aspects] one imposed upon oneself.

Second pravESam (Introduction):

Note: This is seen in the commentary for second pAsuram.

In the matter of these chEthanas (sentient beings) who have been drowned in this samsAram (material world) forever, sarvESvaran, in his divine heart, made a kind gesture as said in SrI bhagavath gIthA 5.21 “suhrudham sarvabhUthAnAm” (one who is friendly towards all beings). If a jIvAthmA’s good deed leads to good result, it is obvious that bhagavAn’s mercy will also lead to a good result; hence, it will fructify some day in some situation. Due to that, the chEthana becomes favourable towards ISvara and based on that ISvara will specially shower his merciful glance at the chEthana. Subsequently, the chEthana develops taste and faith towards ISvara, and considers ISvara to be prApaka (means) and prApya (goal). AzhwAr explains how he became like that and how such a person remains in this world.

[Explanation about being together with bhAgavathas]

Now, in upAyam (means) – after pursuing sarvESvaran who is omniscient, omnipotent, the lord of both paramapadham and samsAram, who has no unfulfilled desires, as the upAyam, as he will assume all the burdens of the chEthana and manage that, and as the chEthana need not do anything in response to his [bhagavAn’s] act, he does not have anything to do for his well-being.

Since the upEyam (goal) is kainkaryam (service) to be done in the special abode of paramapadham, after shedding one’s body and traversing through the special path of archirAdhi gathi, this [being together with bhAgavathas] cannot be directly said as goal too.

When one does not have anything to do in prApakam (means) and being together with bhAgavathas does not get considered under prApyam (goal), will this be considered as worldly enjoyment? No, that is also not applicable, since the goal is already determined [as eternal kainkaryam to SrI mahAlakshmi and SrIman nArAyaNan] and the means is pursued for that specific goal. That is, detachment in fake goals will be a prerequisite for faith in the real goal. Hence, worldly enjoyment is to be totally kept away.

In SrI bhagavath gIthA 18.66 “sarva dharmAn parithyajya“, bhagavAn ordered to abandon all dharmams – both ordained acts and the acts which are done as atonement for sins. If that is the case, when we don’t atone for the sins, will they not keep accruing? No. They will not accrue, based on the true nature of bhagavAn who is the upAyam [who cannot tolerate his devotee suffering] and the true nature of the person who surrendered [who will not engage in sinful acts]. Also, since one is sure to attain the goal after shedding the body, the sins will not bother the person who surrendered. Now, since bhagavAn who is filled with all auspicious qualities is pursued as the means and there is nothing for the individual to perform acts which are bound by rules in SAsthram, with the consideration of such acts being the means, the acts which are performed by him after acquiring true knowledge, will not be contrary to the means pursued and the goal to be accomplished. [Hence the individual will abide by SAsthram and act accordingly, without considering any of his acts to be upAyam] That is because, he should remain different from the ignorant ones who act as they desire, without  any respect to the rules of SAsthram.

Just as a forthcoming flood in a river will be revealed ahead by some symptoms, as the enjoying bhagavAn along with bhAgavathas is shown as the goal, and since this is the last body for the surrendered person, it should be seen occurring here. What are those aspects to occur here? Being unable to mingle with abhAgavathas and being unable to sustain without bhAgavathas. AzhwAr is mercifully explaining [in this decad] how these aspects occurred to him. As a wife becomes more knowledgeable about her husband, she will develop attachment towards him; only when she desires for another man, she will be disliked by him; while explaining the identity of prapannas, it was said in nAnmugan thiruvandhAdhi 68thiruvadi than nAmam maRandhum puRam thozhA mAndhar” (even if they forgot emperumAn, they won’t worship any one other than emperumAn); as one develops knowledge that sarvESvaran is the desirable one, one may develop attachment towards bhAgavathas. As part of this knowledge, one should give up the relationship with abhAgavathas.

Now bhAgavathas are those who inform us in the beginning that bhagavAn is the upAyam, and hence remain purushakAra bhUthas (those who recommend and unite AthmAs with bhagavAn). This prapanna, being a chEthana, having taken their help, should remain grateful to them. In the ultimate stage, since they are the ultimate stage of goal, they are as desirable as bhagavAn. In the meantime [until one reaches paramapadham], since they will remain as said in SrI bhagavath gIthA 10-9bOdhayantha: parasparam” (discussing with each other), they are desirable at all stages for the prapannas.

It is explained in ahirbudhnya samhithA 37 – 27, 28 “shOdA hi vEdha vidhushO vadhanthyEnam mahAmunE | AnukUlyasya sankalpa: prAthikUlyasya varjanam || rakshishyathIthi viSvAsO gOpthruthva varaNam thathA | Athma nikshEpa kArpaNyE shadvidhA SaraNAgathi: ||” that SaraNAgathi is in six ways. It is also explained in ahirbudhnya samhithA 36-38 “aham asmi aparAdhAnAm AlayaO’kinchanO’gathi: | thvamEva upAyabhUthO mE bhavEthi prArthanAmathi: || SaraNAgathirithyukthA sA dhEvEsmin prayujyathAm ||” (The intellect which prays saying “I am an abode of all faults; have no other means; no other refuge too; you be my means” is SaraNAgathi. Let that be done towards this lord) that the prayer “You have to be my upAyam” highlights his Akinchanyam (having no other means). If we accept one of these and reject the other one, the rejected one will be aprAmANyam (not authentic). How can both of these be reconciled without missing any of the principles? Since, in “thvamEva” (You only), as the non-expectation of any other upAyam is visible, the definition of SaraNAgathi is given in the latter SlOkam; in the former SlOkam, the natural aspects which follow SaraNAgathi are highlighted. If we observe the true nature of SaraNAgathi, it will not tolerate any help from anyone else; if we observe bhagavAn who accepts the surrender of the jIvAthmA, it is obvious that the jIvAthmA should have these aspects.

While the SlOkam highlights these six aspects as limbs in “shadvidhA SaraNAgathi:“, why are these explained as natural outcome for the jIvAthmA? In “prArthanAmathi: SaraNAgathi:“, as the intellect doing the prayer is in the chEthana, the grantor of the goal is exclusively bhagavAn only. In the “AnukUlyasya sankalpa:” SlOkam, when these aspects are followed as per the rules and are considered as limbs, if the chEthana does not desire the goal, he can abandon these limbs. But because these aspects are according to the true nature of the chEthana, they can never be abandoned and if abandoned, it will damage the true nature of the self. [For example] When one does not desire to reach heaven, one can avoid performing jyOthishtOma, but one can never abandon the nithyAnushtAnams (daily rituals) which have no specific result based on the performer of those rituals [Similarly, for a chEthana, as per his nature, he has to be surrendered to bhagavAn and subsequently “AnukUlyasya sankalpa:” etc will occur as natural outcome].

adiyen sarathy ramanuja dasan

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కోయిల్ తిరువాయ్మొళి – 9.10 – మాలైనణ్ణి

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శ్రీః  శ్రీమతే శఠకోపాయ నమః  శ్రీమతే రామానుజాయ నమః  శ్రీమత్ వరవరమునయే నమః

కోయిల్ తిరువాయ్మొళి

<< 8.10 – నెడుమాఱ్కు

భగవానుడి నుండి విరహముతో ఎంతో వేదనను అనుభవిస్తున్న ఆళ్వారుకి తిరుక్కణ్ణపురంలో దివ్య అర్చా మూర్తి రూపములో భగవానుడు దర్శనమిస్తారు. అక్కడ తన దర్శనము అందరూ సులభంగా పొంది అనుభవించుటకు నిలచి ఉన్నాడని, ఈ జీవిత అనంతరములోనే ఆళ్వారు తనకు చేరుకుంటాడని హామీ ఇస్తాడు. ఈ పదిగములో ఆళ్వారు దీని గురించి ధ్యానిస్తూ పరమానందపడుతున్నారు.

మొదటి పాశురము: ఈ పదిగములో వివరించిన శరణాగతి తత్వాన్ని ఈ పాశురములో ఆళ్వారు క్లుప్తంగా వివరిస్తున్నారు. “మీ దుఃఖాలన్నింటినీ తొలగించుకోవడానికి దయతో తిరుక్కణ్ణపురంలో నిలుచొని ఉన్న భగవానుడికి శరణాగతి చేయండి”, అని ఆళ్వారు వివరిస్తున్నారు.

మాలై నణ్ణి తొళుదెళుమినో వినై కెడ
కాలై మాలై కమల మలరిట్టు నీర్
వేలై మోదుం మదిళ్‌ శూళ్ తిరుక్కణ్ణపురత్తు
ఆలిన్మేలాల్‌ అమర్ న్ద‌ అడి ఇణైగళే

సమస్థ విశ్వాలను సంరక్షిస్తూ, వటతళశాయిగా తన అగడితఘటనా సామర్త్యమును ప్రదర్శిస్తూ, సముద్రపు ఎత్తైన అలలు తాకుతున్న కోటలతో చుట్టూ వ్యాపించి ఉన్న తిరుక్కణ్ణపురంలో నివాసుడై ఉన్నాడు.  అటువంటి భగవానుని దివ్య పాదాల యందు ప్రేమ ప్రపత్తులు సంపాదించుకొని, రాత్రింబగళ్ళు తేడా లేకుండా అరుదైన తామర పుష్పాలను అర్పించి, మీ ఆనందాన్ని అడ్డుకుంటున్న దుఃఖములను నుండి విముక్తి పొంది మీ దాస్య స్వరూపానికి సరితూగే చర్యలలో నిమగ్నలై  “బద్ధాంజలిపుటః” అని చెప్పినట్టుగా ఉన్నత గతిని పొందండి. ‘మేలాల్’ అంటే ఆకు పైన అని అర్థం. ఇక్కడ ‘ఆల్’ అంటే ధ్వని కోసం అని అర్థము.

రెండవ పాశురము: “ఎంతో కోరికతో శరణాగతి చేస్తున్నవారు ఉండగా ఆ దివ్య చరణాలకి ఏ ఆపద సంభవిస్తుంది? భయపడాల్సిన అవసరమే లేదు” అని బాగా సంరక్షితముగా ఉన్న తిరుక్కణ్ణపురం గురించి తలచి సంతృప్తి పడాలి, అని ఆళ్వారు తెలుపుతున్నారు.

కళ విళుం మలరిట్టు  నీర్‌ ఇఱైంజుమిన్
నళ్ళి శేరుం వయల్‌ శూళ్ కిడంగిన్పుడై
వెళ్ళియేయ్‌ంద మదిళ్‌ శూళ్ తిరుక్కణ్ణపురం
ఉళ్ళి నాళుం తొళుదెళుమినో తొండరే!

విముక్తి పొంది ఆనందించాలనే కోరిక ఉన్న మీరు! తేనె కారుతున్న పుష్పాలతో ఆ భగవానుడిని ఆరాధించండి; చుట్టూ వేండితో కట్టబడిన కోటలు, ఆ కోటలు కందకంతో చుట్టుముట్టబడి ఉండగా, తిరిగి ఆ కందకము ఆడ పీతలు ఉండే పంట పొలాలతో  చుట్టుముట్టబడి ఉన్న తిరుక్కణ్ణపురం గురించి నిత్యము ధ్యానించండి. అతడి అనుభవాన్ని పొందడం ద్వారా కలిగిన ప్రేమతో అతన్ని ఆరాధించండి, ఎడతెగకుండా ప్రార్థించండి.  ‘ఇఱైంజుమిన్’ ని  మునుపటి పాశురములో “అడి ఇణై”గా పఠించిన ఈ పదానికి ‘నివాసము’ అని అర్థము చెప్పుకోవచ్చు. ‘వెళ్ళి ఏయ్ న్ద’ అనగా సుక్రుడిని (గ్రహము) చేరుకోవడం అని చెప్పుకోవచ్చు. వెండి రంగులో ఉన్న కోట అని అర్ధము చెప్పుకోవచ్చు.

మూడవ పాశురము:  “ఓ కోరిక ఉన్న వాళ్ళారా!  మీ దుఃఖాలను తొలగించడానికి  తిరుక్కణ్ణపురంలో నిలబడి ఉన్న ఆధ్యాత్మిక మరియు భౌతిక జగత్తులకు అధిపతి అయిన ఆ భగవానుడికి అనన్యప్రయోజనులై (కైంకార్యం తప్ప వేరే అపేక్ష లేకుండా) శరణాగతి చేయండి”, అని ఆళ్వారు తెలుపుతున్నారు.

తొండర్‌ నుందం తుయర్‌ పోగ నీరేకమాయ్
విండు వాడా మలరిట్టు నీర్‌ ఇఱైంజుమిన్
వండు పాడుం పొళిల్‌ శూళ్ తిరుక్కణ్ణపురత్తు
అండ వాణన్ అమరర్‌ పెరుమానైయే

నిత్య సూరులచే ఆనందించి అనుభవింపబడే పరమపద నివాసి అయిన భగవానుడు, ఇప్పుడ చుట్టూ తోటలతో తుమ్మెదలు ఆహ్లాదముగా విహరించే తిరుక్కణ్ణపురంలో నివాసుడై ఉన్నాడు. కైంకర్యాలను కోరే వాళ్ళారా! అతడిని అనుభవించలేకపోతున్నామే అన్న బాధని తొలగించుకోడానికి, ఏక దృష్టితో మీరందరూ మీ స్వభావానికి సరితూగే శేషత్వముతో అప్పుడే విచ్చుకున్న లేతనైన పుష్పాలతో అతడిని ఆరాధించండి.

నాలుగవ పాశురము: “నప్పిన్నై పిరాట్టి యొక్క పురుషాకారము (సిఫార్సు) తో తిరుక్కణ్ణపురంలో ఉన్న భగవానుడిని ఆశ్రయించండి” అని ఆళ్వారు తెలుపుతున్నారు.

మానై నోక్కి మడప్పిన్నై తన్‌ కేళ్వనై
తేనై వాడా మలరిట్టు నీర్‌ ఇఱైంజుమిన్
వానై ఉందుం మదిళ్‌ శూళ్‌ తిరుక్కణ్ణపురం
తాన్‌ నయంద పెరుమాన్ శరణాగుమే

సమస్థ గుణ సంపూర్ణుడు, జింకలకి ఈర్ష్య కలిగించే అందమైన మృగ నేత్రాలు ఉన్నవాడు, నప్పిన్నై పిరాట్టి యొక్క ప్రియుడు అయిన భగవానుడిని మీరందరూ తాజా పూలతో ఆరాధించండి. ఆశ్రిత వత్సలుని రూపములో సర్వేశ్వరుడు, ఆకాశాన్ని అంటుకునేటంత ఎత్తైన కోటలున్న  తిరుక్కణ్ణపురంలో తన ప్రీతితో కొలువై ఉండి మన సేవలను స్వీకరిస్తున్నారు. “తేనై వాడా మలర్” అనగా నిత్యము తేనెలు కారుస్తున్న పుష్పాలు అని అర్థము.

ఐదవ పాశురము: భక్తి యోగాన్ని పాఠించలేకున్నా, తన దివ్య పాదాలనే సాధనంగా దృఢంగా పట్టుకొని ఉన్నవారిని దయతో భగవానుడు ఎలా కటాక్షిస్తారో ఆళ్వారు కృపతో వివరించారు.

శరణమాగుం తన తాళ్‌ అడైందార్కెల్లాం
మరణమానాల్ వైగుందం కొడుక్కుం పిరాన్‌
అరణమైంద మదిళ్‌ శూళ్‌  తిరుక్కణ్ణపుర
త్తరణియాళన్‌  తనదన్బర్ క్కు అన్బాగుమే

తన దివ్య పాదాలకు ప్రపత్తి (శరణాగతి) చేసిన వారందరికీ, వారి చివరి క్షణాలలో, అతడు మహా ఉపకారిగా మనకి మళ్లీ తిరిగి రాని స్థానాన్ని అనుగ్రహిస్తారు. అటువంటి భగవానుడు ఈ భూమి సంరక్షణ కొరకైన, పటిష్టపరచబడిన అతి సురక్షిత తిరుక్కణ్ణపురంలో నివాసుడై ఉన్నాడు. తన దివ్య పాదాల పట్ల ప్రేమ ఉన్నవారికి, అతడు ప్రేమ స్వరూపుడు. “శరణమ్ ఆగుమ్ తాళ్” అనగా మోక్ష సాధనములైన వారి దివ్య పాదాలు అని కూడా చెప్పుకోవచ్చు. “తరణియాళన్” అనగా  శ్రీ భూమి పిరాట్టి యొక్క ప్రియుడు అని కూడా అర్ధము చెప్పుకోవచ్చు.

ఆరవ పాశురము: “తిరుక్కణ్ణపురంలోని భగవానుడు తనకు శరణాగతులైన వారి అడ్డంకులను తొలగిస్తారు మరియు వారి పట్ల ఆప్యాయతతో ఉంటారు”,  అని ఆళ్వారు తెలుపుతున్నారు.

అన్బనాగుం తన తాళ్‌ అడైందార్కెల్లాం
శెంపొనాగత్తు అవుణనుడల్‌ కీండవన్
నన్‌ పొనేయ్‌ంద మదిళ్‌ శూళ్ తిరుక్కణ్ణపుర
త్తన్బన్ నాళుం తన మెయ్యర్కు మెయ్యనే

ఎర్రటి బంగారపు వర్ణముతో ఉన్న ‘హిరణ్య’ రాక్షసుడి దేహాన్ని సునాయాసముగా చీల్చిన భగవానుడు, తన దివ్య పాదాలకు శరణాగతి చేసినవారి పట్ల గొప్ప వాత్సల్యముతో, మేలిమి బంగారముతో కట్టబడ్డ కోటలతో చుట్టుముట్టబడిన ఉన్న తిరుక్కణ్ణపురంలో ఎంతో ప్రీతితో నివాసుడై ఉన్నాడు. భగవానుడే మన అంతిమ లక్ష్యంగా భావించేవారికి, నిత్యమూ అతడు వారిని తన అంతిమ లక్ష్యంగా భావిస్తారు.

ఏడవ పాశురము: “అనన్యప్రయోజనులకు (కైంకార్యం తప్ప వేరే అపేక్ష లేనివారు) అతడి  ప్రాప్తి సులభ తరము చేస్తాడు, అదే విధముగా ప్రయోజనాన్తరపరులకు (ఇతర లాభాలు కోరుకునేవారు) అతడు వారి కోరికలను నెరవేరుస్తాడు కానీ వారికి దూరంగా ఉంటాడు”, అని ఆళ్వారు వివరిసున్నారు.

మెయ్యనాగుం విరుంబి త్తొళువార్కెల్లాం
పొయ్యనాగుం పుఱమే తొళువార్కెల్లాం
శెయ్యిల్‌ వాళై యుగళుం  తిరుక్కణ్ణపురత్తు
ఐయన్ ఆగత్తణైప్పార్గట్కు అణియనే

అతడినే లక్ష్యంగా చేసుకొని ఇష్టపూర్వకంగా శరణాగతులైన వారికి, అతడు తన అత్యున్నత స్వరూపాన్ని లక్ష్యంగా చూపిస్తాడు. ఇతర ప్రయోజనాలను కోరుతూ తనను ఆశ్రయించిన వారికి, వారి ఆ కోరికలను అనుగ్రహించిన తరువాత వారి యెడల తనను తాను దాచుకుంటాడు; ఈ రెండు వర్గాల వారికి తాను, వారి సహజ బంధువుగా, చేపలు ఎగిరి గెంతి ఆటలాడు చేనులు ఉన్న తిరుక్కణ్ణపురంలో తేలికగా చేరుకునేటట్టు నివాసుడై ఉన్నాడు.

ఎనిమిదవ పాశురము: “సర్వేశ్వరునికి శరణాగతులు కాండి; అతడు మీ దుఃఖాలను తొలగిస్తాడు, పైగా మీ దుఃఖాలకు మూల కారణమైన ఈ సంసార బంధాలను తెంచి వేస్తాడు”, అని ఆళ్వారు వివరిసున్నారు.

అణియనాగుం తన తాళ్‌ అడైందార్కెల్లాం
పిణియుం శారా పిఱవి కెడుత్తాళుం
మణి పొనేయ్ న్ద మదిళ్‌ శూళ్ తిరుక్కణ్ణపురం
పణిమిన్ నాళుం పరమేట్టి తన్‌ పాదమే

భగవానుడి దివ్య తిరువడికి శరణాగతులైన వారికి వారి దగ్గర అతడు ఉండి  ఆనందించి వారిని అనుభవిస్తాడు; ఇతర కోరికల రూపంలో ఉన్న మన వ్యాధిని మటుమాయము చేస్తాడు. చావుపుట్టుకలతో మన సంబంధాన్ని అతడు తొలగిస్తాడు, ఆపై మళ్ళీ ఇంకొక జన్మనెత్తే అవసరం లేకుండా అతడి శాశ్వత సేవతో మనల్ని స్వీకరిస్తారు. విలువైన రత్నాలు మరియు బంగారముతో కట్టబడిన కోటలతో చుట్టు ముట్టి ఉన్న తిరుక్కణ్ణపురంలో, అచ్చం పరమపదములో ఉన్నట్లే ఉన్న భగవానుడి దివ్య పాదాలను మీరు నిత్యమూ ఆరాధించేలా చూడండి. ఆరాధించి తరించండి.

తొమ్మిదవ పాశురము: “ఎవరు నిర్దేషించకుండానే, నేను ఆ భగవానుడికి శరణాగతుడైనాను, ఆనందంగా ఉన్నాను” అని ఆళ్వారు సంతోషపడుతున్నారు.

పాదం నాళుం పణియ త్తణియుం పిణి
ఏదం శారా ఎనక్కేలినియెన్‌ కుఱై?
వేద నావర్‌ విరుంబుం  తిరుక్కణ్ణపురత్తు
ఆదియానై అడైన్దార్కు అల్లల్‌ ఇల్లైయే

అతడి దివ్య పాదాలు ఎల్లప్పుడూ ఆనందాన్ని ప్రసాదిస్తాయి, మునుపటి మన దుఃఖాలను తొలగిస్తాయి; ఆపై మళ్ళీ  దుఃఖాలు కలుగకుండా చేస్తాయి; అందువల్ల, నాకు ఏ చింతా లేదు? కేవలము వేదము ద్వారా మాత్రమే తెలియగల ఆది మూలమైన భగవానుడు తిరుక్కణ్ణపురంలో నివాసుడై ఉన్నాడు. అటువంటి భగవానుడిని నిత్యము వేద ఉపాసనము చేయువారు కోరుకుంటారు, వారికి ఎటువంటి దుఃఖము కలుగదు. ‘పిణి’, ‘ఏదమ్’ పూర్వాగం (శరాణాగతికి ముందు చేసిన పాపాలు) మరియు ఉత్తరాగం (శరాణాగతికి తరువాత చేసిన పాపాలు) అన్న అర్థములను సూచిస్తాయి.

పదవ పాశురము:  “భక్తి ప్రపత్తులు చేయలేకపోయినా, మన బాధలు తొలగించుకోవడానికి తిరుక్కణ్ణపురం అని చెప్పితే చాలు”, అని ఆళ్వారు తాను పొందిన ప్రయోజనాన్ని మరలా గొప్ప ఆనందంతో వివరిస్తున్నారు.

ఇల్లై అల్లల్ ఎనక్కేలినియెన్‌ కుఱై?
అల్లి మాదర్‌ అమరుం తిరుమార్బినన్‌
కల్లిల్ ఏయ్‌ంద మదిళ్‌ శూళ్ తిరుక్కణ్ణపురం
శొల్ల నాళుం తుయర్‌ పాడు శారావే

స్త్రీలలో ఉత్తమురాలు, పద్మ నివాసి అయిన లక్ష్మి, రాతి బండలతో నిర్మిచబడిన కోటలతో చుట్టు ముట్టి ఉన్న తిరుక్కణ్ణపురంలో కొలువై ఉన్న భగవానుడి దివ్య వక్ష స్థలములో నిత్యనివాసి అయ్యి ఉంది; “తిరుక్కణ్ణపురం” అని ఒక్క సారి పలికితే చాలు దుఃఖాలు ఎప్పటికీ దగ్గరకు రావు. ‘ఆనందం లేదు’ అనే దుఃఖం నాకు కలుగదు; ఇక చింత దేనికి?

పదకొండవ పాశురము: “మీ అవరోధాలన్నింటినీ తొలగించుకోవాలని ఆసక్తి ఉన్న వారు, ఈ పదిగాన్ని ప్రేమతో పఠించి అతడికి శరణాగతి చేయండి” అని ఆళ్వారు వివరిస్తున్నారు.

పాడు శారా వినై పఱ్ఱఱ వేండువీర్‌!
మాడనీడు  కురుగూర్ చ్చడగోబన్‌  శొల్‌
పాడలాన తమిళ్ ఆయిరత్తుళ్‌ ఇప్పత్తుం
పాడియాడి పణిమిన్‌ అవన్‌ తాళ్గళే

ఎత్తైన భవనాలతో నున్న ఆళ్వార్తిరునగరికి ప్రభువైన నమ్మాళ్వార్లు ఎంతో కృపతో వెయ్యి పాశురములను పాడారు; మీరు ఈ సంసార దుఃఖాలను వదిలించుకొని, అవి తమ దగ్గరకు కూడా రాకుండా ఆనందంగా ఉండాలని ఆశిస్తే, ద్రవిడ భాషలో సంగీత రూపములో ఉన్న ఆ వెయ్యి పాశురములలో ఈ పదిగాన్ని కూడా సేవించండి. పరమానందముతో నాట్యము చేయండి, అతి సులభుడు సులువుగా చేరుకోగల సర్వేశ్వరుని దివ్య పాదాలను పూజించడానికి ప్రయత్నించండి, వాటిని అనుభవించండి. ఈ పదిగము ద్వారా భగవానుడిని అనుభవించిన వారికి దుఃఖాలు జాడ లేకుండా తొలగించబడతాయి.

అడియేన్ శ్రీదేవి రామానుజదాసి

మూలము :

పొందుపరిచిన స్థానము –

ప్రమేయము (గమ్యము) –
ప్రమాణము (ప్రమాణ గ్రంథములు) –
ప్రమాత (ఆచార్యులు) –
శ్రీవైష్ణవ విద్య / పిల్లల కోసం –

ರಾಮಾನುಜ ನೂಱ್ಱ್ರಂದಾದಿ – ಸರಳ ವಿವರಣೆ – 31 ರಿಂದ 40ನೆ ಪಾಸುರಗಳು

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ಮೂವತ್ತೊಂದನೆಯ ಪಾಸುರಮ್ :ಅಸಂಖ್ಯಾತ ಜನ್ಮಗಳನ್ನು ತೆಗೆದುಕೊಂಡ ನಂತರ ನರಳುತ್ತಿದ್ದವರು, ಅವರ ಕಾರಣವಿಲ್ಲದ ಕರುಣೆಯ ಮೂಲಕ ಎಂಪೆರುಮಾನಾರನ್ನು ಪಡೆದಿದ್ದಾರೆ ಎಂದು ಅಮುಧನಾರ್ ತನ್ನ ಹೃದಯಕ್ಕೆ ಸಂತೋಷದಿಂದ ಹೇಳುತ್ತಾರೆ .

ಆಂಡುಗಳ್ ನಾಳ್ ತಿಂಗಳಾಯ್ ನಿಗೞ್ ಕಾಲಮೆಲ್ಲಾಂ ಮನಮೇ

ಈನ್ಡು ಪಲ್ ಯೋನಿಗಳ್ ತೋರು ಉೞಲ್ವೋಮ್ ಇನ್ಱು ಓರ್ ಎನ್ ಇನ್ಱಿಯೇ 

ಕಾಣ್ ತಗು ತೊಲ್ ಅಣ್ಣಳ್ ತೆನ್ ಅತ್ತಿಯೂರಾರ್ ಕೞಲ್ ಇಣೈ ಕೀೞ್

ಪೂಣ್ಡ ಅಣ್ಬಾಳನ್ ಇರಾಮಾನುಶನೈ ಪರುದಿನಮೇ

ಓ ಮನಸ್ಸೇ! ನಾವು ದಿನಗಳು, ತಿಂಗಳುಗಳು ಮತ್ತು ವರ್ಷಗಳವರೆಗೆ ಯಾವುದೇ ಲೆಕ್ಕವಿಲ್ಲದೆ ವೈವಿಧ್ಯಮಯವಾದ ಜನ್ಮಗಳಲ್ಲಿ ಶ್ರಮಿಸುತ್ತಿದ್ದೇವೆ. ಹೇಗಾದರೂ, ಇಂದು, ಯಾವುದೇ ಆಲೋಚನೆಯಿಲ್ಲದೆ, ನಾವು ಎಂಪೆರುಮಾನಾರನ್ನು ಪಡೆಯುವಲ್ಲಿ ಅದೃಷ್ಟಶಾಲಿಯಾಗಿದ್ದೇವೆ, ಅವರು ತಿರು ಅತ್ತಿಯೂರ್ [ಇಂದಿನ ಕಾಂಚೀಪುರಂ] ನಲ್ಲಿ ಶಾಶ್ವತವಾಗಿ ನೆಲೆಸಿರುವ ಧೇವರಾಜ ಪೆರುಮಾಳ , ಪರಸ್ಪರ ಪೂರಕವಾದ  ದೈವಿಕ ಪಾದಗಳ  ಮೇಲೆ ಆಳವಾದ ಪ್ರೀತಿಯನ್ನು ಹೊಂದಿದ್ದಾರೆ,   ನೋಡಲು ಸೂಕ್ತವಾದ ದೈವಿಕ ಭುಜಗಳನ್ನು ಹೊಂದಿರುವ ಕಾರಣ ಅವರೂ ನಮ್ಮ ಸಹಜ ನಾಯಕರಾಗಿದ್ದಾರೆ.

 ಮೂವತ್ತೆರಡನೇ  ಪಾಸುರಮ್ : ಅಮುಧನಾರ್ ಎಂಪೆರುಮಾನಾರನ್ನು ಪಡೆದ ನಂತರ ಸಂತೋಷವಾಗಿರುವುದನ್ನು ನೋಡಿದ ಕೆಲವರು ಅವನಿಗೆ ಹೇಳಿದರು, “ನಾವು ಕೂಡ ಎಂಪೆರುಮಾನಾರನ್ನು ಪಡೆಯಲು ಬಯಸುತ್ತೇವೆ; ಆದಾಗ್ಯೂ ನಿಮ್ಮಲ್ಲಿರುವ ಆತ್ಮಗುಣಗಳು (ಆತ್ಮದ ಗುಣಗಳು) ನಮ್ಮಲ್ಲಿಲ್ಲ ”. ಅವರು “ಎಂಪೆರುಮಾನಾರನ್ನು ಪಡೆದವರಿಗೆ, ಆತ್ಮಗುಣಗಳು ತಾವಾಗಿಯೇ ಬರುತ್ತವೆ” ಎಂದು  ಪ್ರತಿಕ್ರಿಯಿಸುತ್ತಾರೆ.   

ಪೊರುಂದಿಯ ದೇಸುಮ್ ಪೊಱೈಯುಂ ತಿಱಲುಮ್ ಪುಗೞುಂ ನಲ್ಲ

ತಿರುಂದಿಯ ಜ್ಞಾನಮುಂ ಸೆಲ್ವಮುಂ ಸೇರುಮ್ ಸೆಱು ಕಲಿಯಾಲ್

ವರುಂದಿಯ ಜ್ಞಾಲತ್ತೈ ವಣ್ಮೈಯಿನಾಲ್ ವಂದು ಎಡುತ್ತು ಅಳಿತ್ತ

ಅರುಂದವನ್ ಎಂಗಳ್ ರಾಮಾನುಶನೈ ಅಡೈಬವರ್ಕೇ    

ಕಲಿಯ ತೊಂದರೆಗೊಳಗಾದ ಸಮಯದಲ್ಲಿ (ನಾಲ್ಕು ಯುಗಗಳಲ್ಲಿ   ಕೊನೆಯದು) ಭೂಮಿಯು ನರಳುತ್ತಿದ್ದಾಗ, ರಾಮಾನುಜನು ತನ್ನ ಉದಾರ  ಗುಣದಿಂದಾಗಿ ಭೂಮಿಯನ್ನು ಎತ್ತಿ ರಕ್ಷಿಸಿದನು. [ಎಂಪೆರುಮಾನ್‌ಗೆ] ಶರಣಾದವರ ನಾಯಕನಾಗಿ, ಆತನು ಶರಣಾಗತಿಯ ತಪಸ್ಸನ್ನು ಹೊಂದಿದ್ದಾನೆ ಮತ್ತು ತನ್ನನ್ನು ಸಂಪೂರ್ಣವಾಗಿ ನಮಗೆ ಅರ್ಪಿಸಿದನು. ಆತನನ್ನು ಸಾಧಿಸುವವರಿಗೆ, ಸ್ವರೂಪಕ್ಕೆ ಗೌರವ (ಮೂಲ ಸ್ವಭಾವ), ತಾಳ್ಮೆ,  ಇಂದ್ರಿಯಗಳನ್ನು ನಿಯಂತ್ರಿಸುವ ಸಾಮರ್ಥ್ಯ, ಉತ್ಕೃಷ್ಟ ಗುಣಗಳಿಂದಾಗಿ ಶ್ರೇಷ್ಠತೆ,  ತತ್ವಂ , ಹಿತಮ್ ಮತ್ತು ಪುರುಷಾರ್ಥದ (ಪರಮಾತ್ಮನ ಸತ್ಯ , ಒಳ್ಳೆಯ ಮತ್ತು ಕೆಟ್ಟದ ನಡುವೆ ವ್ಯತ್ಯಾಸ  ಮತ್ತು ಕ್ರಮವಾಗಿ ಬಯಸಿದ ಅಂತಿಮ ಗುರಿ ಇವುಗಳ )ಬಗ್ಗೆ ಸ್ಪಷ್ಟ ಜ್ಞಾನ , ಮತ್ತು ಭಕ್ತಿಯ ಸಂಪತ್ತು ತಾವಾಗಿಯೇ ಬರುತ್ತದೆ.

ಮೂವತ್ತಮೂರನೆಯ ಪಾಸುರಮ್: ಎಂಪೆರುಮಾನಾರ್ ಅಡಿಯಲ್ಲಿ ಆಶ್ರಯ ಪಡೆಯಲು ಒಬ್ಬರ ಇಂದ್ರಿಯಗಳನ್ನು ಹೇಗೆ ನಿಯಂತ್ರಿಸಬಹುದು ಎಂದು ಪ್ರಶ್ನಿಸಿದಾಗ, ಅವರು ಐದು ದೈವಿಕ ಆಯುಧಗಳು ರಾಮಾನುಜರ  ಮೇರೆಗೆ  ಬಂದಿವೆ ಎಂದು ಹೇಳುತ್ತಾರೆ. ಪರ್ಯಾಯವಾಗಿ, ಐದು ದೈವಿಕ ಆಯುಧಗಳು ರಾಮಾನುಜರಾಗಿ ಅವತರಿಸಿದ್ದಾರೆ ಎಂದು ಅಮುಧನಾರ್ ಹೇಳಿದ್ದಾರೆ ಎಂದು ತೆಗೆದುಕೊಳ್ಳಬಹುದು.

ಅಡೈ ಆರ್ ಕಮಲತ್ತು ಅಲರ್ ಮಗಳ್ ಕೇಳ್ವನ್ ಕೈ ಆೞಿ ಎನ್ನುಂ

ಪಡೈಯೋಡು ನಾಂದಗಮುಂ ಪಡರ್ ತಂಡುಂ ಒಣ್ ಶಾರ್ಙ ವಿಲ್ಲುಂ

ಪುಡೈಯಾರ್ ಪುರಿ ಸಂಗಮುಂ ಇಂದ ಪೂದಲಂ ಕಾಪ್ಪದರ್ಕು  ಎನ್ಱು

ಇಡೈಯೇ ಇರಾಮಾನುಶ ಮುನಿ ಆಯಿನ ಇನ್ನಿಲತ್ತೇ  

ಪಿರಾಟ್ಟಿಯು ಹುಟ್ಟಿದ ಸ್ಥಳವು  ಕಮಲದ ಹೂವಿನ  ದಟ್ಟವಾದ ದಳಗಳೊಂದಿಗೆ ಹೊಂದಿರುತ್ತದೆ. ಅವಳ ಸಂಗಾತಿ ಎಂಪೆರುಮಾನಿನ  ದೈವಿಕ ಕೈಯಲ್ಲಿ ದಿವ್ಯ  ಅಸ್ತ್ರವಾಗಿ ದೈವಿಕ ಚಕ್ರವನ್ನು ಹೊಂದಿದ್ದಾರೆ , ಹಾಗೆಯೇ ಕತ್ತಿ ನಾಂಧಕಂ, ಉತ್ತಮ ರಕ್ಷಣೆಯಿಂದ  ಇರಿಸಲಾಗಿರುವ ಗದೆ, ಉತ್ಕೃಷ್ಟ  ಬಿಲ್ಲು ಶಾರ್ಙಂ  ಮತ್ತು ಪಾಂಚಜನ್ಯವು  ಸುಂದರವಾಗಿದೆ. ಈ ಎಲ್ಲಾ ದೈವಿಕ ಆಯುಧಗಳು ಈ ಜಗತ್ತನ್ನು ರಕ್ಷಿಸುವುದಕ್ಕಾಗಿ ಈ ಜಗತ್ತಿನಲ್ಲಿ ಎಂಪೆರುಮಾನಾರಾಗಿ  ಬಂದಿವೆ. ಪರ್ಯಾಯವಾಗಿ, ಈ ಎಲ್ಲಾ ದೈವಿಕ ಆಯುಧಗಳು ರಾಮಾನುಜರಾಗಿ ಅವತರಿಸಿದೆ ಎಂದು ಹೇಳಬಹುದು.

ಮೂವತ್ತನಾಲ್ಕನೆಯ ಪಾಸುರಮ್:  ಕಲಿಯ  ದೋಷವನ್ನು ತೊಲಗಿಸಿ ಭೂಮಿಯನ್ನು ರಕ್ಷಿಸಿದ ನಂತರವೂ ರಾಮಾನುಜರ ಶುಭ ಗುಣಗಳು ಹೊಳೆಯಲಿಲ್ಲ ಎಂದು ಅಮುಧನಾರ್ ಹೇಳುತ್ತಾರೆ. ನನ್ನ ಕರ್ಮವನ್ನು ತೊಡೆದುಹಾಕಿದ ನಂತರವೇ ಅವನ ಗುಣಗಳು ಶ್ರೇಷ್ಠತೆಯನ್ನು ಪಡೆದುಕೊಂಡವು.

ನಿಲತ್ತೈ ಚೆಱುತ್ತುಣ್ಣುಮ್ ನೀಶ ಕ್ಕಲಿಯೈ ನಿನೈಪ್ಪರಿಯ

ಪಲತ್ತೈ ಚೆಱುತ್ತುಂ ಪಿಱಂಗಿಯದಿಲ್ಲೈ ಎನ್ ಪೆಯ್ ವಿನೈ ತೆನ್

ಪುಲತ್ತಿಲ್ ಪೊಱಿತ್ತವ ಪ್ಪುತ್ತಗ ಚ್ಚುಮ್ಮೈ ಪೊಱುಕ್ಕಿಯ್  ಪಿನ್

ನಲತ್ತೈ ಪೊಱುತ್ತದು ಇರಾಮಾನುಶನ್ ತನ್ ನಯ ಪ್ಪುಗೞೇ

ಎಂಪೆರುಮಾನಾರರ  ಪವಿತ್ರ ಗುಣಗಳ ಅಪೇಕ್ಷಿತ ,  ಮನಸ್ಸಿನ ಮೂಲಕ ಅಂದಾಜು ಮಾಡುವ  ಗುಂಪು, ಭೂಮಿಯನ್ನು ಹಿಂಸಿಸುವ ಮತ್ತು ತೊಂದರೆಗೊಳಪಡಿಸುವ ಕಷ್ಟಕರವಾದ ಕಲಿಯನ್ನು ತೊಡೆದುಹಾಕಿದ ನಂತರವೂ  ಅದ್ಭುತವಾಗಲಿಲ್ಲ.   . ನಾನು ಮಾಡಿದ ಪಾಪಗಳನ್ನು ತೊಡೆದುಹಾಕಿದ ನಂತರ ಮತ್ತು ಯಮಲೋಕದಲ್ಲಿರುವ ಪುಸ್ತಕದಲ್ಲಿ ಬರೆದ ನನ್ನ ಪಾಪದ  ಹೊರೆಗಳನ್ನು ನಾಶಪಡಿಸಿದ ನಂತರವೇ ಅವರು ಪ್ರಜ್ವಲರಾದರು. 

ಮೂವತ್ತೈದನೆಯ ಪಾಸುರಮ್ . ರಾಮಾನುಜರಿಂದ ನಿವಾರಣೆಯಾದ ಪಾಪಗಳು ಮರಳಿ ಬಂದು ಅವನನ್ನು ಆಕ್ರಮಿಸಿಕೊಂಡರೆ ಅವನು ಏನು ಮಾಡುತ್ತಾನೆ ಎಂದು ಕೇಳಿದಾಗ, ಅದು ಸಂಭವಿಸುವ ಸಾಧ್ಯತೆಯಿಲ್ಲ ಎಂದು ಅಮುಧನಾರ್ ಹೇಳುತ್ತಾರೆ.

ನಯವೇನ್ ಒರು ದೈವಂ ನಾನಿಲತ್ತೇ  ಶಿಲ ಮಾನಿಡತ್ತೈ

ಪ್ಪುಯಲೇ ಎನ್ ಕವಿ ಪೋಱ್ಱಿ ಸೈಯ್ಯೇನ್  ಪೊನ್ ಅರಂಗಂ ಎನ್ನಿಲ್

ಮಯಲೇ ಪೆರುಗುಂ ಇರಾಮಾನುಶನ್ ಮನ್ನು ಮಾ ಮಲರ್ತ್ತಾಳ್

ಅಯರೇನ್ ಅರುವಿನೈ ಎವ್ವಾರು ಇನ್ಱು ಅಡರ್ಪ್ಪದುವೇ

ನಾನು ಬೇರೆ ಯಾವ ದೇವರನ್ನೂ ಪೂಜಿಸುವುದಿಲ್ಲ. ನಾನು ಈ ಜಗತ್ತಿನಲ್ಲಿ ಕೀಳು ಜನರನ್ನು ಮೋಡಗಳೊಂದಿಗೆ ಹೋಲಿಸಿ ಮತ್ತು ಅವರ ಮೇಲೆ ಪದ್ಯಗಳನ್ನು ಹಾಡುವ ಮೂಲಕ ಹೊಗಳುವುದಿಲ್ಲ. ಶ್ರೀರಂಗಂ (ಕೊಯಿಲ್) ಎಂಬ ಪದವನ್ನು ಕೇಳಿದ ತಕ್ಷಣ ರಾಮಾನುಜ ಪ್ರೀತಿಯಿಂದ ಮೋಹಗೊಳ್ಳುತ್ತಾನೆ.ಅಂತಹ ರಾಮಾನುಜರ್ ದಿವ್ಯ ಪಾದಗಳನ್ನು ನಾನು ಎಂದಿಗೂ ಮರೆಯಲಾರೆ. ಹೀಗಾಗಿ, ಹೊರಹಾಕಲು ಕಷ್ಟಕರವಾದ ಕ್ರೂರ ಕೃತ್ಯಗಳು ನನ್ನ ಹತ್ತಿರ ಹೇಗೆ ಬರುತ್ತವೆ?

ಮೂವತ್ತಾರನೆಯ ಪಾಸುರಮ್.  ಅಮುಧನಾರ್ ಅವರಿಗೆ ಹೇಳಲಾಯಿತು  “ನೀವು ಅವನನ್ನು ಮರೆಯಲು ಸಾಧ್ಯವಿಲ್ಲ ಎಂದು ಹೇಳುತ್ತೀರಿ. ದಯವಿಟ್ಟು ಆತನ ಸ್ವಭಾವದ ಬಗ್ಗೆ ನಮಗೆ ತಿಳಿಸಿ ಇದರಿಂದ ನಾವು ಕೂಡ ಆತನನ್ನು ಸಾಧಿಸುತ್ತೇವೆ “. ಅವನು ದಯೆಯಿಂದ ಪ್ರತಿಕ್ರಿಯಿಸುತ್ತಾನೆ.

ಅಡಲ್ ಕೊಣ್ಡ ನೇಮಿಯನ್ ಆರುಯಿರ್ ನಾದನ್ ಅನ್ಱು ಆರಣಚ್ ಚೊಲ್

ಕಡಲ್ ಕೊಣ್ಡ ಒಣ್ಪೊರುಳ್  ಕಣ್ಡು ಅಳಿಪ್ಪ ಪಿನ್ನುಂ ಕಾಶಿನಿಯೋರ್

ಇಡರಿನ್ ಕಣ್ ವೀೞ್ನ್ದಿಡತ್ ತಾನುಂ ಅವ್ವೊಣ್ ಪೊರುಳ್ ಕೊಂಡು ಅವರ್

ಪಿನ್ ಪಡರುಂ ಗುಣನ್  ಎಮ್  ಇರಾಮಾನುಶನ್ ತನ್ ಪಡಿ ಇದುವೇ

ಎಲ್ಲಾ ಆತ್ಮಗಳು ಉನ್ನತಿ ಪಡೆಯಬಹುದು ಎಂದು, ಸರ್ವೇಶ್ವರನು,  ಸರ್ವ ಶತ್ರುಗಳನ್ನು ನಾಶಮಾಡುವ ಶಕ್ತಿಯನ್ನು ಹೊಂದಿರುವ  ದಿವ್ಯ ಚಕ್ರಾಯುಧ  ಹೊಂದಿದ್ದು,  ಎಲ್ಲ ಆತ್ಮಗಳ ನಾಯಕ, ಆ ದಿನ ಅರ್ಜುನನು ದಿಗ್ಭ್ರಮೆಗೊಂಡಿದ್ದಾಗ, ಕರುಣೆಯಿಂದ ಸಮುದ್ರದ ಕೆಳಗೆ ಆಳವಾಗಿ ಅಡಗಿದ ಶ್ರೀ [ಭಗವದ್] ಗೀತೆಯ ಮಹಾನ್ ಅರ್ಥಗಳನ್ನು ನೀಡಿದನು .

ಅದರ ನಂತರವೂ ಭೂಮಿಯಲ್ಲಿರುವವರು ಸಂಸಾರ ದುಃಖದಲ್ಲಿ ಸಂಪೂರ್ಣವಾಗಿ ಮುಳುಗಿದ್ದರು. ಸರ್ವೇಶ್ವರನ್ [ಭಗವದ್ ಗೀತೆಯಲ್ಲಿ] ಈ ಹಿಂದೆ ನೀಡಿದ ಮಹಾನ್ ಅರ್ಥಗಳನ್ನು ಬಳಸಿಕೊಳ್ಳುವ ಮೂಲಕ ಅಂತಹ ಜನರನ್ನು ಅನುಸರಿಸುವುದು ಮತ್ತು ರಕ್ಷಿಸುವುದು ಎಂಪೆರುಮಾನಾರರ ಸ್ವಭಾವವು .      

ಮೂವತ್ತೇಳನೆಯ ಪಾಸುರಮ್.  ಈ ರೀತಿ ಇರುವ ಎಂಪೆರುಮಾನಾರ್ ಅವರ ದೈವಿಕ ಪಾದಗಳನ್ನು ಹೇಗೆ ಸಾಧಿಸಿದರು ಎಂದು ಅಮುಧನಾರ್ ಅವರನ್ನು ಕೇಳಲಾಯಿತು. ಅವರು ಸಂಪೂರ್ಣ ಜ್ಞಾನದಿಂದ ಸಾಧಿಸಲಿಲ್ಲ ಎಂದು ಹೇಳುತ್ತಾರೆ. ಎಂಪೆರುಮಾನಾರ್ ಅವರ ದೈವಿಕ ಪಾದಗಳಿಗೆ ಸಂಪರ್ಕ ಹೊಂದಲು  ಬಯಸುವೆ ಎಂದು ಭಾವಿಸುವವರು ನನ್ನನ್ನು ಅವರ ಸೇವಕರನ್ನಾಗಿ ಮಾಡಿದರು.

ಪಡಿ ಕೊಣ್ಡ ಕೀರ್ತೀ ಇರಾಮಾಯಣಂ ಎನ್ನುಂ ಭಕ್ತಿ ವೆಳ್ಳಂ

ಕುಡಿ ಕೊಣ್ಡ ಕೋಯಿಲ್ ಇರಾಮಾನುಶನ್ ಗುಣಂ ಕೂಱುಂ ಅನ್ಬರ್

ಕಡಿ  ಕೊಣ್ಡ ಮಾಮಲರ್ತ್ ತಾಲ್ ಕಲಂದು ಉಳ್ಳಂ ಕನಿಯುಮ್ ನಲ್ಲೋರ್

ಅಡಿ ಕಣ್ಡು ಕೊಣ್ಡು ಉಗನ್ದು ಎನ್ನೈಯುಂ ಆಳ್ ಅವರ್ಕ್ಕು ಆಕ್ಕಿನರೇ

ಎಂಪೆರುಮಾನಾರ್, ಪ್ರಪಂಚದಾದ್ಯಂತ ಹರಡಿರುವ ಕೀರ್ತಿಯನ್ನು ಹೊಂದಿರುವ ಭಕ್ತಿ ಸಾಗರವಾದ, ಶ್ರೀ ರಾಮಾಯಣದ  ದೈವಿಕ ಭಂಡಾರ. ರಾಮನುಜರ ಅನುಯಾಯಿಗಳು ಆತನ ಶುಭ ಗುಣಗಳ ಬಗ್ಗೆ ಮಾತನಾಡುತ್ತಲೇ ಇರುತ್ತಾರೆ. ಮಹಾನುಭಾವರು, ಹೃದಯಪೂರ್ವಕ ವಾತ್ಸಲ್ಯದಿಂದ, ರಾಮಾನುಜರ ಅನುಯಾಯಿಗಳ ಪರಿಮಳಯುಕ್ತ ದಿವ್ಯ ಪಾದಗಳಿಗೆ ಅರ್ಪಿತರಾಗಿದ್ದರು, ಅವರ ಸ್ಥಿತಿಯನ್ನು ನೋಡಿದ ನಂತರ, ಈ ಆತ್ಮ [ಅಮುಧನಾರ್] ರಾಮಾನುಜರ ಸೇವಕರಾಗಬೇಕೆಂದು ಉತ್ಸುಕರಾಗಿದ್ದರು. ಅವರು [ಅಮುಧನಾರ್] ಅವರನ್ನು ರಾಮಾನುಜರ ಸೇವಕರನ್ನಾಗಿ ಮಾಡಿದರು, ಆ ಸಂಪರ್ಕದಿಂದಾಗಿ [ರಾಮಾನುಜರ ಅನುಯಾಯಿಗಳೊಂದಿಗೆ].

ಮೂವತ್ತೆಂಟನೆಯ ಪಾಸುರಮ್ ಎಂಪೆರುಮಾನಾರನ್ನು  ಸರ್ವೋಚ್ಚ ಜೀವಿ ಎಂದು ಪರಿಗಣಿಸಿ, ಅಮುಧನಾರ್ ಅವರನ್ನು ಇಷ್ಟು ದಿನ ಏಕೆ ತನ್ನನ್ನು ಶರಣಾಗತಿ ತೆಗೆದುಕೊಂಡಿಲ್ಲ ಎಂದು ಕೇಳುತ್ತಾನೆ.

ಆಕ್ಕಿ ಅಡಿಮೈ ನಿಲೈಪ್ಪಿತ್ತನ್ನೈ ಎನ್ನೇ ಇನ್ಱು ಅವಮೇ

ಪೋಕ್ಕಿ ಪುಱತ್ತಿಟ್ಟದು ಎನ್ ಪೊರುಳಾ ಮುನ್ಬು ಪುಣ್ಣಿಯರ್ ತಂ

ವಾಕ್ಕಿಲ್ ಪಿರಿಯ ಇರಾಮಾನುಶ ನಿಂ ಅರುಳಿನ್ ವಣ್ಣಮ್

ನೋಕ್ಕಿಲ್ ತೆರಿವರಿದಾಲ್ ಉರೈಯಾಯ್ ಇಂದ ನುಣ್ ಪೊರುಳೇ  

 “ನಾನು ಈಶ್ವರನ್ (ಸರ್ವೋಚ್ಚ ಘಟಕ)” ಎಂದು ಯೋಚಿಸುತ್ತಿದ್ದ ನನ್ನನ್ನು ನೀವು ನಿಮ್ಮ ಸೇವಕರಾಗಲು ಒಪ್ಪಿಕೊಂಡಿದ್ದೀರಿ ಮತ್ತು ನನ್ನನ್ನು ಒಬ್ಬನನ್ನಾಗಿಸಿದ್ದೀರಿ. ನೀವು ಅದನ್ನು ವಿಸ್ತರಿಸಿದ್ದೀರಿ, ಇದರಿಂದ ನಾನು ನಿಮ್ಮ ಸೇವಕರಿಗೂ ಸೇವಕನಾಗಿದ್ದೇನೆ. ಇಂದು ನನ್ನನ್ನು ಈ ಸ್ಥಿತಿಗೆ ತಲುಪುವಂತೆ ಮಾಡಿದ ನೀನು ಯಾವ ಕಾರಣಕ್ಕಾಗಿ ಇಷ್ಟು ದಿನ ನನ್ನನ್ನು ಲೌಕಿಕ ವಿಷಯಗಳಿಗೆ ತಳ್ಳಿ, ನನ್ನನ್ನು ವ್ಯರ್ಥಮಾಡಿದ್ದೀಯಾ? ಅದೃಷ್ಟವಂತರು [ನಿಮ್ಮ ಅನುಭವವನ್ನು ನಿರಂತರವಾಗಿ ಆನಂದಿಸುವವರು] ನಿಮ್ಮನ್ನು ಯಾವಾಗಲೂ ತಮ್ಮ ಸಂಭಾಷಣೆಯಲ್ಲಿ ಇಟ್ಟುಕೊಳ್ಳುತ್ತಾರೆ. ನಾನು ನಿನ್ನ ಕೃಪೆಯ ಮಾರ್ಗವನ್ನು ನೋಡಿದಾಗ, ನನಗೆ ಅದನ್ನು ಅರ್ಥಮಾಡಿಕೊಳ್ಳಲು ಸಾಧ್ಯವಾಗುತ್ತಿಲ್ಲ. ಈ ಸೂಕ್ಷ್ಮ  ವಿಷಯವನ್ನು ನೀವು ಮಾತ್ರ ಕರುಣೆಯಿಂದ ಸ್ಪಷ್ಟಪಡಿಸಬೇಕು.

ಮೂವತ್ತೊಂಬತ್ತನೆಯ ಪಾಸುರಮ್ ಹಿಂದಿನ ಪಾಸುರಮ್‌ನಲ್ಲಿ ಅವರ ಪ್ರಶ್ನೆಗೆ ಎಂಪೆರುಮಾನಾರ್‌ನಿಂದ ಯಾವುದೇ ಪ್ರತಿಕ್ರಿಯೆಯಿಲ್ಲದ ಕಾರಣ, ಅವರು ಅದನ್ನು ಬಿಟ್ಟು, ಎಂಪೆರುಮಾನಾರ್‌ ಅವರಿಗೆ ಮಾಡಿದ ಮಹಾ ಪ್ರಯೋಜನಗಳನ್ನು ನೆನಪಿಸಿಕೊಂಡು, “ಈ ರಕ್ಷಣಾತ್ಮಕ ಕಾರ್ಯಗಳನ್ನು ಬೇರೆ ಯಾರು ಮಾಡಬಹುದು? ಎಂದು ತಮ್ಮ ಮನಸ್ಸಿಗೆ ಹೇಳುತ್ತಾರೆ .

ಪೊರುಳುಮ್ ಪುದಲ್ವರುಂ ಭೂಮಿಯುಂ ಪೂಂಗುೞರಾರುಂ ಎನ್ಱೇ

ಮರುಳ್ ಕೊಣ್ದು ಇಳೈಕ್ಕುಂ ನಮಕ್ಕು ನೆಂಜೇ ಮಱ್ಱು ಉಳಾರ್ ತರಮೋ

ಇರುಳ್ ಕೊಣ್ಡ ವೆಂ ತುಯರ್ ಮಾಱ್ಱಿ ತನ್ ಈಱು ಇಲ್  ಪೆರುಂ ಪುಗೞೇ 

ತೆರುಳುಂ ತೆರುಳ್ ತಂದು ಇರಾಮಾನುಶನ್ ಶೆಯ್ಯುಂ ಶೇಮಂಗಳೇ  

ನಾವು ಸಂಪತ್ತು, ಮಕ್ಕಳು, ಭೂಮಿ, ಹೆಂಡತಿ ಮತ್ತು ಅಂತಹ ಲೌಕಿಕ ವಿಷಯಗಳಲ್ಲಿ ಅಪೇಕ್ಷಿಸುವ ಮೂಲಕ ನಮ್ಮನ್ನು ಕಳೆದುಕೊಣ್ಡು  ಕಷ್ಟ ಪಡುತ್ತಿದ್ದೇವೆ. ಎಂಪೆರುಮಾನಾರ್ ,ನಮ್ಮ ಆಜ್ಞಾನದಿಂದ ಜನಿಸಿದ ಕ್ರೂರ ದುಃಖಗಳನ್ನು ತೊರೆದು, ಅವರ ಶಾಶ್ವತ ಮಿತಿಯಿಲ್ಲದ ಮಂಗಳಕರ ಗುಣಗಳನ್ನು ತಿಳಿದುಕೊಳ್ಳಲು ಜ್ಞಾನವನ್ನು ನಮಗೆ ನೀಡಿದ್ದಾರೆ. ಓ ಮನಸೇ ! ಅವನ ರಕ್ಷಣಾತ್ಮಕ ಕಾರ್ಯಗಳು ಇತರರು ನಿರ್ವಹಿಸುವ ಅತ್ಯಂತ ಕಡಿಮೆ ಮಟ್ಟದ ರಕ್ಷಣಾತ್ಮಕ ಕಾರ್ಯಗಳಷ್ಟೇ?

ನಲ್ವತ್ತನೇ ಪಾಸುರಮ್: ಅಮುಧನಾರ್ ಆನಂದಭರಿತರಾಗಿ , ರಾಮನುಜನು ಪ್ರಪಂಚಕ್ಕೆ ಮಾಡಿದ ಬೃಹತ್  ಪ್ರಯೋಜನಗಳನ್ನು ನೆನಪಿಸಿಕೊಳ್ಳುತ್ತಾರೆ.

ಶೇಮ ನಲ್ ವೀಡುಂ ಪೊರುಳುಂ ಧರ್ಮಮುಂ ಸೀರಿಯ ನಲ್

ಕಾಮಮುಂ ಎನ್ಱು ಇವೈ ನಾನ್ಗು ಎಂಬರ್ ನಾಂಗಿನುಂ ಕಣ್ಣನುಕ್ಕೇ   

ಆಮ್ ಅದು ಕಾಮಂ ಅಱಂ ಪೊಱುಳ್ ವೀಡು ಇದರ್ಕು ಎನ್ಱು ಉರೈತ್ತಾನ್

ವಾಮನನ್ ಶೀಲನ್ ಇರಾಮಾನುಶನ್ ಇಂದ ಮಣ್ಮಿಸೆಯೇ

ಯಾವುದೇ ರೀತಿಯ ಅಪೇಕ್ಷೆಯಿಲ್ಲದೆ ಇತರರಿಗೆ ಸಹಾಯ ಮಾಡುವ ವಾಮನನಂತೆಯೇ ಎಂಪೆರುಮಾನರೂ ಸಹ . (ಜ್ಞಾನಿಗಳು ) ಹಿರಿಯರು ಹೇಳುವರು ಮೋಕ್ಷ (ಸಂಸಾರದಿಂದ ಮುಕ್ತಿ ) ಆರಾಮದಾಯಕ , ಧರ್ಮಂ (ಸದಾಚಾರ ), ಅರ್ಥಮ್ (ಧನ ) ಮತ್ತು ಕಾಮಂ (ಪ್ರೀತಿ)ನೇರವಾಗಿ ಸುಖ ಕೊಡುವ,  ಇವುಗಳು  ನಾವು ಪಡೆಯಬೇಕಾದ ಗುರಿಗಳು. ಇವುಗಳಲ್ಲಿ ಕಾಮಂ ಎಂದರೆ ಪರಮಾತ್ಮನಿಗೆ ನಾವು ತೋರುವ ವಾತ್ಸಲ್ಯ.

ಈ  ಜಗತ್ತಿನಲ್ಲಿ  ಆ ಧರ್ಮವು ನಮ್ಮ ಪಾಪಗಳನ್ನು ತೊರೆವುದು,ಅರ್ಥಮ್ ದಾನಗಳಿಂದ ಧರ್ಮವನ್ನು ಪೂರೈಸುವುದು , ಮೋಕ್ಷವು ಸಹ ಇದರ ಲಾಭವನ್ನು ಹೆಚ್ಚಿಸಿ ಇವೆಲ್ಲವೂ ಭಗವತ್ ಕಾಮಂ ಒಳಗೊಂಡಿರುತ್ತವೆ ಎಂದು  ಎಂಪೆರುಮಾನಾರ್ ಕರುಣೆಯಿಂದ ಹೇಳಿದ್ದಾರೆ

ಅನುವಾದ : ಅಡಿಯೇನ್ ರಂಗನಾಯಕಿ ರಾಮಾನುಜ ದಾಸಿ

ಮೂಲ –

ಆರ್ಕೈವ್ ಮಾಡಲಾಗಿದೆ :                                             

ಪ್ರಮೇಯಂ (ಲಕ್ಷ್ಯ) –
ಪ್ರಮಾಣಂ (ಶಾಸ್ತ್ರ ) –
ಪ್ರಮಾತಾ (ಪೂರ್ವಾಚಾರ್ಯರು ) –
ಶ್ರೀವೈಷ್ಣವ ಶಿಕ್ಷಣ/ಮಕ್ಕಳ ಪೋರ್ಟಲ್ –

periya thirumozhi – 2.5.10 – pada nAgaththaNai

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

periya thirumozhi >> Second centum >> Fifth decad

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Highlights from avathArikai (Introduction)

No specific introduction.


pada nAgaththaNaik kidandhu anRu avuNar kOnaip pada veguNdu marudhidai pOyp pazhanavElith
thadamArndha kadal mallaith thalasayanaththuth thAmaraik kaN thuyil amarndha thalaivar thannaik
kadamArum karungaLiRu vallAn vel pOrk kalikanRi oli seydha inbap pAdal
thidamAga ivai aindhum aindhum vallAr thIvinaiyai mudhalariya vallAr thAmE

Word-by-Word meanings

padam – hooded
nAgam – thiruvananthAzhwAn
aNai – having as mattress
kidandhu – one who mercifully reclined
anRu – when prahlAdha vowed
avuNar kOnai – hiraNya, king of demons
pada – to be killed
veguNdu – one who mercifully showed his anger
marudhu idai – in between two marudha trees
pOy – one who crawled
pazhanam – water bodies
vEli – having all around
thadam – by ponds
Arndha – filled
kadal mallai – in thirukkadalmallai
thala sayanaththu – having the ground as his mattress
thAmaraik kaN thuyil amarndha – one who mercifully rested revealing his lotus-eyed nature
thalaivar thammai – on sarvESvaran
kadam Arum – very mad
karum kaLiRu – huge elephant
vallAn – one who can ride
pOr – in battle
vel – one who can win over the enemies
kali kanRi – AzhwAr who removed the defects of kali yugam
oli seydha – mercifully spoke to have garlands of words
inbam – that which causes joy
ivai aindhum aindhu pAdalum – this decad
vallAr – those who can learn with meanings
thI vinaiyai – sins
thAmE – on their own
thidamAga – certainly
mudhal ariya – to remove with the traces
vallAr – will become capable.

Simple translation

sarvESvaran mercifully reclined, having hooded thiruvananthAzhwAn as mattress; when prahlAdha vowed, he mercifully showed his anger to kill hiraNya, the king of demons; he crawled between the two marudha trees; revealing his lotus-eyed nature, he mercifully rested on the ground in thirukkadalmallai, which is surrounded by water-bodies and is filled with ponds; AzhwAr who can ride very mad, huge elephant, who can win over enemies in the battle, who removed the defects of kali yugam, mercifully spoke to have garlands of words in this decad which cause joy on such sarvESvaran; those can learn this decad with meanings, will certainly become capable to remove their sins along with the traces, on their own.

Highlights from vyAkyAnam (Commentary)

padam … – Mercifully reclining on thiruvananthAzhwAn who is having expanded hoods due to being in contact with him, and further, even after leaving that mattress, if enemies remain [he will destroy them].

marudhidai pOy … – Learning to walk by going through the two marudha trees which remained together to be said as a single tree; AzhwAr praised sarvESvaran who reveals that he is greater than all, having lotus-eyes, by mercifully reclining in thirukkadalmallai sthalasayanam which is surrounded by water bodies and having beautiful ponds.

kadam … – Those who can practice this decad mercifully spoken with tune by AzhwAr who can control a mad elephant through his mind and who never loses any battle.

thI vinaiyai mudhal ariya vallAr thAmE – They will become capable to eliminate the accumulated wealth of sins, on their own, along with the traces. Can the very weak jIvAthmA who can accumulate the sins heavily, become capable of eliminating those sins? Yes. This is certain.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.5.9 – thoNdAyAr

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periya thirumozhi >> Second centum >> Fifth decad

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Highlights from avathArikai (Introduction)

No specific introduction.


thoNdAyAr thAm paravum adiyinAnaip padi kadandha thALALaRku ALAy uydhal
viNdAnai thennilangai arakkar vEndhai vilanguNNa valangai vAych charangaL ANdu
paNdAya vEdhangaL nAngum aindhu vELvigaLum kELviyOdu angam ARum
kaNdAnai thoNdanEn kaNdu koNdEn kadipozhil sUzh kadalmallaith thalasayanaththE

Word-by-Word meanings

thoNdu AyAr thAm – servitors who have special knowledge
paravum – to praise
adiyinAnai – one who is having divine feet
padi – earth
kadandha – measured
thAL ALarkku – for the one who has divine feet
ALAy – serving
uydhal – remaining firm in that principle of uplifting
viNdAnai – being different
then – remaining in southern direction
ilangai – in lankA
arakkar – of rAkshasas
vEndhai – rAvaNa who is the king
vilangu – animals
uNNa – to feed on
valangaivAy – with the right hand
sarangaL – arrows
ANdu – one mercifully shot
paNdu Aya – eternal
nAngu vEdhangaLum – four vEdhams
aindhu vELvigaLum – five great sacrifices
kELviyOdu – along with the instruction from preceptor
ARu angamum – six auxiliary subjects
kaNdAnai – one who placed (as means to attain him with the help of knowledge from scriptures)
thoNdanEn – I who am a servitor
kadi – fragrant
pozhil – by garden
sUzh – surrounded
thalasayanaththu – in sthala sayanam (where he rests on the ground)
kadal mallai – in thirukkadalmallai
kaNdu koNdEn – I got to see

Simple translation

emperumAn is having divine feet to be praised by servitors who have special knowledge; rAvaNa, the king of rAkshasas in lankA which is in the southern direction, remained different from those who serve the one who has divine feet which measured the earth and remain firm in that principle of uplifting; as SrI rAma, with his right hand, he mercifully shot such rAvaNa; he placed the eternal four vEdhams, five great sacrifices, the instructions from preceptors and six auxiliary subjects; I who am a servitor, got to see such sarvESvaran in sthala sayanam in thirukkadalmallai, which is surrounded by fragrant garden.

Highlights from vyAkyAnam (Commentary)

thoNdAyAr … – AzhwAr is speaking about those who are mentioned in thiruvAimozhi 3.3.1vazhuvilA adimai seyya vENdum” (We should perform all types of services without leaving anything). AyAr indicates AnAr (those who are). One who has divine feet which are praised incoherently as said in mahAbhAratham mOksha dharmam 34 “SruthOyamarthO rAmasya jAmadhagnyasya jalpatha:” (This principle is heard from the blabbering of paraSurAma who is the son of jamadhagni).

padi … – The one who differs from the state of thinking “Let us serve him and preserve our existence” on being won over by the simplicity of emperumAn who has the nature of himself placing his divine feet thinking “we cannot let even one of our belongings, escape” – that is the one who is said in SrI rAmAyaNam yudhdha kANdam 36.11 “na namEyam” (even if I am split into two, I will not bow to someone; my body will only fall backward). One who remains the leader of those who differ from the principle of serving him and uplifting oneself.

vilangu uNNa – To make him to be eaten by dogs, jackals, eagles, hawks etc.

valangaivAych charangaL ANdu – His standing with the bow in his [right] hand is sufficient for the destruction of the enemies and to attract the devotees.

paNdu … – Due to being unauthored, being eternal, being free from faults, the collection of letters of vEdham which is repeated based on the recital of the teacher, the five great sacrifices which are samples for the vaidhika rituals which are a good form of worship of bhagavAn. six auxiliary subjects which explain that these rituals are good form of his worship, and those which are learnt by listening to teachers.

kaNdAnai – One who placed the means to reach him through knowledge from SAsthram.

thoNdAnEn … – I got to see him with my [materialistic] eyes instead of knowledge through SAsthram.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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కోయిల్ తిరువాయ్మొళి – 8.10 – నెడుమాఱ్కు

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కోయిల్ తిరువాయ్మొళి

<< 7.4 – ఆళియెళ

emperumAnAr_ThirumEniyil_pUrvacharyargaL (Large)

భగవత్ భక్తులకు సేవ చేయడమే ఆత్మ అసలు స్వరూపానికి తగిన ధర్మము అని  ఆళ్వారు సూచిస్తూ, ఈ పదిగము ద్వారా అందరికీ సలహా కూడా ఇస్తున్నారు. భగవత్ సేవ మొదటి మెట్టుగా, భాగవత సేవ తుది మెట్టుగా ఈ పదిగములో ఆళ్వారు  స్పష్టంగా వివరించారు.

మొదటి పాశురము:  “ముల్లోకాలను ఏలే కంటే, భాగవతులను సేవించడము నాకు అత్యంత ప్రీతిదాయకము” అని ఆళ్వారు తెలుపుతున్నారు.

నెడుమాఱ్కడిమై శెయ్వేన్ పోల్ అవనై క్కరుద వంజిత్తు
తడుమాఱ్ఱఱ్ఱ తీక్కదిగళ్‌ ముఱ్ఱుం తవిర్ న్ద శదిర్‌ నినైందాల్‌
కొడు మా వినైయేన్‌ అవన్‌ అడియార్‌ అదియే కూడుం ఇదువల్లాల్
విడుమాఱెన్బదెన్‌ అందో! వియన్‌ మూవులగు పెఱినుమే

నేను అనంతమైన ఆ సర్వేశ్వరుడికి సేవ చేయాలని అనుకున్నప్పుడు, అతడు నాలో ఉండి నా చంచలత్వాన్ని తొలగించి, దుష్ఠ శక్తులు నన్ను విడిచిపెట్టేలా చూసుకున్నాడు; భాగవతుల దివ్య పాదాలను పొందడం మినహా, మనకి శ్రేయస్కరమైనది ఏది అని చూస్తే, మహా పాపాత్ముడనైన నాకు ముల్లోకాల ఐశ్వర్యము పొందడం ఎందుకు గొప్ప, భాగవతుల దివ్య పాదాలను విడవాలని నాకు ఎందుకు సూచించబడింది? (ఐశ్వర్యము మరియు తదీయ శేషత్వము మధ్య ఉన్న తేడాని నొక్కి చూపించడానికి).

రెండవ పాశురము:  “ఐశ్వర్యము మరియు కైవల్యము (ఆత్మానుభవము) రెండింటినీ కలిపి పొందినా కానీ, అది నేను పొందిన భాగవత శేషత్వముతో పోల్చలేము”,  అని ఆళ్వారు తెలుపుతున్నారు.

వియన్‌ మూవులగు పెఱినుం పోయ్‌ తానే తానే ఆనాలుం
పుయల్‌ మేగం పోల్‌ తిరుమేని అమ్మాన్‌ పునై పూంగళల్‌ అడిక్కీళ్
శయమే అడిమై తలై నిన్ఱార్ తిరుత్తాళ్‌ వణంగి ఇమ్మైయే
పయనే ఇన్నం యాన్‌ పెఱ్ఱదు ఉఱుమో పావియేనుక్కే?

సర్వేశ్వరుడు మేఘ వర్ణముతో దివ్య స్వరూపాన్ని కలిగి ఉంటాడు. అతడి దివ్య పాదాలు పుష్పాలతో,  విలువైన కాలి అందెలతో, కడియాలతో అలంకరించబడి ఉంటాయి. కొందరు భాగవతులు ఆ దివ్య పాదాలకు దాసులై నిష్కామమైన సేవ చేసుకుంటూ అత్యున్నత స్థితిలో ఉన్నారు. నేను ముల్లోకాల సంపదను పొంది  అటువంటి ఐశ్వర్యము మరియు కైవల్యాలను అనుభవించినా,  అలాంటి భాగవతులకు ప్రణమాములు అర్పించినప్పుడు నేను చేసిన అపరాధములకు ఇవి సరిపోవునా? భాగవత కైంకార్యానికి అవి (ఐశ్వర్యము, కైవల్యము) సరితూగవు అని సూచిస్తుంది.

మూడవ పాశురము: “నేను ఒకవేళ భగవత్ ప్రాప్తిని (భగవానుడిని చేరుకొని అతడిని  సేవించడం) పొందినా, అది ఐశ్వర్యము మరియు కైవల్యము (ఆత్మానుభవము) కంటే గొప్పదైనప్పటికీ, ఈ ప్రపంచంలో భాగవతుల సేవకి  అది సరితూగదు”,  అని ఆళ్వారు తెలుపుతున్నారు.

ఉఱుమో పావియేనుక్కు ఇవ్వులగం మూన్ఱుం ఉడన్‌ నిఱైయ
శిఱుమా మేని నిమిర్త ఎన్‌ శెందామరై క్కణ్‌ తిరుక్కుఱళన్
నఱుమా విరై నాణ్మలరడి క్కీళ్ పుగుదల్‌ అన్ఱి అవనడియార్‌
శిఱుమా మనిశరాయ్‌ ఎన్నై ఆండార్‌ ఇంగే తిరియవే

ఆకర్షణీయమైన చిట్టి మరుగుజ్జు స్వరూపములో వచ్చిన శ్రీ వామనుడు ఒకేసారి ముల్లోకాలను నింపగలిగే విశ్వరూపాకారములో తనను తాను పెంచుకున్నాడు;  ఎర్రటి కమలముల వంటి అతడి నయనములు నాకు ఎంతో ఆనందాయకముగా ఉన్నాయి; మానవ రూపము కారణంగా ఆ శ్రీ వామన దాసులు చిన్నగా కనిపించినా గొప్ప వ్యక్తిత్వము ఉన్నవారు,  వాళ్ళు ఈ ప్రపంచంలోనే ఇక్కడే ఉండగా, పాపములతో కూడి ఉన్న నేను, తేనెలు కారుతూ అప్పుడే వికసించిన కుసుమములను  పోలిన వామనుడి ఉత్తమమైన శ్రీ దివ్య పాదాలను పొందుట సబబేనా?

నాలుగవ పాశురము:  “ శ్రీవైష్ణవులను మెప్పించటానికి భగవానుడిని కీర్తించి సేవించినా, శ్రీవైష్ణవులు నడైయాడిన ఈ భూమిపైనే ఇక్కడే ఉండటం నాకు అత్యంత యొగ్యమైనది, అత్యున్నతమైన లక్ష్యము కూడా”, అని ఆళ్వారు తెలుపుతున్నారు.

ఇంగే తిరిందేఱ్కిళుక్కుఱ్ఱెన్?‌ ఇరు మా నిలం మున్‌ ఉండుమిళ్ న్ద
శెంగోలత్త పవళ వాయ్ శెందామరై కణ్‌ ఎన్నమ్మాన్
పొంగేళ్‌ పుగళ్గళ్ వాయవాయ్ ప్పులన్‌ కొళ్‌ వడివెన్‌ మనత్తదాయ్
అంగేయ్‌ మలర్గళ్‌ కైయవాయ్‌  వళి పట్టోడ అరుళిలే

నా స్వామి అయిన భగవానుడు తన అందమైన పగడము లాంటి ఎర్రటి దివ్య అదరములతో ప్రళయ సమయములో ఈ విశాల విశ్వాన్ని మ్రింగి ఆపద తొలగిన తరువాత మరళ తనలో నుండి బయటకు తీసి ఈ విశ్వాన్ని స్థాపిస్తాడు. అటువంటి భగవానుడికి ఎర్రటి కమలము వంటి అందమైన దివ్య నేత్రాలు ఉంటాయి; ఈ ప్రపంచంలో సంచరిస్తున్న నాకు, అతడి గుణ గణాలను వాక్కుతో కీర్తించమని అనుగ్రహించి,  దివ్య ఆకర్షణ కలిగి ఉన్న అతడి స్వరూపముతో నా ఇంద్రియాలను కట్టివేసి, నా హృదయంలో స్థిరపరచి, అతడి గొప్పతనానికి సరిపోలే దివ్య పుష్పాలను నా చేతుల్లో ఉంచితే తప్పేముంది?

ఐదవ పాశురము: “ఒకవేళ నేను తిరునాడు (పరమపదము) కి వెళ్లి అక్కడ భగవానుడిని సేవించే అత్యున్నత లక్ష్యాన్ని సాధించినా, ఇంతకుముందు చెప్పినట్లు ఐశ్వర్యము మొదలైనవన్నీ నాకు అక్కడ లభించినా, ఈ సంసారంలో పుట్టి శ్రీవైష్ణవుల ఆనందము కొరకు తిరువాయ్మొళిని సేవించుటకు అవన్నీ సరితూగుతాయా?” అని ఆళ్వారు ప్రశ్నిస్తున్నారు.

వళి పట్టోడ అరుళ్‌ పెఱ్ఱు మాయన్‌ కోల మలర్‌ అడిక్కీళ్
శుళి పట్టోడుం శుడర్ చ్చోది వెళ్ళత్తు  ఇన్బుఱ్ఱిరుందాలుం
ఇళి పట్టోడుం ఉడలినిల్‌ పిఱందు తన్‌ శీర్‌ యాన్‌ కఱ్ఱు
మొళి పట్టోడుం కవియముదం నుగర్చి ఉఱుమో? ముళుదుమే

సర్వేశ్వరుడు అద్భుతమైన స్వభావం, స్వరూపం, గుణాలు మరియు ఐశ్వర్యము కలిగి ఉంటాడు; సర్వేశ్వరుడి కృపతో సరైన నడవడిని అలవర్చుకొని నిత్యమూ ప్రకాశము వెదజల్లే ఆతడి దివ్య తిరువడిని యందు ఆనందముగా  ఉండిపోయినప్పటికీ, ఇంతకు ముందు వివరించిన ఐశ్వర్యము  కైవల్యము మొదలైనవి సాధించినప్పటికీ, ఈ క్షుద్ర అణగారిన శరీరంలో జన్మించి అతడి గుణాలను నేర్చుకొని అతడిని కీర్తిస్తూ తేనెల కవితలను పాడుతూ ఆనందించడానికి సరితూగుతుందా?

ఆరవ పాశురము:  “కేవలం ఐశ్వర్యము, కైవల్యము, భగవత్ అనుభవ ప్రీతి (భగవాన్ అనుభవము), భగవత్ ఆనందం (భగవాన్ యొక్క ఆనందం) మాత్రమే సాధించినట్లయితే, అవన్నీ తిరువాయ్మొళిని శ్రీవైష్ణవుల ఆనందము కొరకు పఠించుటకు సరితూగుతాయా?” అని ఆళ్వారు ప్రశ్నిస్తున్నారు.

నుగచ్చి ఉఱుమో మూవులగిన్‌  వీడు పేఱు తన్‌ కేళిల్
పుగర్‌ చ్చెమ్ముగత్త కళిఱాట్ట  పొన్నాళిక్కై ఎన్నమ్మాన్‌
నిగర్‌ చ్చెం పంగి ఎరివిళిగళ్‌ నీండ అశురర్‌ ఉయిర్‌ ఎల్లాం
తగర్ త్తుండు ఉలిలుం పుట్పాగన్‌ పెరియ తనిమా పుగళే

నా ప్రభువైన భగవానుడి దివ్య హస్తమును, అసమానమైన శౌర్యముతో ఎర్రటి ముఖం ఉన్న గజముని నాశనం చేయడానికి ఉపయోగించారు; ఎర్రటి శిరోజాలు మండుతున్న కళ్ళుతో కండలు పెంచిన రాక్షసులను చంపే పెరియ తిరువడి (గరుడాళ్వార్) యొక్క నియామకుడు ఇతడు; ముల్లోకాలను సృష్టించగల సామర్ధ్యం ఉన్న వారి స్వామిత్వము, భాగవతులను ఆహ్లాదపరచే తిరువాయ్మొళి ద్వారా  అతడి అపరిమిత విశేష గుణాల అనుభవానికి సరితూగుతుందా?

ఏడవ పాశురము: “స్వతంత్ర లక్ష్యంగా పరిగణించబడే భగవత్ అనుభవము నాకు అవసరం లేదు; కానీ భాగవతులతో కలిసి వారి సంతృప్తి కొరకై భగవత్ అనుభవంలో మునిగాలనుకుంటున్నాను”. అని ఆళ్వారు తెలియజేస్తున్నారు.

తనిమా ప్పుగళే ఎజ్ఞాన్ఱుం నిఱ్కుంపడియాయ్ త్తాన్‌ తోన్ఱి
ముని మా ప్పిరమ ముదల్విత్తాయ్ ఉలగం మూన్ఱుం ముళైప్పిత్త
తని మా త్తెయ్వ త్తళిర్‌ అడిక్కీళ్‌ పుగుదలన్ఱి అవన్‌ అడియార్‌
ననిమా క్కలవి ఇన్బమే నాళుం వాయ్ క్క నంగట్కే

“పర బ్రహ్మ” అనే శబ్దములో వివరించినట్లుగా, భగవానుడు సృష్టి గురించి ధ్యానిస్తూ తన సర్వ కారణత్వ గుణాన్ని చూపిస్తూ సృష్టించాలనే  ఉద్దేశ్యంతో అవతరిస్తారు, అతడు ప్రాధమిక సృష్టిలో భాగముగా ముల్లోకాలను సృష్టించాడు; అటువంటి అత్యున్నత భగవానుడి అతి లేత దివ్య పాదాల క్రింద స్థానాన్ని పొందేకంటే, అతడి గూణాలని కీర్తిస్తూ అతడి దాసులుగా ఉన్న అత్యుత్తమ భాగవతుల సంబంధము నిత్యము కలగాలి.

ఎనిమిదవ పాశురము: “నేను భాగవతలతో కలిసి వారితో సంభాషించాల్సిన అవసరం ఉందా? కేవలము వాళ్ళ మధ్య ఉన్నా చాలు నాకు. లేదా వారి  సమూహాలను దర్శించినా చాలు నాకు”. అని ఆళ్వారు తెలియజేస్తున్నారు.

నాళుం వాయ్ క్క నంగట్కు నళిర్ నీర్ క్కడలై ప్పడైత్తు తన్
తాళుం తోళుం ముడిగళుం శమనిలాద పల పరప్పి
నీళుం పడర్‌ పూంగఱ్పగ క్కావుం నిఱై పన్నాయిఱ్ఱిన్‌
కోళుం ఉడైయ మణిమలైపోల్ కిడందాన్‌ తమర్గళ్‌ కూట్టమే

వేదము వెల్లడించినట్లుగా, భగవానుడు చల్లని నీటి సముద్రాన్ని సృష్టించి,  ప్రత్యేకమైన అసమానమైన రీతిలో అనేక దివ్య ముఖాలతో, అనేక దివ్య కిరీటాలతో, అనేక దివ్య భుజాలతో, అనేక దివ్య చరణములతో అందమైన కల్ప వృక్షములు పెరుగే మాణిక్య పర్వతములా అనేక దివ్య కిరణాలతో ప్రకాశిస్తున్న సూర్యుని వలే ఆ సాగరములో విశ్రమిస్తున్నారు; అటువంటి భగవవానుడి సేవకులతో నిత్య సంబంధము మనకు ఎప్పటికీ ఉండాలి. కూట్టం – సేర్తి – కలయిక. మరోవివరణ – కుట్టం అంటే సంఘము (సమూహము), ఇక్కడ ఆళ్వారు అటువంటి సమూహము తన ఎదుట ఉండాలని ప్రార్థిస్తున్నారు.

తొమ్మిదవ పాశురము: “మనం వాళ్ళతో కలిసి జీవించాల్సిన అవసరం ఉందా? వారికి దాస్యులుగా ఉంటే సరిపోతుంది”, అని ఆళ్వారు తెలియజేస్తున్నారు.

తమర్గళ్‌ కూట్ట వల్వినైయై నాశం శెయ్యుం శదిర్‌ మూర్తి
అమర్‌ కొళ్‌ ఆళి శంగు వాళ్ విల్‌ తండాది పల్‌ పడైయన్
కుమరన్‌ కోల ఐంగణై వేళ్‌ తాదై కోదిల్‌ అడియార్‌ తం
తమర్గళ్‌ తమర్గళ్‌ తమర్గళాం శదిరే వాయ్ క్క తమియేఱ్కే

మనందరికీ స్వామి అయిన భగవానుడికి, తన భక్తులకు సంభవించే అనేక దోషాలను నాశనం చేసే సామర్థ్యము ఉంది;  శ్రీ పంచ ఆయుధములతో ప్రారంభించి అనేక రకాల అసంఖ్యాక ఆయుధాల అతడి వద్ద ఉన్నాయి; గొప్ప అతిలోక సుందరుడు పంచ బాణాలు తన ఆయుధాలుగా ఉన్న నిత్య యవ్వనుడైన కామదేవునికి తండ్రి హోదాగా ఉన్నవాడు భగవానుడు; ఈ సంసారంలో నిస్సహాయంగా ఉన్న మనకు, అటువంటి భగవానుడి యొక్క శుద్ద భక్తుల దాసులకి దాసులను సేవించే సంపద మన వద్ద ఉన్నందున, ఆతడి కృప మనపై సంభవించాలి. ‘కూట్ట వల్ వినై’ అనే పదము ప్రాపంచిక ఆసక్తి ద్వారా పొందిన పాపాలు అని సూచిస్తుంది. “చదు మూర్తి” (శదిర్ మూర్తికి బదులుగా) అని పఠించినప్పుడు, ఇది భగవానుడి యొక్క వివిధ స్వరూపాలను సూచిస్తుంది.

పదవ పాశురము: “నాతో పాటు నా సహచరులు అందరూ ఈ ఫలితాన్ని పొందాలి (భాగవత శేషత్వం)”, అని ఆళ్వారు భావిస్తున్నారు.

వాయ్ క్క తమియేఱ్కు ఊళి దోఱూళి ఊళి మాకాయాం
పూక్కొళ్ మేని నాంగు తోళ్ పొన్ ఆళి  క్కైఎన్నమ్మాన్
నీక్కం ఇల్లా అడియార్‌ తం అడియార్‌ అడియార్‌ అడియార్‌ ఎం
కోక్కళ్‌ అవర్కే కుడిగళాయ్‌ చ్చెల్లుం  నల్ల కోట్పాడే

కాయము (ముదురు నీలము రంగు) వర్ణముతో, చతుర్భుజాలతో, అతడి దివ్య హస్థములో ఆకర్షణీయమైన దివ్య చక్రముతో, ఆకర్షణీయమైన  గొప్ప స్వరూప సౌందర్యాన్ని నాకు చూపించి నన్ను ఆకట్టుకొని నన్ను కట్టి వేశాడు; అటువంటి భగవానుడిని క్షణము కూడా విడువకుండా సేవిస్తూ ఆనందిస్తున్న ఆ దాసులు నాకు మరియు నా సహచరులకు ప్రభువులాంటివారు;  ప్రతి మహా కల్పాము నడుమ సంభవించే మధ్యమ కల్పాలలో కూడా వారినే కీర్తిస్తూ అతడినే అనుసరించే వారితో నా సహవాసము సంభవించాలి.

పదకొండవ పాశురము: “ఈ పదిగములో నిపుణులైనవారు, ఇక్కడ వివరించబడిన భాగవత శేశత్వాన్ని పొందుతారు, వారి కుటుంబాలతో సంతోషంగా జీవిస్తారు”, అని ఆళ్వారు వివరిస్తున్నారు.

నల్ల కోట్పాట్టులగంగళ్ మూన్ఱినుళ్ళుం తాన్‌ నిఱైంద
అల్లి కమల క్కణ్ణనై  అందణ్‌ కురుగూర్‌ చ్చడగోబన్
శొల్ల ప్పట్ట ఆయిరత్తుళ్ ఇవైయుం పత్తుం వల్లార్గళ్
నల్ల పదత్తాల్‌ మనై వాళ్వర్ కొండ పెండీర్‌ మక్కళే

ముల్లోకాలలో ఆణువణువునా వ్యాపించి ఉన్న భగవానుడు, సుందమైన కమల నయనములు కలవాడు;  అందమైన ఆహ్లాదకరమైన ఆళ్వార్తిరునగరిని నియంత్రించు నమ్మాళ్వార్ల దివ్య పలుకులతో సృష్టించబడిన వెయ్యి పాశురములలో ఈ పదిగాన్ని అభ్యసించి పఠించగలిగే వారు, గృహస్థాశ్రమంలో తమ భార్య పిల్లలు మొదలైనవారితో విశిష్ఠ తదీయ శేషత్వ స్థితిలో జీవిస్తారు.

అడియేన్ శ్రీదేవి రామానుజదాసి

మూలము :

పొందుపరిచిన స్థానము –

ప్రమేయము (గమ్యము) –
ప్రమాణము (ప్రమాణ గ్రంథములు) –
ప్రమాత (ఆచార్యులు) –
శ్రీవైష్ణవ విద్య / పిల్లల కోసం –