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nAchchiyAr thirumozhi – Simple Explanation – paththAm thirumozhi – kArkkOdal pUkkAL

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nAchchiyAr thirumozhi

<< onbadhAm thirumozhi

Initially she fell at the feet of kAman (manmadhan, cupid), birds and cloud to sustain herself. This did not benefit her. Though emperumAn did not come, she thought that she could sustain herself by identifying him through entities which resembled him. Birds blossoming during the season of flowering etc reminded her of his divine form and limbs and afflicted her. In this state, she thought that emperumAn’s words and her being born in the clan of periyAzhwAr only could sustain her. Though emperumAn had given his word earlier that he will protect everyone, no one can ask him any question because of his independent nature. Hence she thought that her being the divine daughter of periyAzhwAr was her only way to sustain herself. Even in this, she had a needless doubt, viz. “What if emperumAn gives me up?” Later she thought “Anything else may happen or not. However, the connection between periyAzhwAr and me will not go waste. It will change his independence and reach me at his divine feet”. She stabilises and sustains herself this way. Even if emperumAn says “I will not let go of you” an AchAryan is required to make it happen (AchArya plays the recommendatory role). When parASara bhattar was in a place SrIdhEvimangalam to see the king vANavadharaiyan, the king asked bhattar “While emperumAn is there, what is the reason for the all the people to be affectionate towards you?” bhattar mercifully responded saying “To attain emperumAn, his followers act as gatakar (those who help in uniting). Since I am the son of kUraththAzhwAn, these people show affection towards me”.

First pAsuram. She tells her sorrowful state to flowers.

kArkkOdal pUkkAL kArkkadal vaNNan en mEl ummaip
pOrkkOlam seydhu pOra viduththavan enguRRAn?
ArkkO ini nAm pUsal iduvadhu? aNi thuzhAyth
thArkkOdum nenjam thannaip padaikka vallEn andhO!

Oh black kAndhaL flowers (a kind of lily)! Where is that emperumAn kaNNan who has a divine form like the black coloured ocean who decorated you appropriately and sent to wage a war on me? I really do not know as to whom I should go and appeal. I desired the beautiful thuLasi garland and ended up with having a heart which runs for it. Alas!

Second pAsuram. She tells the lily flowers to release her quickly from her sorrows.

mEl thOnRip pUkkAL! mEl ulagangaLin mIdhu pOy
mEl thOnRum sOdhi vEdha mudhalvar valam kaiyil
mEl thOnRum Azhiyin venjudar pOlach chudAdhu emmai
mARROlaip pattavar kUttaththu vaiththuk koLgiRRirE

Oh lily flowers which have blossomed at a high level! Instead of burning me with the fiery radiance of the divine disc who is seen on the right divine hand of supreme entity who is revealed in vEdhas and who is in his paramapadham (SrIvaikuNtam) which is located above the worlds which we live in, will you take me to the gathering of kaivalya nishtars (those who are engaged in enjoying their own Athmas)? The implied meaning is that instead of suffering like this, being separated from emperumAn, it will be better to experience oneself in kaivalya mOksham.

Third pAsuram. She shifts her eyes from up above, and looks at the kOvai fruits (fruit from the hedge creeper) which have spread on a plant near her. The previously seen flowers, by their colour, reminded her of emperumAn’s divine form and tortured her. The hedge fruits remind her of his divine lips and torture her.

kOvai maNAtti! nI un kozhum kani koNdu emmai
Avi tholaiviyEl vAyazhagar thammai anjudhum
pAviyEn thOnRip pAmbaNaiyArkkum than pAmbu pOl
nAvum iraNduLa AyiRRu nANiliyEnukkE

Oh fruit from hedge creeper who is like a lady! You should not remove my life with your beautiful fruits. I am very much scared about matters relating to emperumAn. After I was born, emperumAn, who is SEshaSAyI (one who lies on the serpent bed of AdhiSEshan) has forked tongue (two tongues) in the matters related to me, who is a shameless person, just like the snake on whom he is reclining.

Fourth pAsuram. Since the fruit of hedge creeper reminded her of emperumAn’s divine lips, she shifted her gaze and now looked at another side. She sees jasmine flowers which have blossomed well and tells how they tortured her, reminding her of the white row of teeth of that emperumAn.

mullaip pirAtti! nI un muRuvalgaL koNdu emmai
allal viLaiviyEl Azhi nangAy! un adaikkalam
kollai arakkiyai mUkkarindhitta kumaranAr
sollum poy AnAl nAnum piRandhamai poy anRE

Oh jasmine creeper who is like a lady! Oh one who has the quality of depth in her (does not reveal her feelings easily)! Do not torture me due to your flowering way, reminding me of the pearlish row of emperumAn’s divine teeth. I surrender to you. If the word of the son of dhaSaratha chakravarthy, who had driven away the demon sUrppaNakA after cutting off her nose, becomes a lie, then my birth as the daughter of periyAzhwAr too would become a lie (there will be no benefit).

Fifth pAsuram. She closed her eyes on seeing jasmine flower which was torturing her. However, she had not closed her ears.

pAdum kuyilgAL! Idhenna pAdal? nal vEngada
nAdar namakku oru vAzhvu thandhAl vandhu pAdumin
Adum karuLakkodi udaiyAr vandhu aruL seydhu
kUduvar Ayidil kUvi num pAttukkaL kEttumE

Oh cuckoos who are singing! What sort of a song is this cacophony? If emperumAn who has the tall thiruvEngadam hills as his residence makes me to prosper, you could come here and sing. If emperumAn who has the dancing garuda as his flag comes here and unites with me, we will call you and listen to your songs.

Sixth pAsuram. She falls at the feet of peacocks and tells them to look at the way that emperumAn is protecting her.

kaNamA mayilgAL! kaNNapirAn thirukkOlam pOnRu
aNimA nadam payinRu AduginRIrkku adi vIzhginREn
paNamAdu aravaNanaip paRpala kAlamum paLLi koL
maNavALar nammai vaiththa parisidhu kANminE

Oh great peacocks who are in a flock! I fall at your divine feet which practice beautiful, great dance and worship you, who have the form which is similar to that of kaNNapirAn. Stop this dance. The only greatness that azhagiya maNavALAn  (the handsome bridegroom), who lies forever on the bed of serpent AdhiSEshan who has spread out hoods, has created for me is only this – to fall at your feet.

Seventh pAsuram. She asks peacocks which are dancing “Is it proper to dance in my presence like this?”

nadamAdith thOgai virikkinRa mAmayilgAL! ummai
nadamAttam kANap pAviyEn nAn Or mudahl ilEn
kudamAdu kUththan gOvindhan kOmiRai seydhu emmai
udaimAdu koNdAn ungaLukku ini onRu pOdhumE?

Oh peacocks which are spreading your feathers while dancing! I, a sinner, do not have the eyes which are the means to see your dance. emperumAn gOvindhan who had danced with pots, tortured me and captured me totally. Is it appropriate for you to dance like this in my presence?

Eighth pAsuram. While all the entities are torturing her, the clouds too join the act by pouring rain. periya thirumalai nambi (maternal uncle of bhagavadh rAmAnuja and one of his five AchAyas) was much involved with this and the next pAsuram. For this reason, all the SrIvaishNavas would be involved with these two pAsurams. Whenever he thinks of these two pAsurams, thirumalai nambi would burst into tears and would not be capable of uttering a word.

mazhaiyE! mazhaiyE! maNpuRam pUsi uLLAy ninRu
mezhugu URRinARpoL URRu nal vEngadaththuL ninRa
azhagap pirAnAr thammai en nenjaththu agappadath
thazhuva ninRu ennaith thadharththik koNdu URRavum vallaiyE?

Oh cloud! Just like smearing paste on the outside and melting the wax within, emperumAn who is dwelling permanently at the tall thiruvEAngadam hills, is embracing me outside but melting and destroying my life within. Will you pour the rain after uniting me with my emperumAn such that I embrace him in the form in which he is dwelling and manifesting inside me?

Ninth pAsuram. After this, as the ocean roared with its waves and rose, she speaks, looking at it.

kadalE! kadalE! unnaik kadaindhu kalakkuRuththu
udaluL pugundhu ninRu Ural aRuththavaRku ennaiyum
udaluL pugundhu ninRu Ural aRukkinRa mAyaRku en
nadalaigaL ellAm nAgaNaikkE senRu uraiththiyE

Oh ocean! emperumAn churned you, agitated you, entered you and stole the essence of nectar [SrI mahAlakshmi] from you. In the same way, that emperumAn who is an amazing benefactor entered me and severed my life. Will you go and tell all my sufferings to thiruvandhAzhwAn (AdhiSEshan) who is his bed?

Tenth pAsuram. She completes the decad by saying comforting words to her friend who is more bewildered than she.

nalla en thOzhi! nAgaNai misai nam parar
selvar periyar siRu mAnidar nAm seyvadhu en?
villi pudhuvai vittuchiththar thangaL dhEvarai
valla parisu varuvipparEl adhu kANdumE

Oh my dear friend! Our emperumAn who is reclining on the bed of thiruvandhAzhwAn is a very opulent person since he is the consort of SrI mahAlakshmi. He is greater than everyone else. On the other hand, we are very lowly persons. What can we do when this is the state? If periyAzhwAr, who is the head of SrIvillipuththUr, invites that emperumAn who is under his control, in the ways possible for him, we too will have the fortune of worshipping that emperumAn.

Source: http://divyaprabandham.koyil.org/index.php/2020/04/nachchiyar-thirumozhi-10-tamil-simple/

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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nAchchiyAr thirumozhi – Simple Explanation – onbadhAm thirumozhi – sindhurach chembodi

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

nAchchiyAr thirumozhi

<< ettAm thirumozhi

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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SrIvaishNava education/kids portal – http://pillai.koyil.org

తిరుమాలై – పాసురం 1 – భాగము 2

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తిరుమాలై

<<పాసురం 1 – భాగము 1

periyaperumal-art

పాశురము-1

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

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

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

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

‘ స్వపురుషా మభివీక్ష్య పాశాహస్తం, వదతి యమః కిల తస్యకర్ణమూలే !

 పరిహర మధుసూదన ప్రపన్నాన్, ప్రభురహమన్యనృణామ్ నవైష్ణవానాం !! ‘  

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

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

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

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

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

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

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

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

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

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

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

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

తరువాతి పాశురంలో  భగవంతుడి  నామాలు ఎంత భోగ్యంగా వుంటాయో చూద్దాం .

అడియెన్ చూడామణి రామానుజ దాసి

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

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

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

nAchchiyAr thirumozhi – Simple Explanation – ettAm thirumoizhi – viNNeela mElappu

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nAchchiyAr thirumozhi

<< EzhAm thirumozhi

In the previous padhigam she had enquired SrI pAnchajanyam about the nature of nectar of emperumAn’s mouth. After this, her experience in her mind reached up to emperumAn. At that time, the monsoon clouds came there uproariously. Due to the similarity of their colour and their quality of magnanimity, the clouds appeared like emperumAn to her. She thought that emperumAn himself has come to her. After getting some clarity, she realised that emperumAn has not reached there. Since the clouds which came there had the intelligence to move around, she decided to send them as messengers to emperumAn. Instead of sending them as messengers to vibhavAvathAram (emperumAn incarnating as rAma, krishNa et al), she sends them as messenger to archchai (emperumAn in idol form), at thiruvEngadam. In ramAvathAram, sIthAp pirAtti had a distinguished, wise person such as hanumAn to inform of her status to SrI rAma. Here ANdAL is so confounded by her love for emperumAn that she is sending an achEthana entity (one which does not have thinking power) as a messenger to convey her love. Due to the lust that she has towards emperumAn, it does not strike her that emperumAn in archchai form will only give dharSan (revealing his divine form) and will not talk or move with a person. Love or lust is also a form of devotion. In other words, they (the male and female) will sustain themselves if they are together, else they cannot sustain themselves. These qualities will be present in pirAttimArs (feminine people) as their nature. This is the reason that AzhwArs assumed the pathos of a female consort of emperumAn. However, in the case of ANdAl, since she is the reincarnation of bhUmippirAtti (bhUdhEvi), these are present as part of her nature.

First pAsuram. She tells the clouds to ask thiruvEngadamudaiyAn whether destroying her feminity will bring him any fame.

viNNeela mElappu viriththARpOl megangAL
theNNIr pAy vEAngadaththu en thirumAlum pOndhAnE?
kaNNIrgaL mulaik kuvattil thuLi sOrach chOrvEnai
peNNIrmai Idazhikkum idhu thamakkOr perumaiyE?

Oh clouds who appear to be like a canopy for the blue coloured sky! Has my swAmy (lord) thirumAl who dwells permanently in the hill of thiruvEngadam, where clear streams flow, come along with you? I feel sorrowful such that droplets of my tears fall on the edge of my bosom. Does this bring him any fame?

Second pAsuram. She asks the clouds whether emerpumAn has sent some words of comfort to her who is troubled by wind.

mAmuththa nidhi soriyum mAmugilgAL! vEngadaththuch
chAmaththin niRam koNda thAdALan vArththai ennE?
kAmath thIyuL pugundhu kadhuvappattu idaik kangul
EmaththOr thenRalukku ingu ilakkAy nAn iruppEnE

Oh monsoon clouds who rain distinguished pearls and gold! Is there any message from emperumAn who is splendrous with bluish complexion and who dwells permanently in thiruvEngadam? I am troubled by the flame of lust which has entered me and seized me, due to which in the middle of night, I have become the target of gentle breeze, which makes me sorrowful.

Third pAsuram. She asks the clouds whether she can sustain herself by reciting the divine names of emperumAn.

oLi vaNNam vaLai sindhai uRakkaththOdu ivai ellAm
eLimaiyAl ittu ennai Idazhiyap pOyinavAl
kuLir aruvi vEngadaththu en gOvindhan guNam pAdi
aLiyaththa mEgangAL! en Avi kAththiruppEnE

Oh merciful clouds! The radiance and complexion of my form, my bangles, heart and sleep have left me due to my sorrowful state, making me very weak. Alas! Could I recite the divine, auspicious qualities of my emperumAn gOvindhan who resides permanently in thiruvEngadam which has cool streams, and sustain myself?

Fourth pAsuram. She prays to the clouds to inform her desire to emperumAn in the presence of pirAtti (SrI mahAlakshmi) who will play the recommendatory role.

minnAgaththu ezhuginRa mEgangAL! vEngadaththuth
thannAgath thirumangai thangiya sIr mARvarkku
ennAgaththu iLam kongai virumbithth thAm nAL thORum
ponnAgam pulgudhaRku en purivudamai seppuminE

Oh clouds which have lightning streaking across in the form! I have a desire that emperumAn, who resides permanently at thiruvEngadam, should embrace my youthful bosoms desirously on his beautiful, divine chest. Tell this to emperumAn who has the divine chest in which pirAtti has mercifully taken residence.

Fifth pAsuram. She prays to the clouds to reveal her status to emperumAn who removes the enemies of his followers.

vAn koNdu kiLarndhu ezhundha mAmugilgAL! vEngadaththuth
thEn koNda malar sidhaRath thiraNdERip pozhivIrgAL!
Un koNda vaLLugirAl iraNiyanai udal idandhAn
thAn koNda sarivaLaigaL tharumAgil sARRuminE

Oh clouds which rise with a flourish, swallowing the sky and pour rain from the sky in huge gatherings such that flowers in thiruvEngadamalai, which are full of honey, get scattered! emperumAn tore apart the body of demon hiraNya kashyapu with his sharp nails which had flesh with them. If that emperumAn would return the bangles which he had taken from me, please him of my status.

Sixth pAsuram. She prays to the clouds to tell her state to nArAyaNan who had snatched away her benefits.

salam koNdu kiLarndhu ezhundha thaN mugilgAL! mAvaliyai
nilam koNdAn vEngadaththE nirandhERip pozhivIrgAL!
ulangu uNda viLangani pOl uL meliyap pugundhu ennai
nalam koNda nAraNaRku en nadalai nOy seppuminE

Oh cool clouds which have risen up after drinking cool water! Oh clouds which rise up the hill after spreading well in thiruvEngadam which is the permanent residence of emperumAn who obtained the worlds as alms from mahAbali! nArAyaNa has taken away my benefits [feminine qualities] such that I became just like the wood apple fruit which has been sucked of its juice by mosquito. Tell that emperumAn about my sorrowful disease.

Seventh pAsuram. She prays to the clouds to tell emperumAn that she cannot sustain herself unless she embraces him.

sangamA kadal kadaindhAn thaN mugilgAL! vEngadaththuch
chengaNmAl sEvadikkIzh adi vIzhchchi viNNappam
kongai mEl kungumaththin kuzhambazhiyap pugundhu oru nAL
thangu mEl thangum en Avi enRu uraiyIrE

emperumAn churned the ocean which has fame and lot of conches. Oh cool clouds which roam around thiruvEngadamalai where that emperumAn resides permanently! My submission to the divine reddish feet of that emperumAn who has reddish eyes is this: if that emperumAn come here and unites with me one day such that the paste of vermillion on my bosoms gets removed, my life will sustain. Go and tell him this.

Eighth pAsuram. She prays to the cloud to tell him that keeping quiet like this [on his part] is wrong.

kAr kAlaththu ezhuginRa kAr mugilgAL! vEngadaththup
pOr kAlaththu ezhundharuLip porudhavanAr pEr solli
nIr kAlaththu erukkil am pazhavilai pOl vIzhvEnai
vAr kAlaththu oru nAL tham vAsagam thandharuLArE

Oh dark clouds which are present in thiruvEAngadamalai during the monsoon time! emperumAn mercifully entered the warfront during the time of war and emerged victorious. I recite the divine names of that emperumAn and fall down like the beautiful leaves of the maddar plant during rainy season. In the long years which would come, will he not mercifully say a word, on any day?

Ninth pAsuram. She prays to the clouds to tell him that if he continues to torture her any further, his reputation will suffer.

madha yAnai pOl ezhundha mAmugilgAL! vEngadaththaip
padhiyAgi vAzhvIrgAL! pAmbaNaiyAn vArththai ennE!
gadhi enRum thAn AvAn karudhAdhu Or peN kodiyai
vadhai seydhAn ennum sol vaiyagaththAr madhiyArE

Oh dear clouds which are like exulting elephants, rising uproariously, having thiruvEngadamalai as your residence and prospering! What is the word of the emperumAn who is reclining on AdhiSEshan! If he continues to ignore me like this, will not the people of this world say “Even though that emperumAn has always remained as a protector, he killed a girl without thinking that it will cause deficiency to his basic nature”?

Tenth pAsuram. She completes the decad saying that those who enjoy this decad, meditating on it in their minds, will become servitors of that emperumAn and prosper.

nAgaththin aNaiyAnai nannudhalAL nayandhurai sey
mEgaththai vEngadakkOn vidu thUdhil viNNappam
bOgaththil vazhuvAdha pudhuvaiyar kOn kOdhai thamizh
Agaththu vaiththu uraippAr avar adiyAr AguvarE

ANdAL, the daughter of periyAzhwAr, enjoyed the emperumAn who has beautiful divine forehead and beautiful divine face, without any deficiency. These ten pAsurams mercifully were composed by ANdAL, using clouds as messenger, desiring the emperumAn who has AdhiSEshan as his mattress. Those who keep these thamizh pAsurams in their hearts and are capable of reciting them will become his servitors, carrying out kainkaryam everyday.

Source: http://divyaprabandham.koyil.org/index.php/2020/04/nachchiyar-thirumozhi-8-tamil-simple/

adiyEn krishNa rAmAnuja dhAsan

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nAchchiyAr thirumozhi – Simple Explanation – EzhAm thirumozhi – karuppUram nARumO

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

nAchchiyAr thirumozhi

<< ARAm thirumozhi

Unlike sIthAp pirAtti who had to enquire about emperumAn’s experience from hanumAn who came that way, ANdAL has the fortune of enquiring about emperumAn’s experience from emperumAn’s confidential servitor, an AchArya (expert) in emperumAn’s experience. At the end of her dream, a union could have happened with emperumAn. This is the reason ANdAL, reminiscing about the nectar of emperumAn’s lips, is enquiring about it with sangaththAzhwAn the divine conch pAnchajanyam. The reasons for enquiring about the nectar of  emperumAn’s lips are:

  1. Just as there are hunchbacks and dwarfs in the queen’s private quarters who exist for the happiness of the king and queen, the divine conch is always present with emperumAn, without separating, including during confidential times.
  2. Whenever emperumAn keeps the conch in his divine mouth to blow it, the conch always drinks the nectar from emperumAn’s mouth.
  3. The divine conch is always with emperumAn, never separating from him. In other words, emperumAn will release the divine disc to destroy his enemies, during which the divine disc separates from emperumAn [for a short period of time]. However, the divine conch will never separate from emperumAn.
  4. Moreover, since the white colour of the divine conch is in stark contract to the dark colour of emperumAn’s divine form, their union is worth experiencing.

For these reasons, since talking to or enquiring with the divine conch is much similar to talking to or enquiring with emperumAn himself, ANdAL is enquiring with the divine conch.

First pAsuram. She tells the divine conch that since he is constantly experiencing the nectar of emperumAn’s mouth, he would have known that taste. She is asking him whether he would reveal that to her.

karuppUram nARumO kamalappU nARumO
thiruppavaLach chevvAydhAn thiththithirukkumO?
marupposiththa mAdhavan than vAych chuvaiyum nARRamum
viruppuRRukkEtkinREn sollAzhi veNsangE!

Oh SrI pAnchajanyAzhwAn who is profoundly white in colour! I ask you desirously about the taste and smell of the divine lips of kaNNapirAn (SrI krishNa) who snapped the tusk of kuvalayApIdam, the regal elephant of kamsa. Will that emperumAn’s divine lips which are reddish in colour have the smell of medicated camphor? Or will they have the smell of lotus flower? Will they have a sweet taste? You have to tell me.

Second pAsuram. Just as the enemies are destroyed, the followers must be nurtured. She tells the divine conch that just as he [conch] was born and he grew up only for the sake of others, his activities too should be like that only.

kadalil piRandhu karudhAdhu panchasanan
udalil vaLarndhu pOy UzhiyAn kaiththalath
thidaril kudiyERith thIya asurar
nadalaip padai muzhangum thORRaththAy naRchangE

Oh beautiful SrI pAnchajanyAzhwAn! You are were born in the body of a demon panchasanan in the deep sea and grew there. Without considering it, you entered the most eminent place of the divine hand of emperumAn who is there forever. You have the greatness of blowing soundly such that demons suffered. Hence you should do this favour for me.

Third pAsuram. She enjoys the beauty of sangaththAzhwAn.

thadavaraiyin mIdhE saraRkAla chandhiran
idaiyuvAvil vandhu ezhundhAlE pOl nIyum
vada madhuraiyAr mannan vAsudhEvan kaiyil
kudiyERi vIRRirundhAy kOlap perum sangE

Oh beautiful, huge pAnchajanyAzhwAn! Just as moon rises, from the rising mountain, during the time of autumn on a full moon day, you are residing on the divine hand of vAsudhEvan emperumAn who is the king of north mathurA, revealing all your greatness.

Fourth pAsuram. She tells him, who is capable of speaking about confidential matters, to talk about her to emperumAn.

chandhira maNdalam pOl dhAmOdharan kaiyil
andharam onRinRi ERi avan seviyil
mandhiram koLvAyE pOlum valampuriyE!
indhiranum unnOdu selvaththukku ElAnE

Oh conch who has curled to the right! You are staying forever on the divine hand of dhAmOdhara emperumAn like the galaxy of moon, appearing to speak secretive matters. Even indhra, who is opulent, will not match you in the true wealth of servitude.

Fifth pAsuram. She tells the divine conch that other conchnes will not equal him since he is constantly imbibing emperumAn’s nectar of mouth.

unnOdu udanE oru kadalil vAzhvArai
innAr iNaiyAr enRu eNNuvAr illai kAN
mannAgi ninRa madhusUdhan vAy amudham
pannALum uNginRAy pAnchasanniyamE!

Oh pAnchajanyAzhwAn! No one respects the other conches who are living with you in the same ocean. You are the only one who is drinking the nectar of emperumAn’s mouth for a very long time. Hence only you are the fortunate one.

Sixth pAsuram. She is praising him saying that he is fortunate to have a bath in the divine water of emperumAn’s mouth.

pOyth thIrththam AdAdhE ninRa puNar marudham
sAyththIrththAn kaiththalaththE Erik kudikoNdu
sEyth thIrththamAy ninRa sengaNmAl thannudaiya
vAyth thIrththam pAyndhAda vallAy valampuriyE!

Oh conch which has curled on the right side! You do not have to take the trouble of walking long distances in order to take a bath in sacred rivers such as gangA etc [in order to purify yourself]. Instead, you climbed on to the divine hand of kaNNan who uprooted two trees [which had been possessed by two demons] which had stood as trees due to sage nAradha’s curse. You have got the fortune of settling well in the water inside the mouth of sarvESvaran, who has reddish eyes [reflecting affection towards devotees] and you take your bath there forever.

Seventh pAsuram. She praises the good fortune of SrI pAnchajanyam who is lying on the divine hand of emperumAn.

sengamala nANmalar mEl thEnugarum annam pOl
sengaN karumEni vAsudhEvanudaiya
angaith thalam ERi annavasam seyyum
sangaraiyA! un selvam sAla azhagiyadhE

Just like swan which settles and drinks the honey from a freshly blossomed lotus flower, you have climbed on the beautiful divine hand of kaNNan emperumAn who has reddish eyes and black form and are reclining there. Oh pAnchajanya who is the leader among conches! Your wealth of servitude is absolutely great.

Eighth pAsuram. She is mentioning about the anger that all the girls have towards SrI pAnchajanyam.

uNbadhu sollil ulagaLandhAn vAy amudham
kaN padai koLLil kadal vaNNan kaiththalaththE
peN padaiyAr un mEl perum pUsal sARRuginRAr
paN pala seyginRAy pAnchasanniyamE!

Oh pAnchajanya! What you eat is the nectar from the divine mouth of emperumAn who measured all the worlds! Where you sleep is on the divine hand of that emperumAn who has the complexion of ocean! Since you are like this, all the girls are screaming about you. Leaving us all aside, you are indulging in this unjust act. Is this correct?

Ninth pAsuram. Just as in the previous pAsuram, in this too she speaks about how the girls are getting angry with SrI pAnchajanyam.

padhinARAm Ayiravar dhEvimAr pArththiruppa
madhu vAyil koNdARpOl mAdhavan than vAy amudham
podhuvAga uNbadhanaip pukku nI uNdakkAl
sidhaiyArO unnOdu? selvap perum sangE

Oh pAnchajanyam who has the opulence to constantly enjoy emperumAn! Sixteen thousand consorts [of emperumAn] are waiting to imbibe the divine nectar of kaNNan emperumAn. If you alone aggressively imbibe, just like drinking honey, the nectar of emperumAn’s mouth which is to be shared by all the consorts, will those ladies not come for fighting with you?

Tenth pAsuram. She completes the decad by mentioning about the benefit to those who learn these ten pAsurams.

pAnchasanniyaththaip paRpanAbanOdum
vAyndha perum suRRam Akkiya vaN pudhuvai
Eyndha pugazhp pattar pirAn kOdhai thamizh Iraindhum
AyndhEththa vallAr avarum aNukkarE

ANdAL, through these ten pAsurams created a deep relationship between emperumAn and SrI pAnchajanyam. She had incarnated in SrIvillipuththUr. She has absolute greatness of fame and is the daughter of periyAzhwAr. Those who learn these ten pAsurams which have been mercifully composed by ANdAL will also bcome closely related to emperumAn.

Source: http://divyaprabandham.koyil.org/index.php/2020/04/nachchiyar-thirumozhi-7-tamil-simple/

adiyEn krishNa rAmAnuja dhAsan

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nAchchiyAr thirumozhi – Simple Explanation – ARAm thirumozhi – vAraNam Ayiram

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

nAchchiyAr thirumozhi

<< aindhAm thirumozhi

ANdAL had prayed to the cuckoo to unite her with emperumAn. She was very distressed since that did not happen. emperumAn, on the other hand, was waiting for her affection towards him to grow further, in order to unite with her. Even though he had granted knowledge and devotion to nammAzhwAr right at the beginning itself, emperumAn granted him permanent service in paramapadham only after taking him through the stages of parabhakthi (knowledge about emperumAn) and paragyAnam (envisioning emperumAn). Even sIthAp pirAtti had said “I will wait up to one month for the arrivial of perumAL”. But perumAL had said “I cannot stay separated from pirAtti even for a moment”. People such as thrijadai had good dreams about emperumAn and told sIthAp pirAtti about those dreams due to which she was able to sustain herself. On the other hand, ANdAL could sustain herself only if she had the dreams on her own. SAsthras say that emperumAn, remaining awake, gives happiness to people by giving them good dreams when they are asleep. In the same way, he gave her dreams about her marriage with him so that she is able to sustain herself by narrating the dreams to her friend.

First pAsuram. Instead of staying quietly, saying “Let him come; we will then enjoy” she is thinking of his arrival so that she can enjoy from the moment of his arrival.

vAraNam Ayiram sUzha valam seydhu
nAraNa nambi nadakkinRAn enRedhir
pUraNa poRkudam vaiththup puRamengum
thOraNam nAttak kanAk kaNdEn thOzhI! nAn

Oh my dear friend! SrIman nArAyaNa, who is complete in all qualities, is coming around the place in a clockwise fashion, surrounded by a thousand elephants. Golden pUrNa kumbhams (a traditional method of receiving guests with water in pots, covered with mango leaves and coconut) have been placed opposite him. The entire town has been decorated with arches and pillars. I enjoyed all these in my dream.

Second pAsuram. She says that she saw kaNNan entering the wedding pandhal (decorated wedding canopy).

nALai vadhuvai maNam enRu nALittu
pALai kamugu parisudaip pandhaRkIzh
kOL ari mAdhavan gOvindhan enbAn Or
kALai pugudhak kanAk kaNdEn thOzhI! nAn

Oh friend! The auspicious time for the wedding ritual has been fixed for tomorrow. In my dream, I saw a youth who has divine names such as narasimhan, mAdhavan, gOvindhan entering the wedding canopy, which is decorated with areca nut plant with its fruit-sheath.

Third pAsuram. She shares her experience of donning the wedding dress and garland.

indhiran uLLitta dhEvar kuzhAm ellAm
vandhirundhu ennai magaL pEsi mandhiriththu
mandhirak kOdi uduththi maNamAlai
andhari sUttak kanAk kaNdEn thOzhI! nAn

Oh friend! Celestial entities such as indhra et al came here and discussed the wedding arrangements, with me as the bride. I saw in my dream dhurgA (sister of my husband) making me wear the wedding sari and the fragrant garlands.

Fourth pAsuram. She shares the experience of wearing the protective thread which is tied to the wrist at the beginning of the wedding rituals.

nAl thisaith thIrththam koNarndhu nani nalgi
pArppanach chittargaL pallAr edhuththEththi
pUppunaik kaNNip punidhanOdu en thannai
kAppu nAN kattak kanAk kaNdEn thOzhi nAn

Oh friend! I saw in my dream that many brAhmaNa elders had brought sacred water from the four directions. They sprinkled the sacred water all around, chanted vEdhic hymns in high pitch.  I saw them tying the protective thread on my hand along with emperumAn kaNNan who had flower garlands on him.

Fifth pAsuram. She shares her experience of emperumAn entering the wedding canopy and being welcomed with lamp and pUrNa kumbham.

kadhiroLi dhIpam kalasam udan Endhi
sadhir iLa mangaiyar thAm vandhu edhir koLLa
madhuraiyAr mannan adi nilai thottu engum
adhirap pugudhak kaNak kaNdEn thOzhI! nAn

Oh friend! Beautiful young girls, holding auspicious lamps which were radiant like sun’s light and golden pots (pUrNakumbham) came and invited emperumAn, the king of north madhurA. I saw him in my dream, wearing pAdhuka (divine footwear) and walking mercifully, with the earth reverberating under his feet.

Sixth pAsuram. She shares the experience of emperumAn madhusUdhanan carrying out pANigrahaNam (holding her hand, symbolising marriage with his hand).

maththaLam kotta varisangam ninRu Udha
muththudaith thAmam nirai thAzhndha pandhaRkIzh
maiththunan nambi madhusUdhan vandhu ennaik
kaiththalam paRRak kanAk kaNdEn thOzhI! nAn

Oh friend! madhuSudhanan (emperumAn) has completeness of all auspicious qualities. I saw in my dream my aunt’s son (madhusUdhanan) who was going to marry me, carrying out pANigrahaNa, holding my hand in his hand, under the wedding canopy, which was decorated with garlands made of pearls

Seventh pAsuram. She shares her experience of circumambulating agni (ritualistic fire) along with emperumAn.

vAy nallAr nalla maRai Odhi mandhiraththAl
pAsilai nANal paduththup paridhi vaiththu
kAysina mA kaLiRu annAn en kaip paRRi
thI valam seyyak kaNAk kaNdEn thOzhI! nAn

Oh friend! Experts in vEdhas were chanting the great vEdhic hymns, with correct pronunciation. They spread the holy reed grass with fresh leaves and nourished agni (fire) with dry twigs. I saw in my dream kaNNan emperumAn, proud like a wild elephant in exultation, holding my hand and circumambulating agni.

Eighth pAsuram. She shares the experience of stepping on the ammi (a horizontal stone for grinding, used in weddings as symbolic of firmness in the bride to face all issues in married life) in the presence of emperumAn.

immaikkum EzhEzh piRavikkum paRRAvAn
nammai udaiyavan nArAyaNan nambi
semmai udaiya thirukkaiyAl thAL paRRi
ammi midhikkak kaNAk kaNdEn thOzhI! nAn

Oh friend! emperumAn is our refuge in this as well as in all the births to come. He is our lord, complete in all the auspicious qualities. I saw in my dream, that nArAyaNan, kaNNan emperumAn, with his great divine hand (which will hold on to his follower’s feet too), hold my foot and keep it on top of the ammi.

Ninth pAsuram. She shares the experience of carrying out lAja hOmam (ritual in which puffed rice is offered to agni).

varisilai vAL mugaththu ennaimAr thAm vandhittu
eri mugam pAriththu ennai munnE niRuththi
ari mugan achchudhan kai mEl en kai vaiththu
pori mugandhu attak kaNAk kaNdEn thOzhI! nAn

Oh friend! I saw in my dream my brothers, who had their eye brows similar to bow and who had radiant faces, nurture agni, and making me stand in front of agni. I saw them placing my hand on top of the divine hand of emperumAn achyuthan who had a face like a majestic lion and adding puffed rice in my hand (for offering to agni)

Tenth pAsuram. She shares the experience of going around on top of an elephant along with emperumAn, and others bathing them in fragrant water.

kungumam appik kuLir sAndham mattiththu
mangala vIdhi valam seydhu maNa nIr
angu avanOdum udan senRu angu Anai mEl
manjanam Attak kaNAk kaNdEn thOzhI! nAn

Oh friend! I saw in my dream that vermillion was applied on the body; cool sandalwood paste was also applied; emperumAn and I went around the town, on top of an elephant, through the decorated streets. I saw the two of us being bathed with fragrant water.

Eleventh pAsuram. She completes the decad by revealing the benefit to those who recite it.

AyanukkAgath thAn kaNda kanAvinai
vEyar pugazh villipuththUrk kOn kOdhai sol
thUya thamizh mAlai Iraindhum vallavar
vAyu nan makkaLaip peRRu magizhvarE

periyAzhwAr is praised by those born in the clan of brAhmaNas. He is the leader of SrIvillipuththUr. Those who learn this decad, which was mercifully composed by ANdAL, the daughter of periyAzhwAr, which describes how emperumAn kaNNan attained her in marriage, as seen by her in her dreams, will beget children like periyAzhwAr, fully engaged in matters relating to emperumAn, having great qualities and will attain happiness forever.

Source: http://divyaprabandham.koyil.org/index.php/2020/04/nachchiyar-thirumozhi-6-tamil-simple/

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nAchchiyAr thirumozhi – Simple Explananation – aindhAm thirumozhi – mannu perum

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nAchchiyAr thirumozhi

<< nAngAm thirumozhi

Since she did not unite with emperumAn even after engaging in kUdal, she looks at the cuckoo bird which was there with her earlier when she was united with emperumAn. Realising that the bird was knowledgeable and could reply to her words, she falls at the feet of the cuckoo bird, praying to it “Unite me with him”. Considering its ability to reply to her words , she prays to it. Since ANdAL is like sIthAp pirAtti who could tell rAvaNa himself “Unite me with perumAL”, she will not let go of the cuckoo. Here, she is praying it to unite her with emperumAn.

First pAsuram. She is asking the cuckoo, if emperumAn who is capable of protecting everyone properly, does not protect me, whether it is not its duty to set it right.

mannu perum pugazh mAdhavan mAmaNivaNNan maNimudi maindhan
thannai ugandhadhu kAraNamAga en sangizhakkum vazhakku uNdE?
punnai kurukkaththi gyAzhal serundhip podhumbinil vAzhum kuyilE!
panni eppOdhum irundhu viraindhu en pavaLavAyan varak kUvAy

Oh cuckoo bird which lives inside a hole in a grove with different types of trees such as mast-wood, white fig, iron wood, sedge etc! Is it proper that my bangles are falling off my hands because I desired the emperumAn who has befitting, innumerable auspicious qualities, who is the consort of SrI mahAlakshmi, who has the complexion of blue gem stone, who dons a crown embedded with precious gems and who is strong? You should keep reciting in a loud voice the divine names of that emperumAn who has reddish divine lips so that he comes to me soon.

Second pAsuram. If she reveals her present condition, the cuckoo could, hearing that, look for a suitable remedy. Hence, she is explaining her current situation.

veLLai viLisangu idangaiyil koNda vimalan enakku urukkAttAn
uLLam pugundhu ennai naiviththu nALum uyirppeydhuk kUththAttuk kANUm
kaLLavizh seNbagappUmalar kOdhik kaLiththisai pAdum kuyilE
meLLa irundhu mizhaRRi mizhaRRAdhu envEngadavan varak kUvAy

Oh cuckoo who enjoys the essence of the champaka flower which drips with honey and who sings happily! The most supreme entity who is holding in his divine left hand, the divine conch which beckons followers with pure heart, is not manifesting his divine form to me. Moreover, he enters my heart and makes me to rot inside. In order to torture me more, he nourishes my prANa (vital air) everyday, making me languish and treats it as an amusement for him. Instead of staying near me and playing with me with your gibberish way of talking, you should call out to him such that he comes here from thiruvEngadam .

Third pAsuram. She tells the cuckoo to call out such that SrI rAma, who removes our enemies and gives us experience, comes here.

mAdhali thEr munbu kOl koLLa mAyan irAvaNanan mEl saramAri
thAi thalai aRRaRRu vIzhath thoduththa thalaivan varavengum kANEn
pOdhalar kAvil pudhu maNam nARap poRi vaNdin kAmaram kEttu un
kAdhaliyOdu udan vAzh kuyilE! en karumANikkam varak kUvAy

Oh cuckoo which lives with your female, listening to the humming from the beetle in orchards with blossomed flowers which are spreading nice fragrance! I am not seeing the arrival of emperumAn who rained arrows on rAvaNa such that his primary head kept getting severed repeatedly, when mAdhali was acting as the charioteer for SrI rAma while rAvaNa engaged in magical warfare. Hence you should cry out such that the emperumAn who has a complexion like bluish gemstone comes here.

Fourth pAsuram. She says that the cuckoo should call such that the beautiful emperumAn who has garuda as his flag comes to her place.

enburugi inavEl nedum kaNgaL imai porundhA palanALum
thunbak kadal pukku vaigundhan enbadhOr thONi peRAdhu uzhalginREn
anbudaiyAraip pirivuRunOy adhu nIyum aRidhi kuyilE!
ponburai mEnik karudak kodiyudaip puNNiyanai varak kUvAy

Oh cuckoo! Bones are melting and the two long, expansive eyes which are like spears, refuse to sleep. For a very long time, I am immersed in the ocean of separation [from emperumAn], and am distressed here, unable to get the ship vishNupOdham (SrIvaikuNtanAthan as a boat) who will take me to SrIvaikuNtam. Don’t you too know the suffering caused by the separation of those who are dear to us? You should call out such that kaNNan, who has a golden form and who has garuda as his flag, comes here.

Fifth pAsuram. She is asking the cuckoo whether he would call such that the emperumAn who mercifully measured the worlds would come here so that she could see him.

mennadai annam parandhu viLaiyAdum villipuththUr uRaivAn than
ponnadi kANbadhOr AsaiyinAl en porukayaR kaNNiNai thunjA
innadisilOdu pAl amudhUtti eduththa en kOlak kiLiyai
unnodu thOzhamai koLLuvan kuyilE! ulagaLandhAn varak kUvAy

SrIvillipuththur has expansive area so that swans, which walk with a slow gait, could play by spreading well. My eyes which fight with each other and which are like carp fish, refuse to sleep since they are desirous of seeing the beautiful, gold-like divine feet of emperumAn who has mercifully taken residence at SrIvillipuththUr. Oh cuckoo! Call such that the emperumAn who measured the worlds mercifully, comes here. If you do this, I will make my parrot, which I have nourished with sweet rice and milk rice, to be friendly with you.

Sixth pAsuram. emperumAn is the root cause for my sustaining my life. If you call such that he comes here, I will keep my head at your feet till I live.

eththisaiyum amarar paNindhu Eththum irudIkEsan vali seyya
muththanna veNmuRuvaL seyya vAyum mulaiyum azhagazhindhEn nAn
koththalar kAvil maNiththadam kaNpadai koLLum iLam kuyilE en
thaththuvanai varak kUgiRRiyAgil thalai allAl kaimmARilEnE

Oh a little cuckoo who is sleeping in a beautiful place inside an orchard which has blossomed with flowers! hrishIkESan (one who has the senses of his followers under his control) has the greatness of celestials saluting and worshipping him in all directions. Since he is not manifesting himself to me and is making me to suffer, I have lost my beauty in matters related to my pearl like white teeth, my complexion and my bosom. If you call such that emperumAn, who is the root cause for me to be alive, comes here, I do not know of any return of favour other than keeping my head on your feet forever.

Seventh pAsuram. She is asking the cuckoo if he would call the emperumAn who has beautiful weapons.

pongiya pARkadal paLLi koLvAnaip puNarvadhOr AsaiyinAl en
kongai kiLarndhu kumaiththuk kudhugaliththu Aviyai Agulam seyyum
anguyilE! unakkenna maRaindhuRaivu? Azhiyum sangum oNthaNdum
thangiya kaiyavanai varak kUvil nI sAlath tharumam peRudhi

Oh beautiful cuckoo! Desirous of joining with emperumAn who is reclining on thiruppARkadal (milky ocean) with agitating waves, my stout bosoms are melting my life joyously and bewildering me. What purpose would it serve you, if you are in hiding? If you call such that emperumAn who has divine hands which have the divine disc, divine conch and divine mace fitting well,  comes here, you would have performed a very noble deed.

Eighth pAsuram. She tells the cuckoo to call so that emperumAn who is thirumAl (consort of SrI mahAlakshmi) comes here.

sArngam vaLaiya valikkum thadakkaich chadhuran poruththam udaiyan
nAngaL emmilirundhu ottiya kachchangam nAnum avanum aRidhum
thEngani mAmbozhil sendhaLir kOdhum siRu kuyiE! thirumAlai
Angu viraindhu ollai kUgiRRiyAgil avanai nAn seyvana kANE

Oh young cuckoo who is pecking tender red leaves with his beak in a mango grove with mango fruits! The most capable emperumAn who has huge divine hands which have the power to draw the bow Sarngam, is a great expert on love matters too. The two of us know very well the secret oath that we had taken together. If you do not call that emperumAn who is at a far distance, you would see for yourself as to how I torture him.

Ninth pAsuram. She tells the cuckoo either to call emperumAn or to get back her bangles [from him].

paingiLi vaNNan sirIdharan enbadhOr pAsaththu agappattirundhEn
pongoLi vaNdiraikkum pozhil vAzh kuyilE! kuRikkoNdu idhu nI kEL
sangodu chakkaraththAn varak kUvudhal ponvaLai koNdu tharudhal
inguLLa kAvinil vAzhak karudhil iraNdaththonREl thiNNam vENdum

Oh cuckoo which is living happily in a garden where resplendent beetles are humming! Listen carefully to what I have to say. I am caught in the unique web of thirumAl who has the complexion of a green parrot. If you desire to live in this garden, you should either call such that emperumAn, who has the divine disc and divine conch, comes here or you should get back the golden bangles which I had lost.

Tenth pAsuram. She threatens that she will mete out punishment to the cuckoo if he does not get emperumAn to that place.

anRu ulagam aLandhAnai ugandhu adimaikkaN avan seyya
thenRalum thingaLum UdaRuththu ennai naliyum muRaimai aRiyEn
enRum ikkAvil irundhirundhu ennaith thadhaiththAdhE nIyum kuyilE
inRu nArAyaNanai varak kUvAyEl inguththai ninRum thurappan

During the time when mahAbali was very powerful, I had desired to carry out service to emperumAn, who mercifully measured the worlds. Since he denied that to me, I was ailing. At that time, I did not know the reason for gentle breeze and the full moon entering inside me and torturing me. Oh cuckoo! Stay in this garden forever, without torturing me. If you do not call to make emperumAn come here today, I will drive you away from this garden.

Eleventh pAsuram. She says in the end that those who learn this decad will get the benefit in line with their svarUpam (basic nature)

viNNuRa nINdu adi thAviya maindhanai vERkaN madandhai virumbi
kaNNuRa en kadal vaNNanaik kUvu karunguyilE! enRa mARRam
paNNuRu nAnmaRaiyOr pudhuvai mannan battar pirAn kOdhai sonna
naNNuRu vAsaga mAlai vallAr namO nArAyaNA enbArE

ANdAL, the daughter of periyAzhwAr who is the leader of SrIvillipuththUr inhabited by SrIvaishNavas who are capable of reciting the four vEdhas with music, has eyes like spear and gentle qualities. She desired emperumAn who has the greatness of growing such that his divine feet stretched to ether, pervading all the places. She told a cuckoo “Oh black cuckoo! Call out such that I could see that emperumAn” and composed these pAsurams. Those who can recite these pAsurams which praise emperumAn well, will get to serve emperumAn confidentially by singing, forever.

Source: http://divyaprabandham.koyil.org/index.php/2020/04/nachchiyar-thirumozhi-5-tamil-simple/

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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nAchchiyAr thirumozhi – Simple Explanation – nAngAm thirumozhi – theLLiyAr palar

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nAchchiyAr thirumozhi

<< mUnRAm thirumozhi

emperumAn, after taking away the robes of herd-girls, climbed on to a kurundham tree. The girls prayed to him and reviled him, and somehow got back their robes. emperumAn and the girls united together and enjoyed. However, since no happiness can last forever in this samsAram, emperumAn separated from them and stopped their happiness. The girls thought that even if he takes away their robes, it is better to be with him and engage in kUdal. kUdal is similar to fortune telling. In villages, girls will think of an event which they want to happen and draw a circle in sand, closing their eyes. If the circle gets joined correctly, then they believe that whatever event they had thought initially would come true [i.e. it will happen]. Since bhagavath vishayams (matters related to emperumAn) are great and sweet, they will make his devotees who are very much affectionate towards him to attain him somehow, even if they have to hold on to achEthana (insentient) entities [such as kUdal]. If he doesn’t create bewilderment in his followers when separated from him, it will appear that there is no greatness to emperumAn! Thus, in this padhigam [decad] they engage in kUdal to attain kaNNan.

First pAsuram. emperumAn who is like a bridegroom at thirumAlirunjOlai, is reclining at SrIrangam. Desiring confidential service to SrIrangam emperumAn, she is trying out kUdal (fortune-telling)

theLLiyAr palar kai thozhum dhEvanAr
vaLLal mAlinjOlai maNALanAr
paLLi koLLum idaththu adi kottida
koLLumAgil nI kUdidu kUdalE

Oh circle! The most supreme among all, who is worshipped as their lord by nithyas (permanent residents of SrIvaikuNtam) and mukthas (those who have reached SrIvaikuNtam from samsAram) who have clear knowledge, who is magnanimous and who is mercifully residing at thirumAlirunjOlai is reclining divinely at SrIrangam. If that emperumAn thinks that he would ask me to carry out servitude to his divine feet, you make it happen [by forming the correct circle].

Second pAsuram. She is saying “It appears that emperumAn is observing some means in order to attain me. Will you help me in this cause?”.

kAttil vEngadam kaNNapura nagar
vAttaminRi magizhndhuRai vAmanan
OttarA vandhu en kaippaRRi thannodum
kUttumAgil nI kUdidu kUdalE

Oh circle! If emperumAn who is residing with joy, permanently at thirumAlirunjOlai, which is inside a forest, and at thirukkaNNapuram which is inside a town, and who incarnated as vAmana will come running to me, hold my hand and take me with him, you join as a full circle and make it happen.

Third pAsuram. She is confirming with kUdal whether kaNNan will come.

pUmagan pugazh vAnavar pORRudhaR
kAmagan aNi vANudhal dhEvaki
mAmagan migu sIr vasudhEvar tham
kOmagan varil kUdidu kUdalE

Oh circle! He is the supreme entity apt to be praised by brahmA, who was born in the divine, lotus like navel of emperumAn, and the famed nithyasUris. He is the eminent son of dhEvaki pirAtti who has a beautiful, radiant forehead. He is the majestic son of SrI vasudhEva, who has multitudinous auspicious qualities. If such kaNNan would come to me, you join as a full circle and make it happen.

Fourth pAsuram. She checks with kUdal whether kaNNan who carried out amazing activities would come.

AychchimArgaLum Ayarum anjida
pUththa nIL kadambERip pugap pAyndhu
vAyththa kALIyan mEl nadam Adiya
kUththanAr varil kUdidu kUdalE

Oh circle! He jumped from the kadamba (Indian oakwood) tree which is tall and blossomed with flowers, such that his feet entered the waters [of yamunA], scaring the herd girls and the boys. He, who is an expert in dancing, danced on the head of the snake kALiyan who is fortunate (since emperumAn’s divine feet came on his head). If such kaNNan would come to me, you join as a full circle and make it happen.

Fifth pAsuram. She checks with kUdal to see if kaNNan who has the basic nature of destroying his enemies, would come.

mAda mALigai sUzh madhuraip padhi
nAdi nantheruvin naduvE vandhittu
Odai mA madha yAnai udhaiththavan
kUdumAgil nI kUdidu kUdalE

kaNNan kicked and killed kuvalayApIdam, [the royal elephant of kamsan] which was caparisoned and which was in exult. If such kaNNan searches our street in madhurA city, which is surrounded by palaces with huge mansions, and joins us such that everyone would look at us, you join as a full circle and make it happen.

Sixth pAsuram. She checks with kUdal to see if one who incarnated before her and for her, would come and unite with her.

aRRavan marudham muRiya nadai
kaRRavan kanjanai vanjanaiyinAl
seRRavan thigazhum madhuraippadhi
koRRavan varil kUdidu kUdalE

Oh circle! He had been here only for me; he had taken baby steps such that the marudha trees (yamaLArjuna trees in which two demons had pervaded) split and crashed; he killed kamsan deceitfully. If that kaNNan, who is the king of the radiant mathurA city would come to me, you join as a full circle and make it happen.

Seventh pAsuram. She checks with kUdal to see if kaNNan who annihilated all his enemies would come to unite with her.

anRu innAdhana sey sisupAlanum
ninRa nIL marudhum erudhum puLLum
venRi vEl viral kanjanum vizha mun
konRavan varil kUdidu kUdalE

Oh circle! SiSupAla had been induging in evil acts in earlier times; the twin marudha trees were standing erect; seven bulls were ready for a fight; demon bakAsura came in the form of a stork; kamsan had a victorious spear and strength. kaNNan annihilated them all in such a way that everyone saw those acts. If such kaNNan would come to me, you join as a full circle and make it happen.

Eighth pAsuram. She has eagerness and affection. He is protector and a simple entity too. She asks whether, in this state, he will come.

Aval anbudaiyAr tham manaththanRi
mEvalan virai sUzh thuvarApadhik
kAvalan kanRu mEyththu viLaiyAdum
kOvalan varil kUdidu kUdalE

Oh circle! He will not engage with anything other than the hearts of those who have eagerness and affection for him. He is the protector of the fragrant dhwArakA. He is gOpAlan (protector of cows) who plays with calves. If such kaNNan would come to me, you join as a full circle and make it happen.

Ninth pAsuram. She checks with kUdal to see if he, who measured the worlds which were his possession, will accept her too with him.

koNda kOlak kuRaL uruvAych chenRu
paNdu mAvali than peru vELviyil
aNdamum nilanum adi onRinAl
koNdavan varil kUdidu kUdalE

Oh circle! He had mercifully gone to the plalce where mahAbali was carrying out rituals, decked with beautiful ornaments, as vAmana. He measured the upper and lower worlds with one step each, as thrivikrama. If such thrivikrama would come to me, you join as a full circle and make it happen.

Tenth pAsuram. She checks with kUdal to see if emperumAn who protected gajEndhrAzhwAn would come and protect them too.

pazhagu nAnmaRaiyin poruLAy madham
ozhugu vAraNam uyya aLiththa em
azhaganAr aNi Aychchiyar sindhaiyuL
kuzhaganAr varil kUdidu kUdalE

Oh circle! He [emperumAn] is the inner meaning of the four timeless vEdhas. He showered his mercy on the exulting gajEndhrAzhwAn so that he could live after getting his sorrows removed. He has the beauty which attracts us. He stays tenderly in the hearts of the cowherd girls. Is such kaNNan would come, you join as a full circle and make it happen.

Eleventh pAsuram. She completes the decad by stating the benefit for those who learn it.

Udal kUdal uNardhal puNardhalai
nIdu ninRa niRai pugazh Aychchiyar
kUdalaik kuzhaRkOdhai mun kURiya
pAdal paththum vallArkku illai pAvamE

The cowherd girls have been engaging for a long time in Udal, love-quarrel (with emperumAn) and then uniting with him. They remind about faults and engage in union again. ANdAL [I], having beautiful tresses, composed these ten pAsurams about engaging with kUdal of such cowherd girls who have complete greatness. Those who are capable of reciting these pAsurams will not have the sin of being separated from emperumAn and consequent suffering.

Source: http://divyaprabandham.koyil.org/index.php/2020/04/nachchiyar-thirumozhi-4-tamil-simple/

adiyEn krishNa rAmAnuja dhAsan

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nAchchiyAr thirumozhi – Simple Explanation – mUnRAm thirumozhi – kOzhi azhaippadhan

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nAchchiyAr thirumozhi

<< iraNdAm thirumozhi

In the previous decad, ANdAL and other herdgirls were together [in a happy frame of mind]. Looking at this, the parents of the girls thought “If we allow them to continue like this, they will go overboard in their happiness due to their union and may even die”. Hence they separated the girls from kaNNan and locked them up in cellars. In this state, both kaNNan and the girls started languishing separately [unable to see each other]. Looking at this, the parents and relatives thought “If we continue to separate them, they will die. If we allow the girls to be with kaNNan, that too will become disastrous. Hence we will allow them to engage in the ritual called as pani nIrAttam (taking bath in the river very early in the morning) so that they will get good husbands. During that time we will allow them to be with kaNNan for a short time and will not bother about that”. They told the girls to have bath in the river before dawn. Since kaNNan was keeping a constant watch on them, he came to know of this, and followed them to the river early in the morning. However cautious the girls were, kaNNan followed them to the same river where they had gone for their bath. Being herdgirls, ther disrobed at the bank of the river and entered the river for their bath. kaNNan who came there, took away all the robes and climbed on to a kurundham tree nearby. Once the girls came out of the river after their bath, finding that their robes were not available where they had left them, became perplexed and thought “Did the sky take them away? Did the directions take them away? Did the river take them away or did kaNNan take them away?” They then saw kaNNan atop the kurundham tree and guessed what had happened. They decided that just as he had followed them and stolen the robes from them without their knowledge, they too should get them back from him somehow or the other. They requested him in various ways and in the end, told him of their troubles. He then returned their robes and was with them happily.

First pAsuram. Stating the troubles that they are suffering from, the girls worship with folded hands and seek the robes.

kOzhi azhaippadhan munnam kudaindhu nIrAduvOn pOndhOm
Azhiyam selvan ezhundhAn aravaNai mEl paLLi koNdAy!
Ezhaimai ARRavum pattOm ini enRum poygaikku vArOm
thOzhiyum nAnum thozhudhOm thugilaip paNiththaruLAyE

Oh one who is lying on the mattress of thiruvandhAzhwAn (AdhiSEshan)! In order to bathe by immersing well in the river, we came here before the rooster called [before dawn]. Now, the opulent sun has also risen. We are suffering a great deal here. Hereafter, we will not come to this river. Friends and I are worshipping you with folded hands. Please give us our robes, mercifully.

Second pAsuram. kaNNan thought that they are asking for robes instead of being united with him. Hence, he took a few robes which were still lying on the river bank and climbed on to the tree. Seeing that, the girls are sorrowfully asking him to give them back their robes.

idhuven pugundhadhu! ingandhO! ippoygaikku evvARu vandhAy?
madhuvin thuzhAy mudi mAlE! mAyanE! engaL amudhE!
vidhiyinmaiyAl adhu mAttOm viththagap piLLAy! viraiyEl
kudhi koNdu aravil nadiththAy! kurundhidaik kURai paNiyAy

Whatever happened here! Alas! Through which way did you come to the river? Oh the great person who has donned a thuLasi garland on the crown with honey dripping! Oh one who has amazing activities! Oh one who is sweet like nectar to us! Since we are not fortunate, we cannot agree to be with you. Oh one who has wondrous activities! Don’t be hasty. Oh one who jumped on to [the poisonous] snake kAliyan and danced! You should mercifully give us the robes which you have kept on the kurundham tree.

Third pAsuram. Believing  him when he said that he will return the robes to them, a few girls came out of the river. When he started speaking dear words to them, they said that they will leave the place if he gave them back their robes.

ellE! Idhenna iLamai? emmanimAr kANil ottAr
pollAngu IdhenRu karudhAy pUngurundhu ERi iruththi
villAl ilangai azhiththAy! nI vENdiyadhellAm tharuvOm
pallArum kANAmE pOvOm pattaip paNiththaruLAyE

Oh one who destroyed lankA with the bow! Alas! What sort of sport is this! If our mothers come to know of what happened here, they will not let us into the house. You are not even thinking that it is improper on our part to be like this without our robes. You have climbed on to the kurundham tree which has blossomed flowers. We will give you whatever you desire. We will walk to our houses in such a way that no one sees us. Mercifully give us our silken robes.

Fouth pAsuram. As they were talking like this, he indulged in some activities which made them fearful. Seeing that, they tell him their sorrows and pray for his mercy.

parakka vizhiththu engum nOkkip palar kudaindhAdum sunaiyil
arakka nillA kaNNa nIrgaL alamuruginRana vA pArAy
irakkamEl onRum ilAdhAy! ilangai azhiththa pirAnE!
kurakkarasu AvadhaRindhOm kurundhidaik kURai paNiyAy

Oh one who destroyed lankA! Many people are having their bath in this lake. Look in all the directions around the banks of this place and see the tears rolling down our faces, even as we try to control them. Oh one who has no sympathy! We have realised that you are the leader of monkeys which climb trees. Mercifully give the robes which are on top of the kurundham trees.

Fifth pAsuram. Since ANdAL was born in the clan of mumukshus (clan of AzhwArs, who desired to be liberated), she knows the divine mind of emperumAn. When gajEndhrAzhwAn (elephant troubled by crocodile) called, he came immediately without looking at his greatness. Keeping this in mind, she says that they are suffering more than the trouble which gajEndhrAzhwAn suffered and hence he should give their robes.

kAlaik kadhuviduginRa kayalodu vALai viravi
vElaip pidiththu ennaimArgaLOttil enna viLaiyAtto?
kOlach chiRRAdai palavum koNdu nI ERi irAdhE
kOlam kariya pirAnE! kurundhidaik kURai paNiyAy

Oh emperumAn who has a dark divine form! Carp fish and scabbard fish are biting our legs, together. If our brothers come to know that you are troubling us like this, they will come running with their spears to drive you away; will that not end in another type of game? Instead of dressing up with beautiful short dresses and sitting on the kurundham tree, you should mercifully give us our robes.

Sixth pAsuram. Here, they mention about how they are troubled by the lotus stalks and pray to him.

thadhaththavizh thAmaraip poygaith thALgaL em kAlaik kadhuva
vidaththEL eRindhAlE pOla vEdhanai ARRavum pattOm
kudaththai eduththu ERavittuk kUththAda valla em kOvE!
padiRRai ellAm thavirndhu engaL pattaip paNindharuLAyE

The stalks of the lotus plants in the pond, which is expansive and has lotus flowers, are biting our legs. We are suffering as if we had been stung by poisonous scorpions. Oh our leader who is capable of throwing up pots and dancing! You should stop the mischief that you are doing and mercifully give us our silken robes.

Seventh pAsuram. They tell him not to trouble girls like them and do unjustful acts.

nIrilE ninRu ayarkkinROm nIdhi allAdhana seydhAy
Uragam sAlavum sEyththAl Uzhi ellAm uNarvAnE
Arvam unakkE udaiyOm ammanaimAr kANil ottAr
pOra vidAy engaL pattaip pUngurundhu ERi irAdhE

Oh one who is thinking of protecting everyone even during the time of deluge, when none is present! We are suffering, standing in water. You are doing unjustful acts. Our houses and the village are far from here, even if we want to escape from you. Alas! Even if you trouble us like this, we are very affectionate towards you. If our mothers see us together with you, they will not allow us [to come here again]. Mercifully give us our silken robes. Do not sit on top of the kurundha tree which has well blossomed flowers.

Eighth pAsuram. Relatives in whose presence you will feel ashamed have come here. Do not carry out mischiefs in their presence and feel ashamed.

mAmimAr makkaLE allOm maRRu ingu ellArum pOndhAr
thUmalark kaNgaL vaLarath thollai irAth thuyilvAnE
sEmamEl anRidhu sAlach chikkena nAm idhu sonnOm
kOmaLa Ayar kozhundhE! kurundhidaik kURai paNiyAy

Oh one who is lying with eyes, which are like very pure flowers to sleep, after carrying out mischievous acts in earlier times (during daytime)! Among those present here are not only the daughters of your aunts, but there are other relatives too such as your aunts and their mothers. These mischievous acts of yours are not appropriate. We have spoken these words truthfully. Oh one who is like a tender sprout for the clan of herdsmen! You should mercifully give us our robes.

Ninth pAsuram. emperumAn will be in two states – he will carry out tasks for those who celebrate [worship] him; he will also carry out tasks for those who abuse him. Since they did not get any benefit by praising him, they now decide that they will abuse him and see if that gives them benefit.

kanjan valai vaiththa anRu kAriruL ellil pizhaiththu
nenju thukkam seyyap pOndhAy ninRa ik kanniyarOmai
anja urappAL asOdhai ANAda vittittirukkum
vanjagap pEychchi pAl uNda masimaiyilee! kURai thArAy

During the time when kamsan [kaNNan’s maternal uncle] wanted to kill you, you escaped in a night of utter darkness and came here to give sorrow to the youthful girls who are standing in this lake. yaSOdhAp pirAtti will not scold you to make you fearful. She allows you to the extent that you carry out mischiefs. Oh the shameless one who drank the milk and life of pUthanA [demon]! Give us our robes.

Tenth pAsuram. ANdAL completes the decad by stating the benefit for those who learn this decad.

kanniyarOdu engaL nambi kariya pirAn viLaiyAttai
ponniyal mAdangaL sUzhndha pudhuvaiyar kOn battan kOdhai
innisaiyAl sonna mAlai Iraindhum vallavar thAm pOy
manniya mAdhavanOdu vaigundham pukku iruppArE

kaNNapirAn (SrI krishNa) who is our lord and who has a dark complexion, indulged in divinely playful acts  with us, the cowherd girls. ANdAL (I) , the daughter of periyAzhwAr, who is the leader of those who live in SrIvillipuththUr which is surrounded by beautiful golden mansions, mercifully composed those acts  as pAsurams with sweet music. Those who are capable of learning these ten pAsurams will go through the archirAdhi mArgam (the path of brightness), reach SrIvaikuNtam  and live with great experience together with SrIman nArAyaNan who lives permanently there.

Source: http://divyaprabandham.koyil.org/index.php/2020/04/nachchiyar-thirumozhi-3-tamil-simple/

adiyEn krishNa rAmAnuja dhAsan

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nAchchiyAr thirumozhi – Simple Explanation – iraNdAm thirumozhi – nAmam Ayiram

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

nAchchiyAr thirumozhi

<< mudhal thirumozhi

emperumAn felt sad that he had let them [ANdAL and other cowherd girls] down since they had fallen at the feet of another deity, manmadha, like this. During the time when he was in thiruvAyppAdi (SrI gOkulam), as SrI krishNa, the herdspeople offered a feast to indhra. Seeing that they were offering a feast to some other deity when he was there, he made them offer the feast to gOvardhana hill and ate the feast himself. In the same way, ANdAL and her friends, who trusted only him, had gone to another deity when he was there. Sensing that it was because of him that they went to another deity, he decided that he should not make them wait any longer and went to their place. But they, being angry with him, disregarded him and were building sand castles. Seeing this, he wanted to destroy their sand castles and they wanted to prevent him. This led to love quarrel and union and then again, separation.

First pAsuram. Since this is the (thamizh) month of panguni, a time when manmadha visits, we are building houses of sand. It is not proper on your part to destroy these.

nAmam Ayiram Eththa ninRa nArAyaNA! naranE! unnai
mAmi than maganAgap peRRAl emakku vAdhai thavirumE
kAman pOdharu kAlam enRu panguni nAL kadai pAriththOm
thImai seyyum sirIdharA! engaL siRRil vandhu sidhaiyElE

There are two interpretations to the first line of the verse – 1) Celestial entities are praising the thousand names of SrIman nArAyaNa since he incarnated as rishis (sages) nArAyaNa (supreme entity) and as nara (human being) forms; 2) nithyasUris are praising the thousand names of SrIman nArAyaNa since he, who is in SrIvaikuNtam as nArAyaNa, incarnated as SrI rAma, a nara (human being). Oh such emperumAn! Just because yaSOdhAp pirAtti sired you as her son, will we get liberated from our troubles? This being the month of panguni, when manmadha visits, we decorated the path in which he would come. Oh who indulges in mischievous acts and who is the consort of SrI mahAlakshmi! Do not come to our place to destroy our little sand houses.

Second pAsuram. The cowherd girls [ANdAL and her friends] tell emperumAn “Do not destroy the sand houses which we have built with lot of effort”.

inRu muRRum mudhugu nOva irundhizhaiththa ichchiRRilai
nanRum kaNNuRa nOkki nAngoLum Arvam thannaith thaNigidAy
anRu pAlaganAgi Alilai mEl thuyinRa em AdhiyAy!
enRum un thanakku engaL mEl irakkam ezhAdhadhu em pAvamE

Fulfil our desire of enjoying the little house which we have built staying in the same place, without moving, with such lot of effort that our backs are aching. Oh one who lay down as an infant on a tender banyan leaf during deluge, and who became our causative factor! The reason for the absence of affection in you towards us all the time is our sins alone.

Third pAsuram. They tell him to stop destroying their little houses and torturing them through his glance.

guNdunIr uRai kOLarI! madha yAnai kOL viduththAy unnaik
kaNdu mAl uRuvOngaLaik kadaik kaNgaLittu vAdhiyEl
vandal nuNmaNal theLLi yAm vaLaik kaigaLAl siramappattOm
theNdhiraik kadal paLLiyAy!  engaL siRRil vandhu sidhaiyElE

Oh one who is lying in the deep ocean of deluge like a powerful lion! Oh one who removed the sorrow which befell gajEndhrAzhwAn (the elephant)! Don’t torture us, who are desirous of you after seeing you, with your glance. We have built these little houses with lot of effort from sieved alluvial soil with our hands, wearing bangles. Oh one who is having the milky ocean with its clear waves as the divine mattress! Do not come here and destroy our little sand houses.

Fourth pAsuram. They tell him not to destroy their sand houses by bewildering them with his face which acts as a magical hymn.

peyyumA mugil pOl vaNNA! undhan pEchchum seygaiyum engaLai
maiyal ERRi mayakka un mugam mAya mandhiram thAn kolO?
noyyar piLLaigaL enbadhaRku unnai nOva nAngaL uraikkilOm
seyya thAmaraik kaNNinAy! engaL siRRil vandhu sidhaiyElE

Oh one who has the divine complexion of a dark cloud which is pouring rain! Is your divine face like a magical powder which bewilders and perplexes us through your lowly words and activities? Oh one who has reddish lotus like divine eyes! Fearing that you will say “These are lowly, little girls” we are not saying anything about you and making you to feel sad. Do not come and destroy our little sand houses.

Fifth pAsuram. They ask him whether he is not seeing that they are not getting angry with whatever he was doing.

veLLai nuNmaNal koNdu siRRil vichiththirappada vIdhi vAyth
theLLi nAngaL izhaiththa kOlam azhiththiyAgilum undhan mEl
ullAm Odi urugal allAl urOdam onRumilOm kaNdAy
kaLLa mAdhavA! kEsavA! un mugaththana kangaL allavE

Oh mAdhava who has deceptive activites! Oh kESava! We have built these sieved, beautiful, small houses with fine, white sand in the street, such that everyone is amazed. Even if you destroy them only our hearts will break and melt, but we will not get even a little bit angry with you. Don’t you have eyes on your divine face? You can see for yourself, with those eyes.

Sixth pAsuram. You are thinking of something else when you say that you wil destroy the little sand houses. We do not understand it, they say.

muRRilAdha piLLaigaLOm mulai pOndhilAdhOmai nAL thoRum
siRRil mElittukkoNdu nI siRidhu uNdu thiNNena nAm adhu
kaRRilOm kadalai adaiththu arakkar kulangaLai muRRavum
seRRu ilangaiyaip pUsal Akkiya sEvagA! Emmai vAdhiyEl

Oh warrior who built a dam across the ocean, destroyed the entire clan of demons and converted lankA into a battleground! We are small girls with bosoms yet to rise. There is an inner meaning to your acts of destroying the little sand houses that we built. We have not learnt that meaning. Do not trouble us.

Seventh pAsuram. We are ordering you in the name of your divine consorts. Do not destroy our little sand houses.

pEdham nangu aRivArgaLOdu ivai pEsinAl peridhu insuvai
yAdhum onRu aRiyAdha piLLagaiLOmai nI nalindhu en payan?
OdhamA kadal vaNNA! un maNavAttimArodu sUzhaRum
sEdhu bandham thiruththinAy! engaL siRRil vandhu sidhaiyElE

If you speak these words with those who are experts in knowing the different ways of your speaking, it will be sweet for you. What is the benefit for you in troubling ignorant girls like us? Oh one who has the complexion of ocean with waves! Oh one who built a dam across the ocean! We are ordering you in the name of your divine consorts. Do not come here and destroy our little sand houses.

Eighth pAsuram. They tell him to understand that however sweet an entity may be, if one has bitterness in the heart, it will not taste well.

vatta vAych chiRu thUdhaiyOdu siRu suLagum maNalum koNdu
ittamA viLaiyAduvOngaLaich chiRRil Idazhiththu en payan?
thottu udahiththu naliyEl kaNdAy sudar chakkaram kaiyil EndhinAy!
kattiyum kaiththAl innAmai aRidhiyE kadal vaNNanE!

Oh emperumAn who is holding the radiant divine disc on your divine hand! Oh one who has the form of the ocean! What is the benefit for you in destroying repeatedly the little houses which we build with small earthern pots  with round mouth, winnow and sand? Do not trouble by touching with your hand and kicking with your foot. When the heart is bitter, don’t you know that even a block of sugar will taste bitter?

Ninth pAsuram. They talk to one another about how they had united with kaNNa and enjoy the experience.

muRRaththUdu pugundhu nin mugam kAttip punmuRuval seydhu
siRRilOdu engaL sindhaiyum sidhaikkak kadavaiyO? gOvindhA!
muRRa maNNidam thAvi viNNuRa nINdaLandhu koNdAy! emmaip
paRRi meyppiNakkittakkAl indhap pakkam ninRavar en sollAr?

Oh gOvindha! Oh one who measured the entire earth with one foot and stretched the other foot towards the sky to measure all the worlds in the upper regions! Will you come into our courtyard, show your divine face with a smile and destroy our hearts and the little houses? Beyond that, if you come closer and embrace us, what will the people of this place say?

Tenth pAsuram.  She completes the decad by stating the benefit which will accrue to those who recite these ten pAsurams, knowing their meanings.

sIthai vAy amudham uNdAy! engaL siRRil nI sidhaiyEL enRu
vIdhi vAy viLaiyAdum Ayar siRumiyar mazhalaich chollai
vEdha vAyth thozhilArgaL vAzh villipuththUr man vittuchiththan than
kOdhai vAyth thamizh vallavar kuRaivinRi vaigundham sErvarE

Oh one who drank the nectar of sIthAppirAtti’s lips! The little cowherd girls, playing on the street, told emperumAn “Do not destroy our little houses”. Those who imbibe these words and recite the ten pAsurams composed by ANdAL who is the daughter of periyAzhwAr, who in turn is the leader of SrivillipuththUr where people who are great and carry out activities aligned with vEdhas live, will reach SrIvaikuNtam without any shortcoming.

Source: http://divyaprabandham.koyil.org/index.php/2020/04/nachchiyar-thirumozhi-2-tamil-simple/

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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