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nAchchiyAr thirumozhi

<< padhinmUnRAm thirumozhi

In thiruppAvai, ANdAL had established prApyam (end benefit) and prApakam (means to achieve it). Since she did not get the end benefit then itself, she became perplexed and in nAchchiyAr thirumozhi, fell at the feet of kAman (deity for love) initially. After that, she went for the early morning bath (paninIrAttam); tried her hand at completing the circle for finding if her wish would get fulfilled; heard the words of cuckoo; desired to see emperumAn in person but since it did not fructify, enjoyed him in her dreams, sustaining herself; enquired from SrI pAnchajanyAzhwAn about the divine nectar of emperumAn’s divine mouth; enquired about emperumAn with clouds, sent those clouds as messenger to him; became sorrowful after seeing that flowers which were blossoming, reminded her of emperumAn, told how they tortured her; reminisced on how she was born as a girl, and still not finding emperumAn, she consoled herself that he will come for the sake of periyAzhwAr, felt sorrowful since he didn’t come even for that; prayed to those who were nearby to somehow take her to places where he dwelt; asked them to bring articles such as vestment, garland etc to sustain herself; even then emperumAn did not come.

Though she was born in the prapanna kulam (clan of those who had surrendered to emperumAn) the reason for her condition is her excessive affection for emperumAn. emperumAn was also waiting for her to attain the state of paramabhakthi (existing if united with emperumAn and perishing if separated). She too, like nammAzhwAr, is aiming to attain emperumAn even if she has to compel him. Due to the overflowing of this sorrow, she is mercifully saying in this padhigam “kaNdIrE” (as if one person is asking a query) and “kaNdOmE” (as if the other person is responding).

Looking at her attempts, can we say that she is trying means other than emperumAn to attain him? No, we cannot say that. This condition of hers has resulted only because of her excessive love for emperumAn, the great quality of emperumAn and her inability to bear the separation from him; she has not done these acts [mentioned in the first paragraph] as an attempt to follow other means. That will not align with her svarUpam (basic nature). Those who are thinking of emperumAn as the means will never think of other means.

First pAsuram. Leaving aside his experience in paramapadham, he incarnated here so that he could enjoy the excessive butter in SrI gOkulam and marry nappinnaip pirAtti. In line with his desire, he roamed around vrundhAvanam (brindhAvan) and attained greatness.

patti mEyndhOr kArERu baladhEvaRku Or kIzhk kanRAy
ittIrittu viLaiyAdi ingE pOdhak kaNdIrE?
ittamAna pasukkaLai inidhu maRiththu nIrUtti
vittuk koNdu viLaiyAda virundhAvanaththE kaNdOmE

kaNNan, who was unique and like a black colured bull, used to roam around all the places without any restraint. He was the unique, obedient younger brother of baladhEvan (balarAman). He used to carry out various activities as a channel for his happiness and playing. Have you seen those? We have seen kaNNan in vrundhAvanam, calling out his favourite cows  by their sweet names, taking them to drink water, letting them to graze  and playing.

Second pAsuram. She says that they had seen him wearing the vanamAlai vaijayanthi (divine garland) and playing with his friends in vrundhAvanam.

anunga ennaip pirivu seydhu AyarpAdi kavarndhuNNum
kuNungu nARik kuttERRai gOvarththananaik kaNdIrE?
kaNangaLOdu minmEgam kalandhArpOla vanamAlai
minunga ninRu viLaiyAda virundhAvanaththE kaNdOmE

Have you seen kaNNan who separated from me such that I became sorrowful, seizing SrI gOkulam and enjoying, having the smell of butter all over him, looking like a young bull and nourishing the cows well? We have seen him, playing with his friends in vrundhAvanam with the whitish vanamAlai [divine garland] on his blackish divine form, similar to lightning and cloud appearing together.

Third pAsuram. She says that they saw kaNNan in vrundhAvanam, with garudAzhwAr spreading his wings [in the sky] as an umbrella for him and carrying out kainkaryam.

mAlAyp piRandha nambiyai mAlE seyyum maNALanai
ElAp poygaL uraippAnai ingE pOdhak kaNdIrE?
mElAl parandha veyil kAppAn vinadhai siRuvan siRagennum
mElAppin kIzh varuvAnai virundhAvanaththE kaNdOmE

Have you seen around this place kaNNan who incarnated with the affection towards cowherd girls as his divine form, who is the affectionate bridegroom and who tells ill-fitting lies? We have seen emperumAn in vrundhAvanam with garuda spreading his wings in the sky like a canopy such that the scorching rays from sun do not fall on the dark divine form of kaNNan.

Fourth pAsuram. She enjoys emperumAn looking like a splendrous elephant calf.

kArththaN kamalakkaN ennum nedungayiRu paduththi ennai
Irththuk koNdu viLaiyAdum Isan thannaik kaNdIrE?
pOrththa muththin kuppAyap pugarmAl yAnaik kanRE pOl
vErththu ninRu viLaiyAda virundhAvanaththE kaNdOmE

emperumAn has his divine eyes which are like cool lotus flowers, which have blossomed on dark clouds. Have you seen sarvESvaran emperumAn who, with those eyes which are like a long rope, ensnared me, pulling my heart towards him and playing? We have seen him in vrundhAvanam, like a huge elephant calf which has a covering made of pearls, has radiance and is playing with perspiration all over the body [she is equating the droplets of perspiration to a covering made of pearls]

Fifth pAsuram. She says that emperumAn donning his divine pIthAmbaram (yellow coloured vestment) was roaming in the street, like a little dark cloud with a streak of lightning across it.

mAdhavan en maNiyinai valaiyil pizhaiththa panRi pOl
Edhum onRum koLaththArA Isan thannaik kaNdIrE?
pIdhaga Adai udai thAzhap perungAr mEgak kanRE pOl
vIdhiyAra varuvnai virundhAvanaththE kaNdOmE

Have you seen the great sarvESvaran who is the consort of SrI mahAlakshmi, being very sweet like a bluish gem for me, being proud like a boar which has escaped from a net, not giving away anything which is in his possession to anyone? We have seen emperumAn in vrundhAvanam with his divine yellow coloured vestment hanging low splendrously, dark and stout like a small cloud, mercifully filling up the street.

Sixth pAsuram. She says that they had seen him with his black divine form with reddish effulgence, similar to the sun rising from udhayagiri (mountain from where sun rises).

dharumam aRiyAk kuRumbanaith than kaich chArngam adhuvE pOl
puruva vattam azhagiya poruthamiliyaik kaNdIrE?
uruvu kariyadhAy mugam seydhAy udhayap paruppadhaththin mEl
viriyum kadhirE pOlvAnai virundhAvanaththE kaNdOmE

Have you seen emperumAn who does not know an entity called mercy, who is constantly engaged in doing mischiefs, who is beautifully decorated with his divine eye brows looking like the bow SArnga which is on his hand, and who does not exist in congruence with his followers? We have seen him at vrundhAvanam who looks like the sun coming out of the mountain over which it rises, since he has reddish effulgence on his dark divine form.

Seventh pAsuram. She says that they have seen emperumAn coming amidst his friends in virundhAvanam, just like ether which is together with its gathering of stars.

poruththam udaiya nambiyaip puRam pOl uLLum kariyAnai
karuththaip pizhaiththu ninRa akkarumA mugilaik kaNdIrE?
aruththith thArA kaNangaLAl Arap perugu vAnam pOl
viruththam peridhAy varuvAnai virundhAvanaththE kaNdOmE

Have you seen kaNNan who is an apt swAmy (lord), who has his heart too darkened like his divine form [does not have any mercy], who is different from my thoughts and who is like a black, huge cloud? We have seen that emperumAn who is in a large crowd with his friends, just like the sky which is full of stars which are desired by those who are desirous of worldly pleasures, at vrundhAvanam.

Eighth pAsuram. She says that they have seen emperumAn with his beautiful tresses shining on his divine shoulders, and playing.

veLiya sangu onRu udaiyAnaip pIdhaga Adai udaiyAnai
aLi nangudaiya thirumAlai AzhiyAnaik kaNdIrE?
kaLi vaNdu engum kalandhARpoL kamazh pUnguzhalgaL thadandhOL mEl
miLira ninRu viLaiyAda virundhAvanaththE kaNdOmE

Have you seen kaNNan, who has the whitish, incomparable SrI pAnchajanyam (divine conch), having the divine yellow coloured vestment, having mercy, having the divine disc and being the consort of SrI mahAlakshmi? We have seen him at vrundhAvanam with his beautiful tresses which are fragrant as if beetles, which are joyous having drunk honey, have spread on all the sides, hanging splendrously on his divine shoulders.

Ninth pAsauram. She says that they have seen emperumAn who was hunting demons in forests, in vrundhAvanam.

nAttaip padai enRu ayan mudhaLAth thandha naLir mAmalar undhi
vIttaip paNNi viLaiyAdum vimalan thannaik kaNdIrE?
kAttai nAdith thEnuganum kaLiRum puLLum udan madiya
vEttai Adi varuvAnai virundhAvanaththE kaNdOmE

Have you seen the puritan emperumAn, who created the residence of navel with the huge flower, asking prajApathis (those who created the world) such as brahmA, telling them “Create the worlds” and who enjoyed the juice of playing? We have seen kaNNan, who hunted down the demon dhEnukan, the elephant, kuvalayApIdam and the demon bakAsuran [in the form of stork] in forests such that they got killed instantanrously.

Tenth pAasuram. She completes the decad by saying the benefit for those who meditate on this padhigam always is that they will be with emperumAn inseparably, carrying out kainkaryam to him.

parundhAtkaLiRRukku aruL seydha paraman thannai pArin mEl
virundhAvanaththE kaNdamai vittuchiththan kOdhai sol
marundhAm enRu tham manaththE vaiththuk koNdu vAzhvArgaL
perundhAL udaiya pirAn adikkIzhp piriyAdhenRum iruppArE

These pAsurams have been mercifully composed by ANdAL who is the divine daughter of periyAzhwAr, about her having been able to worship the sarvESvaran, who had showered his grace on SrI gajEndhrAzhwAn (elephant) who has stout legs, at vrundhAvanam in this world. Those who meditate on these pAsurams in their minds as the antidote for the disease of birth, will get to carry out permanent kainkaryam at the great, divine feet of emperumAn, without separating ever.

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Source: http://divyaprabandham.koyil.org/index.php/2020/04/nachchiyar-thirumozhi-14-tamil-simple/

adiyEn krishNa rAmAnuja dhAsan

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nAchchiyAr thirumozhi

<< panniraNdAm thirumozhi

Those who saw her condition felt sorrowful and will not have the strength to take her anywhere. Even if they make huge efforts, she has to be mercifully carried in a mattress only. In this condition, she tells them “If you want to set right my condition, bring any material which is connected to emperumAn and by gently rubbing it on me, try and save my life”.

They ask her “Did you, who are fully engaged with emperumAn completely, really suffer? Could you suffer like this? Should you not, having surrendered to emperumAn, see the greatness of that clan [of those who surrendered]? If you do like this, should you not think of the blame which will entail him?” She responds saying “The words which you people are saying because blame should not come to our clan, are not appropriate to my present condition. If you have any thought of protecting me, get any object from him and gently rub it on me“.

First pAsuram. She tells them to bring the yellow colour vestment which has been donned on his divine hip and fan her with it such that her distress is relieved.

kaNNan ennum karum dheyvam kAtchi pazhagik kidappEnai
puNNil puLippu eydhArpOl puRam ninRu azhagu pEsAdhE
peNNin varuththam aRiyAdha perumAn araiyil pIdhaga
vaNNa Adai koNdu ennai vAttam thaNiya vIsIrE

Oh mothers! I am in the presence of kaNNan who is a dark, but an esteemed God. Instead of standing far from me and irritating me, just like adding salt to a wound by advising me, bring the divine yellow coloured vestment from the divine waist of kaNNa, who does not know the sorrows of a girl, and fan me with that such that this pain of separation disappears.

Second pAsuram. She tells them to remove the divine thuLasi garland which he had donned, and bedeck it on her tresses.

pAl Alilaiyil thuyil koNda paraman valaippattu irundhEnai
vElAl thunnam peydhAR pOl vENdiRRellAm pEsAdhE
kOlAl nirai mEyththu AyanAyk kudandhaik kidandha kudamAdi
neelAr thaNNam thuzhAyk koNdu en neRi men kuzhal mEl sUttIrE

I am caught in the web of that supreme entity who mercifully lay on the tender banyan leaf, as an infant who was in nursing stage. Stop speaking to me about whatever you people want to say, which appears like a spear piercing through me. Instead, bring the fresh, beautiful cool thuLasi garland from kaNNan who is reclining in thirukkudandhai (a divine abode) and who grazed cows with a stick which helped in that task, and bedeck that garland on my soft tresses.

Third pAsuram. Bring the vanamAlai (a divine garland) on his chest and roll it on my chest such that my chest which is blistered by the arrow of his glance becomes cooled.

kanjaik kAyndha karuvilli kadaikkaN ennum siRaik kOlAl
nenju Uduruva EvuNdu nilaiyum thaLarndhu naivEnai
anjEl ennAn avan oruvan avan mArvaNindha vanamAlai
vanjiyAdhE tharumAgil mArvil koNarndhu purattIrE

I am in disarray having been pierced by the glance like arrow, with wings, of kaNNan who annihilated kamsan and who has eye brows which are like a huge bow. That emperumAn, who is very much distinguished from all of us, is not telling me “Do not fear”. If that emperumAn would mercifully give, without deceiving, his vanamAlai, please bring it and roll it on my chest.

Fourth pAsuram. She tells them to make her imbibe the divine nectar of the consort of SrI mahAlakshmi, emperumAn’s divine lips and remove her tiredness.

ArE ulagaththu ARRuvAr? AyarpAdi kavarndhuNNum
kArERuzhakka uzhakkuNdu thaLarndhum muRindhum kidappEnai
ArAvamudham anaiyAn than amudha vAyil URiya
nIr thAn koNarndhu pularAmE parukki iLaippai nIkkirE

kaNNan is like a black bull who robbed the entire place of thiruvAyppAdi (SrI gOkulam) and enoys it to the hilt. Who is there in this world to comfort me who has been tortured by him, making me to be weakened and anguished? (When the mothers said “We are all here; what do you want?”) Bring me the juice which is like nectar from his divine mouth, which will never make one feel satiated however much one drinks, and make me drink that such that my body doesn’t wither away and remove my ennui.

Fifth pAsuram. She tells them “If I don’t get from his lips,the divine nectar which is meant for me, take droplets of his nectar which spray down when he plays on the flute and smear them on my face”.

azhilum thozhilum urukkAttAn anjEl enRAn avan oruvan
thazhuvi muzhuvip pugundhu ennaich chuRRich chuzhanRu pOgAnAl
thazhaiyin pozhil vAy niraip pinnE nedumAl Udhi varuginRa
kuzhalin thoLai vAy nIr koNdu kuLira mugaththuth thadavIrE

kaNNan is a great person who will not manifest his divine form, whether one cries out or worships him, and he will not say “Do not fear”. He has come here, surrounding me both in the front and in the back, hugging me tightly. Bring the droplets of water which spill from the holes of flute when kaNNan plays, standing behind cows in gardens which are like umbrellas made of peacock feathers. Smear those droplets of water on my face so that it becomes cool.

Sixth pAsuram. Bring at least the particles of soil from under the divine feet of that shameless kaNNan and smear them on my body such that I can sustain my life.

nadai onRillA ulagaththu nandhagOpan magan ennum
kodiya kadiya thirumAlAl kuLappuk kURu koLappattu
pudaiyum peyaragillEn yAn pOtkan midhiththa adippAttil
podiththAn koNarndhu pUsirgaL pOgA uyir en udambaiyE

In this world where all the boundaries have been crossed, I was tortured so much that I couldn’t move even a little bit, being absolutely powerless, because of SrIya:pathi (consort of SrI mahAlakshmi) who goes by the name of son of SrI nandhagOpar, without any mercy and being selfish. Gather the powders of soil on which that shameless kaNNan’s divine feet had walked and apply them on my body from which the life has still not ebbed.

Seventh pAsuram. She tells them that even if he does not come to her on his own, if they could take her to him, that is acceptable and tells them to do it.

veRRik karuLak kodiyAn than mImIdhu AdA ulagaththu
veRRa veRidhE peRRa thAy vEmbEyAga vaLarththALE
kuRRamaRRa mulai thannaik kumaran kOlap paNaiththOLOdu
aRRa kuRRam avai thIra aNaiya amukkik kattIrE

In this world where the order of emperumAn, who has garuda as his victorious flag, cannot be crossed, yaSOdhA, who is his mother, has brought him up without any benefit for others, just like the bitter neem fruit. Bind my bosoms very firmly with that youthful emperumAn’s shoulders which are like the branches of a kaRpaga (wish-fulfilling) tree such that my bosoms which do not have any fault of liking someone else other than him, will have their fault of leaving me and existing exclusively for him, removed.

Eighth pAsuram. If I see him, who is boycotting me, I will uproot my useless bosoms and throw them on his chest, thus ridding me of my sorrows.

uLLE urugi naivEnai uLaLO ilaLO ennAdha
koLLai koLLik kuRumbanaik kOvarththananaik kaNdakkAl
koLLum payan onRu illAdha kongai thannaik kizhangOdum
aLLip paRiththittu avan mArvil eRindhu en azhalai thIrvEnE

He is not asking “Is she alive or is she dead?“ about me who is existing with my mind melted and wounded. He has taken away all my possessions. If I see that kaNNan who does evil things for me, I will uproot these useless bosoms and throw them at his chest, relieving me of my sorrows.

Ninth pAsuram. When people nearby told her to enjoy emperumAn who is her antharyAmi (residing inside her and controlling her), she says “I should enjoy him with this form; I do not wish to enjoy him in other means and in any other way”.

kommai mulaigaL idar thIrak kOvindhaRku Or kuRREval
immaip piRavi seyyAdhE inip pOych cheyyum thavam thAn en?
semmai udaiya thirumArvil sErththAnElum oru gyAnRu
meymmai solli mugam nOkki vidai thAn tharumEl miga nanRE

Instead of engaging in a private servitude for kaNNan with my well risen, stout bosoms in this birth itself, what is the purpose of going to another place and carrying out penance? If he hugs me with his affectionate, divine chest which is present only for embracing his followers, it will be good. If he looks at me one day and tells me truthfully “You are not needed for me” it will be even better.

Tenth pAsuram. She completes the decad by saying that those who learn this decad will experience only happiness, unlike her.

allal viLaiththa perumAnai Ayar pAdikku aNiviLakkai
villi pudhuvai nagar nambi vittuchiththan viyan kOdhai
villaith tholaiththa puruvaththAL vEtkai uRRu miga virumbum
sollaith thudhikka vallArgaL thunbak kadaluL thuvaLArE

ANdAL has eye brows which have defeated bow [in their beauty and curved appearance], has amazing qualities and is the divine daughter of periyAzhwAr who is the leader of SrIvillipuththUr. Those who are capable of singing these pAsurams compiled by her mercifully with insatiable love on kaNNan who had done lot of mischiefs in SrI gOkulam and become famous for that and who is like the auspicious lamp of SrI gOkulam, will not be sorrowful in the ocean of samsAram.

Source: http://divyaprabandham.koyil.org/index.php/2020/04/nachchiyar-thirumozhi-13-tamil-simple/

adiyEn krishNa rAmAnuja dhAsan

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nAchchiyAr thirumozhi

<< paththAm thirumozhi

emperumAn will not change his word; he will protect us. ANdAL was very firm that even if this fails, he will give us refuge because we are periyAzhwAr’s divine daughter. Since he didn’t come despite this, she was suffering being reminded of emperumAn by various objects, just as bhIshma was suffering on the bed of arrows after being being felled by arjuna’s arrows. After seeing this, all the mothers, friends and everyone else gathered there. She told them sorrowfully “I was sure that he will come; my position has come to this state; even in this state he hasn’t come; look at his nature”. Then she consoles herself saying “He has helped a few persons (pirAttimArs) like me, earlier. He will accept me also” and sustains herself.

First pAsuram. She tells them to ask him whether he has a response to her query “Why are you not coming even in this sorrowful state and helping?” There is no deficiency in me; there is no deficiency in him too; still, why is he not coming?

thAm ugakkum tham kaiyil sangamE pOlAvO?
yAm ugakkum em kaiyil sangamum EndhizhaiyIr!
thI mugaththu nAgaNai mEl sErum thiruvarangar
A! mugaththai nOkkArEl ammanE! ammanE!

Oh girls who have decked yourselves with ornaments! Will the bangles which I have worn happily, on my hands, not be a match for the conch which he is having happily on his divine hand? thiruvaranganAthar (the lord of SrIrangam) who is lying on the mattress of thiruvandhAzhwAn with cruel faces (because he is not helping me) has not seen my face. Alas!

Second pAsuram. She is revealing her condition to her mothers from whom she should have hidden her condition.

ezhil udaiya ammanaimIr! ennarangaththu innamudhar
kuzhalazhagar vAyazhagar kaNNazhagar koppUzhil
ezhukamalap pUvazhagar emmAnAr ennudaiya
kazhal vaLaiyaith thAmum kazhal vaLaiyE AkkinarE

Oh beautiful mothers! He has mercifully taken residence at SrIrangam as my sweet nectar, having beautiful divine tresses, having beautiful divine lips, having beautiful divine eyes, having attained beauty after having divine lotus on the divine navel. He, who is my lord, azhagiya maNavALar, made my bangles which will not slip out as bangles which will slip out.

Third pAsuram. They told her “He took your bangles only because of affection towards you. Since there was a shortage of bangles among his possession, he took yours and became complete”. ANdaL responds “It is not true. Did he suffer because he did not have them earlier and did he become happy after getting them? It is nothing like that”. She despises saying that he did this only to torture her.

pongOdham sUzhndha buvaniyum viNNulagum
angAdhum sORAmE ALginRa emperumAn
sengOl udaiya thiruvarangach chelvanAr
engOl vaLaiyAl idar thIrvar AgAdhE?

He rules as the master of both this earth which is surrounded by ocean agitating with waves and paramapadham, without any shortcoming. He is capable of ruling with his sceptre and is lying in SrIrangam which is called as “kOyil” (temple). Will that SrImAn take my bangles to overcome his deficiency?

Fourth pAsuram. When asked “emperumAn took the bangles only because of his affection for you. Should you not feel happy for it?” she says “If he took my bangles because he could not sustain himself, should he not go past the street where I am residing, at the least, once?”

machchaNi mAda madhiL aranga vAmananAr
pachchaip pasum dhEvar thAn paNdu nIrERRa
pichchaik kuRaiyAgi ennudaiya peyvaLai mEl
ichchai udaiyarEl ith theruvE pOdhArE?

emperumAn has mercifully taken residence in SrIrangam which has mansions with decorated upper storeys and compound walls. periya perumAL, who has freshness on him, had earlier taken an incarnation as vAmana. When he took alms [from mahAbali], if there had been any deficiency in that, to overcome which he had desire for my bangles, would he not have come to this street mercifully?

Fifth pAsuram. She says that it was not only her bangles, he wanted to steal her form too.

pollAk kuRaL uruvAy poRkaiyil nIrERRu
ellA ulagum aLandhu koNda emperumAn
nallArgaL vAzhum naLir aranga nAgaNaiyAn
illAdhOm kaipporuLum eydhuvAn oththuLanE

He is the swAmy (lord) who took a distinguished form as vAmana, took water in his hand [as a symbol of accepting alms] and measured all the worlds to keep them under his control. He is periya perumAL who has thiruvandhAzhwAn as his mattress in the cool SrIrangam where great people reside. He appears to steal my form too when I have nothing as my possession.

Sixth pAsuram. She says that just as he had desired, he stole her form.

kaipporuLgaL munnamE kaikkoNdAr kAviri nIr
seyppuraLa Odum thiruvarangach chelvanAr
epporutkum ninRArkkum eydhAdhu nAnmaRaiyin
soRporuLAy ninRAr en meypporuLum koNdArE

emperumAn has mercifully taken residence as SrImAn [one who has SrI mahAlakshmi as his wealth] in thiruvarangam which has fields which have been made fertile by the waters of kAviri. He is very simple for some people, however lowly they may be and he is unattainable for some people, however exalted they may be. That periya perumAL, who is the meaning for the words in the four vEdhas, took my body too now, after taking everything else which was in my hand.

Seventh pAsuram. She says that he did not manifest the affection towards her which he showed to sIthAp pirAtti.

uNNAdhu uRangAdhu oli kadalai UdaRuththu
peNNAkkai AppuNdu thAm uRRa pOdhellAm
thiNNAr madhiL sUzh thiruvarangach chelvanAr
eNNadhE thammudaiya nanmaigaLE eNNuvarE

emperumAn, the consort of SrI mahAlakshmi, who is lying in thiruvarangam surrounded by strong walls, was desirous of a woman, sIthA when he incarnated as SrI rAma. Foregoing his sleep and food, he built a dam across the uproarious ocean. Forgetting all his simplicity, he is thinking of his greatness now.

Eighth pAsuram. When told that she could sustain herself by meditating on emperumAn’s auspicious qualities, she says “I am trying to forget emperumAn. But am unable to do so”.

pAsi thUrththuk kidandha pAr magatku paNdoru nAL
mAsudambil nIr vArA mAnamilAp panRiyAm
thEsudaiya thEvar thiruvarangach chelvanAr
pEsi iruppanagaL pErkkavum pErAvE

In an earlier time, for the sake of bhUmip pirAtti who had moss all over her, the resplendent thiruvaranganAthan (the lord of SrIrangam) took the form of varAha (wild boar) shamelessly, with dirt all over his divine form and water dripping from it (when he entered the ocean to lift bhUmip pirAtti). The words which he spoke as varAha are not getting out of my heart even if I want to destroy them.

Ninth pAsuram. She sustains herself by thinking that the help that emperumAn rendered for rukmiNip pirAtti, as a help which he had rendered to all women, including herself. This should be seen as similar to the word which emperumAn told arjuna [Do not grieve] which applies generally to all those who have surrendered.

kaNNAlam kOdiththuk kanni thannaik kaippidippAn
thiNNArndhirundhu sisupAlan thEsazhindhu
aNNAndhirukkavE AngavaLaik kaippidiththu
peNNALan pENum Ur pErum arangamE

SiSupAlan was very confident that he was going to marry rukmiNip pirAtti (SrI mahAlakshmi), after all the preliminary events for the wedding had been completed. When he lost all his radiance and was looking helplessly at the sky, emperumAn mercifully married that rukmiNip pirAtti and became famous as being the support for all women. The divine name of the divine abode where that emperumAn is reclining is thiruvarangam.

Tenth pAsuram. She feels distressed that emperumAn did not accept her despite her being the divine daughter of periyAzhwAr and wonders as to what she could do.

semmai udaiya thiruvarangar thAm paNiththa
meymmaip peruvArththai vittu chiththar kEttu iruppar
thammai ugappAraith thAm ugakkum ennum sol
thammidaiyE poyyAnAl sAdhippAr Ar iniyE

thiruvaranganAthan who has the divine quality of honesty, had earlier mercifully spoken truthful and the most invaluable words which have come to be known as charama SlOkam (the ultimate hymn). My divine father would have heard those words and become free from any worry. If the proverb “He will like those who like him” becomes false, who else can order him to do anything?

Source: http://divyaprabandham.koyil.org/index.php/2020/04/nachchiyar-thirumozhi-11-tamil-simple/

adiyEn krishNa rAmAnuja dhAsan

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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

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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 (10^th) 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

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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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