Geethaa Saaram 7-1 to 7-4

slokam 7-1.Thiru cherai shedram…Saranathan..pamcha saaram..sara vimanam, sara pushkarani,sara shedram, saranatha thaayaar, saranatha perumaal..kaveri thavam eruntha edam..maa madalai..kutti kuzlanthai roobathudan vanthaan. visvaroobamum kaattinaan..sri vaikunda para vaasudevanaha kaatchi thanthaan.. perumaal sri devi,boo devi, neella devi, maha lakshmi,saranayahi thaayaar serthi sevai..avanai pattri  gjanam vanthu, chinthikka thodangi,dyaanam panni, athuvey thodarnthu smruthiyaha maari,preethiyudan bakthiyaha malarum..ethaal motsham peralaam..bakthiyaal vullam vuruhi, karainthu paravasam adainthu, anubavathaal vanthathu thaan aazlvaarakall paasuram..

sri-bhagavan uvaca
mayy asakta-manah partha
yogam yunjan mad-asrayah
asamsayam samagram mam
yatha jnasyasi tac chrnu

“The Supreme Personality of Godhead said: Now hear, O son of Pritha, how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt.”

  Mayyi = only in Me [Sri Krishna], asakta mana = mind directed, madasraya = considering Me [Sri Krishna] as the only support, yogam yunjan = beginning yoga. With mind directed towards Sri Krishna and considering Him as the only support, start Bhakti yoga. Samagram = completely, asamsayam = with no doubts whatsoever, Mam = Me [Sri Krishna], yatah jnasyasi = by that [knowledge ] understand, chrnu = listen to.

7-1..Ramanuja’s Commentary..In the first six chapters of Srimad Bhagavad-Gita comprising the first division known as the Karma Yoga section which is the science of the individual consciousness attaining communion with the ultimate consciousness by the performance of prescribed Vedic activities with detachment. There the subject matter primarily delineated was with reference to how an aspirant may achieve atma tattva or realisation of the soul by adopting the path of karma yoga. Atma-tattva is essential and ancillary to constant devotion and the continuous meditation necessary by which communion with the Supreme Lord Krishna or any of His authorised incarnations and expansions as revealed in Vedic scriptures as well as His eternal associates. He is the ultimate and the supreme goal to be attained, one without a second and worthy of everyone’s endeavour for devotion to. He is Parabrahma the Supreme Being. He is niravadya or perfect, He is the sole causeless cause of the entire creation and the total cosmic manifestation. Omniscient, omnipotent, omnipresent, infallible and eternal. The Supreme Soul of all living entities and the Supreme Controller for all of existence.Now the middle section of six chapters from seven to twelve comprising the second division of Srimad Bhagavad-Gita known as the Bhakti Yoga section which is the science of the individual consciousness attaining communion with the ultimate consciousness by loving devotion to the Supreme Lord. The subject matters revealed are the nature of Parabrahma the Supreme Being of All, Parama Purusa the Supreme Spirit of all and the method and modes of loving devotion and meditation are to be offerred to Him. This is known as bhakti. The mode of such devout love called bhakti is summarised in the final chapter eighteen, with the verses XXXXVI where Lord Krishna states: That humans attain perfection by rendering devotional service to the all pervasive Supreme Lord from whom all created beings have come into existence and from whom all created beings receive their life impulses. In verse LIII He states: That being completely detached from all designations, free from false ego, lust for power, arrogance, desire and anger while being completely equipoise and peaceful internally one becomes eligible to realise and experience the Brahman or spiritual substratum pervading all existence. In verse LIV He states that when situated in the state of the Brahman one laments not and craves not and thus being joyful obtains bhakti to the Supreme Lord.

This constant state of meditation in devout love for the Supreme Lord Krishna or any of His authorised incarnations as revealed in the Vedic scriptures is known as bhakti and constitutes the method and means by which to attain communion with the Supreme Lord. This is confirmed in various Vedic scriptures. In the Svetasavatara Upanisad, III.VIII it states: Meditating on Him solely one crosses over the ocean of mortality. In the Taittiriya Upanisad III.II it states: The knower of the Supreme Being thus becomes immortal. In the Brihadaranyaka Upanisad II.IV it states: The atma or soul alone is to be intently contemplated on for deliverance and in the same scripture beginning at I.IV it states:The omniscient atma itself is the worshipable goal to attain. In the Chandogya Upanisad it states:The mind being pure, meditation is stable, with concentration fixed all knots are untied.

The Mundaka Upanisad II.II it states: The knot of the heart is cut asunder, any lingering doubts are dissolved, all reactions to actions are terminated to one whom the Supreme Lord has manifested within their heart. The words bhakti meaning loving devotion and dhyana or meditation and upasana or divine ecstasy and other similar terms are synonymous and indicative of the continuity and potency of remembrance and reflection through realisation of the atma on the Supreme Lord so intensely that one flows into communion with Him as an actual perceptive experience. In the Katha Upanisad II.XXIII it states that: Not by deliberation is the atma perceived, nor by concentration, neither by erudite knowledge. The atma is perceived by one in whom the Supreme Lord Himself elects to reveal His essence. This verse conclusively confirms that the path of Bhakti Yoga is of an ecstatically joyful experience which induces the Supreme Lord Himself to blissfully reciprocate with such a felicitous devotee being that he has made the Supreme Lord the sole object of his love. So it can be understood that upanasa or divine ecstasy is non-different from bhakti or loving devotion. That the terms upasana and bhakti are equivalent in all respects is also evident from other Vedic passages. In the Taittirya Upanisad III.VII beginning tam nanyah pantha ayanaya vidyate it states: One who has realised the Supreme Being becomes immortal then and there, no other path to moksa or liberation exists. In VI.LIII of the same scripture beginning na ham vedaih it states: Not only by knowing the Vedas or performing austerities, or giving gifts or the performance of yagnas or worship in propitiation can the Supreme Lord be perceived. And in VI:LIV beginning bhaktya tu ananyaya it states: By loving devotion exclusively is the Supreme Being to be perceived and known.

Thus the seventh chapter beginning the second division of Srimad Bhagavad Gita which is the Bhakti Yoga section delineates:

1) The essential nature of the Paramapurua or Supreme Spirit as an object of meditation. 2) The mystification of the Divine nature by the veil of material nature. 3) The resignation of oneself to the Supreme Being in order to transcend this veil. 4) The classification of the aspirants who have chosen the path of bhakti. 5) The pre-eminence among them of those who are the Supreme Lord’s devotees.

The words mayy-asakta-manah denotes one whose mind is affectionately focused on the Supreme Lord Krishna. So much so is one attached to Him and so impassioned is their love for Him that that if one feels separated from Him for even a moment either by being without His close proximity or by the entrance into the mind of any thoughts not relevant to Him; or if one were to temporarily not remember Him for any reason, that would subsequently be the cause of such a person to consider their whole life as meaningless. The words mad-asrayah means complete dependence upon the Supreme Lord without whom one could not even exist.

Next learn about how one who joyfully engages in Bhakti Yoga with a loving heart in transcendental ecstasy will realise the Supreme Lord as He is in all His splendour and glory.

 

..slokam 7-2..saara pushkaranniyil..brahma entha shedra mann vaithu thaan kudam panni, prallayam pothuvedangallai kaakka mudinthathu.. serthu,panninathaal–thiru cherai peyar..essance=saaram..kudalvaasal, bottom of the pot is kumbakonam..13 kms from here.gjanam is the basic knowledge about Him .sathyam,gjanam anantham,brahmamsathyam means He is always present..bootha bavya  bhavat brabu–leader in the past, present and future..he surrounds every where..he is in all and supports all…vigjanam is about His qualities..He is different from all of us..He commands us all ..He is like mada, pida, and sarva radshahan..by knowing His greatness we can commence our bakthi maargam..

jnanam te ’ham sa-vijnanam
idam vaksyamy asesatah
yaj jnatva neha bhuyo ’nyaj
jnatavyam avasisyate

“I shall now declare unto you in full this knowledge, both basic and extraordinary. This being known, nothing further shall remain for you to know.”

Aham =I [Sri Krishna], te = to you [Arjuna], vaksyami = will tell, asesata = without any remainder [ completely], jnanam = knowldge, sa vijnanam = in addition to special knowledge, idam = now. Yaj jnatva = by knowing which, na iha bhuya = no more learning , jnatavyam avasisyate = any other knowledge

 

7-2..Ramanuja’s Commentary..Lord Krishna has deigned to reveal completely in detail the general knowledge concerning Him as well as the esoteric knowledge which can be realised. The word vijnana means realised knowledge. This denotes a more profound level of understanding with a special propensity of inate wisdom which can discern and discriminate the reality of the Supreme Lord Krishna being the original substratum and foundation of all that is animate and inanimate in existence. He is the ultimate controller, the antithesis to whatever is demoniac. He is the sovereign master of all creation possessing unlimited divine glories and infinite transcendental qualities and attributes. Along with revealing these things Lord Krishna will also reveal the wisdom concerning His manifested nature. By the realisation of this spiritual knowledge there will be nothing left worthy of knowing for an aspirant of bhakti or unconditional loving devotion. The extreme difficulty in acquiring such esoteric knowledge about the Supreme Lord will be explained in the following verse

..slokam 7-3..Periya Thirumozli 7-4 ..kan soraa ..pathiham..aaya kulathu anni villakku pola maa madalai yenkiraar..vanavar ko.. Aazlvaar wants only adiyavar paatham rather than perumaal paatham ..naamum aazlvaar pola avanathu adiyavar thiruvadi pattri, avanai pattranum..udsavar valathu thiru karathil thaamarai vaithu erukiraar..avanai pattri muzluvathaaha therinthavar yaarum ellai..

manushyanam sahasresu
kascid yatati siddhaye
yatatam api siddhanam
kascin mam vetti tattvatah

“Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.”

Manushyanam sahasresu = thousands of people are there..Kascid = only a few or only one, siddhaye = aspire to attain siddhi, yatati = tries.Yatatam api siddhanam = among such persons who try to reach the end result, mam = I [Sri Krishna] am, tatvata = truly, vetti = understand, kascin = only one or so

..

7-3..Ramanuja’s Commentary..Humans are designated to act in accordance with the injunctions of the Vedic scriptures. Thousands may be found that adhere to the injunctions of the Vedas but hard to find is one who adheres and perseveres until the goal is reached and perfection is achieved. Of thousands who may be found that fortunately have sustained their efforts and are persevering until the goal is reached and perfection is achieved there is scarcely one discovered among them who knows the Supreme position of Lord Krishna and offers all their activities to Him. And of thousands who may know His supreme position it is extremely rare to find one who knows Lord Krishna as He really is and offers themselves in loving devotion to Him. 

..slokam 7-4..thaayaar sannithi..entha shedrathil einthu thaayaarudan sevai..very rare people evan amoung well versed in vedas ,understand Him.avanidan, avanaiyay kettu, avan anubavathukku yentru eruppathu romba rare..easvaran yenkira tadvam, chit, achit eranndukkum athibathi..he is swaami, we are all his servants..He creates the entire world on seeing Thaayaar’s kadai kann..moola prakruthi is like the vithai..from this mullai vittaar pola mahaan thontrum..mahaan nourishes oyr gjanam..from mahaan ahangaaram pirakkirathu..saathivika, thaamasa and raajasa ahangaaram..aaha ellaa achitum etharkkull adangum.

bhumir apo ’nalo vayuh
kham mano buddhir eva ca
ahankara itiyam me
bhinna prakritir astadha

“Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight constitute My separated material energies.”

Bhinna prakriti astadha = prakruti is expanded in eight ways..

7-4..Ramanuja’s Commentary..It should be known that mula prakriti or the primeval substratum of material nature is the basis for the infinite and phenomena of all creation. It ministers its all encompassing energy in material existence to all sentient beings in a marvellous variety of ways. As objects of enjoyment, bodily organs to enjoy with as well as regions of enjoyment to interact with. All these things are also manifestations of the Supreme Lord Krishna’s nature and they are divided into eight principle categories. 1)Solids being Earth distinguished by odor, 2)liquids being water distinguished by moisture, 3)light being fire distinguished by heat, 4)air being gases distinguished by lightness and 5)space being ether distinguished by unlimitedness, 6) manas or mind with its accompanying five senses and ahankara or false ego. 

..slokam 7-4

Nampillai vishayam

..”ven sangum ontru yenthiya kannaa !nin thanakkum kuripaahil, karkalaam kaviyin porull thaaney “‘Kaliyan.. Krishnan took the hint ana came as Periya aachaan pillai on Sri Jayanthi naall..He leant from Nampilai- Namboor varaachaaryar, who was born on the birth day of Thirumangai Aazlvaar..

..Sarannagathikku pramaannam thevai ellai.. man sinking in river ..the other one watching him does not look for rule books to lift him up..yo brahmanam ..”mumukshurvai saranamaham prapadyey”-sweta asvara ubanishad..dasmath nyasa meysham tapasam athirkthum ahu”-“nyasaithyahu maneeshino brahmanam “-saranagathi is synanimous with Him..

..Archaiyum para vaasudevanum ontru yentru thidamaha nambu bavaan sri vaishnavan aahiraan..baagavatharkall mel premai konndavan..baagavatha katini gathi-abuses from baagavathaas-boghyaatha buthi kolluvabavan..evan if we consider other baagavathars as equal to us it is an abachaaram..

..Chokka thaayaar-is the name of deity of Namjeeyar..parivadil easanai paadi-sulaban.. dvayam anusanthithu thiru aaraadanam panninaal porum..sarva mangalla vigraha–as if all 108 divya desa perumaal are in our kovil aazlvaar..

..”vasudevan valeyule”-Nammaazlvaar-Sri vaishnava shoul become  the target of the eyes of the world.we should admire his divya svaroobam-adal kidaintha azlahu pontrvatrai anusanthithu -mandaram naatti-“arangathu vyraivan yen thunnaivan”yentrum “appothaikku appothu yen aaraa amuthan “yentrum avan “naangu veda payan “yentrum  erukkanum..

..sadaabisheham–listening to 100 commentaries of  Thiruvaay mozli by his guru-Nampillai’s diciples-periva aachaan pillai,vadakku thiruveethi pillai,pinbu azhlahiya perumal jeeyar,eynni madava perumaall..”ezlai yedalan “pathihamum “azli ezla “pathihamum arulli,long life petraar pinbu azlahiya perumaall jeeyar-only to perform visiri kainkaryam to his guru.

…Itchai-desrire to serve Him ,irakkam-His mercy and Inimai-He enjoying our kainkaryams to Him is Purusharatham..pradama parva nishdai and charama parava nishtai.. bagavaan and baagavathan kainkaryam..

..kanthaadai thollappar and nanjeeyar incidents–named him as lohaachaarayar..

..Namperumaall showed His Archai avathaaram to Namjeeyaron his lost days-showing His sarvaswom..Nanjeera’s birth day-panguni-utharam -same as Thaayaar..

..Thiru Kalikantri daasar–Yeedu  36000 padi-aruliyavar.. Nampillai..Nanjeeyar aruliyathu Yeedu-9000 padi..

தாமரை..அருளிச் செயல்களில் பிரயோகம் –

தாமரை அரவிந்தம் பங்கயம் கமலம் பத்மம் பலவாறு ஒப்பிட்டும் பின்னையும் —
பரஞ்சோதி நின் இகழ்ந்து –ஏன் பரஞ்சோதி கோவிந்தன் பண்புரைக்க மாட்டேனே

..தாமரைக் காடு மலர் கண்ணொடும் செவ் வாய் ..திரு வாசிரியம் -5   

..அடித் தளமும் தாமரையாய் அங்கங்களும் பங்கயம்  ..பெரிய திரு மொழி -8-1-5

..அனைத்து வுலகம் வுடைய அரவிந்த லோசனன் ..தொலை வில்லி மங்கலக்ம்

.. திருக் கமல பாதம் வந்து  – திரு பாணன் ஆழ்வார்

..பாமரு  மூவுலகம் அளந்த பத்ம பாதாவோ -திருவாய் மொழி 7-6-1

..கட்டு வுரைக்கில் தாமரை நின் கண்  பாதம்  கை ஒவ்வா -திருவாய் மொழி    3-1-2

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.. வுந்தி மா மலர் மெய் மிசை படைத்தவன் வுகந்து இனிது வுறை கோயில் -பெரிய திரு மொழி 4-2-9

பா மாரு மூ உலகும் படைத்த பற்ப நாபாவோ –

முதலாம் திரு உருவம் மூன்று என்பர் –ஒன்றே முதலாகும் மூன்றுக்கும் என்பர் -முதல்வா
நிகர் இலகு கார் உருவா நின் அகத்ததன்றே புகார் இலகு தாமரையின் பூ –பெரிய திருவந்தாதி –72-

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..உரம் பெற்ற மலர் கமலம் வுலகு அளந்த சேவடி   போல் உயர்ந்து காட்ட -வரம் பெற்ற கதிர் செந்நெல் தாள் சாய்ந்து
தலை வணங்கும் தண் அரங்கமே –பெரியாழ்வார்- திரு மொழி 4-9-8

..புது நாண் மலர் கமலம் எம்  பெருமான் பொன் வயிற்றில் பூவே போல்வான் 
பொது நாயகம் பாவித்து இறுமாந்து பொன் செய்க்கும் புனல் அரங்கமே -பெரியாழ்வார்- திரு மொழி 4-9-4

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..அடி ஜோதி நீ நின்ற தாமரையாய் அலர்ந்ததுவோ– திரு வாய் மொழி 3-1-1

..தண் தாமரை சுமக்கும் பாதப் பெருமானை-திரு வாய் மொழி  4-5-8-

குளிர்த்தியிலும் பரிமளத்திலும் செவ்வியிலும்–தாமரை திருவடிகளுக்குத் தோற்று சுமக்கிறாய் போலே ஆயிற்று இருக்கிறது-

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..கடி கொழ் பூம் பொழில் காமரு பொய்கை வைகு தாமரை வாங்கிய  வேழம் – பெரிய  திரு மொழி 5-8-3

..சாந்து விளக்கம் தூபம் தாமரை மலர்கள் நல்ல ஆய்ந்து கொண்டு ஏத்த வல்லார்  -திரு வாய் மொழி -10-2-10

தாம் உளரே -தம் உள்ளம் உள் உளதே–தாமரையின் பூ உளதே -ஏத்தும் பொழுது உண்டே –இரண்டாம் திருவந்தாதி -21-

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..தாமரைக் கண்ணினோடும் -திரு வாய் மொழி  5-5-1

..தாமரைக் கண் என்றே தளரும் -திரு வாய் மொழி 7-2-1

..தாமரைக் கண்ணன் ஏன் நெஞ்சின் வூடேய்   -திரு வாய் மொழி  7-3-1

..பங்கய கண்ணானை திரு பாவை -14

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..ஒண் பூ  வுயரவும் கதிரவனையே நோக்கும்    முதல் திரு அந்தாதி  -66

செம் கமலம் அந்தரம் சேர் வெம் கதிரோனுக்கு அல்லால் அலராவால் -பெருமாள் திருமொழி -5-6–

இதுக்கு விதி விலக்கு-

..அங்கு மலரும் குவியும் மால் உந்தி வை ஓங்கு கமலத்தின் ஒண் போது அங்கைத் திகிரி சுடர் என்னும்
வெண் சங்கம் வானில் பகரும் மதி என்றும் பார்த்து -மூன்றாம் திரு அந்தாதி -67

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..மண் விண் முழுதும் அளந்த ஒண் தாமரை-திருவாய் மொழி  8-5

..தாவி வையம் கொண்ட தடம் தாமரைகட்கே -திருவாய் மொழி 6-9-10

..நேராய்  கடி கமலத்து இருந்தும் காண்கிலன் கண்ணன் அடி கமலம் தன்னை அயன் -முதல்திரு அந்தாதி -56

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..பூவினை மேவிய தேவி-திரு விருத்தம்  

..தாமரைக் கேள்வன் என்னும்   -பெரிய திரு மொழி 4-8-2

..ஒண் தாமரையாள் கேள்வன் ஒருவனையே நோக்கும் வுணர்வு  -முதல்திரு அந்தாதி

..வேரி மாறாத பூ மேல் இருப்பாள் வினை தீர்க்குமே  -திருவாய் மொழி 4-5-11

பொற்றாமரையாள் கேள்வன் புள்ளம் பூதம் குடியானே

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..தாமரை மேல் வசத் தடம் வருவான் ஒரு நாள் வந்து தோன்றாயே -திருவாய் மொழி 8-6-10

..அக் கமலத்து இலை போலும்  -திருவாய் மொழி 9-7-3

..புண்டரீக மலர் அதன் மேல் புவனி எலாம் படைத்தவனே  -குலேசேகரஆழ்வார்

தடாகம் பூவால் நிறைந்தது போலே இவன் அவயவங்கள் எல்லாமே தாமரையே
தடாகத்தில் மீன்கள் -இவன் இடம் திருக் கண்கள்
இதழ்கள் -அக்கமலத்து இலை போலும் –திருவாய் -9-7-3–இங்கும்
தாபத்த்ரயம் தீர்ப்பவன் இவன்
படிக்கட்டுகள் ஒரு துறையிலும் பல உண்டே அங்கும் இங்கும் உபாயங்களை பல
படித்துறைகள் பல -இங்கும் தியானம் அர்ச்சனம் சங்கீர்த்தனம் இத்யாதி
தண்ணீர் நிரம்பிய தடாகம் -கருணைக்கடல் அன்றோ இவன்
தண்ணீர் தடாகம் -அப்ருதக் தத்வம் -இவனும் ரஸ ஸ்வரூபி
ஆழம் அறிந்தவர் மூலம் -ஆச்சார்யர் மூலமே இங்கும்
அலை ஆர்ப்பரிக்கும் -தோள்கள் ஆயிரத்தாய் -இத்யாதி
உஜ்ஜீவனம் -விழுந்து மாய்வாரும் உண்டே -இங்கும்
பல உபயோகங்கள் இங்கும் அங்கும் -வாக்கினால் கருமம் தன்னால் மனத்தினால் ஸ்ரத்தை தன்னால் –திருக் குறும் தாண்டகம் -4-

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ஆக –
ஒருவாறு ஒப்புமை சொல்லவும்
படைத்ததை காட்டவும்
பெருமை சொல்லவும்
புண்டரீகனே -அவனை நேராகச் சொல்லவும்
அரவிந்தப்பாவை -அவளை நேராகச் சொல்லவும்
தாமரைக்கு கண்களுக்கு அற்றுத் தீர்ந்து -என்று அநந்யார்ஹத்வம் சொல்லவும்
எளிதில் குனிந்து பறித்து அர்ச்சிக்கும் படி அன்றோ தாமரை -ஸுலப்யம் காட்டவும்
பொற்றாமரைக்கயம் நீராடக் போவோம்
மன்னு முது நீர் அரவிந்த மலர் மேல் வரி இசை வந்து பாட
நூற்று இதழ் கோல் அரவிந்தம் நுழைந்த பாலது –பெரிய திருமொழி -4-4-1–
நயப்புடை ந என் தொடைக் கிழவி உள் பொதிவோம்– நல் பூவைப் பூ ஈன்ற வண்ணன் புகழ் -பெரிய திருவந்தாதி-1-

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ஸ்ரீ கோயில் கந்தாடை அப்பன் ஸ்வாமிகள் திருவடிகளே சரணம்
ஸ்ரீஆழ்வார்கள் திருவடிகளே சரணம்
ஸ்ரீ பெரிய பெருமாள் பெரிய பிராட்டியார் ஆண்டாள் ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம்
 

திருக் கோளூர் அம்மாள் வார்த்தைகள்..

1…. அழைத்து வருகிறேன் என்றேனோ அக்ருரை போல ..

2….அகம் ஒழித்து விட்டேனோ விதுரரை போல  ..

3….தேகத்தை விட்டேனோ ருஷி பத்னியை போல ….

4..தாச முகனாய் சேரேனோ பிராட்டியை போல    ….

5..பிணம் எழுப்பி விட்டேனோ தொண்டைமான் போல ….

6..பிணம் வீருந்து விட்டேனோ கண்ட கர்னனை போல..

7….தாய்க் கோலம் செய்தேனோ அனசுயை போல ….

8..தந்தை எங்கே என்றேனோ துருவனை போல ….

9..மூன்று எழுத்து சொன்னேனோ க்ஷத்திர பந்துவை போல  ….

10..முதல் அடியை பெற்றேனோ அகலிகை போல….

11..பிஞ்சாய் பழுத்தேனோ ஆண்டாளை போல  ….

12..எம்பெருமான் என்றேனோ பட்டார் பிரானை போல .. 

13….ஆராய்ந்து விட்டேனோ திரு மழிசையாரை போல  .. 

14..நான் (அவன் )சிறியன் என்றேனோ ஆழ்வாரை போல  .. 

15..ஏதேனும் என்றேனோ குலேசெகறரை போல .. 

16..யான் சத்யம் என்றேனோ கிருஷ்ணனை போல .. 

17..அடையாளம் சொன்னேனோ  கபந்தனை போல  .. 

18….அந்தரங்கம் சொன்னேனோ திரிசடையை போல .. 

19….அவன் தெய்வம் என்றேனோ மண்டோதரியை போல .. 

20….அகம் வேத்மி என்றேனோ விஸ்வா மித்றரை   போல  .. 

21….தேவு மற்று அறியேன் என்றேனோ மதுரகவியை போல .. 

22….தேவத்தையை பெற்றேனோ தேவகியை போல .. 

23..ஆழி மறை என்றேனோ வசுதேவரை போல .. 

24….ஆயனை வளர்த்தேனோ யசோதையை போல .. 

25….அனு யாத்ரை செய்தேனோ அணில் போல.. 

26….அவல் பொறியை ஈன்டேனோ குசேலரை போல.. 

27….ஆயுதங்கள் ஈன்டேனோ அகஸ்தியர் போல   .. 

28….அந்தரங்கம் புக்கேனோ சஞ்சயனை போல .. 

29….கருமத்தால் பெற்றேனோ ஜனகரை போல .. 

30….கடித்து அவனை கண்ண்டேனோ திரு மங்கையாரை போல .. 

31….குடை முதல் ஆனது ஆனேனோ அனந்தாழ்வான் போல .. 

32….கொண்ண்டு திரிந்தேனோ திருவடியை போல  .. 

33..இளைப்பு விடாயை தீர்த்தேனோ நம் பாடுவானை போல  .. 

34..இடை கழியில் கண்ண்டேனோ முதல் ஆழ்வார் போல    .. 

35….இரு மன்னர் பெற்றேனோ வால்மிகியை போல .. 

36..இரு மாலை இந்தேனோ தொண்டர் அடி பொடியாரை போல.. 

37….அவன் உரைக்க பெற்றேனோ திரு கச்சியாரை போல .. 

 38..அவன் மேனி ஆனேனோ திரு பாண்ணாரை போல  .. 

39….அனுப்பி வையும் என்றேனோ வசிஷ்டரை போல .. 

40..அடி வாங்கிநேனோ கொங்கு பிராட்டியை போல .. 

41….மண் பூவை இட்டேனோ குருவ நம்பியை போல   .. 

42….மூலம் என்று அழைத்தேனோ கஜ ராஜனை போல     .. 

43….பூச கொடுத்தேனோ கூனியை போல .. 

44….பூவை கொடுத்தேனோ மாலா காராரை போல .. 

45….வழி அடிமை செய்தேனோ லக்ஷ்மணனை போல .. 

46….வைத்த இடத்து இருந்தேனோ பரதனை போல  .. 

47….அக்கரைக்கு விட்டேனோ குக பெருமாளை    போல .. 

48….அரக்கனுடன் பொறுதேனோ பெரிய வுடையாரை போல  .. 

49….இக்கரைக்கு சென்றேனோ விபிஷணனை போல .. 

50….இனியது என்று வைத்தேனோ சபரியை போல .. 

51….இங்து உண்டு என்றேனோ ப்ரகாலதனை போல     .. 

52….இங்து இல்லை என்ற்னோ ததி பாண்ண்டானை போல  ..  

53..காட்டுக்கு போனேனோ பெருமாளை போல .. 

54….கண்டு வந்தேன் என்றேனோ திருவடியை போல ..
 

55….இரு கையையும் விட்டேனோ த்ருபதியை போல ..
 

56….இங்கு பால் பொங்கும் என்றேனோ வடுக நம்பியை போல .. 

57….இரு மிடறு  பிடித்தேனோ செல்வ பிள்ளையை போல .. 

58….நில் என்று பெற்றேனோ இடை ஆற்றூர் நம்பியை போல ..

59….நெடும் தூரம் போனேனோ நாத முனி போல..  

60….அவன் போனான் என்றேனோ மாருதி ஆண்ண்டான் போல 
 61….அவன் வேண்ண்டாம் என்றேனோ ஆழ்வானை போல  .. 

62….அத்வைதம் வென்ற்னோ எம்பெருமானாரை போல .. 

63.. அருள் ஆழ்ழி கண்ண்டேனோ நல்லானை போல ..

64….அனந்த புரம் புக்கேனோ ஆள  வந்தாரை    போல ..

65….அறியனைப் பிரிந்தேனோ தேய்வாரி ஆண்ண்டான் போல ..
 

66….அந்தாதி சொன்னேனோ அமுதனாரை போல ..
 

67….அனுகூலம் சொன்னேனோ மாலவனை போல  …. 

68….கள்வன் இவன் என்றேனோ லோக குருவை போல  .. 

69….கடல் ஓசை என்றேனோ பெர்ரிய நம்பி போல    .. 

70….சுற்றிக்  கிடந்தேனோ மலையாண்டான் போல  …

 71….சூள்வுரவு கொண்டேனோ கோட்டியுரை போல   

72…..வுயராய பெற்றேனோ ஊமையை போல ..

73….வுடம்பை வெறுத்தேனோ நறையூர் அரையரை போல  

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ஸ்ரீ கோயில் கந்தாடை அப்பன் திருவடிகளே சரணம்
ஸ்ரீ திருக் கோளூர் அம்மாள் திருவடிகளே சரணம்
ஸ்ரீ பெரிய பெருமாள் பெரிய பிராட்டியார் ஆண்டாள் ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம்

Geethaa Saaram -Bakthi yoga Avathaarihai

..Gajendra varada perumaall sannithi.. moolavar kidantha thiru kolam. Athi-moolam..Thayaar Sri Ramaamani Naatchiyaar and Potraamaraiyaall..abaya hastham..left arm on the knees indicating that samsaaram willr just knee-deep for His devoties..Senbagavalli Thayar is also near by..Thiru mazlisai aazlvaarum ..evarey sarama slokam arulliya kannan yenkiraar..karma yogam..doing karmas with detachment …not aspiring for results..without feeling that we are doing them..now we are entering bakthi yogam–atma gjanam and karma yogam etherkkum venum..avanai manam, vaakku, kaayam moonntraalum dyaanam seythu, avanai anubavikka pohirom ..avanai adainthu nithya,baktha  kuzllangalludanum adiyaar kuzlaangalludanum kainkaryam panni konndey eruppom..

..Pushpavallithaayaar sannithi.. Naan muhan Thiruvanthaathi-50 paasuram is for this Kabsthalam.. koottramum thaaraa kodu vinaiyum saaraa thee maattramum saaraa–aattrangarai kidakkum kannan-kadal kidakkum maayan-vurai-sarama slokam-kidakkum vullathu..namakku yentru engey kidakiraan..maam eka-elliyavanaana avan oruvanaiyey pattri.. aham..periyavanaana avan nam vinai theerppaan..here in the last slokaHe uses the same word as maam-as in sarama slokam..entha perumaallum eranndaiyum kaattinndu erukiraar..he is jagad kaarannan,vubaya linga visishdam-un affected by any unlike atma with body contact has happiness and sorrow–like the two birds on a tree ,one enjoying the fruit and the other not affected by any..he is nithya-viboothi naayahan..vuyarvara vuyar nalam vudaiyavan..sarvagyajan-knows about all at all times..sarva sakthan..aananthan and sriya pathi..

..Bakthi saarar..perumaalai periyavan elliyavan yentru solli paadukiraar..perumai gunnangall munnam paarthom elliya gunnangall;;kaarunnyam-gajendranukku arullinaar. vibeeshannan vanthathum mitru baavanaiyudan vanthaalum –raavannaney manam maariyo vanthaalum sarannam allikanum yenkira kaarunnyadvam..vaadsalyam–kuzlanthai thoshangallai gunnamaha kollum thaay pola..antru yeentra kannukuttikku pasu thaay kaattum vaadsalyam..sowseelyam–guhan,sugreevan, vibeeshannan, aayar .pontraarudan kalantha svaabam..oudhaaryam-kodai vallal-drupathikku vasdram,,yudisraashdarakku raajyam, vibeeshananukku kainkaryam..evvallavum koduthummontrum panna villai yentru thudippavan..

• Sarva smathrayamiyatvam – revered by everybody. Analochita asesha visesha loka sharanyan – He is worshiped by everyone, be a monkey or bear or hunter or elephant or great sage like Vasishta or even Brahma. It also shows His approachability by anyone and everyone.
• Pranathartiharatvam – quality of removing all the harms and supporting His devotees.
• Aasritha vatsalyaika jaladi – parental affinity and love of spouse. But these relationships we see in this world occur in a particular birth only; while He is associated with the soul for ever and so even in the infinite births the soul takes, He continues to show the same affection every time.
• Akila manuja nayana vishayatangadatvam – Residing in that very high position of Vaikuntam, He takes many avatars like a Fish or Tortoise or Boar or Lion and is available for ordinary persons like us to have that wonderful experience. So simple He is. But in every such avatars, He never loses any of His great qualities. As the son of Vasudeva, He delighted everyone. His image brilliance was felt all over. He nurtured everyone by His image.

.. Vimaanam-Gaganahruti Vimaanam..gjanam petru, yogam seythu, bakthi muthirnthu, dyaanam seythu avanai adaiyanum..aahara sudhi dadva suthi..dadva suthi dyruva smirthi..smurthi lambey–our thoughts are prolonged by this –darsana samanakara saashaadkaaram kittum..thala dara avichinna smitrhi–edai vidaatha bakthi panni palan adaiyanum..in geethaartha sangraham aallvanthaar.

madhyame bhagavattattvay¯ath¯atmy¯av¯aptisiddhaye
 j˜n¯anakarm¯abhinirvartyo bhaktiyogah prak¯ırtitah. (3).
In the middle six Chapters Bhakti yoga is well explained. With Gyana and Karma as ancillaries, understanding the Lord as the Supreme and developing Bhakti, Bhakti yoga is practiced

..kapisthalathil ,navaneetha karishnan sannithiyum  erukirathu..kallingan mel aadkiraan.. venney  oru kaiyil vaithu konndu..gyanam vanthu dyaanam   panna aarambithu, vubaasanamaha malarnthu,athai thodarnthu smirthi-sneham kalantha bakthi yudan –sneha poornna anudyaanam=bakthi.. ethai panna ,panna ,darsana samaana saashaadkaaram peruvom..Prahalaadan pola..avanai sarann adainthu,avanaiyey pera vanum.. etharkku thadangalaha vullavattrai pokka entha dyaanam, bakthi maargam.. avan perumai, ezlimmai, azlahu ethai yellaam ninainthu.. entha 7th chapteril,avanathu peumaikallaiyum, entha thadaikallaiyum,sarannaagathiyaiyum,bakthiyin pala vadivamu,parama bakthi yum villakkukiraan..

Swami Alavandar has summarized the Chapter 7 in a sloka in his Gitartha Sangraham:

svay¯ath¯atmyam.prakr. ty¯asya tirodhi´s´saran.¯agatih.
 bhaktabhedah.prabuddhasya ´srais.t.hyam.saptama ucyate ..

Saptama ucyate = these are told in the Seventh Chapter..Svayathatmyam = He [Sri Krishna] explains His true self.He is Paramatma, Parabrahmam. He only could grant Moksham..praktya asya tirodhi = prakruti or samsaram or the mixture of chit and achit spread all over the Universe.Saranagathi = surrender..Bhakta bheda = different Bhaktas:

• Those who want to regain lost wealth.
• Those who want to acquire new wealth.
• Those who want to have atmanubhavam.
• Those who want Him [Sri Krishna].

..Prahlada says what all a bhakta to do: shravanam, keertanam, smaranam, padasevanam, archanam, vandanam, sakyam and atmanivedanam..Arjuna asks whether all these four types of Bhaktas are equal and Sri Krishna replies that the last type of Bhakta who demands only the Lord, is the best. Prabhusraisthyam = demanding Him alone. ..

 

Raamaanuja’s commentary..In chapter seven Lord Krishna gives concrete knowledge of the absolute reality as well as the opulence of divinity. He describes His illusory energy in the material existence called Maya and declares how extremely difficult it is to surmount it. He also describes the four types of people attracted to divinity and the four types of people who are opposed to divinty. In conclusion He reveals that one in spiritual intelligence takes exclusive refuge of the Lord without reservation in devotional service. Thus this chapter is entitled: Knowledge of the Ultimate Truth.

Ramanuja’s Commentary..In the first six chapters of Srimad Bhagavad-Gita comprising the first division known as the Karma Yoga section which is the science of the individual consciousness attaining communion with the ultimate consciousness by the performance of prescribed Vedic activities with detachment. There the subject matter primarily delineated was with reference to how an aspirant may achieve atma tattva or realisation of the soul by adopting the path of karma yoga. Atma-tattva is essential and ancillary to constant devotion and the continuous meditation necessary by which communion with the Supreme Lord Krishna or any of His authorised incarnations and expansions as revealed in Vedic scriptures as well as His eternal associates. He is the ultimate and the supreme goal to be attained, one without a second and worthy of everyone’s endeavour for devotion to. He is Parabrahma the Supreme Being. He is niravadya or perfect, He is the sole causeless cause of the entire creation and the total cosmic manifestation. Omniscient, omnipotent, omnipresent, infallible and eternal. The Supreme Soul of all living entities and the Supreme Controller for all of existence.Now the middle section of six chapters from seven to twelve comprising the second division of Srimad Bhagavad-Gita known as the Bhakti Yoga section which is the science of the individual consciousness attaining communion with the ultimate consciousness by loving devotion to the Supreme Lord. The subject matters revealed are the nature of Parabrahma the Supreme Being of All, Parama Purusa the Supreme Spirit of all and the method and modes of loving devotion and meditation are to be offerred to Him. This is known as bhakti. The mode of such devout love called bhakti is summarised in the final chapter eighteen, with the verses XXXXVI where Lord Krishna states: That humans attain perfection by rendering devotional service to the all pervasive Supreme Lord from whom all created beings have come into existence and from whom all created beings receive their life impulses. In verse LIII He states: That being completely detached from all designations, free from false ego, lust for power, arrogance, desire and anger while being completely equipoise and peaceful internally one becomes eligible to realise and experience the Brahman or spiritual substratum pervading all existence. In verse LIV He states that when situated in the state of the Brahman one laments not and craves not and thus being joyful obtains bhakti to the Supreme Lord.This constant state of meditation in devout love for the Supreme Lord Krishna or any of His authorised incarnations as revealed in the Vedic scriptures is known as bhakti and constitutes the method and means by which to attain communion with the Supreme Lord. This is confirmed in various Vedic scriptures. In the Svetasavatara Upanisad, III.VIII it states: Meditating on Him solely one crosses over the ocean of mortality. In the Taittiriya Upanisad III.II it states: The knower of the Supreme Being thus becomes immortal. In the Brihadaranyaka Upanisad II.IV it states: The atma or soul alone is to be intently contemplated on for deliverance and in the same scripture beginning at I.IV it states:The omniscient atma itself is the worshipable goal to attain. In the Chandogya Upanisad it states:The mind being pure, meditation is stable, with concentration fixed all knots are untied.

The Mundaka Upanisad II.II it states: The knot of the heart is cut asunder, any lingering doubts are dissolved, all reactions to actions are terminated to one whom the Supreme Lord has manifested within their heart. The words bhakti meaning loving devotion and dhyana or meditation and upasana or divine ecstasy and other similar terms are synonymous and indicative of the continuity and potency of remembrance and reflection through realisation of the atma on the Supreme Lord so intensely that one flows into communion with Him as an actual perceptive experience. In the Katha Upanisad II.XXIII it states that: Not by deliberation is the atma perceived, nor by concentration, neither by erudite knowledge. The atma is perceived by one in whom the Supreme Lord Himself elects to reveal His essence. This verse conclusively confirms that the path of Bhakti Yoga is of an ecstatically joyful experience which induces the Supreme Lord Himself to blissfully reciprocate with such a felicitous devotee being that he has made the Supreme Lord the sole object of his love. So it can be understood that upanasa or divine ecstasy is non-different from bhakti or loving devotion. That the terms upasana and bhakti are equivalent in all respects is also evident from other Vedic passages. In the Taittirya Upanisad III.VII beginning tam nanyah pantha ayanaya vidyate it states: One who has realised the Supreme Being becomes immortal then and there, no other path to moksa or liberation exists. In VI.LIII of the same scripture beginning na ham vedaih it states: Not only by knowing the Vedas or performing austerities, or giving gifts or the performance of yagnas or worship in propitiation can the Supreme Lord be perceived. And in VI:LIV beginning bhaktya tu ananyaya it states: By loving devotion exclusively is the Supreme Being to be perceived and known.

Thus the seventh chapter beginning the second division of Srimad Bhagavad Gita which is the Bhakti Yoga section delineates:

1) The essential nature of the Paramapurua or Supreme Spirit as an object of meditation. 2) The mystification of the Divine nature by the veil of material nature. 3) The resignation of oneself to the Supreme Being in order to transcend this veil. 4) The classification of the aspirants who have chosen the path of bhakti. 5) The pre-eminence among them of those who are the Supreme Lord’s devotees.

The words mayy-asakta-manah denotes one whose mind is affectionately focused on the Supreme Lord Krishna. So much so is one attached to Him and so impassioned is their love for Him that that if one feels separated from Him for even a moment either by being without His close proximity or by the entrance into the mind of any thoughts not relevant to Him; or if one were to temporarily not remember Him for any reason, that would subsequently be the cause of such a person to consider their whole life as meaningless. The words mad-asrayah means complete dependence upon the Supreme Lord without whom one could not even exist.

Next learn about how one who joyfully engages in Bhakti Yoga with a loving heart in transcendental ecstasy will realise the Supreme Lord as He is in all His splendour and glory.

Sri Varadaraja Sthavam-12-Shri Vellukudi Swaami.

..slokam 71..parasathayaam-perumai–kol sollikirathu bakthan vaarthai varum pothu–bakthan sonna samayathil sama samayasya-thontrineer.. sthambeva==thoonnukku mathiyil. narasimha agavnee-pradanama thiru meni–gunnam attrathu-ethu yentru kanndu pidikka midiyaathathu.. thirumeni–pancha vubanishad kalantha..narasimha thanura gaunni–sama sayad vudbavan–anngu appothuzluthey thontrinaay..avan kaattiya thoonil–avan allanthitta thoonai avan thattinaan–paatti thoon-thaathaavukku paatti–brahmannukku paatti..pithamahyarukku pithaa–prasavan-penn ..desikan..eranndu thoonnukkul renga simham-maana thoon..evan oru thoon..agahaa-pirappu eli–maathru yoniyil piravaathavan..para thandran–brahmaa vaay poy aahaamalum, adiyavan vaarthai kettathum vanthaan..paresadaam varatha..ethudan vibaya slokam mudikirathu..

.slokam 72.vuyaha-arangam ..polintha nintra piraan -pareyn paradvam nilai naattinaar ethil ontrum devum paasurathil..para svaabam narasimham yentraal. adutha 8 slokathaal evarin kai mudal ellaamai arulukiraar..dushkarmam-thaazltchi sollinndu vibeeshannan sonna maathiri..thondar adipodi-38 mem porull sarannagathi–vaithaar.. 10 paasurathaal nallathu ellai theeyathu vullathu yentru aruliyathu pola..pothellam -thirugunnam seppa maatteyn..karma gjana bakthuellai annil pola kullithu thaam purannuettu odi anil voorilen kaannellai..divyadesa vaasam ellai pontra 5 soli….ethir soollal pukku-abesheda-drushti amuruthathaal..naan mazliyil nanaithu erukireyn neruppu mazlai..anantha hasdeesa–kaala desa vasthu,..daaba thayam. dahyamaanam–erikka pattuunndey erukireyn –nihazl kaalathil-prapathyey yentry solluvathu pola…daaba trayam..davanalam=kaattu thee..mukhyantham=mayakkam adaitheyn antham=yellai nayva avayantham=therinthu kollaathavan..samsaaram ..sthaathum -kiai ozlinthu praayaasam.-muyartchi .ubayaantham -vunnai adainthu perum aaru ..aneesan…easan  nee ethai azlikkanum…aadyaatmiha–sareera kadamaha varum vyathikall..aadi bowtheeham..pasu patchi seetha vishnu-aadi deiveeham..vellam polvana..muhyantham..mayangukirom, pattravathu ethu viduvathu yethu yentru theriyaamal..yadjan-darma pudram 9 dvaaram erunthum aatmaa eruppathu aacharyamm. eruppom yentru ninaippathu parama aachaaryam..vedam nool piraayam nooru..nithrai brahma aanandam..aathalaal piravi veynndeyn ..krushna rama govindaa eppothaavathuvathu sollu ..sthaathum-maarbil kai vaithu vuranga praapthi ellai..prayaadum aneesayaha–srathaiyum ellai..svarooba vrutham..thukka bahullam..pala .sabaayam..nithya nymithya karmaa pannanum ..palanukku ellaipaapam varaamal erukka..ottai odam ozlihal odamkarmma yenkirathu ethai mattum patrathey yenkiraar..varannasurama karmaa pannanum..preethi avanukku yerpadum..athuvum avanathu ein arulley–vunathu kadaasham venum.. athuvum avanathu en arulley.. thiru vida yenthai paasuram..vun manathaal yen ninainthu eruntheer yenkiraall thaayaar..2-7..7-2 kangullum pahalum ethey artham.. pesi vaithu arramgam koora avatharithaar..easan–nee thaan ..nee yennai kai konnda pin..paravaiyaadum paramaney..thiru mal erum solai yentra sonnathum s..sinthanaikku eniyaan–aradana perumaall vanthu vunathu adiyeyn manam puhunthaay pinbu kai kooppineyn yenkiraar thirumangai..vaikunnda gadyam ethu pola aruli erukiraar amurutha saaharathil kuimizl neer varum padi amuki aanandam adaivom..nedu nokku yengall mel saabam pokkum–25 oruthi-varutham theernthu mahizlthal eshdam peruvathum anishdam povathum..vithuran,sabari, rishi padnikall..-nedu nokku konndu peru petraarkall..gunna pravaaham–therkkil erunthu varuhirathaam. vadakkil erunthu ethir neetchal kadaasham yenkira nathi..mannathoonai pattri ninntru vaazlthanum..malai mela varum nathi hasthi giri aruvi pola varum..neer veezltchiyil-muzluha veynndaam..athuvey thalaiyil vizlunthu ..pattu therikka vehathil nanaikkum.. aabejedhaha=drushdi baadam..

.. slokam 73..vanthyehi mano radam–yeederaatha aasaikall sathahi–nooru ..naanaa vrutha ;vithisai theeya maargam..murann patta pala pala theeya vazlikall ezlukintrana endariyangallai..thisaasu-eisvaryam, jothisya homam pola..dasaasu-nilaimaiyil yentrum kollalaam..yuga pathu-eha kaalathil.. aavi thisaikka eivar thisai thisai valithu ethukintranar..vinnullaar kalaiyum ..dvad paada yoha–anuthitha vithitha ..thiruvadiyil padaamal nanmai pera villai..eruttil–kaattil.. thukka varshni..aviveha–thukkam adaiyaallam kanndu kolla villai aallvanthaar. madaraar–valaiyil pattu pothrey yentru punthiyul puhunthu..thirumaalai..anuthitha spuruha–paadathil padiyaatha manam..vunnidathil eppothum keddkaatha varam kodu yentraan prahlaadan..nin kann anbu maaraamal venum yenbillaa jaathieil piranthaalum..brahma gjanam–vunakku elummbu vuruhi anbu peruhum pothu therirum yentraan varam kodutha brahman hanumaanidam..avi smirthi vanum yenkiraar muhunthamaalaiyil..karavaikall pin sentru–aachaarayar ethu karma gjana bakthi yogam ellai vun thannai piravi punnyam vudaiyom yenkiraall..manthi paay vada vemkadam–kurangu pola nam manasu..akinchanamaha erunthaal kaiyil ontrum ellai yentraal kurangu kittey varaathu..

..slokam 74..nirpayam..pralapaami–avinayosmi..yesha soham..adiyeyn..payam ellai..yethaha.. vinithey dur–seer thirunthatha manasu.lipsaam avalaptham.. viruppam entri.. dushkarma kavasam..kinchthu pithatrukiren..daarmihan vaitha thanner panthalai azlippathu pola..kada daasi saarnga bowmanidam kettathu pola..purodaasam naay kavvinathu pola ..penni vaanornaannam ellaa siru thahaiyen..

..slokam 75..aadihi savyaadi–vudal manam–avi thieshti..svaabeeshdam..panchanam..amarshiha niharsha..kobathai tharum thaazltchi..parikkaasam panni..eimaani–mathiyam manasai krudanthi-sirama paduthikirathu..thiru vadi premam varannum –dvad abilaasha nithi-prahaanihi-ezlanthathai siramapadavillai eha vasthu ethu ontrai seraamal, varuntha villai.. arivinaal kurai ellaa–ellatha pothum kurai yentru ninaiyaamal..antru avai yenaku patni naall-anubavam kittaathalaal..ney kudathai pattriyerum erumbu moykkum –noykall..shad -pasi.daaham jaraa marannam .soham moham ..asthi-jaayada-shad vihaaram..bagavath vishayam vaithu meellanum ethilirunthu–vaithyo naaraayanna hari–maruthuvanaay nintra maa muni..deham-vallarum sareeram kuraiyum..baagavatha samaaham venum..ajaharathai pola erukkanum malai paammbu pola.. erai thedi pohaathu..anishda yogaha–veynndaathathu varuhirathu..na kruthanthi-varutham thara villai vun mel anbu ellai.. nytchiya baavanaiyudan arullukiraar entha slokathilum.

Periya Thiru anthaathi-11- Shri PBA Swaami.

.. 81 “pahal eraa yenbathuvum baaviyaathu yemmai ehal seythu (valiya kattaya paduthi )eru pozluthum aallvar(anubavithaan ) -thahavaa thozlumbar evar seerkkum thunnai elar yentru voraar sezlu paravai meyaar therinthu “….evar arullukku paathiram aaha koodaatha neesar-thahavaa thozlumbar yentrum -seermai porunthiya thunnaiyai vudaiyavar allar-seerkkum thunnai elar..yenbathai vuoontri ariyaathavanaay-yentru therinthu voraar..yemmaiaalvar-adiyenai anubavithaan..ehal seythal=yutham seythavar..thamudaiya gunnangalliley eduppum saayppumaha yutham panni eranndu pothum aalvar..ambu patta punnukku marunthu vunndu..gunnathaal yeedu patta punnukku marunthu ellai “-Sri sukthi..seerkkum thunnai-bagavath vishayangallai pesuthal “mas chitthaa mad kada praannaaha boda anthha parasparam -kadayandacha  maam nithyam thushyanthisa  ramandisaha “Geethai 10-9 -nenjai namakkentru koduthu, pirinthaal tharikka maattaamal, thaam anubavitha gunnangallai oruvarukku oruvar solli konndu aananthikiraarkall..

.. 82 “therinthu vunnarvu(viveha vunnarvu ) ontru enmaiyaal thee vinaiyeyn ..vaallaa erunthu ozlintheyn keezl naallkall yellaam -karanthu vuruvin am maanai annaantru pin thodarntha -aazli am kai ammaanai yethaathu ayarthu “….Poyhaiyaar-“pazluthey pala pahalum poyina yentru anchi azlutheyn “-yenkiraar.. therinthu vunnarvu ontru –moontrum -“dehaithai vida aatmaa veru pattavan” yentrum “aatmaa avanukku seshappatta vasthu “yentrum bagavath seshathvathukku ellai nilam baagavatha sesham “yentrum viveham..”pon otha maan ontru puhunthu enithu villaiyaada nin anbin vazli nintru silai pidithu embiraan yeha “pona raamanidam athu kaarum mothiram erunthathey “kaikeyi varathil ahapadaa vittathu,perumaal thiru kaiyil arukaazli ontrumeirey “..”perumaall maayamaanai yeythu meenndu ezlunthu arulliya pothu adi kothithu nadakka maattaamai ,thallirkallai murithittu athan mel ezlunthu arullinaar yentru kavi paada emberumaanaar kettarulli,maari etta thiruvadikalliley yen thalaiyai madukka petrilaney yentru vitharaay arulinaar..

.. 83 “ayarppaay (avanai maranthu kettaalum kedu )ayaraayppaay (maravaamal ninainthu vaazlnthaalum vaazl )nenjamey !sonneyn vuya pom neri ethuvey kanndaay -seyarpaala allavey seykruthi nenjamey !anchineyn mallar naall vavvinanai vaazlthu “….bagavath gunna anubavam eppothum panni erukka  vubadesikiraar..

.. 84 “vaazlthi avan adiyai poo punainthu nin thalaiyai thaazlthi eru kai kooppu yentraal kooppaatha -paazltha vithi yenguttraan yentravanai yethaathu yen nenjamey ! thangathaan aamey yelum thangu “….ayogyathai ninainthu pin vaanga koodaathu yenkiraar..vaay vaazlthiyum, kai pushbam pottum, thalai vannangiyum -manam mozli kai moonntraalum “yengey kaannkeyn yeen thuzllay ammaan thannai yaan ” yentru alatraamal erunthaal vueir tharikalaahaathu ..

.. 85 “thangaa muyattriya(maaraatha muyarchi vudaiyathaay ) aay thaazl visumbin meethu paaynthu yengey pukku eth thavam seythittana kol -pongu vodam thann am paal velai vaay kann vallarum ..yennudaiya kannan paal nal niram koll kaar “….aahaasam paarthu-bagavath sambandam pettra perai puhazlnthu arulukiraar..”mehangallo vuraiyeer “-Thiru vruttam..”kadamaayinakall kazlithu ..thiru paarkadalil eruntha vanthavan kannan yenkiraar paal velai vaay kann vallarum yennudaiya kannan..yesha naaraayanna srimaan sheeraannavanikedana -naaha paryanga mudsrujya hyaakado mathuraam pureem..pola

.. 86 kaar kalantha meniyaan kai kalantha aazliyaan paar kalantha val vayitraan paambu annaiyaan -seer kalantha sol ninainthu pokkaar yeyl soozl vinaiyin aazl thuyarai  yen ninainthu pokkuvaar eppothu….bagavath gunnaa anubavam panni paapam pokka veynndaam ..pozluthu pokkattum yenkiraar..

.. 87″eppothum einnum eni sirithu nintraalum eppothum yeethey sol yen nenjey !eppothum kai kazlaa nemiyaan nam mel vinai kadivaan moy kazlaley yeththa muyal”….avan thiruvadikalley puhal yentru eppothum erukkanum yentru vuruthiyaha arulukiraar..

Aazlvaar Thiruvadikalley Sarannam.

Emerumaanaar ThiruvadikalletSarannam.

Jeeyar Thiruvadikalley Sarannam.

Appan ThiruvadikalletSarannam.

Periya Thiru anthaathi-10- Shri PBA Swaami.

.. 73 “poovaiyum kaayaavum neelamum pookkintra  kaavi malar yentrum kaanndorum -paaviyeyn mel aavi mey mihavey poorikkum ..av avai yellaam piraan vuruvey yentru “..poli kanndu aaviyum vudalum poorikiraar..piramippum thellivathum nithyam..baagyam thannathu yenkiraar..

.. 74 “yentrum oru naall ozliyaamai yaan eranthaal ..ontrum erangaar vuru kaattaar -kuntru kudaiyaaha aa kaatha kovalanaar nenjey 1pudai thaan perithey puvi “….avan arull vellam yeri paaya mudiyaatha miha periya mettu nilam -poli kanndu thallarnthu arulukiraar..govardam panni kaathavan arull nam pakam vara villaiyey ..Sri Sukthi “avarkku neermai ellai yennapohaa thirey avar neermai yeri paayatha oer edam thedi yengey kidanthom “-

.. 75 “puviyum eru visumbum nin ahathey ..nee yen seviyin valli puhunthu yen vullaay -avivu entri (oru naallum vittu neengaamal ) yaan periyan nee periyai  yenbathanai yaar arivaar ? vuoon paruhu nemiyaay vullu (neeyey aalosithu paar )”….aanathathukku pokku veedaaha  avanudan poraadu kiraar..naan periyavanna nee periyavanna ethai vulahaar aaraaya mudiyaathu  nee thaan aaraaynthu ariya venum..

.. 76 “vullilum vullam thadikkum (santhioshathaal poorikirathu )vinai padalam villa vizlithu (vunnaal kadaashikka petru )vunnai  mey vuttraal (parama padam petru vunnai  vulla padiyey adainthu vitteyn aahil )-vulla vulahu allavum(nee vyaabithu erukira vulaham yengum ) yaanum vullavan yen kolo? vulahu allantha moorthy vurai “….erull tharu maa gjalathil -thiru pulliyin ponthil erunthu ninaitha pothey eppadi poorithaal,yennudaiya karma paasangal tholainthu ,pari poornna kadaasham petru nithyaanubavam pannum pithu thadikka kedkanumaa?svaroobathaal nee vyaabithu eruppathu pola,naanum vyaabithu eruppeyn yenkiraar..

.. 77 “vuraikkil(aaraaynthu sonnaal ) oer sutrathaar vuttraar yentru aarey ?(nee thavira daayaathi, banthu yentru solli kolla yaarum ellai )eraikkum kadal kidantha yenthaay ! vuraippu  yellaam nin antri mattru elleyn kanndaay yenathu vueirkku(atmaavirkku) oer sol (sarma slokam )nantri aahum thunnai (vuthavi seyyum thunnai )”….Arjunanai vyaajamaha konndu arulliya “sarva darmaan parithyajya maa meham sarannam viraja -aham dvaa sarva paapepyo mosha eshyaami  maasusaha “yentrum vibeeshananai vyaajamaha konndu “sakrudeva prapannaaya dvaasmeethisa yaasathey -abayam sarva boodepyo dadaam yedath  vradam mama”..yentru vuraippathu yelaam thunnai namakku ..

.. 78 “thunnai (snehitharkallum )naall (aayusum )perum killaiyum(pillaikall, perankall pontra periya santhaanamum ) thol kulamum suttrathu ennai naallum enbu vudaithu aam yelum (thukkathai vunndu pannaamal-santhosham vunndu pannum  yentrey vaithu konndaalum )-kannai naannil vovaa thozlil saarngan thol seerai nal nenjey ! vovaatha vuoonnaaha  vunn (nithya bogyamaha anubavikka kadavaay )”….arba palanil manam vaikaamal,bagavath gunnaa anubavamey  kollanum ..”sodraiva handa hanumaan paramaam vimukthim puthyaava thooya saridam dava seva deysow”-yentru Athimaanusha sthavathil Siriya Thiruvadi Raaman anubavamey pokku yentru eruppathu pola..

.. 79 “vull naattu desu antrey ! (parama padathin dejas pontra thantro )vuoozl vinaiyai anchumey?9anaathi paapangallai kanndu ancha venumo)vinnaattai  ontraaha metchumey ?(svarga lohathai oru porullaaha virumba koodumo )..-mann naattil aar aahi (ep piravi piranthavar aahilum )ev ezli vittru aanaalum (eppadi patta ezli thizllikal seythavar aanaalum )..aazli am kai per aayarkkey aallaam pirappu “….avanukku thondaraay erupavar janmamey siranthathu yenkiraar..thondar kulamey vuyarntha kulam..bagavath sesha boodamey  prayojanam..”devadmamum ninthai yaanavanukku olli varum janikall pola ,brahma janmamum ezlukku yenbaarukku panndai naallil piravivunnnaattu desirey “-Aachaarya Hruthayam..sesha vasthuvaana admavukku ezli pirappum dejas than “annaiya vuoora punaiya ,adiyum podiyum pada ,parvada pavanangalliley yetheynumaaha janikka peruhira diryag sthaavara janmangallai peru makkallum periyorum parikrahithu praarthippaarkall”Aachaarya Hruthayam..avanukku adimai seythu erunthaal, brahma endra pattamum  oru porullaaha nenjil padaathavai..

.. 80 “pirappu erappu mooppu pinni thuranthu  pinnum erakkavum enbu vudaithu aam melum (kaivalya motsham perilum )-marappu yellaam yethamey yentru allaal yennuvaney ?mann allanthaan paathamey  yethaa pahal “….avanai maranthu ozlinthu anubavippathu yellaam thukkam yenkiraar.

Periya Thiru anthaathi-9- Shri PBA Swaami.

.. 65 “kalinthu naliyum kadum thuyarai (nammudan koodavey erunthu himsikira  kadumaiyaana thukkangallai )nenjey ! malanga adithu madipaan -vilangal(malai) pol thol maalai(anaathi kaalam nam mel vyamoham vullavan ) kesavanai naarannanai maathavanai sol maalai eppozluthum soottu “….malai pontravan-sthiramaha-mattra dur madastharaal asaikka mudiyaathavan “nintra kuntrathinai nokki nedumaaley vaa yentru kooppum “..thol maal “ethir soozlal  pukku enaithor pirappum yenakkey arullkal seyya ,vithi soozlnthathaal ,yenakkel ammaan thiru vikramanaiyey “..kesavan=sirantha mudi vudaiyavan, kesi yennum kuthirai vadiva arasanai mudithavan, brahmanukkum rudranukkum thalaivan..sol maalai–poo maalai pola thalaiyil sootti kollvaan nam sollaiyum ..”soottineyn sol maalai “-Aruli seyalaal avanukku azlahu vunndaahum..

.. 66 “soodu aaya(aaythamaahavum azlahhana anni kalanumaay erukkum ) nemiyaan thol arakkan ein vueirai maattey thuyar ezlaithamaathavanai -yetta veri(thirannda parimallam ) konnda thann thuzllay vediyanai nenjey ! ari kanndaay sonneyn athu “….oruvarukkum solla onnaatha bagavath vishayam “onn thaamaraiyaall kelvanan oruvanaiyey nokkum vunnarvu “-Poyhaiyaar..”vadivaar sothi valathu vuraiyum sudar aazli”-divya aayudamum divya aabarannamum ..raavannan raamanin ambukallai ninainthu vuru  azlinthaan “smaraan raagava baanaanaam vivyathey raashesvaraha “..artha gowravam thontra “sonneyn athu “yenkiraar..

.. 67 “athuvo nantru yentru (ethai vida parapadamey siranthathu yentru konndu ) angu amarar vulahu veynndil ..athu oer porull ellai antrey ? (athai tharuvathu avanukku asaadyamana kaariyam allavey )athu ozlinthu mann nintru aallveyn yenilum koodum mada nenjey !kannan thaazl vaazlthuvathey kal “….vubaya viboothiyum thara vallavanin thiruvadiyai pattru..eranndu edathilum  kannan kazlalai vaazlthuvathey nokku..mann nintru aallven yenilum-engu erunthu bagavath vishayam anubavikka virumbinaalum “oru naayahamaay voda vulahu vudan aanndavar “-eisvaryam virumbinaalum ..virumbinathu yellam tharubavan..

.. 68 “kallum kanai kadalum vaihuntha vaanaadum pull yentru ozlinthana kol yey paavam vella nediyaan niram kariyaan vull puhunthu neennnnngaan adiyeyn vullathu aham “….thiru vemkada malaiyum, thiru paarkadalum, parama padamum pull poola albamaha-pokku varathu attru pul moodi ponathaam- ponathaam evar vullam kidaitha pinbu..vella mudiyaathavan, nirheduha krubaiyaal vanthu puhunthaan..vull puhunthu neengaan-ahalahilleyn vuraiyum  yentru.nam vullam puha samayam paarthunndu thaan mattra nilaikallil erukiraan…eravil nithyamum entha paasuram anusanthikkanum..”pani kadalil palli kollai pazlaha vittu “..”thada varai vaay millirnthu minnum “-Periaazlvaar..

.. 69 “aham sivantha kanninar aay val vinaiyar (kodiya paapangall )aavaar ..muham sithavar aam antrey mukki -mihum thirumaal  seer kadalai (kalyaanna gunna kadalai )vull pothintha sinthanaiyeyn thannai aarkku adalaam (yaaraal vubathira padutha mudiyum )sevvey adarthu “….abinivesam panni kalanthu vaazlum avan kalyaanna gunnangallai anusanthithu maarvthatti pesukiraar..mukkuthal-vaay vittu sollathum verumaney erukka maattaamaiyum ..mihum thiru maal yentru periya avan siriya manasil puhunthathai arulukiraar..

.. 70 “adar pom mudiyaanai aayiram peraanai sudar koll sudar aazliyaanai edar kadiyum maathaa pithaavaaha vaitheyn yenathu vullathey yaathaahil yaathey eni “….sahala vida bandu avan..adar pon mudiyanai-“senkamala kazlalil sittrithazl pol viralil ser thihall aazlikallum kinn kinniyum ,araiyil thangiya pon vadamum, thaalla nan maathullaiyin poovodu pon manniyum mothiramum kiriyum mangala eim padaiyum tholl vallaiyum kuzlaiyum maharamum vaallikallum suttiyum “pontra pala divya booshannangallukkum vuba lakshannam..”pala palavey aabaranam perum pala palavey “..sudar koll sudar aazli-sooriyan, chandran, nadshadram,agni pontra sudar porullkall -ellaavatraiyum vida dejas-etharkku mun yellaam erull pola aahum ..”baano!baa no dvadeeyaa spurathi”-Sudasana Sadaham pola..

.. 71 “eni nintru nin perumai yaan vuraippathu yenney?thani nintra  saarvilaa moorthy ! pani neer ahathu vulavu nenju vudaiyaan aahathaan naan muhathaan nin vunthi mudal “….brahmanum sivanum  avanai pattri sathai petraarkall. avan perumai thannaal pesi mudikka mudiyaathu ..thani nintra saarvilaa moorthy “ekko haivai naaraayannaa aaseeth “-avan mattumey thaniyaaha erunthaan..anaivarukkum thiru meniyil edam koduthu arullinavan..”yeraallum esaiyonum ,thisai muhanum thiru mahallum ,kooraallum thani vudamban “–Thiru vaaymozli. “akkum puli eina thallum vudaiyaar oruvar pakkam nirkka nintra panbar “-Periya Thirumozli..

.. 72 “mudalaam thiru vuruvam  moontru yenbar..ontrey mudalaahum moonntrukkum yenbar -mudalvaa !nihar elahu kaar vuruvaa! nin ahathantrey “puhar elahu thaamaraiyin poo “….thiru naabi kamalamey  avan paradvam velli edukirathu..sevikkum pothey sahala daabangallum aarum padiyaana thirumeni konnda para dadvam-kaar vuruvaa…”oer vuruvam pon vuruvam ontru sem thee ontru maa kadal vuruvam othu nintra ,moo vuruvam kannda pothu ontru aam sothi muhil vuruvam yem adikall vuruvam thaaney”-Thiru nedum thaanndaham..Battar -“drayo devaas thulyaa”.moovarum samam yenbaar.thiri moorthy saamyaa vaatham .”thri daya midam advaitham “-moontrum veru alla ontrey yenbaar ..eikkya vaadam….”athiham thrikadaas maad dadvam param “-moontrukkum mem patta dureeya brahmamey  -vutheernna vaadam ..”ethi vitharkaanvikadayaan viboha..naabee padmaha vithi siva nithaanam bagavathaha thathanyath prubangeebavaathithee sinthaan thayathi naha “-Sri Rengaraja Sthavam..thiru naabi kamalam  sangai arukirathu .

Periya Thiru anthaathi-8- Shri PBA Swaami.

.. 57 “vazli thangu val vinaiyai maattraano ?.(edai velliyil nammai thanga pannuhira pradi pangamana valiya paapangallai  pokki arulluvaan ).nenjey !thazllee konndu por avvunnan thannai suzlithu yengum thaazlvidangall pattri (palla nilangall pakkamaaha )pulaal vellam(ratha pravaaham ) thaan vuhalla vaazlvu adanga maarvu edarnthamaal “….namathu pradi panthangallai tholaithu aruluvaan-prahalaadanukku aruliyathu pola..”kol ariyin vuruvam konndu avvunnan vudalam kuruthi kuzlambi ezla koor vuhiraal kudaivaay “-Periaazlvaar..”valli vuhir aalli moymmil maravonthu  aaham mathiyaathu sentru oer vuhiraal ,pilla ezla vitta kuttam athu vaiyam vuoodu peru neeril mummai perithey “-prallaya samuthirathai vida moontru pangu periyathaam avan ratha vellaam-Thiru mangai 11-4-4..

.. 58 “maaley padi sothi (vunathu divya manngalla vigraha  dejasai )maattrel eni ..vunathu paaley pol seeril pazlithu ozlintheyn (paal pontra parama bogya  thiru kalyaanna gunnangallil aazlnthu vitteyn )-melaal (mel vulla kaalathil )pirappu enmai pettru (veedu petru )adi keezl kuttreval antru (vunathu thiruvadikallil kainkaryam panna veynndum yentru adiyeyn aasai pada villai )marappu enmai yaan veynndum maadu (vunnai maravaathu erunthaal pothum  yenbathey adiyeyn aasai padum selvam )”….marappu enmai–nee yennai maravaathu -eppothum -vun divya aatma gunnangallaiyum divyamanngalla vigraha gunnangallaiyum adiyeyn anubavikkum padi -mel vulla kaalamum arulluthal..naan vunnai maravaathu yen naallum anubavithal..”avis smurthi easdvas sarannaara vinthey bavey bavey mesthu bavad prasaadaath”-Muhuntha maalai  pola eppothum maravaathu eruthalai veynnduhiraar..

.. 59 “maadu vara peruvaaraam yentrey (ennum namm edathil vaazla peralaam yentra yennathil )val vinaiyaar kaadaanum aadaanum kai kallaar(kaattiliyo veru yengo poy seraamal vullana )..vuoodey poy per voda sinthu thirai kann vallarum ..peraallan per votha sinthikka pernthu “….avan thiru naamam anusanthikka venum yentru ninaitha maathirathiley ,kodiya paapangall killambi vidum..aanaalum engey suthi konndu meenndum pattra varum ..erull tharumaa gjalathin kodumai ethu..

.. 60 “pernthu ontru nokkaathu pin nirppaay nilaappaay(veru ontrum kannisiyaamal, avan pinney nintraalum sari ellai vittaalum sari ) ..yeen thuzllaay maayanaiyey  yen nenjey !pernthu yengum thollai maa vem narahil seraamal kaappatharkku  ellai kaann mattru oer erai “….thanathu adyaavasam vuruthi yentru  aruluhiraar..”eruthu kodi vudaiyavanum,piramanum,endiranum mattru oruvarum eppiravi yenum noykku marunthu arivaarum ellai”-Periaazvaar..”neel aravai suttri kadainthaan peyar antrey thon narahai pattri kadathum padai”-Poyhaiyaar..

..61 “erumuraiyaan (swaami murai vudaiya emberumaan )sevadi mel mann allantha an naall ..marai muraiyaal vannaadar koodi -murai murain thaa elahu poo thellithaal ovvaathey ? thaazl visumbin meethu elahi thaan kidakkum  meen (nadshadrangall)”….aahaasathai nokkiyavar -“nalathaal mikkaar  kudanthai kidanthaay  ! vunnai kaannbaan naan alappaay aahaayathai nokki azluvan thozluvaney “..vulahu allanthavan mel nenju erunthathaal, nadshadrangall yellaam antha thiruvadikku saathina pushbangall yenkiraar..”loha yaadrai anusanthikka pukkaalum,avanai munnaaha allathu kaanna maattaamai sollukirathu “..”siriyaatchaan sabdaathi vishayangallil nintrum naam meella maattaar pola,aazlvaarkall bagavath vishayathil nintrum meella maattaarkall “yentru Pillaikku pannithaan-Sri Sukthi..

.. 62 “meen yennum kambin veri yennum velli vey vaan yennum kedilaa vaan kudaikku -thaanor manni kaambu pol nimirnthu mann allanthaan nangall pinnikkaam(samsaaramahiya vyaathikku ) peru marunthu pin “….vuruvaha anniyil meenndum vulahu allanthaan pattri arulukiraar..aahasam yennum kudaikku than thiruvadi yennum kaammbai koppatharkku allanthaan..

.. 63 “pin thurakkum kaattru ezlantha sool konndal(pin pattri thallum kaattru  ezlanthu kadalil poy serum kaalla meham ) pernthum poy van thirai kann vanthu annaintha vaaymaithey (avathaara kaariyam mudithu ,marupadiyum sentru ,thiru paarkadalil vanthu serntha padiyai oththu erukintrathu )-antru thiru seyya nemiyaan thee arakki mookkum paru seviyum yeentha paran “….kadalaiyum kaattraiyum paartha aazlvaar etharkkum bagavath sambatham kooruhiraar..sool konndal=poornna garbam vulla meham..loha yaathiraiyum bagavath anubavathil anvayakirathu..

.. 64 “paranaam avan aathal paavippar aahil vuranaal (thangal manathinaal )oru moontru pothum -maram ezl antru yeythaanai pullin vaay keenndaanaiyey ..amarar kai thaan thozllaavey kalanthu “….saptha saala virushangallai yeytha raamanum, bahaasuran vaayai killitha kannanum -nammai pontra manushyar allar-saashaad parama purushar avar yentra vishayathai thangal manathinaal,anusanthithaal–avarakallai devarkall moontru vellaiyum sevipparkall..”avajaananthi maam moodaaha maanusheem thanumaa saridam “-moodarkall naan manisar saathil pirantheyn yentru avamathikiraarkall..vural=manam, valimai.. vuruthiyaha ninaithal..avanai paran yentrathum, ahangaarikallana devarkallum ,ahangaaram ozlithu ,koodavey vujeeppaarkall..