Thirupaavai Bhavam-part-2..

..16th..PramANam, PramEyam and PramAthA are of three kinds. Vedam, Smruthi, PurANam, IthihAsam, dhivya prabhnadhams, Brahma soothram are PramANams. Lord Sriman NaarAyaNan in Parama padham, vyUham, Vibhavam, Archai and antharyAmi arePramEyams. AchAryAs like Naathamuni are PramAthAs. Similarly, Rahasya-Thrayams (Thethree manthrams) are PramANams; PerumAL is PramEyam; the AchAryan initiating us into
these manthrams is PramAthA. In the context of this Paasuram, “Koil KaappAnE” denotes Moola manthram; “kodit thOnRum –vaasal KaappAnE” refers to Dhvayam; nennalE vaai nErnthAn” stands in for Charama slOkam of the Lord. The Gopis describe themselves as the ones that have arrived with MukkaraNa suddhi (Vaak, Manas, Kaayam) at the Lord’s door. MukkaraNa Suddhi here also refers to that they have come with paripoorNa visvAsam in the holy triad–Manthram, Devathai and AchAryan– for liberation from the deep sleep of SamsAram and to gain MokshAnandham.
There are two sections to the door defended by the guards: One door of Moola Manthram (1) “praNavam and Nama:” and (2) NaarAyaNAya. Again Dhvayam (1) Sriman NaarAyana –prapadhyE and (2) srimathE–Nama: Also charama slOkam is also constituted by its two doors of PoorvArtham (Sarva DharmAn–SaraNam vraja and aham thvA — maa sucha:). Thus manthram, EmperumAn and AchAryan are covered in this paasuram as PramANam, PramEyam and PramAthA..

..17th..The gopis say: “Oh NandagOpA! You give away generously food, clothing and water to all those, who seek them. These are anithya (perishable items) vasthus. Please grant us as DhAnam, the food known as Kuttik KaNNan. He is “uNNUm sORu, Paruhu neer, Thinnum VeRRilai” for us. He is our Taaraka,
Posahaka BhOgya Nithya vasthu. The AaypAdi girls had great attachment to ThrivikramAvathAram. That is why they referred thrice in ThiruppAvai the mysterious deeds of Thrivikraman In the previous Paasuram, the three Sri VaishNava Rahasyams were referred to. In this Paasuram, the MEANINGS of the three rahasyams are alluded to. Amparam is PraNavam; sORu is “NaarAyaNAya”;TaNNIR is Nama: Sabdham of the Moola manthram. ANDAL uses “Am”, the BhIjAksharam as a woman through choice of the word Amparam. TaNNIr can be split into TaNN + Neer (Cool water fall). Nama: sabdham includes SaraNAgathi. SaraNAgathi is an angam for Bhakthi and therefore the two upAyams of Bhakthi and Prapatthi are included by use of the word, “TaNNIr”. Our Lord is “SORu” in the spirit of Swamy NammAzhwAr’s anubhavam (UNNumSORu, Paruhu neer —). From “AmparamE–NandagOpAlA”, AchAryan, who stands in the form of PithA is invoked. From “KompanArkkellAm– –YasOdhA”, the Manthram that stands in the role of Mother is invoked. YasOdhA is the Yasas giving Mother. The Vedam says in this context: “YasO
Brahma:” In “SempoRRk Kazhaladi–Umpiyum Neeyum uRangEL”, anugraham from the Lord and His Tamar (BhAgavathAs) are beseeched…

..18th..In our AarAdhanam, we awaken (invoke) AchAryan and Ananatha-Garuda-VishvaksEnar (nithyasooris) first and then awaken PirAtti. Here through the awakening of Nappinnai, all the three parties are awakened. In KrishNavathAram, until the time of the Lord’s residence in Gokulam, Nappinai PirAtti was
PradhAnam (chief wife) and enjoyed the andharangam of the Lord. Nappinnai is the incarnation of NeeLA dEvi. Therefore, the Gopis approach Nappinnai seeking her intercession (PurushakAram). Without PurushakAram of PirAtti, Saasthrams say that one should not approach BhagavAn. Even PirAtti would not intervene unless that the chEthanam has sathsahavAsam and SadAchArya sambhandham. Therefore as poorvAngam (preliminaries), the
Gopis related to the gate keepers, and NandhagOpan. Nappinai’s close relative is NandhagOpan. Therefore, Gopis address Napinnai cleverly as “NandhagOpAlan MarumahaLE” here. NandhagOpan’s Isvaryam is indicated with “Unthu mathakaLiRRin OdAtha ThOlvaliyan” in this paasuram. Besides his wealth of cattle, NandagOpAlan is known for the herd of elephants befitting his role as the king of GopAs. His Bhuja bala parakramam is also indicated by the reference to the elephants in rut, which NandhagOpan is able to subjugate.(This is the famous Paasuram associated with AchAryA RaamAnujA’s swoon, when he identified AthtuzhAi, the daughter of his AchAryAn, with Nappinnai, when sheopened the door of her house with jangling bangles to offer Bikshai to RamanujA..

..19th..Kutthu ViLakkeriya = AchArya UpadesamkOttuk Kaal Kattil = Four PurushArthams (Dharma, Artha, Kaama, Moksham) representing the four legs of the Kattil, metthenRa pancha = This prapancham (universe) made of Sayanam Isvara GuNams..Pancha sayantthin mElERi = The five entities can also be dEva-thiryak (animal..ManushyasthAvara..(insentient) and aprANi roopa Jeevans and the Akshara Lord, who is above all Kshara entities, Kotthalar poo = the assemblies of joyous nithya sooris, Malar MaarbhA = the PurushOtthaman, who is the overlord of both nithya sooris and His PirAttis, pirivARRkillAyAl = according to “adiyOmOdum ninROdum pirivinRi” You who are always, with us in the company of Your Lord can not abandon us., TatthuvamanRu = it does not fit with Your Svaroopam as PurushakAra Svaroopai Tahavu = since You are the DayA Moorthi
———Kutthu ViLakku: It has five mukhams. When we add oil in one Mukham, it spreads evenly to the other four mukhams and produces illumination evenly. These five faces also represent the five states of our Lord and artha panchakam. Kutthu ViLakku is thus the Jn~Ana Dheepam, which removes the darkness of SamsAram.
Malar MaarbhA: One with a the most generous heart, who grants the boons all the way upto Moksham. This is perhaps the reference to the “Akhila hEya Prathyaneeka” svaroopam of the Lord celebrated in SaraNAgathi Gadhyam. Vaai ThiRavAI: Sriman NaarAyaNA! I hold on to Your Thiruvadi. Please open Your mouth and say that You have accepted our SaraNAgathi as in AzhwAr’s aruLiccheyal..

..20th..Muppatthu Moovar: The 33 = 8 Vasus, 11 RudhrAs, the 12 AdhithyAs and the 2 Asvini dEvAs .
Munn senRU: Oh KrishNA! You should protect us even before harm comes our way, just as You do for the Muppatthu Moovar. Kappam tavirkkum KaliyE!: Oh Proud and valorous Lord, who stops the tremblings of the dEvAs, who fear their enemies. SeppamudayAi: this salutation recognizes the kalyANa guNam of Aarjavam (nErmai) of the
Lord, the Sathya-parAkramasaali. ThiRaludayAi: the Saamarthyam and competence of the Lord as SarvalOka Rakshakan is being celebrated here…seRRArkku veppam kodukkum VimalA: BhagavAn has equanimity towards alll, but when it comes to the enemies of the BhAgavathAs, He destroys latter. Sepenna Menmulaic chevvAic chiRu marungal Nappinnai nangAi: This Paasuram paasagesalutes the samudhAya anga soundharyam of Nappinnai PirAtti. ThiruvE: Nappinnai is addressed as MahA Lakshmi avathAram here. Actually She hasinvolvement in PurushakAra kruthyam (the act of intercession with her Lord to protect the Jeevan) just as BhUmi and Sri Devi. That is why the AchAryAs say: “Samastha JananIm VandhE”.TattoLi is mirror, as part of the ShOdasOpachAram for the Lord. Even today in Srirangam, the mirror is made of bronze and is shown to Lord daily wishing Him Subha Mangalam.
unn MaNALanai ippOthE yemmai neerAttu: Please help perform our vratham related ceremonial bath through Your dear husband, who is Sarva karma SamArAdhyan.

..21st..“OoRRamudayAi”: The Lord, who is magnanimous in forgiving the dhOshams of the one surrenders to Him, even if he had committed aparAdhams earlier. Our Lord is intense on removing these dhOshams. He is the “PeriyAi” or the Supreme one towering over all since He has the rare combination of DayA and Sakthi. Without the combination of DayA and Sakthi, allefforts at rakshaNam will be unfruitful. Just having DayA or Sakthi alone wont do so much
good for a Rakshakan. “Ulahinil thORRamAi ninRa”: PerumAL’s avathAram as RaamA and KrishNA experienced with human eyes during their VibhavAvatharams is referred to here (sakala manuja Nayana vishayathAm gatha: (PaarthasArathy = naam paartha-Saarathy). Vedam declares, “Sa U srEyAn Bhaavthi JaayamAna:”. “U” here stands for AvathAranam saluted by AazhwArs “nilavarambil PALA PIRAPPAI”, “YenninRa YoniyumAi
PIRANTHAAI”. The five states “avathArams”/ manifestations) of the Lord are also described here: (1) “OoRamudayAi” is linked to Para VasudEvan desirous of creating the beings of the world (Jagath Srushti). (2) “PeriyAi” is connected to VyUha roopa EmperumAn. (3) “Ulahinil” stands for the Vibhava avathArams like RaamA and KrishNA. (4) “NinRa” refers to His standing steadily as ArchAvathAran at dhivya dEsams amidst us. (5) “SudarE” means the JyOthi Svaroopa Roopam inside us as antharyAmi Brahmam

..22nd..UPANISHAD BHASHYAKARAR’S LILTING SANSKRIT EXPLANATION
-mahAmaNdalAdhipathaya: nirasthAbhimAnA:santhO sangIbhUya thvadhIya manja — adhasthAna pradEsE yatho Upavisanthi tathA thvadhguNa vivasA bhUthvA aagathya — aasrithA:sma –(just as the great kings casting aside their ego have arrived at the foot of Your cot, we are also standing overcome by Your guNAdhisayam and have sought Your protection)”.KinkiNi Vaai seytha thAmari– “dhara-vikasitha puNDarIka sadhrusa raktha nayanAbhyAm mandham mandham asmAn aalOkaya” (with Your slowly opening red lotus like eyes, please look at us / bless us).
ThinkaLum –saapam azhinthu: “udhitha Chandra Soorya sadhrusAbhyAm athisundara nayanAbhyAm asmAn pasyasi chEth asmadhIyAni pApAni nasyanthi” (If You look at us with Your Sun and Moon like, most beautiful eyes, all our sins will be destroyed…abhimAna BhangamAi Vanthu = There are 8 kinds of delusions that a human beings have that interferes with their Tatthva Jn~Anam: the Delutions (1) one’s SarIram is AathmA (2) one is a svathanthran (3) we are servants to some one other than the Lord. (4) there are bhandhus other than Sriman NaarAyaNan to help us. (5) one can attain purushArtham (mOksham) by seeking UpAyams other than Bhakthi & Prapatthi. (6) deep desire to wallow in perishable pleasures. (7)we do everything by our own power. (8) the tendency to commit apachAram to BhaagavathAs. The release from these eight delusions means that one is Bhaagavatha Seshan (the servant of the devotees of the Lord).

..23rd..Maari malai muzhanjil Mannik kidanthuRungum seriya Sigham aRivuRRu Thee Vizhitthu = Receiving the blessing of dhivya Jn~Anam from Lakshmi-narasimha, who is the enduring principle of the rahasyams of Vedams (Upanishads), which pour down (knowledge about) PuNyams and Paapams and awakening as a result of His dhivya anugraham…vEri mayir ponga yeppAdum pErnthu udhaRi moori nimirnthu nee muzhanki puRappattu yeppAdum povaip poo VaNNA= May you journey to Sri Vaikuntam to the sound of mangaLa vAdhyams! May You, who never procrastinated about the performance of your nithya karmAs, spread the glories of that Lord of fragrant kEsams and supreme Buddhi VikAsam!..Poovaip Poo VaNNA = Oh Aathma Jn~Ani with blossomed Jn~Anam!..yAmm vantha Kaariyam aarAyntharuL = Please intercede with the Lord for us to be blessed with sarva- vidha Kaimkaryam (nithya Kaimkaryam).The ThiruvadikaL (feet) and the ThirukkaikaL (hands) of the Lord are the key limbs, which are behind His majestic gait and unparalleled generosity to bless us with what we seek according to Abhinava Desikan. Hence, the Gopis praise His gambeera Nadai and boon-granting hands.Indirectly, they praise His souseelyam, Soulabhyam and Paraakramam (valour). Since Thrivikrama, Raama and KrishnAvathArams are dear to them, they
take instances from these avathArams to salute His nadai with Srimath GaambhIryam and His auspicious varadhAna hastham..

..24th..We have arrived today to sing pallANDu for Your valorous deeds in Vibhavam and to seek eternal kaimkaryam to You in Parama Padham (YenRenRum unn sEvakamE yEtthi parai koLLa inRu yaamm vanthOm). Please have dayA for us (irangu).We hail the spear like, sharp-edged sankalpam of Yours, which banishes obstructions to gaining Moksha Siddhi (venRu pahai kedukkum ninn kaiyill vEL pORRi). We hail Your lofty guNams as Sri VaikuntanAthan as the SarvEsvaran seated under the white umbrella (yEka ChakrAdhipathi with svEtha Chathram); {kunRu kudayAi yedutthAi guNam pORRi} in Parama Padham. We hail your heroic deeds that destroy like a powerful daNdam thrown at our PuNya Paapams (KuNilA kanRu yeRinthAi, Kazhal pORRi). “Sakatam ponRa uthaitthAi puhazh pORRi”: we hail Your glories that destroy the manOrathams of Jeevans, which are the causes behind the naraga-Svarga anubhavams! “angu senRu tenn Ilankai seRRAi thiRal poRRi”: Hail to Your sakthi which is manifested through Your presence in the universe as antharyAmi, VibhavAtharan and AchAryan and for conferring the power of vivEkam to ward off the moksha virOdhis! “anRu ivvulaham aLanthAi adip pORRi”: Hail to Thee, who created all these Universes and their beings and for making Your Thiruvadi as UpAyam for our Prapatthi! We are eulogizing Your powers of creation, power to control our sanchala manas, power of Your guNams that save us from enjoying the fruits of Paapa-puNyams, power to banish mOksha VirOdhis. We beseech You through our prayers to give us the VrathOpakaranams and to listen to our request for eternal kaimkaryam at Your feet; have mercy on us.

..25th..As UttamAdhikAris, the Gopis knew of this Bhakthi/Prapatthi route to the Lord and declared in His presence “Unnai arutthitthu vanthOm, parai taruthiyAhil, Thiruttakka selvamum sEvakamum yaamm paadi, vaarutthamum theernthu MahizhvOm” We have woken up all the gOpis and we have come in a state of great purity to You seeking the greatest of purushArthams. If You would grant us the boons sought by us, we will sing about the great and matching wealth of You and Your PirAtti and engage in sEvaka vruthti to You both and be rid of all of our dukkhams and attain bliss (BrahmAnandham). “uRREn uhanthu paNi seythu unn paadham peRREn” is One AzhvAr’s Sri Sookthi (adiyEn became dear to You and joyfully performed kaimkaryam for You and attained the parama bhAgyam of Your sacred feet). The Gopis say in this context: “Thirutthakka Selvamum, sEvakamum yaam paadi, varutthamum theernthu mahizhvOm”.Lord KrishNa talks about those born to divine destiny (dhaivI sampadhi) and the others born to demonic destiny (aasuri bhUthA:). The Gopis are the dearest to Him since they have dhaivI sampadhi. The Lord resides in their Hrudh puNDarIkams with great vaathsalyam. Kamsan and his ilk are the aasuri (demonic) type and the lord stays inside their stomach as huge fire (Kanjan karutthai pizhaipitthu vayiRRil neruppu yenna ninRa NedumAlE) to destroy them.

..26th..We perform hrudh-Yaagam (mAnasIka aarAdhanam) first and then engage in BhAhyArAdhanam (external aarAdhanam). Latter has six steps (aasanams) as established by sishtAgresarars (done by the leaders of righteous conduct: mElayAr seyvanakaL). The word group “mElayAr seyvanakaL vENDuvana” is the essence of this paasuram, where sishtAchAram (Conductof the noble ones)is celebrated as the way to follow, whenever one is in doubt.
 The six Aasanams are: (1) manthrAsanam (2) SnAnAsanam (3)alankArAsanam (4) bhOjyAsanam (5) punar-manthrAsanam and (6) paryankAsanam. We have to seat the Lord in each of the six aasanams and offer upachArams.
The six accessories desired by Gopis for the AaarAdhanam match with the six aasanams: (1) blowing of the conch (pranava nAtham) (2) Vadhya ghOsham performed Thirumanjanam (3) manthra pushpam and recitation of aruLiccheyalkaL & Vedic chanting. This is equivalent to singing PallANDu (4) The samarpaNam of NaivEdhyam for the Lord is known as lighting a lamp (5) vij~nApanam is made whether the Lord desires any sanchaaram on Garudan, His kodi (Dhvajam) and (6) the vidhAnam (canopy) is spread over the Lord’s bed. Thus, the six upakaraNams (Sankhu, Parai, PallANDU-isaippAr, Kola ViLakku, Kodi and VidhAnam) are mappable to the six Aasanams prescribed for the six stages of external AarAdhanam for the Lord.

..27th..KoodAr: These, who are not with the Lord are of four kinds: (a) those with no Jn~Anam at all about EmperumAn (b) Those who chase after material things (c) Those who do not comprehend the soulabhyam (ease of access) guNam of the Lord and stay away from Him (d) those, who can not stand His vaibhavam and are resentful .
KoodArai vellum seer GovindhA: With His anantha kalyANa gunams (seer), the Lord wins them all over, one by one. He has different prescriptions as Viadhya Veera Raaghavan for each of the vimukhA patients though His The guNams like Souryam, Souseelyam, Soundharyam. Even IndrA, who sent a deluge of rain at Govardhanam ended up recognizing the Supermacy of the Lord & performed Govindha-PattAbhishEkam. Govindhan defeats the KoodAr and is defeated in turn by the Koodinavar through their Bhakthi/ prapatthi anushtAnams. He becomes YathOkthakAri to those devotees (Koodinavar). ANDAL points out that the Lord incarnates to bring back the erring Jeevans under His sway; they stayed away earlier from Him and suffered as a result of their separation from Him. He could not bear with their sufferings. They (vimukhAs) observe later (thru a sadAchAryan) upAya anushtAnam (prapatthi) and get rewarded with parisukaL (SammAnam) that are coveted by the people of world (yaam perum sammAnam nadu puhazhum parisinAl). AntharyAmyAradhanam is celebrated (Bhunjan chinthaya GOVINDHAM). Those who take SaathvIka aahAram with Govindha naamam get the benefits of satthva-JnAnam (Aaahara Suddhou sathtva Sudhdi:, sathva suddhou dhruvA Smruthi:).

..28th..In each paadam a distinct message is conveyed.(1) “karavaikaL pinn senRu ghAnam sErnthuNpOm”), the Gopis describe themselves as the ones, who seek their livelihood by tending to cattle in the forests and thus do NOT have sath-Kaarya Phalan.(2) “aRivonRumillA Aaikkulatthu”, they reveal their unfitness (apakarsha anusandhAnam) to pursue Bhakthi, Jn~Ana Yogams. We are Tatthva-Hitha-PurushArtha Jn~Ana Soonyars. “Jn~AnEna Heena: pasubhi: samAna:”(3) “piRavi peRumtanai puNNiyam yaam udayOm”, they refer to the extraordinary BhAgyam of having KrishNA born as sajAthIyan in their Kulam.(4) the Gopis address Him as “KuRaivonRumillatha GovindhA”. They celebrate here the moola Sukrutham (the fundamental, quintessential bhAgyam) of Isvara GuNa Poorthy (PrApya-Prapaka sangrahathvam and GuNa Thungathvam).(5) “UnRannOduravEl namakku inku ozhikka ozhiyAthu”, the Gopis celebrate the sambhandha Jn~Anam (6) “aRiyAtha piLLaikaLOm anbinAl”, the Gopis identify themselves as the little country girls without awareness of lOka maryAdhai and without Bhakthi or Jn~Anam.
I(7) “UnraNNai siRu pEr azhaithtanavum sseRi aruLAthE”, the Gopis seek PoorvAparAdha KshAmanam (forgiveness for previous trespasses).(8) the Gopis address te Lord as “IRaivA” and request for Kaimkarya sampath (Nee ThArAi parai). Here UpAya apEkshai is made.

..29th..SIRRAM SIRU KAALE VANTHU: AruNodhaya Kaalam is chosen by Gopis to arrive at Lord KrishNA the time at which the Jn~Anam of the Lord happens (siRRam siRu Kaalam). AzhwAr says : “kaalai nann jn~Anat thuRai padinthAdi”. The dawning of the Jn~Anam about EmperumAn through SadAchArya is SiRRam SiRu Kaalai. “SiRRam SiRu Kaalam” is the time from Prapathti to the shaking of the mortal coils is the for the Prapannan, when MunivarkaL and Yogis rise gently and start Hari nAma sankIrthanam. Gopis seem to say that it is difficult to see You (KrishNA) once the day has dawned as he goes to the fields to graze the cows. Andal reminds us of the KshaNa Karthavya upAyam of Praaptthi (that which is done in siRiya kaalam) with the invocation of the words, “siRRam sIRu kaalE”.
VANTHU UNNAI SEVITTHU: Gopis ask KrishNA to think about the way they came in that cold morning with dew drops on their heads. They remind Him that they have come driven by their fears about their aakinchanyam and ananya gathithvam and have come to worship Him and pray for Kaimkarya Sri. “Sevitthu” refers to the Veda Vaakyam: “BhUyishtAm tE NAMA Ukthim vidhEma”. We have come here with anjali bhaddha hasthams since we know about our mElayAr’s saying: “Ohr anjaliyum uNDaRukka maattAthu”. You melt like sugar in water, when a Bhakthan stands before You with anjali mudhrA. That indeed is anjali Vaibhavam. Therefore we have come before You at the early dawn withfolded hands (sEvitthu).

..30th..Vangak Kadal Kadaintha Maadhavanaik Kesavanai
EmperumAn churned the Milky Ocean to gain nectar for the dEvaas and PeNNamuthu (MahA lakshmi)for Himself. KrishNan churned the ocean of curd in Gokulam. The Lord, who used the excuse of churning
the milky ocean to gain MahA Lakshmi also used the ThiruppAvai nOnbhu as the VyAjam for gaining the Pancha Laksha Kudis (gOpis) of Gokulam.  ANDAL addresses the Vangak Kadal kadainthavan as “Maadhavan” and “Kesavan”. She addressed the Lord as “Maadhavan” following the Upadesam of Her AchAryan, PeriyAzhwAr: “Maarvam yenpathOr kOil amaitthu MAADHAVAN yenpathOr Dhaivatthai naatti”. Kesavan is the adhishta Devathai for Maarghazhi month. The reference to the act of churning the Milky ocean (Vangak kadal Kadaintha) by the Lord points out His Bhaktha Vaathsalyam and Omnipotence.  “angu appaRai koNDavARRai”: “angu” (there) refers to the incident of the Gopis winning paRai (there) at AaypAdi, (there)at Nandha Gruham and(there) at the throne room in presence of NeeLA PirAtti. “appaRai” is to be split in to antha-Parai, appERpatta, VisEsha paRai.  “paimkamalat taNN teRiyal Bhattar PirAn Godhai Sonna”: Godhai identifies Herself as Bhattar PirAn’s (PeriyAzhwAr’s) Godhai. He was Her foster fatherand also Her AchAryan.

Thirupaavai Bhavam-part-1..

..1st..Seer malhum: The place where those blessed ones, who comprehend fully the anantha kalyANa GuNams of the Lord reside AaypADi: nErizhayeer: Oh People with the noble traits of Samam and dhamam (auspicious Aathma GuNams of Tranquility and Control over the senses)!NiRaintha- ThingaL Mathi: On this day, which is like the Moon with all its sixteen digits (kalai) just as the ShAdgunya SampoorNa BhagavAn Himself..NannALAl: Since it is such an auspicious day Maarghazhi Neerada pOthuveer pOdhuminO!: Those who wish to follow the most noble upAyam (means) of Prapatthi (self-surrender)!Please join us!Thozhilan: One who destroys our sins
NandhagOpan Kumaran: and is the eternal Youth, who is the BrahmAnandha Svaroopan, who initiated BrahmA into the Vedams and meanings.Yasodhai: by granting us BrahmAnandham iLam Singham: One, who is like the powerful Lion NaarAYaNanE: That SarvEsvarn, who has incarnated as Krishnan now amidst usNamakkE Parai TharuvAn: for us, BhaagavathAs, who have performed Bhara NyAsam (Aathma Samarpanam, Prapatthi) at His sacred feet HE WILLREADILY GRANT USMOKSHA SUKHAM..

..2nd..KIRISAIGAL (Observances) are of three kinds: Vaachikam, Kaayikam and Maanasam
(by one’s speech, limbs and mind). Singing /naama Sankeerthanam (paadi) is Vachika kaaryam;
taking bath, giving alms are kaayikam kaaryams; thinking about Him is the maanasika kaaryam.
ANDAL insists all should wear six mangaLa vasthus (1) Mettu in toes (2) Valai (bangles) (3) Nose screw (4) ThirumAngalyam (5) Tilakam (6) Pushpam..ACTS TO BE DISCARDED(1) “TheekkuRalaic-chenROdhOm” (we will not speak painful untruth and engage in purposeless talk) (2) “SeyyAthana seyyOm”: We will not think on subjects that will lead us astray. (3) “NeyyuNNOm PaaluNNOm”: We will not consume ghee and milk…THAT SRIMAN NAARAYANAN IS “PARAMAN”The Greatest of the greatest One is our Lord, who performs Yoga Nidhrai on Adhi Seshan in the midst of the Milky Ocea, has none Equal to Him or Superior to Him. With Sri MahAlakshmi’s , He shines as Param JyOthi there and becomes Parama Purushan and PurushOtthaman…ANDAL addressed of us as “Vaitthu VaazhverkAL” or the BhAgyasaalis, who got the difficult-to obtain Nara Janmam to observe the Vratham of SaraNAgathi and follow the life of PrapannA ..

..3rd..”NeerAdinAl” here refers to the UpadEsam of SaraNAgathi rahasyam by SadAchAryAs and its observance by SadhsishyAs. “MummAri” is benefits of attaining the fruits of the Vratham (SaraNAgathi) by Upadesam, study of divya Prabhandhams & enjoying the ArchA moorthis at their dhivya desams.“Ongu peru-sennalUdu Kayal ukaLa” are PrapannAs thriving in the land rich with AchAryAs, who are like strong fishes jumping with joy in the paddy fields, who see their efforts by Ukthi and AchArya Nishtai (to do SaraNAgathi) have borne fruit.
“PoomkuvaLai pOthil PoRi VaNDu kaNN Paduppa” refers to Sriman NarAyaNa sleeping without worry in our heart lotuses (Hrudhaya Kamalams) that His workthrough His AchAryAs has been successful. He sleeps like a content farmer, who has realized abundant crops.“VaLLal perum pasukkaL” compares to generous AchAryAs, who never expect any returns. They use the equivalent of the four fingers of the udders of the abundant milk giving cows to impart knowledge about the three parama rahasyams of Sri VaishNavam. The four fingers of the udder through which this milk of Knowledge (Jn~ana milk) flows are Vedam, Smruthi, Saathvika PurANams and AzhwAr Paasurams. “NeengAtha Selvam NiRainthu” is the undiminishing wealth of Jn~Anam at all times on His Leela VibhUthi (Earth) & in His Transcendent world of Sri Vaikuntam

..4th..Aazhi Mazhaik KaNNA: Oh Venerable AchAryAs, who pour down the rain of Jn~Anam and whose eyes are flodded with the showers of aanandham (bliss) through Bhagavath anubhavam! Nee onRu kai karavEl:
Please bless us with all the meanings of the three rahasyams without holding back any Oozhi mudalvan uruvam pOl mey karutthu: You (AchAryAs) who have the dark hue of the Lord due to your constant meditation of that dark-complexioned Lord and You who are filled with infinite dayA similar to that of the Lord and who are the embodiment of His compassion (Tanmayathvam) PaRpanAbhan kaiyil Aazhi pOl minni: You who have the radiance arising from your dhivya Jn~Anam Valampuri pOl ninRu athirnthu: You roaring like HayagrIva ghOsham (Jn~Anandha maya vijaya ghOsham)Udaittha Sara Mazhai pOl: showering the Jn~Ana varsham (torrent of Jn~Anam) like the bhANa Varsham (the torrent of arrows leaving KodhanDa Raaman’s Saarangam bow) Ulahinil Vaazha: For the people of the world to survive and live Mahinzthu peythidAi: please rain (of Jn~Anam) with joy
naangaLum mahizhnthu Maarghazhi neerAda: so that we engage in the most exalted Maargha seersham act of Prapatthi/SaraNAgathi at Your sacred feet!

..5th..“MaayOnai”: Our Lord is a MaayAvi. ANDAL addresses Him next this MaayOn as “Mannu Vada Mathurai Mainthan”. Mannu stands for Vada Mathurai, where the Lord has blessed through His Bhagavath Saaniddhyam.
“Thooya peru neer Yamunai”: YamunA is most sacred and pure. YamunA cleaved and let VasudEvar walk across its sandy bed, on the dark rainy night of JanmAshtami. Yamunai had deha sambhandham with the Lord through His Jala kreedais there with Gopis. “Aayar Kulatthinil thOnRum aNi viLakkai”: Our Lord was born in Raaja Kulam to VasudEvA and Devaki. He surfaced in the community of cowherds (AaypAdi). ANDAL saluted Him as “ThOnRum aNi ViLakkai” or the most beautiful, lustrous lamp that appeared amidst the aayar kulam.
“ThAyai Kudal Vilakkam seytha DhAmOdharanai” KaNNan was caught by YasOdhA while stealing butter and tied Him by to a mortar . YasOdhai was His mother and a Bhakthai. Hence, the Lord allowed Himself to be bound. Even today, One sees the three welt marks on the waist of Lord RanganAtha. “ThUmalar thoovi thozhuthu, VaayinAL paadi, ManathinAl chinthikka”: Suddha pushpAnjali, TuLasi Pushpa samarpanam and manthra Pushpa samarpaNam are very dear to our Lord’s heart. Hence..ANDAL recommends them here. “Cheppu”: The paasuram ends with the command, “cheppu” (say). “Sri KrishNAnu smaraNam Param” as saathvika Thyaagam (KrishNArpanam..

..6th..PiLLAi YezhunthirAi: Please discard your childish attitude that the Supreme Lord and You are one and the same and gain true knowledge about Your Master-servant relationship with Him and awaken!
MunivarkaLum YogikaLum: the two kinds of prapannAs practice Bhakthi Yogam ( Bhagavath guNAnubhavan and Kainkarya anubhavam ).Hari YenRa pEraravam: approach the Lord and loudly request Him to eliminate the Paapams and PuNyams, which are the seeds of SamsAric afflictions (approach AchAryan as Moksha bheeja BhUthan)
uLLam Puhunthu: That aartha naatham (sufferer’s loud cry) of the PrapannAs entered through the Lord’s (AchAryA’s) ears and reached His (their) heart(s).KuLirnthu: That sound reaching the Lord’s heart made Him happy and contented; That anubhavam of the Lord (Achaaryan) made Him PrasAdha-Visishtan for us. Hearing this uplifting message and its effect on our Lord (AchAryan), Oh Girl, please awaken and join in the Nonbhu!

..7th..Keesu Keesu yenRu: Haven’t you heard their sweet dialog, yengum pEsina pEccharavam kEttilayO?:(Oh PrapannA! You will realize all your wishes as a result of your performing prapatthi and the Lord responding with the blessing “May you perform all Kaimkaryams for us in all places and times — pEy peNNE!: Oh Maiden, who is deeply lost in Bhagavathanubhavam and as a result look like a deluded one!Vaasa NaRum Kuzhal Aacchiyar: VyAsar and other AchAryAs who have researched on the fragrant tresses like Upanishads, which contain inside them the Sarvaghandhan, Sriman NaarAyaNan..They raise hands matthinAl osai- after churning with intellect paduttha thayir : the curd (annam) like BhOgya NaarAyaNan aravam kEttilayO?: declare that Sriman NaarAyaNan is Para DEvathai.
Oh pEy peNNE! Haven’t you heard that loud declaration?– Naayaka peNN piLLAi: Oh smart one, who understands fully the Para dEvathA aspect of our Lord and thereby have become the leader
of our ghOshti NaarAyaNan Moorthy Kesavanaip paadavum: when they sing that NaarAyaNan is
the One, who created BrahmA and Sivan..nee kEtte kidatthiyO?: even after hearing that powerful message, how can you stay without performing SaraNAgathi at Sriman NaarAyaNan’s sacred feet?

 

..8th..Oh Joyous Maiden, who is very dear to the Lord! Please come and join this ghOshti. We have come to take you with us on our journey to AchAryan, who protects our Indhriyams from entering into destructive ways and who by the power of Jn~Anam and anushtAna sakthi destroys Naasthikan as well as Kudhrushtis (Those who have viparItha Jn~Anam and interpret Veda Manthrams wrongly). That AchAryan is greater than even sarvEsvaran for us. We should sing his praise through his taniyan and get our minds cleared by the anushtAnam of Prapatthi
and understand well the mode of behavior after prapatthi & practise it; afterwards, placing AchAryan in front, if we arrive at Bhagavath SannidhAnam and prostrate before The Lord of Lords, He will be elated and inquire carefully into our qualifications as aartha prapannan (One who is desirous of Moksham without delay) or dhruptha Prapannan (One who wishes MoKsham at the time of falling of this body) and grant us the appropriate prapatthi phalan.
In addition to the deep spiritual insight gleaned from the passages of this paasuram, one can not but fall at the sacred feet of ANDAL for Her immaculate poetic skills in the description of the advancement of dawn. Those who have seen the red hue of dawn shifting slowly into different degrees of whiteness as the Sun climbs up can relate well to Her choice words “Keezh Vaanam VeLLenRu”. ThoNDardippodi’s ThirupaLLIyezhucchi paasura Vaakhyams alos echo in our minds: “SudaroLi paranthana Soozh disai yellAM thunniya thAtakai minnoLi surungi”.

..9th..“ThoomaNi maadatthu suRRum ViLakkeriya”. ThoomaNi Maadam is the eternal, defect free, all revealing Vedam (Nigama Soudham). “SuRRum” refers to the six angams (limbs) of Vedam like SeekshA et al. “ViLakku” is Jn~Anam or UpabrumhaNams like Smruthi, PurANas that explain the meanings of VedAs. “SuRRum ViLakku Yeriya” is the Jn~Ana dheepams shining in that ThoomaNi Maadam. AzhwArs have referred to this Jn~Ana dheepam (ViLakku) often: “AkAra Vaachyan”, Sriman NaarAyanan. “DhUpam kamazha Thyuil anai mEl kaNN VaLarum”:
are (1) Jn~Anam (2) AnushtAnam (3) VairAgyam. “MaamIr avaLai yezhuppIrO? Unn MahaL thaann UmayO? anRic cheviDO? ananthalO?: address to MahA Lakshmi (LakshmI SambhOdhanam) “maamaayan maadhavan vaikundhan enRenRu naaman palavum navinRu”. the words chosen by ANDAL:“MAAMAAYAN”. He gives three interpretations: (1) Maa+aayan = the Big Gopa KumAran (2) Maa+ aayan = that Gopa Kumaaran associated with MahA Lakshmi (Maa sabdham of MaalOlan, Maadhavan); He is thus Sriya: Pathi (3) maa+ aayan = maa being “not” and aayan meaning “a cowherd boy”. Our Lord is not a Aayan (not born in the cowherd clan) but is MahA VishNu incarnating as GopAlan for Dharma Samrakshanam.

 

..10th..THULASI MAHATHMYAM..Salutation to Sriman NaarAyaNan and His glories are housed in the passage “NaaRat thuzhAi mudi NaarAyaNan” Here the Lord is invoked in the form of wearing the sacred ThuLasi on His Siras to assure us that His Vratham is to give the boon of Moksham for those, who perform SaraNAgathi at His feet
(nammAl pORRa Parai tharum PuNNiyan).ThuLasi’s glory is also indicated in this Paasuram (nARRa ThuzhAi Mudi NaarAyanan). “nARRa Thuzhai” is fragrant ThuLasi adorning His Siras (over the Kiritam). It has been presented by Soodikkoduttha NaacchiyAr earlier. Lord KrishNA says in this context in MahA BhAratham: “Among Pushpams, ThuLasi flower is the most sacred”.
ThuLasi was born during the time of the churning of the milky ocean (amrutha Matanam) by the Lord.
The Thulasi flower, leaves, kattai/log (Kaashtam) and root are all important in Bhagavath AarAdhanam, At SrivilliputthUr, ANDAL incarnated at the foot of a ThuLasi plant. During the month of Marghazhi, any one performing Pongal naivEdhyam for our Lord cooked in the fire made from ThuLasi Kaashtai obtains indescribable auspiciousness; so does one, who iscremated with Thulasi Kaashtai sambhandham.
In Maasi Ratha Sapthami and EkAdasi, naivEdhyam for PerumAl with food cooked over
ThuLasi Infinite indeed are the glories of TuLasi , the TuLasi Vana Sudari, SaakshAth KashamA (Godhai

..11th..Having drunk the milk of Jn~Anam from Upanishads, smruthi, IthihAsa PurANams independent of their size or complexity and Having won over naasthikars and aasthika abhimAnis in saastrEic debates
Oh Sathsishyan, who has been blessed with sadAchAryan, with mastery over the blemishless VedAs!. Oh sathsishyan, who dances like a happy peacock (that has seen the rainy clouds) while singing the many naamAs of our Lord!

pOdharAi: May Thou be engaged in this aanandha anubhavam! — SuRRathtu ThOzhimAr: The aadhivAhikars, who display yellAm vanthu freindship to You, the Prapannan have come now.

ninn muRRam puhunthu: They have entered the front gates of Your (of the one, who has cast aside the gross body and entered into the subtle body/sookshma sarIram) house.— Muhil VaNNan pEr paada: They are reciting the Lord’s names and are ready to lead you to His supreme abode at the final stages of your journey via archirAdhi maargam, like BhaagavathAs reciting manthrams into your ear.

siRRAthE: You should cast away any concerns about committing sins consciously or otherwise. — pEsAthE: You should speak of nothing except Bhagavan naamAs. nee selavap pendAtti: You become thus the one appreciated by BhagavAn Himself. — uRangum poruL yeRRukku?: You have no more vinais to worry about? Why then this sleep rooted in fear and brahmam (delusion)?

..12th..Mother MahAlakshmi thinks about Her young children (chEthanams) and She has nirvEdham for them because of their suffering and takes great pity (daya) on them. She feeds them the milk of JnA~na through Her breasts (mulai vazhiyAha) copiously until the heart of the chEthanam is drenched (“ninRu sOra nanaitthu seRu aakkum”) and the chEthanam becomes
the possessor of limitless, evergrowing Jn~Ana sampath.

Oh beautiful lady, the sister of the possessor of such visEsha Jn~anam! Please achieve through pancha samskAram the vivEkam banishing dEhathma bramam and take refuge at the sacred feet of the Lord, who is the embodiment of Sathyam, Jn~Anam, anantham, amalam and Aanandam. That prapatthi removes ancient prArabdha karmAs. It is easy to practice by anyone.

Knowing how easy it is to practice, please awaken. The BhagavathAs around You have known the KshaNa phala daayakam of Prapatthi and have performed Prapatthi. Why you alone have the tendency to stay in the darkness of SamsAra kaaLa Raathri?

..13th..This gopi is firm about her assessment that the Lord, has to come to her because of her most beautiful eyes. She does not think that she should go to Him.

“PuLLin Vaaik keenDAnai” is about KrishNa’s valor. After He cleaved the beak of Bakaasuran and killed him, then, the young gOpAs plucked the feathers of the bird-shaped asuran and hung them (feahters) up like a thOraNam to remind all what would happen if some one commits unpardonable apachAram to the Lord.

“pollA arakkan” is Raavanan; saadhu arakkan is his saathvik brother, VibhishaNan. His saathvik tendency and gratefulness to Raamachandran for accepting his Prapathti is told by Kamban as: “panju yena sivakkum menkAl Deviyai pirittha paavi Vanchahanukku-ILaya yennai, varuha yenRu aruL seythAnE”.

“PaLLikkidatthiyO?”: The gOpi being awakened is really not sleeping. She is chewing in her mind over her blissful anubhavam of union earlier with the Lord on that bed. She had KrishNa sparsam before. The gopis say: “You are like a Paavai (Bhommai) and as such do
not have the skills to understand that the MaayAvi has left and that he is no longer at your side.

Meaning of neerAttam: Thinking of the Lord is NeerAttam; ArchAvathAra sEvai is “kudainthu neerAttam”; Thinking of Vibhava avathAram RaamA and KrishNA is “KuLira NeerAttam”; the darsanam of Sri VaikuntanAthan is “KuLLak KuLira NeerAttam”, the ultimate bliss

..14th..“UngaL Puzhakkadai thOttatthu vaaviyuL Senkazhuneer vaai nehizhnthu”:= Jn~Anam has blossomed in the heart of the tree in SamsAram allocated for the chEthanams.
“Aambhal vaai Koombina”:= The flowers like Kaamam, mathsaram et al associated with aj~nam have closed their petals. “SenkaRk kodikkURai veNN pall tavatthavar tankaL thirukkOil sangiduvAn pOhinRAr”= Many wearing the sacred clay (ThirumaNN) originating from SvEtha dhvIpam, wearing red bordered vasthrams and possessing the power of great penance are meditating on the Lord in their Hrudhaya PuNDarIkam through PraNavOpAsanam.
“YenkaLai munnam yezhuppuvAn vaai pEsum NangAi YezhunthirAI”= May You as UtthamAdhikAri, who stated to wake us immersed in the timeless samsAram, get up and bless us! “NaaNAthAi NaavudayAyai” Oh Uthama AdhikAri, who is not reticent about instructing us on sadh Vishayams! Oh Nangai who is blessed with sadh-Vaak to recite the names of our Lord!
“Sankodu Chakkaram yEnthum Tatakkaiyaan Pankayakkananai paada”= Please instruct us on the margam of UpAsanai of the Lord who holds the unique symbols like Sankam and chakkaram in His hands to denote His Parathvam.

This Paasuram is “ThiruppAvayilum ThiruppAvai”. Among the dhivya prabhandhams. In all the thirty paasurams of ThiruppAvai, this paasuram is the most important. Even in this paasuram, the passage “naanE thaan aayiduha” is the supremely important one with great depths and depths of meaning.

..15th..TEN CHARACTERISTICS OF UTTHAMA
SRI VAISHNAVAAS
(1) “ellE ilankiLiyE”: the implied sense is that the speech of the devotee (BhagavathA) is most
welcome. (2) “innam uRangudiyO?”: it is wrong to indulge in other things (vishayams) when the company
of BhagavathAs is available. (3) “chil yenRu azhayEnmin” : Not a single harsh word should be used in conversation with BhAgavathAs. (4) “nangaimeer pOdarhinREn”: BhAgavathAs should be addressed most respectfully with utter/sincere humility.
(5) “Vallai un katturaigaL”: even the chastisement by a BhAgavathA (which will always be constructive) should be accepted gracefully.(6) “ValleergaL neengaLE naane thaan aayiduga”: Owning others’ mistakes as one’s own is the hallmark (LakshaNam) of a true Sri VaishNavan. (7) “ollai nee pOdhAi”: separation form the BhAgavathAs even for a second is unbearable.(8) “unakenna vERudayai”: The path laid down by one’s poorvAs need to be followed, not what is dictated by one’s own mind.(9) “ellArum pOndhArO pOnthAr ponthu yeNNikkoL”: seeing a congregation of BhAgavathAs (and being part of that group)is the most desired fruit in this life. (10) “VallAnai konRAnai mARRArai mARRazhikka vallAnai Mayanai paadu”: Singing His (Lord’s) virtues, valour, victory and other kalyANa guNAs are vital to a Sri VaishNavA as means of pleasing other Sri VaishNavAs; as such, it results in the service of BhAgavathAs (BhAgavatha daasyam..

..

Shri PBA.Swami’s Thiru paavai vubanyaasam-6th and 7th..

6th Paasuram.. Eni kani thani arunthaan-palar vudan sernthey vunnbaan ..baagavatha pirabaavam..paramapadam-three times as thaat os 14 lohams upto sadya loham-punar aavar thathey..paradvamey kaattum edam–ezli yedalan keezl mahan yennaathu sowlapyam, sowseelyamshamai kaatta mudiyaatha edam..thammaiyey vannangi thozlu vaarkku thanmmaiyey okka arull seyvaan..kadal vannar seythaal kaappaar yaarey-dayaradan pettra marahada perum kadal–kullikka thaniyaaha povomaa ?..10 perai kootti konndu pohiraall..kaal aallum nenju allum kann suzlalumey..aranga nahar thiru muttrathu adiyaar enbam mihu perum kuzlu kanndu ..settril kaal pathiya..paraspara neesa paavam pesi kollvaarkall. baagavath purushaartham.. vedam vallorkallai konndu vinnor thalaivan  paatham panniyannum..

..pillaay–periya thiru mozli 8-2-9..kall avaizl solai kanna puram kai thozlum pillaiyai pillai yentru yenna peruvarey-kuzlal enithu yaazl enithu yenbar tham-makall mazlalai sol kelaathavar..pola..nampillaiyai namjeeyar-vedam, ethihaasam arulli seyaliley pothu pokkuvaar..pillai-periya aachaanpillai-nam pillai -vadakku thiru veethi pillai-thiru vaay mozli pillai-ahangaaram entri ..muk kurumbu aruthu-kulam, vithyai, selava -madam attru–

..keezl vaanam vell yenbaar aduthu . pinbu velli yezlunthu -sukran-.adaiyaalla ..pull-padshi aazlvaar avatharithu padchikall veeru pettrana..vaalmihi avatharithu vaanara janmam veeru pettrathu pola-kaalai yezlunthu kuruhu enangall aalin varavu solli solai malai perumaan dvaaraa pathi perumaan, aal elai perumaan avan vaarthai vuraikintrathey..yentrum –arukaal vanndu kall aayira naamam solli ..vanndukall alaril -neer/nila/mara poo.. neer poo-thaamarai-jala sayanam-paancha raadram..nila poo-mallihai, mullai, eruvaadchi-raama krishnna avathaarangall-sri raamaayannam, mahaa baaradam, puraannangall..mara poo-marutham,paari jaatham-veda vedyey-vubanishad-aaraathanaikall .evattrai vunndu kallithu vuzlal vorkku–vinnor piraan maasin malar adi keezl yemmai servikkum vanndukalley..serpaarai padchi aakki/gjaanam,anushdaanam -erahu..kann ella kurudan kaal ellaa nondi pola entri -eranndum venum ..thaaney vaihuntham tharum-palli sellaa kuzlanthaiyai muthihil saathinaal-thaaney povaan pola..

..pull araiyan koeil sangu oli -adutha adaiyaallam..veda vadivu konndavan..pirannavam-vellai villi ..per aravam–baagavatha seshadvam.. aravam-bagavatha seshadvam..adiyaarkku adimai..thiru naraiyoor nami thiru mandram kathu koduthu thiru kanna puram sentru artham kedkka sonnaar.. emberumaa narukkum periya nambi mandram kattru koduthu , thiru koshtiyoor nambi edam aratham kettu konndathu pola..mattror deivam ellai -ananya seshadvam-vullathu yentru eruppaarai naan vuttrathuvum -mattru yellaam pesinim -naan ethu sola villaiyey-erunthum .nin thiru ettu ezluthum kattru..

..raaja-thiru punnai marathin adiyil baagavatha seshadvam pesum pozluthu -mudalikall purappaadu munbey koodi pesuvaarkallaam– puriyaamal-aduthanaall vidvaan avan thiru maallihai poy -makkaal avan seruppai thottu vanguvathai katti -ethanaal vunakku poraamaiyaa allathu mahizlvaa-yentru kaatti koduthaar pola..

..moontraavathu adaiyaallam.. pey mulai nanju vunndu vullathu konndu–kalla sahadam  kala kazliya kaal vochi vullathu konndu-vellathu aravil thuyil amarntha vithinai vullathu konndu-athi baalya seshdithangall..avan mulai vunndaan yentru therinthu kondaal naam mulai vunna veynndaam-piravi aruppom..hari sabdam-punnya shedrangall-kaasi, guru shedram,nymisaarannyam, badri-engu yellaam daanam pannum palan peruvom -hari sabdam..kaasu erunthaal thaan kaasikku poha mudiyum.. etharkku manam porumey..artham theriyaamal, yethechi yaaha sonnaal pothum -theriyaamal neruppai thottaalum suduvathu pola -svaabam..vullathu konndu-pani kadalil palli kollai ..yen manak kadalil vaazl vantha maaya mannaalla nambi -thani kadaley -thani sudarey thani vulahey-paarkadal/soorya manndalam /parama padam / evattrai vittu vittu..vanthupuhunthaan..

..ethaal Periaazlvaarai munnam ezluppu hiraall.. Pillaay-gjaanam erunthaal palaanndu arulli eruppaaraa.. gjana thisai muttri prema thisaiyil arulli erukiraar-pongum parivu.than thanmai/avan thanmai/radshahan yaar /radshikka padubavan yaar yenkira gjanam entri-pillaay..pull-vedampaanndiyan konndaada battar piraan .. sangam yeduthu vuootha. seetha kadal pathihathil evarum mudalil vurangiya peychi mulai-yentru boodanai virunthaantham  pesi– aduthu naall einthu thingallil kaalai nimirthu sahadathai ..vishnu chithar–manasil vishnnu parivaarangallai konndavar.. aravathu amalliyinodum , azlahiya paar kadalodum ,aravintha paavaiyum thaanum..aham padi vanthu puhunthu ..

..munivarkallum, yohikallum..kainkaryathil/ gunna anubavathil eruppavarkall..ellaiya perumaall/baradaazlvaan pola..Periaazlvaar eranndaiyum panninaar..pushba kainkaryam..gopuram katti .. paradvam saathithaar..virainthu kizli aruthaar..mella yezlunthu –hari yentra per aravam..

..7th paasuram-keesuhi yentru -5 kaaranngall baagavatharkallai yezluppuvatharkku ..nanjeeyar-aad konnda vali jeeyar-emberumaanaar  sishyar-baagavathar kallai kanndaal-nilaa/sandanam/thentral/kumuham-pushbam/ kanndu mahizlum  pontra pakkuvam varannum ..padram pushbam palam-sanchayan-drudraashdran samvaatham..poornna kumbam/argyam/baadyam/pallaanndu paaduthal thaan venndum..pillai kuzlaam oli kedkka then thiru peraiyil garudan santhiyaiyey thalli erukka sonnaaney..sri vaishnnava lakshannam sollum pothu -vaasanaiyodu puram vunndaana pattrukallai viduvathum /perumaaney thanjam yentru eruppathum /peru thappaathu yentrum /perukku thuvarikkaiyum /vuhanthu arullina nilangallil gunna anubavam pannuvathum /eppadi erukkum sri vaishnnavar yettram arinthu vuhanthu erukkaiyum /maa munikall ethu-kundu sattiyil thaamarai pola thur labam -yenkiraar .. keezlum melum  sonna pathum vunndaanaalum ethu kittuvathuarithu ..sevithaarai sevithaaley pavithram kittum ..

..pey penney/naayaha penn pillaay/desam vudaiyaay-moontru vizli sorkall..thee kurallai vothom yentru solli vittu pey penney -solla laamaa..parama bogyam ethu ..thiru naraiyoor paasurathil .pithaay ..yenbar ..muthey vunnai yenganam viduveyno..peyarey ..yaanum oru peyaney -kula sekarar..raaja vehumaanam tharum pothu -yogyathai erunthaalum, sri vaishnnavar yenbathaal vehu maanam ellai yentrathum -koothaadinaraam -ethu thaan naam pettra vehu samaanam yentru ..

..naayaha penn pillaay– nadu naayahamaay erukkum aazlvaar kulasekarar .. emberumaa naarum naayahamaay guru parambarai haarathil..desam vudaiyaay-dejas..roobamey kaatti kodukkum dejas yai..

..aanai saatham-thisai paashai–thiru naavaay paasurathil kruppum-kuruhum -yentrathu pola..koodi kollum kaalam kruhaatho yentravar ethil kurukum vahi vunndu kolo -yemkirar..seerkaazli  pathihathil Kaliyan-thatta pazlam-kanintha pazlam yentra arthathil arulliyathu pola -Emberumaanaar ethu eranndaiyum kettu aananthithaaraam..athu pola aanai saathaan-veru yaarumey vuba yohikkaatha -valiyan padshi..

..kalanthu pesina pechu aravam..thiranndu pesina yennaamal-kalanthu -manni piravaallathil ..sriya pathi aay.. samastha kaaman aay ..sri vaihuntha nihethanaay ..pola..aduthu guruvum sishyarum -yeha kannamaay pesittrey pesuvar..vyaasar para brahmam pesi avar sishyar jaymini -karuma visaaram panninathu pola ellaamal..aazlvaarkall-sem sol kavikaall..vueirkalloruvar mattravarai puhazlnthu pesuvar..sem thamizlar thaam vannangum devar kol-ashda puja karathaan pathiham..pey aazlvaar arulli erukiraar..ein kavi paadum parama kavikaall paaviyeynai pazla vinai kaattri pazluppaayo-nam aazlvaar..yenthanai yen engu vaithaay yentru madi pidithaar..nanku kavi paada–yen kavipaadum paramakavikaall than kavi thaall thannai paadu viyaathu ..ein kavi paadum parama kavikaall yentru mudal aazlvaarkallai arullu hiraar..ethanaal thaan evarkall avathaara thiru nadsha thiram konndaadu hirom . vyaasar, paraasara thiru nadshadram kelli kooda pada villai..

..vedam avanai adaiya mudiyaathu yentru sollum .. evarkallo-vulaham yethum kanndiyoor arangam  ..per mallai manni yoor vuyyal allaal mattru yaar vuyya laamey..pathiyey paravi thozlum thonndar thamakkum ..thaan vuhantha vuoor yellaam than thaall paadi arangaa oh yentru azlaikkum thonndar.. semam vudai naaradar sentru sentru thuthithu yezlunthu ..koeil..kalanthu pesi-vubaya vedanthamum kalanthu ..baya vedaantham-sanskrit.. abaya vedaantham -thamizl..abi piraayam kalanthu pesi paarthom.. moontraavathu -emberu maanaar ethu konndu sootrangallai orunga viduvaar..

..aravam–kalanthu peina pechu -yennaamal -pesina pechu aravam-yentraar..thoni – munbu -per aravam yentraar pola..sabdaartham theriya venndum .. saayam kaalam soorya asthamanam yentrathum santhyaa vanthanam panna povathu pola.k\

..kaasum pirappum-edaiyar kallin aabarannam.thayir kadaintha oli virajaa nathi varai kettathaam-vuthbavar-baaga vathathil ..kam,ala, thulasi kurumaa manni vana maalai-saaligrama maalai -sootti konndu thallir nadai nadakka.. akku vadam aamai thaali -yenbar periaazlvaar ethu pola..kondal vannan kovalanan-periya perumaall- kozlukkai yai monthu paarthaal theriyum yenbaraam Battar..kurattai..

.kettey kidathiyo -maith reyar-paraasara– kettu eruppathey pozluthu pokku ..naall thingall aanndu voozi vuozli thorum appozluthaikku appozluthu aaraa amutham evan..pirayojana thukku pira yojanam vunndaa..

Aandaal, Aazlvaar, Emberumaanaar , Jeeyar Thiru Adikalley Sarannam.

Raamaayana Amudha Virunthu-Sri Vellukudi Krishnan Swaamigal

Adiyen was blessed to receive the Amrutha Mazhlai of Sri Vellukudi Swammigal in Vaani mahal along with all Baagavathaas during nine days recently. Adiyen jotteddown some of the points for sharing and musing over later.

..Seethaa, Vaithehi,Janahi and Mythili are the names of Piraatti.

..Voormilla to Lakshmanan,Maandavi to Baradan and Srudgeerthy to Shadrugnan..

..Janak puri sevikanum..

Jamadagni pillai Parasuraman..visvamudrarum risikar peran evarai pola.mahendra giri-thiru kurungudi..parasuramar shedram is kerala..

thiru kalyanam 12th vayasil..ayodyavil adutha 12 varusham..shadrugnananakku rama  bakthi thaan shadru..nampillai-namjeeyar adiyavar sevithu solluvaar yentraar..payilum sudar olli varai thaan..sevithathum kaalashebam niruthinaar..

..battaabisheham mudail paarthathum thiru kallyaanam.. aduthu thadavai ethu  vana vaasathil mudinthathu….priyam..sadyam..vaakku,..raaman svaroobam..kannan gopimaar pudavai thalaippil..evano seethaa piraatti mundaanai pattathu yentru thotrinaal kullippaanaam..96 inches tall..chitirai maadam pattaabisheham nall paarthaar..35th raaja eshvaahu..manuvin pillai..sadya loham varai sentru vudavuvaan..vimaanathodu parisaaha petraan..ramananai parthu seethai thirukannkall perisaahi visaalltchi yentra peyar..yethatchaiyaaha–raaman aranganin archanai pannum pothu..avan etchaiyaaha–mandraa maadi yeri ..kalakkiya manathanall..arjunan vuruthiyaha erunthathaal geethai kidaithathu..evall  kalanngiyathaal raamaayannam kidaithathu..kooni keli pannina baala seshdai ontru thaan ..govindaa yenkiraar athaiyum namm aazlvaar nanndai vunndu..vunnda vill therithaay govinndaa..battar kathai..kannakol..kothanaar..sithaall..vannaan..sanyaasi..pazli oru edam paavam oru edam..

..seethai jaadahathil vana vaasam varum yentru erunthathaam..oru vayasu aahum pothey therinthu konndaan janahan..kaattukku pohum pothu-ramar sethaiyai ayothyail erunthu dasaradan, thaay maarai paarthu kolla sonnaan-svargam-naragam samvaadam ramanukum seethaikkum..lakshmananukku paammbu sevi–seethaiyidam yennai paarthukko yentru solla villai..athanaal naanum varuveyn yenkiraan..

..vadivazlhu paduthum paadu..guhan,lakshmannan, guhanin adiyaadkall suttri suttri vanthu kaaval kaakkiraarkall.aangangall azlahu maari-kulesekarar-azlahai maraikka aabarannangall saathukirom..raman nadakkira azlahai–5 gathi–yeru,-garvathudan..simha,yaanai-perumithathudan..

..devaki pola ayothyai..yasodai pola kaadu..vaari konndu muzlungi munnam paarithu-raman guhanidam nadanthathu..sabari kadithu kodutha pazlam vunnbaan..bakthikku vasa pattaan..thooya malar bakthi..poori jagannatha perumaal kovil orey pushbam raja thanathu raajyam yellaam thanthu vanngi samarpikka paaram thaanga mudiya villai avanukku..

..seethai naduvi.akaaram mudalil..vukaaram naduvil.makaaram aduthu..omkaaramey nadanthu povathu pola..desikan aruliyathu pola, kanna,yamunai thulasi yellaam karuppu..mandaakini nathi chitra koodam ramyamaay erukkum..madya pradesam-uthara pradesam border..vaalmiki aasramam-vannangi pohiraarkall..appozluthu raamaayannam ezlutha villai..appuram pittoor, nymisaarannyam..dasaran pulambal-kulesekar anubavithu arulukiraar..kadal konnda vasthuvai thedi prayojanam ellai..swargam sentraan.Battar..naraham pohi erukanum.rama mandrathaal swargam kidaithathu yenbaar..

..baradan vanthathum kaikeyi-vudishdo raja yentrathum thudithu ponaan..vaall yeri kaanna thell kadi pola.periya thukkam..kodaari kaammbu thay vuruvil vanthaall yentraan..maattru thaay yeettru thaay koottru thaay..baradan pillai ellai yentraan antha peraiyum ezlanthaan dasaradan..sothu naan avanukku athu eppadi aallum..radnam-pettikkul erunthaalum ..guhan baradanai paarthu nambiyum naayahanai okkintraan yenkiraan..aayiram raamar vunakku niharo yenkiraan aduthu..baradvaajarum santhehathudan kettathum neer panndam pola vuruhinaan..baradan entha thukkam ethanaal adainthaan..pirinthu maaman veettukku ponathaal..paaduhai koduthaan raaman..jadaayu motsham-maranna adainthaal vaikunndam allikkum piraan..pinndathukku arisi koodaathu shadriyan..pinnaakku konndu panninaan..puthu=narahammputhran, puthri=narahathilirunthu kaappavarkall..baathukaasramam-maravadiyai thambikku vaan pannaiyam vaithu-adamaanam vaithaan..aan singam=raman.penn singam=paaduhai kutti singam=baradan.paaduhai thaan baradanai kootti konndu vanthathaam..rishi-naay -thaamira paranni-etchil saappittu motsham adaintha kathai..nayodu peykkum edam thaa yentraar..manni paathihai=nammaazlvaar vaanamamalaiyil aazlvarey ezlunthu erukiraar..nadu vil kuruhi erukkum..naayahi ellaippathu pola..paathuhai aannda pozluthu 9 thadavai raajyam perisaanathu..

..adri aasramam-anusooyai-poraamai ellaathavall..seethaa kalyaannam vibarikiraall.. thanthai kavalai pattaaraam–vayasu aahi vittathu yentru–6 vayasu aahi vittathu yentru ..kavalai kadalil moozlhinaaraam..thanndakaaranyam-eshvahu raajaavin kadaisi pillai-thanndan-gandarvan saabathaal vanam aanathu–virathan kolai..

..10 varusham santhoshamaaha erunthaarkall eruvarum.vill alangaarathukka yentru ninaivu padutha–vunnaiyum lakshmannanaiyum vittaalum, viratham vida maatteyn .. rishikallai kaappeyn yenkiraan..naasik-mookku vizuntha edam.panchavadiyil -lakshmanan parana saalai katta–vun santhosha padi yentra ramanidam–adimai naan–yellaam vunakkum, seethai piraatti yentru sonnaanaam..thakapan marikka villai neyey thaan yentraanam raaman..yehaantha sirippu-mantha haasam–pathinikku thorppaan parama rasihan..

..soorbanahai nee yaar -yentrathum -muzlu kathaiyum solla..haasya rasam vaithaar vaalmihi engey..sembattai mudi–kaasu koduthu arakki pola eppo pannikiraarkall..peshu thakarathil vizuntha mazlai pola..-sukumaaran,pundree kaadshan-yentru varnikiraall ..kara thooshannar vadam.. ahambanan-nadukkam ellaathavan.micham-raavanan edam poy solla..maarisan-seethaa-raman edam abachaaram padaathey yenkiraan.. kedka villai .. maaya maan–aasai-mithru-sadru.pirivu..thanndanai– eranndu abachaaram -baagavatha abachaarathuku periya thndanai..

..godaavari-kainkaryam ezlanthathu –desihan-gothaa-peyarai sodi piraya chitham adainthathu yenkiraar…jadaayu-muyantra mattum poraada..aabarannamoottai keezley pottu-kadashi kiraarkall-sukreevaathi kallai..jadaayu-aayushmaan yentru pallaanndu arullu hiraar.antha nilaiyilum..raman anaithum panni -modsham arullu hiraar..daketh-baktha jana daadjanyam..vaihuntha kuttan.svaathanthraya kaashdai..

.ammaanai thuranthu ammaanai piraarthithaall..10 maasa pirivu palan0vudan kittiyathu ..sabari kani konndu-modsham poha–aacharyar palathaal-thaaney vaihuntham tharum-

..hanumaan arimuham-sanniyaasi vesham konndaar.. brahmaa varam padi-brahmathai kanndathum -therinthu konndaar..yenbu vuruhi anbu peruhum–aabarannangall entri -maraithu kollaamal -azlahai kaatti konndu vanthaayey–kann echil padum yenkiraar..raman-lakshmanai pesa solla-manthiri koda manthiri pesu vathu thaan murai..vedam therinthavan-vinayathodu pesuhiraan-jakkirathaiyaaha pesa sollu hiraar..hanumaan-aacharyar pola..kurangu pettra palan raama avathaaram–padshi pettrathu aazlvaar kaalathil..gjanam, anushdaanam-pontra erakkaikall..

..manasu-ravannan.. thalaikall-10 endariyangall-karma, gjaana ..kannai aazli -sangu chakara laanchanai ..raamar-seethai erukkum edam theriyaathu -paramaatmaa naam erukkum edam theriyum –eppadi vuyvikkalaam yentru kaathu konndu erukiraan–namathu vilakkaamai thaan venndum..raavannanukku-seethai ennanga villai.. manasukku naam pura vishaya anubavathil yeedu paduhirom..

..sukreevanai-6th thambiyaaha kolhiraan..vaada maa mahan-manushya jaathi ellai.ezlai yethalan pathiham..vaadam-kaattru -viraham sahikka villai. aabaranangallai kaatta-raaman kanneeraal paarkka mudiya villai. lakshmannan thiru adi nooburam mattum theriyum -seethaa piraatti anninthu paarthu erukiraar..

..vaali vadam–manu kula darmamaa ?..arakkanai pazli vaanga kurangai kollannumaa ?.vaymai thavaraatha dasaradan mahan seyyum seyalaa ?..penn sollai kettu raamanai kaattukku anupinaaney..baradan mun thontruvan seyalaa ? kaanni thaamam boomi thaamam ellai..paraakku-paaraamuham..aaviyai amuthil vantha theynai janahan pettra arumbai deviyai pirinthu thihathanai polum-..raajaa dandanai tharalaam miruham vettai aadum pothu neril vara venndum yenbathu ellai baradan naattukkum kaattukkum raajaa..-kaakam pillaithathu avall aruhil eruntha thaal .. maayamaanum veru thooram sentru -avall sannithi ellaatha pothu kola pattaan..aruhil erunthu erunthaal radshithu eruppaall..kuttrathukku thandanai-thambi manaiviyai abaharithathu ..sarann adainthavanai-thambi sukreevanai- kaappaattra villai..thaarai-than pillai angadanai thiru adi vannanga sonnaall.thambikku vettru arasu koduthu , vaalikku veettu arasu koduthaan..

..thanakkum than thanmai arivu ariyaathavan..sadrukkallum konndaadu kiraarkall-kannanukku yentru pirantha aanndaalum darumam ariyaa kurumban yentravall evanai manathukku eniyaan yenkiraall..adshya paathram pol yedukka yedukka kuraiyaatha keerthy vudaiyavan..mazlai kaalam vara -4 maasam–viraha daabam athiham-sukreevanvudaaseenam..vaali pona maargam mooda vilai yentru ninaivu padutha..–thaarai vanthu pesuhiraall.. thalai kuninthaan lakshmannan..kaamam koodumaa kobam koodumaa..yenkiraall-vubakarma-kaamo kaarishim manyu kaarishim panni -muditha pinbu coffee late aaha koduthaal vudan kobithu koll hirom..vungall aachaarya vaibavam theriyumaa-visvaa midrar-sahunthalai viru thaantham sol hiraall..ramanai pirinthu nanpesum 15 nimisham eppadi pirinthu erukiraay-yentrathum thalai nimirthaan….sukreevan thavarai vunnarnthu ..vinathan-kizlakku thisai hanumaan, jaambuvaan, angadan -merkku..thiru vemkadam mattum pohaatheerkall–kaal vaithaaley -saman kol veedu tharum–thadam kuntam nam vinai oyumey-nambikkai-visvaasam..1 maasam avahaasam thanthaan.

..hanumaan-oru pennai tholaithu yenna paadu paduthuhiraar yentru eppo ninai kiraar..ennaar yentru theruinthathum -ennum vueir tharithu erukiraarey yenbaar pinbu..peyar poritha mothiram thanthaar..mahendra giri pakkam-jambaathi -jadaayuvin sahodarar-paarthu elangaiyil eruppathai tham kazluhu kannaal solla nambikkai pirakirathu..100 yojanai samudram thaanndu hiraar..montru thadaikallai thaandi.. mainaaha parvadam,surasaa naaha maathaa..saayaa gruhi..

..sundarakaanndam–yellaamey sundaram..vinaya aancheneyar..hitham solluhiraar raavannanukku ..raama thoothan mun-raada daasan eppozluthu .. svaroobam vunnar hiraar piraatti kadaasha thaal..seethai, raaman -ottrumai pesuvaar.. thiru kann vasi mattum -Battar -pola..

..thani slohathil-pull edaiyil vaithaal seethai raavannan ..raajaa yenbathaal aasanam..vubachaaram..edai suvar..pul sakthi vunakku theriyathu .. nee tharu vathaaha sollum sothu yellaam pil pola..vun vueir pul pola poy vidum .sukiran kannai thurumbaal kilariya chakara kaiyan..kaakaasuran viruthaantham….kai pidikka solli hitham sollhkiraall..kaalai pidikka kooda yogyathai ellllai.. raaman yenna ninaippaan yentru karuthi..raaja darmam therinthu ..kadal thurumbu-aslai thallum.. thiminkalam vulley erukkum..adangu ezlil sambathu adanga kannu-ahalil ahalum, anuhil anuhum..

..thirijadai sopanam..soorya vuthayam–raadshasikall hanumaanai paarthu-hari hari-yentrathum -hari-kurangu yentrum porull..mai vanna narum kuzla-eruvar vanthaar paasuram.. raaman villai thaan nambuveyn yenkiraall..paiya thuyintra paraman-thoongum pothum paraman..soodaa manni-thanthaall. naam thiru adi thozluthu -adi keezl amarnthu puhuntheyney pola..maathira kathai-vuoonjalil vudkaarnthu.. nechal kathai yellaam sollhiraall..agniyal elangai yerithu thirumbu hiraar.alaikall vuyarnthutaataa soll hirathaam. orey maasa kedu ..thirumb vanthathum angadan-jaambavaan-samvaadam, madu vanam-raaman muthuhu ethaal thappithathaam..thathimahan sonnathum sukreevan vaalaal paaraiyai adithu santhosham..vibeshanna saranna gathi -moontru vaarthai-raavannaney vesham pottu konndu vanthaalum kootti vaa yenkiraan..

..ner vazliyil ponaal kurangum vuthavum.. adarma vaanukku thambi kooda vuthava maattaan..manisaraaypiranthu padaatha paadu pattu..rama thoothan-vaalil neruppu .. seethai thoothan-aalinganam..yengum- raama kathai kedkkum edam yellaam-hnumaan erunthu vinayathudan-ellaiya yen pun kavithai embiraarkku eniya vaarey -kedpaar..vshvak senar-hanumaan -vibeeshannanorey sannithi sri rengathil..67 kodi  kurangukallum vanthanavaam..malai vazliyey-malaiya malai, neela giri, thiri vithaangoor malai,mahendra malai,.. sethu kaambithu piraattiyai kadaashika sonnaar..100 mile ahalam 1000 mile neellam..67 kodi per nirkkalaam..kadal konndu vittathu eppozluthu .. thooramum kurainthathu ..kambar hirannya vadam solli avanai pol azliyaathey yentru raavannunukku vibeeshanan sol vathaaha vullathu . vaalmihi raamaa yannathil ellai..aabaasa banthu vittu atma banthuvai konndaan..karnnan-sen sottru kadan yentru –bagavaan manithan-darmam theriyaamal..erunthaan ..vibeeshannan-aajakaama-varuhiraan.. pohiraan yentru solla villai..manasu thiru adi patta edam thaan thanathu yentru–thambivaarthai kedkaatha koshdi vittu thambi vaarthai kedkkum koshdikku vanthaan..saranna gathi panna neeraada veynndaam-yethuvum thevai ellai..draubathy-moonntru naall theettil kooda panninaallaam..aaytham pidikka therinthavan-gathaiyai kai naduvil vaithu erunthaan..anchali- am jalathi -vuruhi viduvaaney raaman yentru therinthu sukreevan–evvallavu periya ayutha thudan vanthu erukiraaney yentru payanthaan..kai serthukal serthu-aakinchanam, ananyagathi eranndaiyum solli kollannum..pokkidam vera ellai .nin sarann allaal sarann ellai..nottranonbu eleyn ..nun arivu eleyn..thalai, kaal, kai, manasu, puthi, ahanhaaram-8 angam..

..saranna gathi vishayathai seekiram poy solla solhiran..tham manasu maaru vatharkku munbu..sukreevan konndu kootti koll hiraan..kurangu kathai solhiraan.. puli , manisan, kurangu-pedaiyodu pidithu -veedu pettru vuyarntha kathai..aann puraa penn puraa vedan kathai.thaaney vizlunthu vueirai koduthu vedan pasi theerthathaam..rajyathukku vanthaan–neeyum vaaliyai atharkaaha thaan sandai pottaay-raamar kainkaryam yentru eruvarum saranna gathi radshannathukku thaan ..viral nuniyaal azlippeyn-pazlaiya-narasimhar ninaivo..kaakka vaithathu thappuu-baradan pola -yenkiraan-lakshmannan kittey erukkum pothu.pillai yentraal naan thaan mithran yentraal sukreevan thaan yenkiraan…5vathu sarannaa gathi palithathu –odd umber palikka evan number palikkaathaam ..

..samudram kadakka-sukreevanai vibeeshanan edam aalosanai kedka sollhiraan-antru yeentrakantru kuttikku thaay pasu paasam pola..samudra raajan-vil-yedukka- kadalum padukkai lakshmannanum padukkai-orey jaathi -vil, ambu methu vaaha kodukka..aasrithapadshaa paatham..aanai katta-pernthana malai..silai aarthana–kainkarya aasaiyil annilum -kothanaar pola velai kuranggukallai yeva–5 naallil kattinaarkall 14 +20+21_22+23=100..angadan thollil vibeeshananum sugreevanum, hanumaan thollil raamar lakshmannarum ..angadan thoothu poy -kaartha veerayaarjuna vaali vadam parasuraama jeyam solla–7 naadkal yutham.. naaha paasanam-lakshmananai thokka mudiyavillai raavannanaal..anukoola yennamey vennum. maadali ther mun sentru votta-etharkku mun eppothun pinney thaan poy erukiraan..raavannanai mudithathum mandodari-pulan adakkam entri thottraay yentraall.yeema sadangu pana vibeeshannanai solla-thayangi nathum thaaney panna-eppozluthu thadukkamaattaaney erantha pinbu..seethai yidam 700 raadshasikallai podi panna anumathi -sarann adaiyaatha varkallaiyum radshithaall..1000 raamarkuu samaanam..abbarannam tharithu vara solla-agni piravesam-kann valikirathu kuttra paarvai, villakku –dasaradasn vanthaal-kaikesi manaivi baradan pillai yentru othukka solli.. piramanai vaanara vueir koduka..arakkara kadalil yerinthu vittathaal thara mudiya vilai..kurangu manaivikall eduppu ellai vaal ellai yentru paarkka.. baradanai raamaayanna kathai solli hanumaan aasuvaasa padutha..aalinganam-nanthi graamam..

..raamanum aalinganam. puthaadfai punaithal..67 kodi yanai kurangukall yeri vara .radnamayabeedam..punnya theertham..gunna saamya raajya pattaabisheham-16 kalyaanna gunnangall.mukthaa haaram kann jaadaiyaal anumathi pettru siriya thiru vadikku erangi vanthu allikka..yaam perum sammaanam-11000 aanndu arasaalla. Mangallam kosalend raaya seethaa raamaaya mangallam.

Shri PBA.Swami’s Thiru paavai vubanyaasam-4th and 5th ..

..aazli mazlai kannaa-paasuram.. seyaathana seyyom -yentraall.. melaiyaar seyvanavey seyvom.. kardavayan-yogyan-eranndum.. seyya mudibavai.. seya thahunthavai .. muthihil adika mudiyum -saadyam.. aanaal panna koodaathu-thahunthathu ellai..entha paasurathaal varnna devanai nyamikiraall..beejey-payanthu devarkall thangall kaariyam paarkiraarkall..puram thozlaa maanthar-kadal mallai thala sayanathu vuraivaarai yennaatha varai yennoomey..kannaa kana mangai vullaatha manidarai yennaatha pothey parama bogyam..seshadvathil vuoorina nilai..yaman kaathil sonnathu pola-raaja daannya piraavannyam nihedanum pirar ariya solvaanaa?..

.neeraada pothuveer -yentru mun solli ethil varunnanai nyamikka kaarannam..neeraada-aachaarya muhjam.ethil aacharya sanni vesam sollhiraall..azli vull pukku muhanthu kodu–eppadivull puhunthu thaan vyakyanam panni naarkall nam mudalikall..meen nokku neell vayal soozl vithu vakodu–kadalil vullameenkall , kadal thanneervattriyathum poha nokku hirathaam engu vulla vayal neer nilai kallai..eppadi vull nokkam– marathil 100 paravai erukka vedan ontrai suttathum ev vazlavuparavai marathil erukkum –ontru yenbaan mel nokki .. nothing yenbaan vul nokki ..

..vubanishad paarkadal kadainthu amutham thanthar sri baashya kaarar..namaazlvaar -kaalla meham.. kadalil malaikall-erakkai eruntha pothu vajraayutha thaal erahai vetta sila ozlinthu konndathaam.. evanukkumyeer eranndu maal varai tholl..maa manniyum -radnam pola divya aabarannangall..periaazlvaar anubavippathu pola..malar mel mangaiyum kadalilum evan maarbilum..sangukall kadalil -paancha sanyam evan edam-Thirumangai anubavam-Ashda puja pathihathil..vann thamizl nool nottreyn adiyeyn enba maari-nam aazlvaar..lakshmi naadan -kadal.. karunnya varsham..neermai –yamunai thuraivar-aaru..emberumaanaar-aazli mazlaikku annaa 1..yen sezlum konndal -105 raamanuja noottru anthaathi pola..aazli mazlai–kannkall sora –adiyavarkall kanneer seril nanaiyanum..ontru nee kai karaveyl–namakkum, avanukkum kai tharuvaar emberumaanaar..

.maraipaaya kadalai..thiru naavaaya mandarathaal..thuraippaal-naada muni moolam..paduthi thamizl aayairam suvai-amirtham thanthaar Maaran..aazli-vull-pukku..vuozli mudalvan vuruvam pol mey karuthu..kaallameha vannaathaal Srirenga vimanam-aadi seshan-velluppu-nizlal pattaar pola..konndal vannan.. aazliyaan oruvan adiyeyn vull vullaan–parama kaarunnyan-vuoozli mudalvan–pirallayathin pothu karannangallai allithu vujeevikka panninavan pola..dayaiyaha sintho-thaniyanil Koorathaazlvaan sirappithu arulliyathu pola..oraann vazli vanthathai yeraar ethiraasar ein arullaal –aasai vudaiyor yellaam adaiya vaitha kaarunnyam..mey-viseshithu sonnathu -naachiyaar vizli vizlikka onnaathu kaannum-yentru Battar arulliyathu pola.. vullathil avanai vaithu kollathaan mudiyum.. avanaahavey aavathu mudiyaathu ..

..aazli pol minni, valam puri pol nintru athirnthu .. pancha aayuthangallaiyum .. adaiyaar kamalathu ..padaiyodu naandahamum,boodalam kaappatharkkey raamaanusa muni aayina..sangu oliyum saaranga oliyum -eranndu piraatti abeshayaiyum koruhiraall..rukmin.sangu oli .. seethai-maayaa siras-saarnga oli kettu aasu vaasa pattathu pola..aazli-am tholl.. eranndu viseshannangall.saarngam vuthaitha sara mazlai pola-poliha poliha polioha-moonntru thadavai arullinaar.. thuvamsampanninaar pira madathaarai.. raaman saarngam pola..vaazla vulahinil-adiyaarkall vaazla aranga nahar vaazla sada goban nool vaazla-pola..aachaarya abimaanamey-neer aattam..

..ethuvarai avathaarihai–enimel thaan thiru paavai aarambam.. geethai 2-12 mudal avan vubadesam aarambam pola..Thiru paavai-baagavatharakall palli vunnarthum muhamaaha -sri vaishnnava nyathi arulli–aduthu Nappinnai pontroraiyim bagavaanaiyum palli vunnarthy -kainkaryam seyvathu thaan nokkam.. 5th paasuram mudal athu thodakkam.. 4th paasuram-vishvak senar aaraadanam pola..muppathum thappaamey-athanaal ontrum vidaamal-radna haarathil oru radnam ponaalum-pallichu yentru kaatti kodukkumaa pola.nirvikna varthayantham–

..poya pizlaiyum puhutharuvaan nintranavum..saranna gathi gadyathil -namakku yentru -bagavath abachaara, baaga vatha abachaara-naanaa vida aba chaara-mukkaalathu abachaaram–yentru adukku kiraar..brahma gjanam varuvatharkku munbu .. vantha pinbum -yentru eranndaaha -vubanishadil -pirithu solla villai –aanaal eranndum -theeyinil thurumbbu pola yentrum thaamarai thanneeril neer pola yentrum –brahma soothra kaarar etharkku soothram ezlutha..ontru agni pirabaavam–ontru appu-thanneer-pira baavam–sollittru yentru arulli ..

..aru suvai pola–1-maayanai.. 2-mannuvada mathirai manthanai maayanai.3-.thooya yamunai thuraivanai maayanai-4..aayar kulathinil thontrum anni villaikkai maayanai….5-thaayai kudal villakkam seytha maayanai.. 6-thamodaran maayanai..ov ontrukkum-thooyomaay vanthu , thoo malar thoovi thozluthu ,vaayinaal paadi, manathinaal sinthikka-yentru anu santhikannum..

..maayan-krudman, kabadan-yentraar sankarar–baashya kaarar-aacharya-sankalbathaal anaithum pannubavan..madam pala pala panniya maayan..Thiruvaay mozli 3-10-yellai ellaa gjaanathan.. ahthey konndu yellaa karmangallum seyyum maayan kannan thaall pattri–ethu konndu soothra vaakyangallai orunga viduvar baashya kaarar..vidyaarannyar-desihan kaalathavar–mayan-gjanasthan yentru ethai konndu pinbu arullinaar..

..echaa-thanathum -baagavatha echaiyum -thamar vuhanthathu ev vuruvam av vuruvam.. thamar vuhanthathu ep per ap per ..ev vannam av vannam aathi aanaan -pola..yamunaikku thooymai-kannanai thiruvadi pada ezlumbi pinbu vattriya-maayam.. godaavari raavannanin bayathaal thooymai ezlanthathu ..kamsan padai veettu aruhil erunthum yamunai kannan kainkayathil pin vaanga villai..ayar kulathin anni villakku maayam-solli meella mudiyaathu..pirantha pinbu ney paal, venney theriyaathaam.. kadaiyum pothu kumu kumu yentru yetho pisasu varuhirathu–saapittaal veney -pootham ellai . ney kudippompaal kudippom yentru solla theriyaamal ney vunnom paal vunnom yentraarkall.melai ahathu neruppu kettu erai pozluthu pesi vittu varuvatharkkul seytha maayam..thaayai kudal villakkam seytha maayan..devaki pulambal.murai murai thanthai yaar yentru kedkka sangu viralodum thiru kannkallaalum kaattiya maayam..

..mahan oruvarkku allaatha maa mayan avan than kaathal mahanai …malhum-Periaazlvaar..erunthum pillai peran-vunndaam–maayan..yen nintra yoniyumaay piranthaay emaiyor thalaivaa..thaamodaranai-maayanai..kallvan yentra vyaajyathaal kattunna pattu-mohikka vaithavan-maayan..ethiram vuralinidu ennainthu erunthu yengiya yllivey..

Aanndaal, Aazlvaar Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.

Geethaa Saaram 12-2 to 12-9..

..sloham 12-2..Sri Anni maa malar mangai naachiyaar Thaayaar sannithi –Thirumangai Aazlvaar 86 Divya Desam -than-Aadalmaa kuthiraiyil -sentrum nadanthum – mangalaa saasanam panni erukiraar..orey edathil naangu thiru kolam sevai saathithaar..antru aayar kula kodo yodu anni maa malar mangai –malar mangai-sri devi .. maa-periya– thaayaarai kolla perisaaha vullathu ..lotus -padmaasini -seat as well as decoration-padma maalaiyum tharithu konndu ..anni-aabarannangall….maasi and chitrai -vuthiram thorum kalyaanna vudsavam..gaja lakshmi-

sri-bhagavan uvaca
mayy avesya mano ye mam
nitya-yukta upasate
shraddhaya parayopetas
te me yuktatama matah

“The Supreme Personality of Godhead said: Those who fix their minds on My personal form and are always engaged in worshiping Me with great and transcendental faith are considered by Me to be most perfect.”

Ye = [the devotee] who, upasate = meditates, nitya yukata = with the desire of being always with, mam =Me [Sri Krishna], avesya = focussed or concentrated-selutha patta -, mano = mind, mayy = on Me [Sri Krishna], parayopeta shraddhaya = -mihuntha aarvathodum-yeedu paattodu-with very great dedication or commitment, te = [such a person] he, yukta tama = elakkai sulabamaaha adaivaarkall..siranthavar..reach the objective easily and early, me mata = [this is] My [Sri Krishna’s] opinion.  nirbharo nirbhayasmi – no responsibilities and no fears. .yen edathil-vuruvam–gunnangall-anbu seluthuvanaay -avan mel kooda aasai pattu — anubavithu -mad karma-seyyum seyal yellaam avanukku thaan -palan karuthaamal..avanai adaiyvathey palan..manam avan edam yeedu pattu kaariyam panninaal yellaam nantraaha erukkum.. naan-svandran ellai adimai thaan..bayam yetharkkum varaathu -paaramum ellai ..thudippudan, aarvathudan, vunnmaiyaaha erukka venndum –neermai gunnathil yeedu paduvathu sulabam.. kuselan, viruthan pola ..

Ramanuja’s Commentary ..The words avesya manah means focusing the mind and includes fixing the heart exclusively upon Lord Krishna otherwise if it is not exclusive something else may enter in and then it will not be possible for the Supreme Lord to be their only object of meditation. The word sraddha means firm faith and those so endowed eagerly and enthusiastically strive for divine communion with the Supreme Lord. Those who propitiate Lord Krishna in this way with mind and hearts absorbed totally in Him are His best devotees and yuktamamah the most superior of all as they joyfully and skilfully with great eclat and determination navigate themselves swiftly through the currents of life to attain eternal communion with the Supreme Lord.

..sloham 12-3.12-4,12-5..Thiru neer malai mel..kidantha ,eruntha, nadantha thiru kolam..kaanndava vanam..Neervannan-nintraan-Thiru naraiyor-Naachiyaar Koeil  pola..Shantha Narasimhan-Erunthaan-Thiruvaali pola..Sri Renganaathan-Kidanthaan-Thiru Kudanthai aaraa Amuthan..Thiru vikraman-Nadanthaan-Thiru kovaloor ..Narasimhar – abaya hastham valathu thiru karam..aahvaana hastham-edathu thiru karam..odaa ariyai paasuram..

tv aksharam anirdesyam
avyaktam paryupasate
sarvatra-gam acintyam ca
kuta-stham acalam dhruvam

sanniyamyendriya-gramam
sarvatra sama-buddhayah
te prapnuvanti mam eva
sarva-bhuta-hite ratah

kleso ’dhikataras tesam
avyaktasakta-cetasam
avyakta hi gatir duhkham
dehavadbhir avapyate

But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-pervading, inconceivable, unchanging, fixed and immovable—the impersonal conception of the Absolute Truth—by controlling the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last achieve Me. For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are mbodied.”

Sri Krishna tells Arjuna. Dehavadbhi = associated with a body, ordinary people will not be able to meditate on atman that easily. Ye tu = [those] who are, upasate = meditate on, aksharam = not diminishing, that is atman, anirdesyam = not identifiable [ that is atman can not be identified as we identify various objects], avyaktam = not perceptible [by sense organs], sarvatra-gam = in all bodies [same atman takes various bodies in various births], acintyam = can not be comprehended or understood, kut-stham = common [to all living beings], acalam = not slipping [ that is atman never slips from its characteristic], dhruvam = everlasting, that is body is destroyable while atman is not. San-niyamya = controlling, indriya-gramam = all sense organs. Sarvatra = all atman in various bodies, sama-buddhaya = are same knowledge.  Sarva-bhuta- hite raha = showing same attitude to every living being, te = such a person [ devoting on atman], prapnuvanti = reach, mam eva = Me [Sri Krishna] alone.Klesam = the sufferings [in reaching one’s own atman] are, adhikatara = much more [than in reaching the Lord]. Why so? Because, they are meditating on asakta – cetasam = involved mind in, avyakta = unperceptible [atman, not felt by sense organs]. Dehavadbhi = associated with body, Avyakta = atman, gati = as destination or goal is, hi dukham = also sorrowful, avapyate = in reaching.

Ramanuja’s Commentary .-sloham-12-3-. Those who are attracted to meditation and upasate or worship on the avyakta or the unmanifest, impersonal brahman being the spiritual substratum pervading all existence or are devoted to realising the imperishable nature of their atma or eternal soul which is indefinable by the mind and imperceptible find that both ways are completely impossible to be perceived by any of the senses. The phrase sarvatra-gam acintyam means all pervading and inconceivable, respectively. The understanding is that despite the atma or eternal soul being present in the etheric heart of every living entity everywhere in creation in the demigods, the humans, the animals, the fish, the plants etc. It is completely inconceivable how the total aggregate of all these trillions upon trillions of souls approaching even an infinite amount actually comprise the transcendental, spiritual body of the Supreme Lord Krishna. Not only is it not possible to conceive this, it is also impossible to imagine what such an infinite spiritual form would appear like so it is completely indescribable. Even if one achieved atma- tattva or soul realisation and were able to perceive the form of their individual atma it would not be of any consequence in conceiving by any stretch of the imagination such an infinite and phenomenal spiritual form. The word kutastham means stable or uniform denoting that essence which never changes in form regardless of the constant changing of bodies of all living beings every life, thus it is acalam or immutable because of its singular unmoving nature and thus dhruvam or everlasting. Along with this must be sanniyamyendriya-gramam meaning all the senses must be fully controlled and restrained from absorption in their accustomed sense objects. The phrase sarvatra sama-buddhayah means equanimity towards all living entities which manifests itself when the cognition of the atma residing in the etheric heart of all living entities being of variegated and diverse species seen specifically as consciousness although concealed by various forms becomes a reality. Firmly fixed in this understanding one automatically becomes sarva-bhuta-hite ratah or favourably disposed to the welfare of all living entities or it can mean well removed from wishing any enmity towards any jiva or embodied being, for enmity is a product engendered by false ego due to imagining gradations in the atma’s between jivas because of external differences in their physical bodies.

Ramanuja’s Commentary..sloham 12-4..Those who are attracted to meditation and upasate or worship on the avyakta or the unmanifest, impersonal brahman being the spiritual substratum pervading all existence or are devoted to realising the imperishable nature of their atma or eternal soul which is indefinable by the mind and imperceptible find that both ways are completely impossible to be perceived by any of the senses. The phrase sarvatra-gam acintyam means all pervading and inconceivable, respectively. The understanding is that despite the atma or eternal soul being present in the etheric heart of every living entity everywhere in creation in the demigods, the humans, the animals, the fish, the plants etc. It is completely inconceivable how the total aggregate of all these trillions upon trillions of souls approaching even an infinite amount actually comprise the transcendental, spiritual body of the Supreme Lord Krishna. Not only is it not possible to conceive this, it is also impossible to imagine what such an infinite spiritual form would appear like so it is completely indescribable. Even if one achieved atma- tattva or soul realisation and were able to perceive the form of their individual atma it would not be of any consequence in conceiving by any stretch of the imagination such an infinite and phenomenal spiritual form. The word kutastham means stable or uniform denoting that essence which never changes in form regardless of the constant changing of bodies of all living beings every life, thus it is acalam or immutable because of its singular unmoving nature and thus dhruvam or everlasting. Along with this must be sanniyamyendriya-gramam meaning all the senses must be fully controlled and restrained from absorption in their accustomed sense objects. The phrase sarvatra sama-buddhayah means equanimity towards all living entities which manifests itself when the cognition of the atma residing in the etheric heart of all living entities being of variegated and diverse species seen specifically as consciousness although concealed by various forms becomes a reality. Firmly fixed in this understanding one automatically becomes sarva-bhuta-hite ratah or favourably disposed to the welfare of all living entities or it can mean well removed from wishing any enmity towards any jiva or embodied being, for enmity is a product engendered by false ego due to imagining gradations in the atma’s between jivas because of external differences in their physical bodies.  

 

Ramanuja’s Commentary .sloham-12-5…Whosoever devotes themselves to contemplation of the atma will certainly prapnuvanti or attain the Supreme Lord which means that by realisation of the atma is essentially realising an essence of the Supreme Lord which is like unto His essence as paramatma the Supreme Soul within the etheric heart of all living entities. This is what is affirmed later in chapter 14, verse 2 with the words mama sadharmyam agatah meaning endowed with a form similar to the Supreme Lords. The Mundaka Upanisad III.I,II,III beginning niranjanah paramam samyam states: Absolved from all sins one achieves sublime similarity with the Supreme Lord. Also in Mundaka Upanisad I.I-V beginning atha para yaya tad aksharam adhigamyate which means: Now that the higher science by which the aksara can be reached. Parabrahma or the Supreme Lord Himself is also designated by the word aksara for He is the source of all beings. That the Supreme Lord is known as Parabrahma is confirmed as distinct from the atma will be explained later in chapter 15, verse 17. But those who minds are attracted to avyakta the unmanifest, impersonal brahman, their tribulations and difficulties are great. This includes those who meditate upon the atma as well for the meditation of controlling the mind to think of all activities in relation to one’s individual atma without being able to imagine it in any way while performing physical and material activities is tantamount to great struggle and futile results..

.sloham 12-6,12-7..Thiru vikraman-menmai. neervannan-ellimai ..Bhoha sayanam-naangu thiru karangall..Sri devi,Boodevi thiru adiyil sevai.. vudsavar-semkol vaithu erukiraar.. angu aarum soraatha ..sem kol vudaiya thiru aranga selvan.. vishvak senar vaithu aallu hiraan..vudsavar keezley ezlunthu arulli erukiraar.. 

  ye tu sarvani karmani
mayi sannyasya mat-parah
ananyenaiva yogena
mam dhyayanta upasate

tesam aham samuddharta
mrityu-samsara-sagarat
bhavami na cirat partha
mayy avesita-cetasam

“But those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, having fixed their minds upon Me, O son of Pritha—for them I am the swift deliverer from the ocean of birth and death.”

Mayi = unto Me [Sri Krishna], sarvani karmani = everyone’s responsibilities, the result of everyone’s actions and attachment to those responsibilities,-thozlil, palan, pattru anaithaiyum – sannyasya = dedicate. Mat-parah = yennaiyey ladshiyamaay-elakkaay- avan thiru vullam mahizla vaikka -ethu thaan bakthi ..having Me [Sri Krishna] as the destination or objective.  Ananyenaiva yogena = yoga, [with objectives] none other than reaching,-veru payan yethir paaraamal– Mam = Me [Sri Krishna].Dhyayanta upasane = devotion with meditation and the likes. The word upasana here means all activities like meditation, prostrating, archana, singing, pradakshinam [going around in temples], making garlands, offering flowers, making sandal wood paste, helping devotees, gifting food [அன்ன தானம்], etc. All thses are considered as in Bhakti marg or devotional path. Ye tu = such a person [ doing all listed above]-eppadi evan erukiraano avan… tesam = to them, aham = I [Sri Krishna] am, samuddharta = redeemer [one who lifts a struggling person]-thaanndu vippavan.. , mrityu-samsara-sagarat = from the death like samsara [worldly life] ocean. the cycle of births and deaths.-piravi yennum perum kadalil erunthu ..aatma svaroobathai azlikkum samsaaram..mirthu-vudal koduthu aatma gjanathai mazlunga vaikkum ..thukkam suham-alaikall koodina samsaara kadal.. Partha =Arjuna, na cirat = not for long or quickly, is rescued. -cira-vehukaalam ..vahu seekiramaaha  mukthi allikireyn ..Because, avesita – cetasam = [the devotee’s] involved mind, mayy = in Me [Sri Krishna].

Ramanuja’s Commentary ..sloham-12-6-Actions are of two types. One is worldly activities undertaken to maintain and progress the material existence of the physical body such as obtaining food and shelter and material development. The other is spiritual activities enjoined by the injunctions of the Vedic scriptures such as propitiation to the Supreme Lord, absence of violence to any living being, charity, etc. in short every act without an ulterior motive and without a hopeful gain. Whosoever being spiritual minded without any motive except for satisfying the Supreme Lord Krishna and without any desire of seeking anything in return from Him, who offer all their activities as devotion to Him, keeping Him alone as their sole goal and in one-pointed devotion focus their meditation on Him fully while worshipping Him in all their activities such as chanting His holy names, glorifying Him, offering prayers to Him, prostrating before His deity form, hearing about His lilas or divine pastimes, enlightening others about His glories, etc. as the be all and end all of all existence itself. To such devotees as these who always are in communion with Lord Krishna in their hearts and minds, He Himself personally becomes their saviour by being their samuddharta or deliverer from mrtyu-samsara-sagarat or the deadly ocean of the perpetual cycle of birth and death which is the principle barrier which stops the atma’s or eternal souls of all jivas or embodied from attaining Him when the end of each physical life has transpired..

Ramanuja’s Commentary..sloham 12-7-Actions are of two types. One is worldly activities undertaken to maintain and progress the material existence of the physical body such as obtaining food and shelter and material development. The other is spiritual activities enjoined by the injunctions of the Vedic scriptures such as propitiation to the Supreme Lord, absence of violence to any living being, charity, etc. in short every act without an ulterior motive and without a hopeful gain. Whosoever being spiritual minded without any motive except for satisfying the Supreme Lord Krishna and without any desire of seeking anything in return from Him, who offer all their activities as devotion to Him, keeping Him alone as their sole goal and in one-pointed devotion focus their meditation on Him fully while worshipping Him in all their activities such as chanting His holy names, glorifying Him, offering prayers to Him, prostrating before His deity form, hearing about His lilas or divine pastimes, enlightening others about His glories, etc. as the be all and end all of all existence itself. To such devotees as these who always are in communion with Lord Krishna in their hearts and minds, He Himself personally becomes their saviour by being their samuddharta or deliverer from mrtyu-samsara-sagarat or the deadly ocean of the perpetual cycle of birth and death which is the principle barrier which stops the atma’s or eternal souls of all jivas or embodied from attaining Him when the end of each physical life has transpired.

.. sloham 12-8..Thiruvikram sannithi..-nadanthaan.. Valmihi virumbiya padi Sri Ramar sannithi ..chakaram-baradan sangu-sadrunan, lakshmannan-aadi seshan..gopurathukku neraha raamar sanithi .. yelaa avathaaramum sevikkalaam engu..thiru naraiyoor, thiru kudanthai,thiruvaali ..eranndu thiru kai -valathu -ontru .. edathu -eranndu .. moovadi mann ..seerkaazli-edathu kaiyil yengey yenbaar ethil .. valathu..thiru kovaloor pola..nintran erunthaan ..paasuram.. vudsavar vamanar pola..padadvamum ellimaiyum sernthu ..vaalmihi vigrahamum vunndu keezl..bakthi pirakkum anaivaraiyum sevithaal-erumbu pol valiya nenjathaiyum vurukkuvaan..akkarai erunthavanai ekkarai konndu thalluvaan.. 

mayy eva mana adhatsva
mayi buddhim nivesaya
nivasisyasi mayy eva
ata urdhvam na samsayah

“Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always, without a doubt.”

The Lord tells Arjuna, na samsaya = never have any doubt.-santheham veynndaam.. Mayy eva = only in Me [Sri Krishna], mana = [Arjuna’s] mind, adhatsva = layikka, nilaikka -should concentrate. Mayi = in Me [Sri Krishna], buddhim = intellect-manam-nenju puthi -vuruthi kolvathu -darma booda gjaanam..ninaivum vuruthiyum vennum ..vazliyum, serum edamum evan thaan..thannaiyey koduppaan. anubavikka, nivesaya = be dedicated. He is both Sadhana and Parama [Supreme] Prapyam. Ata = pirpaadul- then, urdhvam = onwards, mayy eva = with Me [Sri Krishna] alone, nivasisyasi = yen edathil vaazlvaay..modsham ellai–sarva radshahan yentru -naam yethu kollvathu thaan -ethirthu erukka maattom ..kavalai attru vaazlvom..be present [liveSwamy Vedanta Desika in his Nyasa Vimsati says at the end ‘nirbharo nirbhayasmi‘ – no responsibility [of protecting self] nor worry or fear.-payamum, paaramum ellai.. Both our welfare and responsibility of living are His concern.nambi-bakthi pannanum . naalvarum .. malai pola vuruthy kallannum..

Ramanuja’s Commentary ..Inasmuch as the Supreme Lord Krishna is the paramount of all and the ultimate achievement being the highest possible attainment for all living entities throughout creation, one should dedicate themselves exclusively for His satisfaction so He will become easily and swiftly attained by His desire. Let thy manas or mind and buddhim or spiritual intelligence be fully reposed in the Supreme Lord remembering Him always and let thy heart be full of bhakti or exclusive loving devotion for Him. Thus when the mind has been trained and disciplined and the heart has been infused with divine love then urdhvam meaning after this life, one will reside with Him eternally in the spiritual worlds. Lord Krishna emphasises this as reality with the words na samsayah meaning without a doubt..

.sloham 12-9..Thiru nintra voor- Thinnanoor-maruvi ..rathi mathi sarasavathi ,gjanam peruha nadbu malara mahaalakshmi anugrahathaal peruhum..Sudha valli thaayaar-yentrum peyar..amuthil varum penn amuthu ..sudha=amirtham..karum kadal palliyil neengi-seethai yaaha piranthaall-kamban..Yennai pettra thaayaar-azlaithat-hum, samudra raajanukku-kaadchi….ahila jagad maadaram..Baktha vadsala Perumaall-nithila thothu ..9-12 slohangallaal oru karuthu solhiraan.. manathai nilai paduthi bakthi panna vuruthi anaivarukkum varaathu yentru ..aasai erunthaalum, puthi vuruthi kittumaa..veru vazli naankilum solluhiraan.. namakku yetha slohangall..vazlimuraiyai elimaiyaaha aakku hiraan-vaadsalyathudan-nammai kolla ..

atha cittam samadhatum
na saknosi mayi sthiram
abhyasa-yogena tato
mam icchaptum dhananjaya

“My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me without deviation, then follow the regulative principles of bhakti-yoga. In this way develop a desire to attain Me.”

Dhananjaya =Arjuna! -danam jeyathivaney-Mayi = in Me [Sri Krishna], sthiram =vuruthiyaaha- determined, chittam = mind, samadhatum = involvement, atha = if, na saknosi = not possible [by Arjuna]. Iccha = desire, aptum = to reach, mam = Me [Sri Krishna], abhyasa- yogena = kallyaanna gunnangallai sinthanai seyvathu eppozluthum –vuruthi yerpada-prahlaadan petrathu pola..meditating on the various – auspicious qualities of the LordRamanuja in his Gita Bhashyam lists some of the great qualities of the Lord such as: soundaryam, souseelyam, souhardam, vatsalyam, ghambeeryam, audaryam, paratvam, souryam, veeryam, parakramam, saarvagyatvam, satyasankalpam, sathyakamatvam, sarvajagat karanatvam, sarvesvaratvam, etc..yeertha  thakka saritham, gunnangall pazlaha pazlaha vuruthi yerpadum yenkiraan ..

 Ramanuja’s Commentary ..If one is unable to focus their mind steadily on the Supreme Lord Krishna without distraction and interruption then one should continuously endeavour to perform abhyasa yoga which is repeatedly fixing the mind on the Supreme Lord while simultaneously restraining oneself from all worldly affairs. Reflecting on Lord Krishna being the quintessence of all wonderful qualities and exalted attributes such as love, beauty, compassion, sweetness, wisdom, majesty, courage, valour, etc. while realising that He alone is the Supreme Lord of the spiritual kingdom and the material worlds being the ultimate source and the ultimate goal of all things at the same time being the antithesis and antidote of all that is demoniac and unrighteous. True endeavour for the Supreme Lord is bhakti or exclusive loving devotion to Lord Krishna. By remembering and meditating constantly on Him in this way, steadiness and equanimity of mind is achieved and one will directly realise themselves how to attain Him. 

Prapathi

Sri:vaishnava poorva:cha:rya:s feel “bhagavath pravruthi virodhi swapravruthi nivruthi prapatti”… One amongst the famous six commandments that Sri Deva:dira:jan gave Tiru kachi nambigal is “mo:ksho:pa:yah prapattih.. Again Swa:mi Pillailoka:cha:rya’s soothram in Sri: Vachanabhooshanam says, “prapatti upa;yathukku ikkutrangal ondrumillai”, for which Swa:mi Manava:la Ma:munigal says, “ikkutrangal ondru millai yengaya:le: matro:ru kutramundu yennumidam tho:trugiradhu, adha:vadhu a:pa:dha pradheethiyile: upa:yatva prathipathikku arhama:mpadi irukkai”.

 A:zha:rs say, “un manatha:l en ninaithirundha:i?” and the soothram based on this verse is the reply we get from our poorvAcha:rya:s, “un manatha”l en ninaithirundha:i? engirapadiye: pra:pthikku upa:yam avan ninaivu”.

..இது தன்னை பார்த்தால் பிதாவுக்கு புத்திரன் எழுத்து வாங்குமாபோல இருப்பது ஓன்று  -pirapathi is not means to get modsham..ethu vubaayam ellai..இது தனக்கு ஸ்வரூபம் தன்னை பெறாது ஒழிகை ..veru ontraiyum-vubaayamum -erukka koodaathu-அங்கம் தன்னை ஒழிந்தவற்றை பெறாது ஒழிகை–He is the only vubaayam..

..karma, gjana , bakthi -saadayavubaayam.. ethu sitho vubaayam..palathukku aatma gjanaamum,  apirathi seshadamumey venndum..avan krubai poziyum pothu thadukkaamal erunthaal pothum ..ரட்ஷனத்துக்கு அபேஷிதம் ரட்ஷ்யத்வ அனுமதியே  ..

ஸ்ரீ பூதத் ஆழ்வார் அருளிச் செயல்களை ஒற்றியே மற்ற ஆழ்வார்கள் அருளிச் செயல்கள் -ஸ்ரீ உ . வே . M A V ஸ்வாமிகள்

பேசிற்றே பேசும் ஏக கண்டர் ..
நல் தமிழால் நூல் செய்து நாட்டை உய்த்த பெற்று இமையோர் –முதல் ஆழ்வார்கள் ..
மறையின் குருத்தின் பொருளையும் செம் தமிழ் தன்னையும் கூட்டி ஒன்ற திரித்து அன்று எரித்த திரு விளக்கு -பூதத் ஆழ்வார்—
இறைவனை காணும் இதயத்து இருள் கெடஞானம் என்னும் நிறை விளக்கு ஏற்றிய பூதத் திரு அடி –
ஞானம் தமிழ் புரிந்த நான்-என்றார் இவர்

1- ஸ்ரீ மன் நாராயண சரணவ் சரணம் பிரபத்யே —

வடி கோல வாழ் நெடும் கண் மா மலராள் செவ்வி
படி கோலம் கண்டு அகலாள் பன்னாள் –

இத்தை ஒற்றியே நம்மாழ்வாரும் –
அகல கில்லேன் இறையும் என்று அலர் மேல் மங்கை உறை மார்பா -என்றார் – -..

திருப் பொலிந்த ஆகத்தான் -40 என்றும் —
செய்ய நெடு மலராள் மார்பன் -52 -என்றும் – –
திரு மங்கை நின்று அருளும் தெய்வம்-57 -என்றுமாக அருளி இருக்கிறார் – ..

காண கழி காதல் கைமிக்கு காட்டினால்
நாண படும் என்றால் நாணுமே -பேணி
கரு மாலை பொன் மேனி காட்டா முன் காட்டும்
திருமாலை நங்கள் திரு -என்று
புருஷகாரம் பண்ணுவதை ஸ்பஷ்டமாக அருளி இருக்கிறார் – ..

வேரி மாறாத பூ மேல் இருப்பாள் வினை தீர்க்குமே -என்று மாறனும்- –

பூ வளரும் திரு மகளால் அருள் பெற்று பொன் உலகில் பொலிவர் தாமே-என்று
மாறன் பணித்த தமிழ் மறைக்கு ஆறங்கம் கூற அவதரித்த மங்கையர் கோனும்
அருளிச் செய்வார்கள் இத்தை அடி ஒற்றியே .

—————-

2-பாகவத சேஷத்வம் ..

தோள் இரண்டு எட்டு எழும் மூன்று முடி அனைத்தும்
தாள் இரண்டும் வீழ சரம் துரந்தான் – தாள் இரண்டும்
ஆர் தொழுவார் பாதம் அவை தொழுவது அன்றே என்
சீர் கெழு தோள் செய்யும் சிறப்பு –

சரம் துரந்தான்- ராமபிரான் –
அவன் தாழ் இரண்டும் தொழுவார் – -பரதாழ்வான்
அவன் -பாதம் அவை தொழுவார்-சத்ருக்ந ஆழ்வார் — ..

தன்னை அல்லது அறியாத வனான பரதனை அல்லது அறியாதவன் போல ..

அடியவர் களுக்கு ஆட் படுதலும்
அடியவர் அல்லாத வர்களை நெஞ்சாலும் நினையாமல் ஆனவனும் –
வியதிரேகத்திலும் அருளி இருக்கிறார் ..

சிறந்தார்க்கு எழு துணையாம் செம் கண் மால் நாமம் மறந்தாரை மானிடமா வையேன் -44.-

இத்தை ஒற்றியே -.
ஆன் விடை எழ் அன்று அடர்தார்க்கு ஆள் ஆனார் அல்லாதார்
மானிடர் அல்லர் என்று என் மனத்தே வைத்தேனே -என்கிறார் ..
நண்ணாத வாள் அவுணர் பதிகத்திலும் –

தல சயனத்து உறைவாரை எண்ணாதே இருப்பாரை இறை பொழுதும் எண்ணோமே –
பூதத்தாழ்வார் அவதார ஸ்தல பாசுரத்திலே அவர் போல அருளி இருக்கிறார் .

தமர் உள்ளும் மா மல்லை -என்று பூதத்தாழ்வார் அருளி இருப்பதால் –
பாகவத சேஷத்வத்தை இந்த பதிகத்தில் வைத்தார் ..

கடல் மல்லை தல சயனத்து அடிகள் அடியே நினையும் அடியவர்கள் தம் அடியான் –என்று
கத்தியும் வேலும் வைத்துக் கொண்டு இருப்பவர் அருளுகிறார் ..

கூப்பிய கரங்கள் வுடன் அஞ்சலி ஹஸ்தராய்
பாகவத சேஷத்வத்தைக் காட்டி கொண்டு எழுந்து அருளி இருக்கிறார் இந்த திவ்ய தேசத்தில் –

———-

3-ஆழ்வார்கள் அவதரித்த திவ்ய தேசத்தில் –திரு கடல் மல்லை -மட்டும் –
வேறே ஒரு ஆழ்வாரால் -10-பாசுரங்கள் மேல் மங்களா சாசனம் பண்ணப் பட்டு உள்ளதே

திருவாலி திரு நகரியை கலியன் மட்டுமே -30-பாசுரங்கள் அருளி இருக்கிறார் –

திருக் குருகூரை மாறன் மட்டும் -10-பாசுரங்கள் மங்களா சாசனம் பண்ணி இருக்கிறார்

———————

4-..யானே இரும் தமிழ் நல் மாலை இணை அடிக்கே சொன்னேன் -என்றார் பூதத்தாழ்வார் –

கலியனும்-தம்மை –
இரும் தமிழ் நூல் புலவன் என்று சொல்லி கொள்கிறார் ..

—————

.5-.பெருகு மத வேழம் மா பிடிக்கு முன் நின்று
இரு கண இள மூங்கில் வாங்கி -அருகு இருந்த
தேன் கலந்து நீட்டும் திரு வேம்கடம் கண்டீர்
வான் கலந்த வண்ணன் வரை -என்கிறார் –

இந்த காட்சியையே கலியனும் திருப் பிரிதி பதிகத்தில்
வரை செய் மா களிறு இள வெதிர் வளர் முளை அளை மிகு தேன் தோய்த்து
பிரசவாரி தன் இளம்பிடிக்கு அருள் செய்யும் பிரிதி சென்று அடை நெஞ்சே

த்வயம் அர்த்தம் எம்பெருமானார் திருவேங்கடத்தில் -அருள –
அனந்தாழ்வான் –பெருகு மத வேழம்–எம்பெருமானார் -நமக்கு -பிடிகள் ஸ்தானத்தில் ..
இரு கண இள மூங்கில்-த்வய மந்த்ரார்த்தை ..
அருகு இருந்த தேன் கலந்து நீட்டும்–எனக்கு தேன் -பால் அமுது நமோ நாராயணமே –
திரு மந்த்ரம் — கீதா அம்ருதம் -இரண்டையும் கலந்து – –
வான் கலந்த வண்ணன் வரை -திருவேங்கட மாலை ஆகும் -என்று காஞ்சி ஸ்வாமி அருளிச் செய்வார் –

பேத ஸ்ருதிகளையும்
அபேத ஸ்ருதிகளையும்
கடக சுருதி உடன் கலந்து அருளி என்றுமாம்

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6-..உபாய சூன்யதை –
ஸ்வ பிரவர்த்தி நிவ்ருத்தி பகவத் பிரவர்த்தி சாதனம் –

ஸ்ரீ கஜேந்திர ஆழ்வான் தன்னால் முடியாத நிலையில் –
ஆதி மூலமே என்றதும்
அரை குலைய தலை குலைய ஓடி வந்தானே –

அரியது எளிதாகும் ஆற்றலால் மாற்றி
பெருக முயல்வாரை பெற்றால் – கரியதோர்
வெண் கோட்டு மால் யானை வென்று முடித்து அன்றே
தண் கோட்டு மா மலரால் தாழ்ந்து -22..

அவனை பெற ருசி இருக்க வேண்டுமே -சேதனராக இருப்பதால் –
அந்த ருசியும் அவனை அடைய சாதனம் இல்லையே -அதிகாரி ஸ்வரூபமே -.

தனக்கு அடிமை பட்டது தான் அறியேன் ஏலும்
மனத்தடைய வைப்பதாம் மாலை- வனதிடரை
ஏரியாம் வண்ணம் இயற்றும் இது அல்லால்
மாரியார் பெய்கிற்பார் மற்று —

மழை பொழிய ஏரி கட்டுவது சாதனம் இல்லையே –
அவன் அருள் பொழியும் பொழுது தேங்கி வைக்க -பங்காக இருக்க தான் ருசி என்றவாறு – –

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7-இளம் கோயில் .-
திரு உள்ளம் வந்து சேர தான்
திருப் பாற் கடலிலும் திரு வேங்கடம் முதலான திவ்ய தேசங்களிலும் எழுந்து அருளி இருக்கிறான் –..

கல்லும் கனை கடலும் வைகுந்த வானாடும்
புல் என்று ஒழிந்தன கொலே பாவம் – வெல்ல
நெடியான் நிறம் கரியான் உள் புகுந்து
நீங்கான் அடியேன் உள்ளத்து அகம் ..என்கிறார் நம்மாழ்வார் –

இதையே பூதத் ஆழ்வார்-
வெற்பு என்று இரும் சோலை வேம்கடம் என்று இவ் இரண்டும்
நிற்பென்று நீ மதிக்கும் நீர்மை போல் -நிற்பென்று
உளம் கோயில் உள்ளம் வைத்து உள்ளினேன்
வெள்ளத்து இளம் கோயில் கை விடேல் என்று

பால் ஆலயம் போலே – –
இளம் கோயில்–கை விட வேண்டாம் என்கிறார் –

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8-.ஞானப் பிரான் –
ஸ்ரீ வராஹ மூர்த்தி தான் ஞான பிரதானம் பண்ணி அருளுகிறார் – –

என் நின்ற யோனியுமாய் பிறந்தாய் -என்று திரு விருத்தம் தொடக்கத்திலே அருளிச் செய்கிறார் –.

பெரும் கேழலார் தம் பெரும் கண் மலர் புண்டரீகம் நம் மேல் ஒருங்கே பிறழ வைத்தார்-
ஞானப் பிரானை அல்லால் இல்லை -என்கிறார் – –.

கோல வராகம் ஒன்றாய் நிலம் கோட்டிடை கொண்ட எந்தாய் -திருவாய்மொழி-
தலைக் கட்டும் போதும் அருளிச் செய்கிறார் – ..

பன்றியாய் அன்று பார் அகம் கீண்ட பாழியான் ஆழியான் அருளே
நன்று நான் உய்ய கண்டு கொண்டேன் நாராயணா என்னும் நாமம் -கலியன் – ..

எயிற்று இடை மண் கொண்ட எந்தை இரா பகல் ஓதுவித்து எம்மை
பயிற்றி பணி செய்ய கொண்டான் –பெரியாழ்வாரும் -..

பிரான் என்று நாளும் பெரும் புலரி என்றும்
குரா நற் செழும் போது கண்டு- வராக
தனி உருவன் பாதம் பணியும் அவர் கண்டீர்
மணி உருவம் காண்பார் மகிழ்ந்து –

அவன் திருவடிகளை பணிபவர்களே திரு மேனியையும் சேவிக்கும் பாக்யம் பெறுவார் என்கிறார் —

திருக் கடல் மல்லை பதிகத்தில் கலியன் – –-
ஏனத்தின் உருவாகி நில மங்கை எழில் கொண்டான்
வானதிலவர் முறையால் மகிழ்ந்து ஏத்தி வலம் கொள்ள
கானத்தின் கடல் மல்லை தல சயனத்து உறைகின்ற
ஞானத்தின் ஒளி உருவை நினைவார் என் நாயகரே –
என்று அருளி செய்கிறார் – .

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9-.மூவர் அனுபவம் ..

பயின்றது அரங்கம்-என்றும்
பயின்றதுவும் வேம்கடம் -என்றும் ஒரே பாசுரத்தில் அருளுகிறார் -..

என் நெஞ்சமேயான் என் சென்னியான் தானவனை
என் நெஞ்சம் கீண்ட மணி வண்ணன் முன்னம் சேய்
ஊழியான் ஊழி பெயர்தான் உலகு ஏத்தும்
ஆழியான் அத்தியூரான் .என்றும் –

அத்தியூரான் புள்ளை ஊர்வான் அணி மணியின்
துத்தி சேர் நாகத்தின் மேல் துயில்வான் முத் தீ
மறையாவான் மா கடல் நஞ்சு உண்டான் தனக்கும்
இறை ஆவான் எங்கள் பிரான் -என்றும்

இரண்டு பாசுரங்களால் மங்களா சாசனம் செய்து இருக்கிறார் – .

இமையோர் தலைவா -என்றும்
அயர்வறும் அமரர்கள் அதிபதி -என்றும்
வரம் தரும் மா மணி வண்ணன் -என்றும்
பேர் அருள் ஆளன்-என்றும் அருளுவார்கள்–

இவர் தாம் ஸ்பஷ்டமாக – –அத்தியூரான்-என்கிறார் ..

கருட சேவை என்றும் பிரசித்தமாய் இருப்பது
இவர்-புள்ளை ஊர்வான்-அருளியதால் தானோ !..

நம்மாழ்வாரும் , திருமங்கை ஆழ்வாரும் இவரைப் போலே –
கோயில் திருமலை பெருமாள் கோயில் -மூன்றையும் மங்களா சாசனம் செய்து உள்ளார்கள் –

பூதத்தாழ்வார் -மூலவர் -..-
என் நெஞ்சமேயான்–தம் திரு உள்ளத்தில் வைத்துக் கொண்டு இருப்பது போலே

நம்மாழ்வாரும் –அயர்வறும் அமரர்கள் அதிபதி துயர் அரு சுடர் அடி தொழுது எழு என் மனனே –
நெஞ்சில் கை வைத்து கொண்டு இருக்கிறார் ..

அது போல அவதார ஸ்தலத்திலும் –
சிந்தை இடு திரியா ஏற்றினேன் என்பதற்கு ஏற்ப
நெஞ்சில் கை வைத்து கொண்டு இருக்கிறார் ..

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10-பெரும்தமிழ்–
இரும் தமிழ்–
ஞான தமிழ் -என்று தாம் கூறிக் கொண்டது போலே –
இவர் திவ்ய பிரபந்தம் ஸ்ரேஷ்டம் என்றவாறு -.

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ஸ்ரீ கோயில் கந்தாடை அப்பன் திருவடிகளே சரணம்
ஸ்ரீ உ . வே . M A V ஸ்வாமிகள் திருவடிகளே சரணம்
ஸ்ரீ பூதத்தாழ்வார் திருவடிகளே சரணம்
பெரிய பெருமாள் பெரிய பிராட்டியார் ஆண்டாள் ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம்

Shri PBA.Swami’s Thiru paavai vubanyaasam-2nd and 3rd..

Pothuveer Pothumino -vudaaram–vaazld pattu nintreer vulleerey vanthu mannum manamum konnmin  koozl aad pattu nintreerkallai  -yengall kuzluvinil puhuthal ottom yentraar..periaazlvaar…atharkku piraaya chithamaaha arullu kiraall..munvavarum pinnavarum moorkkar –aasdiha naasdihar ..saastrangalil kattu pattavarkall vaango yenkiraall..saaharam saastram-vivehi-kolla veynndiyathu vida veynndiyathu yentru therinthaal pothum..djaayam vubaadeyam therinthaal pothum..seer malhum aaypaadi selva sirumeerkallai koottaall. ethil vaithu vaazlveerkall -yenkiraall.. visdaaramaha..piravi veynndeyn koovi kollum kaalam ennum kuruhaatho-yenbaar..yeraarmuyal vittu kaakai pin povathey-yenbar..aram porull enbam moontru antru kaamam -kannanukkey aam athu kaamam–modsham kooda veynndaam..madal viduveyn yentru payam muruthum kolathudan sevai thiru aaliyil..nam aazlvaarum-ontru vunndu semkan maal naan vuraippathu vun adiyaarkku yen sevan yentru eruppi nee..anjali seythaal-am-jalathy-neer panndamaaha vuruhuvaan–thaayaar vedki kuninthu eruppathu anjalikku eisvaryam, ashda rahasyam parama padam koduthu ennum pothaathu yentru kuninthu erukiraallaam-Battar..nin puhazlil vaihum sinthai thaan vennum vaikunthamyentru vaanil nee tharuvathum enitho -yenkiraar..Battar noy vaay -katti-vantha pothu-solllaay thiru maarvaa vunakkaahi thonndu patta nalleynai vinaikall naliyaamai nambu nambee mallaa kudamaadee mathu soodaney vulahil selaa nal esaiyaay thiru vinnaharaaney-yentrathi solli mangalaa saasanam panna -parama padam tharuvathaaha Nam perumaall arulla-angu poveyn . vun thiru muha manndalam pol ellaiyaahil kilithu konndu thirumbi varuveyn yentraaraam..

..vaiyathu vaazlveerkaall–vaazlchi vullathu engu thaan–angu aham annan aham annan haavu haavu-kaakkai pin povathu yetharkku yenkiraar ethanaal thaan..naamum-vummai thohai–akinchana, ananya gathi- yentru erunthaalum, pokkida maaha panna num.. vubaaya maaha ellai .. sarva darmaan paridyajya -yentrathu vubaaya maaha pattra koodaathu ..chednarkall naam–bogyamaaha avanukku yentru arbanithu pannanum..geethaartha sangraham 33 -slohathil 700 sloha artham surukki Aallavanthaar arulli erukiaar 29th slohathil-vuyam yentra ninai vittu vittu pannanum..

..kirisaikall-seyavanavum –seyya koodaathum..kelleerey–kettaayey mada nenjey-pattaaya pala paadi pazla vinai pattru aruthu.naattaarodu ealbu ozlinthu .thiru vaattaaru pathuham..Maamuni 72 vayasilum aachaarya hruthayam vyaakyaanam arulli seythu kedkka sonnaaraam..paraman adi paadi–thiru adiyai pidithu thodangu vom..pani kadalil pallikollai .odi vanthu ..yesha naaraayana .maduraapureem-pola paattu kedkkum edam-parama padam-naaraayanna – koopaadu kedkkum edam-thiru paarkadfal-paiya thuyintra paraman adi paadi..vurangu vaan pol yohu seyvaan..alai sabthathil koopaadu kural kedkka -paiya -mella thuyil vaan..kaakaasuran viruthaantham-naaha nambiyum ariyaathu yentru solli seethai piraatti arullum pothu -thuyilum sreemaan-pola thuyintra paraman..thiru pulikudi-evvallavu kaann kidappaay-yenbar..

..seyaathana seyyom–saastram solli erunthaalum, melaiyaar seyvana thaan seyvom..kaannaathey, konnaathey kanndu-santhi muk kaalamumpannanum..thee kurallai-vakkinaal avasabdangall -koodaathu..naava kaariyam..deva kaariyam seythu vedam payintru vaazlum paada thoolli pattal baakyam-Periaazlvaar-Thirukoshtiyoor..naanhu vida thee kurall-aatma -tharpuhazchi,, periyor vanthanai..vambu-artham attra pechu..poy maya pechu.. pulavarkallukku thar puhazlchi venndum sabaiyil.hanumaan thannai raavanan edam sukreeva koottathil thaan thaan miha neesan yentru solli konndathu pola..eiyamum pichaiyumaanthanaiyum kai kaatti–Raamaa nujar Kaanchiyil-vubadesa muthrai-sooshma artham thara kai vaithu konndu eruppathu pola..aacharyar daanamum, pira daanam.. eiyam-samtheham.. pichai-kettu therinthu kollvathu ..vuyum aaru-aaru-nathi, vazli, aaru vaarthaikall, aaru kallyaanna gunnangall..aar konndu nin paathamey thanthu ozlinthaan-vubaayam..

..ongi-loha shemam-eranndu thadavai anusanthaanam panna veynndum.. palan sollum paasuram.. nonbukku -kadaisiyil thiru paavai sollum palan..karma pannanum-palan virumba koodaathu -thennai maram pola.aacharyar thiru vulla padi tharannum. sandeeban puthiranai thanthu pola–periya palanai kedka theriyaathu -kalba virushathidam kowbeenam kettathupola..thathi paanndavan therinthu konndu erunthaan .kannanai ozlithu vaithu paanai mel vudkaarnthu .. mo.. modsham yentru kooda solla theriyaa vittaalum athai entha baalahan tharuvaan yentru therinthu konndu erunthaan-pettraan..paiyanaa poyaanaa ellai yentru solli..dasaradankooda therinthu kolavillai-balaraaman edam sarann adainthaar .. villinoduthavathaiyum petttrathai neril kanndaar –erunthum alba  aabaasa darmathukku  -entha darmathaiyey nadakka vaithaar..

..ethil vubava avathaaram..Hasdagiriyil perumaal kannaadi araikku vanthu vudsavam kaanbathu pola thiru paar kadalil erunthu avathaaram pala yedukiraan..pajaado vijaayadaa..vaman appuram thiri vikraman–dvaadasa naamathil thiri vikraman solli vaaman solvathu pola ongi vilahu alantha -thiri vikraman.. vuthaman-vaamana..devimaar paarthu erukka eranthavan-kambar vulahu vunnda maayanevan yentru sukraa chaaryar sonnathai ..sukiran kannai thurumbaal killariya chakara kaiyan..darmam kodupathai keduppavanum, kann ezlanthavanum sukran yenbom..yenna ethu maayam yen appan arinthilan yentra pillaiyai–

..mum maari– vedam othum vediyar -neethi mannan-karbudai mangai.. moonntru kaarannam..kamban-nal pirappu, eru porai. karbu -moonntrum kalli nadam puriya kanndeyn -yentrathu pola..kanndavar ehazlum seyal seythidinum  kaadalan mel anbu kollum kula mahall pol-Kulesekarar.bagavath baagavatha -seshadvam–Periaazlvaar Thiru aranga-thaamarai vulahu allanthavan thiru adi pola yentrum sen nel kathir villainthu thaazlnthu thalai saayppathu pola..vidyai vallara vallara vinayam varum..aham pannditha -yenbaan konjam padithathum .. aduthavarai paarthathum ahamum pannidithar-aduthu moontraavathu nabarai paarthathum na aham pannithar..nel -arisi-vumi-thavidu..thoothi, jalathaal vumiyum , thavidum pokkuvathu pola-gjaanam, anushdaanam erandum venndum..sooshma sareeram pera .. virajai neer aadi nithya kainkaryam pera.

..poo kuvallai pothil pori vanndu kann paduppa-piratti kadasham–pangaya maa malar paavaiyai pottruthum.. vun thiru arullum pangayathall thiru arullum .kuvallai kanni-meyyaar karum kanni-piraatti . pundaree kaadshan-avan..thaamarai kannkall nokkaay-araiyar nokkaay nokkaay. yenna-araiyar kulathil pirappithu, arulli seyalum thanthu eruka edamum arull.. ennum yenna nokkaay yenkiraay yentraar thanthai periya araiyar..theyngaathey pukku erunthu -paal karakkum pothu -thiru adi raama kariyathil oru pattathu pola pada venndum..theertha mulai pattri-naangu mulai kaambukall. emberumaan nyamanam.. sishyan pirarthanai.. evarin kaarunnyam. evar tharikka -naangu kaarannathaal aacharyar vubadesam arulluvathu pola..pillaan oru naall vara villai yentru emberumaanaar thaamey avan edam sentru kootti vanthu kaalashbam panninathu -kaarunnya mulai kaambu..tharithu eruntheyn aahavey-yenbaar Thiru mazlisai Aazlvaar..

..pasukkal.. perum pasukkal. vallal perumpasukkall..paal tharuvathu pola, theyney paaley kannaley amuthey thiru maal erum solai kanai-tharuvaarkall..neengaatha selvam-bakthi perum selvam..aacharyarkallai ethaal sollu hiraall..

Aanndaal, Aazlvaar Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.

Sthothra Rathnam-Aallavanthaar-51 to65 -Shri.PBA.Swami.

..sloham 51..Thath aham (aahaiyinaal adiyeyn )  davad ruthey (vunnai thavira ) na naadavaan  mad ruthey (yennai thavira )  dvam  davaneeyavaan na sa (neeyum veru oruvanai arull kollbava naaha vudaiyavan ellai )  vithi nirmidam (deiva vasathaaley vaayntha ) yetham anvayam (entha sambathathai )  bagavan ! baalaya (kaathu koll )  maa sma jeehaba(vidu vikka veynndaam )….bagavath krubaiyey -vithi-nam,aal pari harikka mudiyaathathai vithi yenkirom ..உன் தன்னோடு உறவேல் நமக்கு இங்கு ஒழிக்க ஒழியாது -avanaalum pari harikka onnathu yenbathaal vithi ..naan vida ninaithaalum, nee thadukka vennum ..

..sloham 52..Vabur aathishu ya abi ka abivaa gunnatha  asaani  yathaa thathaa vitha  thath ayam aham  thava paatha padmayo athya yeva mayaa samarpitha….sareeram mudaliyavai kallukkul,  yethaavathu ontraahavum,  gunnathinaal yethenum oru padi patta vanaahavum  erukka kadaveyn -avattril oru nirbantham ellai.. aahaiyinaal entha aatma vasthu aanathu  vun thiru adi thaamarai kalliley  eppozluthu yennaal samar pika patta thaayittru….avan-dvam mey-yentraal naam -aham mey-yenbom..sesha dava sthaabanam mukkyam..deha endriya mana piraanna aathikallil  vilakshanna naay, aham puthi  bodyanaay vulavan aatmaa..

..sloham 53..Mama naatha  yath asthi  ya asmi aham  sahalam dad  dava yeva  maadava  niyadasvam  ethi pirapuththathee  adavaa kim nu samarpayaami….yellaam vunnathu yentru therinthu konndu yethai samar pipeyn yenkiraar..யானே நீ என் உடைமையும் நீயே -pola..எனது ஆவி தந்து ஒழிந்தேன் இனி மீள்வது எனபது  உண்ண்டே-yentra Aazlvaar aduthu  எனதாவிய ஆவியும் நீ பொழில் எழலும் உண்ண்ட எந்தாய் எனது ஆவி யார் யான் யார் தந்த நீ கொண்டு ஆக்கினாயே     -yentrathu pola..samsaara beethiyaal samar pikkaiyum,svarobba rooba aatmaiya gjaanathaal, anusayikkai eranndum  yaavan modsham anuvarthikka kadavathu..ஒட்டு உரைத்து இவ்  உலகு உன்னை புகழ்வெல்லாம் பெரும்பாலும்  பட்டுரையாய் புறகு என்றே காட்டு மால் பரம் ஜோதி-yentru solli vittu adikadi – கொண்டல் வண்ணா கடல் வண்ணா -yenbar pola..மாசு உணா வான் கோலத்து அமரர்கோன்  வழிபட்டால் மாசு உணா உன பாத மலர் ஜோதி மழுங்காதே -திருவாய்மொழி -3-1-8-yentrum -கேழ்த்த சீர் அரன் முதலா  கிளர் தெய்வமாய் கிளர்ந்து சூழத் அமரர் துதித்தால் உன் தோல் புகழ் மாசு உணாதே-திருவாய்மொழி -3-1-7-yentrum arulli  pinbu  இரு நால்வர் ஈர் ஐந்தின் மேல் ஒருவர்  எட்டோடு ஒரு நால்வர் ஒர் இருவர் அல்லால்   திருமாற்கு யாம் யார் வணக்கமார்-பெரிய திருஅந்தாதி–yenbathu pola.. புகழ்வோம் பழிப்போம் புகழோம் பழியோம் -பெரிய திருஅந்தாதி-yenbar aduthu ..piramum, anusayamum, Aazlvaarukkum Aallavanthaarukkum maari maari varum ..

..sloham 54..Avabothithavaan  eimaam  yathaa mathi nithyaam  bavatheeya thaam svayam  krubayai  yetha thananya bogyathaam  bagavan bakthim abi prayacha mey…. emberumaaney yen pakkam -vunakkey vurimai pattu erukira   -saasvada maay seshadvathai  eppadi neeyey ari vithaayo athu pola veru ontrilum bogyathai  vudai thaa haatha -parama  bogya maana bakthiyai yum adiyeynukku thanthu arulla vennum..aatmaa samarpikkireyn yentrathum vudan ninaivu vuootti -athuvum vun vudaiyathu  yentru -arulli naayey -athu pola veru ontrilum nenju pohaatha padi bakthiyai arullvaay..

..sloham 55..Dava daasya suha  yeha sanginaam bavaneshu asthu abi kida janma mey ethara  aavasa deshu  maa sma booth  abi mey janma chadur muha aatmanaa….adimai yaahiya  enbam ontriley viruppam vulla mahaan kall thiru maallihaiyil puzlu aaha pirakka aayiduha..  adimai suvadu ariyaatha veettil  naan muhan aaha pirappathum veynndaam..baagavatha seshadvathai virumbu hiraar..

..sloham 56..Sakruth dvath aahaara  vilokana aasayaa thruneekrutha  anuthama puthi mukthibi mahaatmabir (orukaal, vun thiru meniyai sevika virumbi , selvathaiyum, modshathaiyum , thrunna maaha ninaithu verukira mahaa nubavar kallinaal )  maam avalokyathaam  naya ( kadaashikka vuriyeynaay erukkai yai adiyeynukku allikka venum )  shanney abi  dey  yath viraha  athi thus  saha (yentha mahaankallin pirivu  vunakku oru nodi pozluthum  mihavum porukka maattaatho-)…. avarkall thiru maallihaiyil pirakkum baagyam kidaikkaa vidil, avarkall kadaasham aavathu kittattum.கூர் ஆழி வெண் சங்கு ஏந்தி கொடியேன் பால் வாராய்  ஒரு நாள் மண்ணும் விண்ணும் மகிழவே   -திருவாய்மொழி -6-9-1-yentrum – இந்திர லோகம்  ஆளும் அச்சுவை பெறினும் வேண்டேன் -திருமாலை-2-yentrum   எம்மா வீட்டு திறமும்  செப்பம் -திருவாய்மொழி -2-9-1-yentrum -வான் ஆளும் மா மதி போல் வெண் குடைகீழ் மன்னவர் தம் கோனாகி வீற்று இருந்து கொண்டாடும் செல்வு அறியேன் -பெருமாள் திரு மொழி-4-7-yentrum -கம்ப  மத  யானை கழுத்தகத்தின் மேல் இருந்து என்பமரும் செல்வமும் இவ் அரசும் யான் வேண்டேன்-பெருமாள் திரு மொழி-4-5-yentrum buthi mukthi kall yellaam verutha Aazlvaar kallin kadaasham pera aasai koll hiraar..அரு மா ….ஒரு மா நொடியும் பிரியான்  ஏன் ஊழி முதல்வன் ஒருவனே -திருவாய்மொழி -10-7-7-pola evarkall vittu nodi kooda piraiyaan–shanneybi  dey  yad virahothi  dus saha-..

..sloham57..Na deham  na piraanaan  nasa suham asesha abilashitham  na sa aatmaanam  na anyath kimabi  dava seshadva  vibavaath  pahirbootham  naatha shannam abi  sahey yaathu  sadathaa  vinaasam thath  sadyam madumadana  vigjaabanam etham….naathaa !  madusoodanaa ! vunakku sesha patta selvathukku purambaana-vudambu, piraannan, suham,aatmaa- anaithum vuru maaynthu pohattum-entha vinnappam sadyam..keezley eshda piraapthi -ethil anishda nivruthi ..yeraallum eraiyonum-திருவாய்மொழி-4-8-pathihathil -உடம்பினால் குறைவிலமே-pathu paasurangall arthamum ethil arullu hiraar..seshadvathil vulla vuootrathaal, azlivu elaatha aatmaa vaiyum serthu arullu hiraar..

..sloham 58..Thuran thasya (mudivu ellaatha )  anaatho (adi attrathum )  abariharaneeyasya (pariharikka mudi yaathathum ) mahatha (periyathaayum ) niheena  aasaara aham nirubasu (ezlivaana nadathai vulla  maanida vudal poonnda pasu vaahiya naan ) asubasya aaspadam abi (paapathukku erukkidam aaha erunthaalum ) dayaa sintho (karunnai kadaley )  bantho  (sahalavida banthuvey ) niravathiha vaadsalya jalathey (yellai attra vaadsalya samuthramey )  dava smaram smaaram  gunna kannaam (vun vudaiya alla vattra  gunnangallai palakaalum ninainthu )  ethi echaami kadabee (acham kettavanaay,-vun seshadvathai aasai padu hireyn ) ….vunthiru gunnangall ninainthu ninainthu achampadaamal echaipaduhireyn..manushyanaay piranthum, varnna aasrama vithi padi entri ,aahaara nithra nyathi entri  manam pona padi thiri vathaal pasu pola- narupasu..

..sloham 59..Akinchana abi yevam pathi punar echan eva rajas damas sanna sasdma sthuthi  vasana bamgeem arasayam  dadaa abi  etham roobam  vasanam  avalambya abi  krubayaa dvam yeva  yevam bootham  tharanni thara !  mey sishya mana….echai vulavan pola kabadamaaha sonna  sollai aathaaram aaha konndu vun  thiru arullaaley-vun nirheduha krubaiyaal- yen manasai thiruthi arulla venum..கையார் சக்கரத்து  என் கரு மாணிக்கமே என்று என்று பொய்யே கைம்மை சொல்லி புறமே புறமே ஆடி மெய்யே பெற்று ஒழிந்தேன் -திருவாய்மொழி -5-1-1-pola..naam  ahruthayamaaha sollum sollaiyum konndu kaariyam seyya vallavan..

..sloham 60..Pithaa dvam  maadaa dvam dayida danayas  dvam piraiya suhruth  dvam yeva  mithram guru asi  gadicha asi  jagadaam  dvadeeyas  dvath pruthyas  dava parijana  davad gathir aham pirapanasa yevam sathi  aham abi dava yeva  asmi hi para….vulahangadkku yellaam-thahappan nee..pettra thaayum nee.. anbanaana mahanumnee.. vueir thozlanum nee..sarva rahasyam pahirnthu kollum paangaana midranum nee.. aachaaryanum nee.. vubaaya vubeyamum nee….adiyeyno-vun vudaiyavan..vunaal parikka thahunthavan..vunakku thonndan.. vunnaiyey gathi aaha konndavan..pirapanna naayum erukireyn..aana pinbu adiyeynum vunakku radshaya naay erukireyn..ozlikka ozliyaatha vuravu murai ..suhrud-hitham sollubavan.., midran-rahasyam pahirnthu kolla padubavan..சேலேய் கண்ணியரும் பெரும் செல்வமும் நல் மக்களும் மேலாய் தாய் தந்தையும்  அவரே இனி யாவாரே -திருவாய்மொழி-5-1-8-yentrum -தாயாய் தந்தையாய் மக்களாய் மற்றுமாய் முற்றுமாய் நீயாய்நீ நின்றவாறு -கேட்பார் செவி சுடு கீழ்மை வசவுகளே வையும் சேட்பால் பழம் பகைவன்  சிசுபாலன்  திரு அடி தாள் பால் அடைந்த தன்மை -7-8-1-yentrum  pola..

..sloham 61..Janidva(piranthu vaithu )  aham  vamsey mahathi  (sirantha kulathil ) jagadi kyaa dasasasaam(paravina puhazlai vudaiya varkallum )   susinaam (pari sutharkallum )  yukdaanaam  (vunnai vittu piriyaa thavarkallum ) gunna purusha dadva sthithi  vidaam (chedana, achedana  dadvangallin svaroobaroba svaabangalai  arintha varkallum )  nisarkaad yeva (eyarkkai yaahavey )  dvad saranna kamala  yekaantha manasaam  (vun thiru adi thaamarai kallil vuontriya manam vudaiya mahaan kallin )  ada ada (adi kaanna mudiyaatha keezl ellaiyil )  paapaatmaa (paapishdanaay konndu )  sarannada ! (vazli kaattum perumaaney ! ) nimanjaami  damasi(azlunthi konndey kidakireyn ) ….Sri Naada Mun i vamsathil piranthaalum.. samsaara samudrathil azlunthi erukireyn. nee than vun nirheduha krubaiyaal karai maram serkka vennum..yukdaanaam-aatma saashaad kaarathil vuoontriyavarkal..vun vudaiyanithya sambanthathi virumbi eruppavarkall..oru kalum vunnai vittu piri yaathavarkall..

..sloham62..Amaryaatha (varambu meerinavanum ) shoodra samaithi  asooya pirasavapoo krudakna durmaani  smaraparavasa  vanchanapara nrusamsa paapishda kadam aham eda thukka jalathey  abaaraad  vutheernna dava parisareyam sarannyo….varambu meerinavanum..arba vishayangallil saabalyam vullavan..nintravaa nillaa nenjai vudaiyavan..poraamaikku pirappidam..nantri kettavan..thurahankaaram vullavan..kaamathukku vasa pattavan..pirarai vanchippavan..kodum thozlil puribavan..mahaa paabi..adiyeyn thunba kadalil karai sernthu vun thiru adikallil yenna kainkaryam panna pohireyn..

..sloham 63..Rahuvara yad aboos dvam daadrusa vaayasasya  (appadi patta paabi yaana -kaakusuran vishayathil ) pirannada ethi  (kaakam nammai vananginathu yentru konndu )  dayaallur yach chaidyasya (sisubaalanai )  krushnna  pradibava abaraathu (piravi thorum abaraadam pannina )  muktha saayujyado boo  vada kim  abadam aakas dasya dey asdi shaamaayaa….vun porumaikku elakkaahaatha kuttram yenna-arulluvaay..moontru piraviyilum abaraadam panninaan sisu baalan-கேட்பார் செவி சுடு கீழ்மை வசவுகளே வையும் சேட்பால் பழம் பகைவன்  சிசுபாலன்  திரு அடி தாள் பால் அடைந்த தன்மை கேட்பார் செவி சுடு கீழ்மை வசவுகளே வையும் சேட்பால் பழம் பகைவன்  சிசுபாலன்  திரு அடி தாள் பால் அடைந்த தன்மை-திருவாய்மொழி-7-5-3..

..sloham 64..Nanu pirapannas sakruth yeva  naatha ! dava aham  asmi ethi sa yaasamaana  dava anukambya  smaratha  pradikjaam  mad yeha varsham  kim dam viradam  dey….Swami  adiyeyn oru tharam pira pathi pannineyn  yentrum vunakku vurimai pattavan yentrum solli konndu kainkarya purushaartham piraar thikireyn..adiyeyn -nee antru kadar karaiyil vibeeshanna nukku  piradikjaiyai-sahru deva pirapannaaya  dvaasmeethi sa yaasadey -abayam sarva boodeypyo dadaam yethath viradam mama- thiru vullathil konndu erukira vunakku -arull puriya vuriyan..vunathu viradam yenoruvanai thavirthatho..dvad paada moolam sarannam pirapathyey-yentru sahruth pirabadanam pannineyn..kadaahamai gaanthi ka nithya kingara  pirakarsha eshyaami-yentru davaasmeethi yaasanamum pannineyn athanaal -abayam dadaami-palikka veynndiyathu thaaney -yenkiraar..

..sloham 65..Akruthrima dvath saranaara vintha  preyma prakarsha avathim  aatma vantham  pithaa maham naatha munim  veelokya piraseetha  mad virutham  ma achintha yidvaa….yenathu nadavadikkaiyai kanni siyaamal,vunathu thiru adi thaamaraiyil  vunnmaiyaana vunndaana parama bakthikku ellai nilamaay eruppavarum ,aatma svaroobathai vulla padi vunnarntha varum ,yenakku paattanaarum -aana  Sriman Naadamuni kallai kadaashithu – adiyeynai anugrahithu arullaay….aatma vantham-jideyndriyar,sathai pettravar..Naadamuni thiru kumarar Easvara Battaazlvaar..vidyai yaalum, janmathaalum paramparai ..yen vudaiya paapangallaikannisi yaamal, entha mahath sambandam  ontraiyey nokki arulla venndum-madvirutha ma asintha ethvaa-yenkiraar..appadiyey Anugrahithom -yentru sothi vaay thiranthu arulla,evar mano ratham thalai katta pettru sthothra radnathaiyum  thalai katti arullinaar..

Yadpadaam  poruhadyaa navith vasthaa sesha kalmasha ..vasthuthaa mubayaa thoham yaamuneyam namaami tham..

Aallavanthaar Thiruadikalley Sarannam.