Archive for January, 2010

Thiru Nedum Thaandaham..

January 21, 2010

Thirumangai has blessed us with SIX Prabhandhams, which are recognized
traditionally as the Six angams for the four Prabhandhams of Swamy
NammAzhwAr, which are considered as the essence of the Four Sanskrit
Vedhams (“MaaRan PaNittha Tamizh MaRaikku AaRangamkooRavatharitthavar MangayarkkOn” according to Sri MaNavALa Maamuni). The Six Prabhandhams
of Thirumangai in the order of their composition are:1. Periya Thirumozhi
2. ThirukkuRumthANDakam
3. ThiruvezhukURRikkai
4. SiRiya Thirumadal
5. Periya Thirumadal
6. ThirunedumthANDakam
AchArya RaamAnujA saluted Thirumangai Mannan as:
“MaayOnivALL valiyAl manthiram koLL MangayarkkOn”
EmperumAnAr states here that Kaliyan “overpowered” the Lord at
ThirumaNamkollai with the power of his sword and received the AshtAkshara
ManthrOpadEsam directly from the Lord.
Kaliyan became blessed immediately with “MayaRvaRa Mathi nalam”. Kaliyan
received the anugraham of “the faculty of Jn~Ana-Bhakthi, which effaces the
weakness of the intellect that doubts, confuses, argues and fails to see what
ought to be seen”. That extraordinary direct anugraham from the Lord Himself stirred Kaliyan to compose right away the First Thirumozhi of
Periya Thirumozhi, “VaadinEn Vaadi”, which is a profound celebration of the
glories of the meanings of AshtAkshara MahA Manthram. This Moola
Manthram is an elaboration of two of the most important auspicious
attirbutes of the Lord:
• His Swamithvam (Lordship) and
• Soulabhyam (Ease of access by one and all)
These two KalyANa GuNams find their limit in the Lord’s ArchAvathArams.
Therefore, Kaliyan had a great desire to enjoy the Lord in the “uhanthu-aruLina NilangaL” or the Dhivya Desams that are located all over India, from
BhadrikAsramam nestling in the mighty HimAlayAs appearing as the
measuring rod for the Universe:
Sthitha: PruthivyA iva Maana DhaNda: according to KaaLi DaasA in mEga
sandEsam
to the southern ocean at Raama Sethu (ThiruppullANi) and from DwArakai inthe west to ChOLa Naadu Thiruppathis in the East.
Sriman NaarAyaNan, the Para Devathai for the Moola Manthram, blessed His
dear bhakthan, Kaliyan with His sEvai at these dhivya Desams and in return
recived garlands of chaste Tamizh verses of Periya Thirumozhi steeped in
Bhagavath anubhavam. Sriman NaarAyaNan noticed that Kaliyan’s immense
enjoyment of His anantha kalyANa GuNams had resulted in Kaliyan’s loss of
focus on His Parama Padham and the lowliness of the SamsAric world.
The Lord thus gently reminded Kaliyan about the lowliness of
SamsAric life with a view to lead Kaliyan to His Parama Padham (Supreme
Abode, Sri Vaikuntam). Kaliyan realized quickly his helpless state and
described it movingly in the last Thirumozhi of Periya Thirumozhi
(MaaRRamuLa). In that Thirumozhi filled with despondency (nirvEdham) about  his helpless state, Kaliyan compared himself to a tree living on the banks of a  fast flowing river, which could collapse any time and be destroyed. His sudden  recognition of the terrors of SamsAric Life made him compare his  avala (pitiable) nilai in a state of naicchiyam to:
1. a storm-tossed boat in the middle of the deep ocean
2. a person , who lives in the same house with a poisonous snake
3. an ant that is caught in the middle of a log that is burning on both ends.
4. a pack of foxes caught up in the middle of a flood.
Kaliyan begged the Lord to show him the way to the safe haven of His
Thiruvadi. The Lord did not react to this appeal. Kaliyan was disillusioned and  began to enjoy the Lord with his mind, speech and body (MukkaraNams) just as a thirsty man would pour cool water all over himself , when he is thirsty and parched. Kaliyan began to convince himself that the ThrikaraNa anubhavam of the Lord arose out of the good fortune of his mangaLAsAsanams at the Dhivya Desams. His outpourings celebrating the bhAgyam of those, who have sevais at the dhivya Desams, took the form of ThirukkuRumthANDakam, his  second prabhandham.
Kaliyan’s state now was like that of a thirsty man, whose thirst increases with
more consumption of water, when one is totally parched. Kaliyan’s desire to
reach the Lord grew further and further. This feeling-state led to the creation of ThiruvEhukURRirukkai, his third Prabhandham addressed to ThirukkudanthaiAarAvamudhan. In this prabhndham, with great aarthi (immense haste to reach the Lord’s Thiruvadi at Parama Padham without any further waiting), Kaliyan declared:
“Ninn adi iNai paNivan varumidar ahala maRRE vinayE “.
Kaliyan prayed to AarAvamudhan to deflect any obstacles resulting from his
bad karmAs and to help him to worship at the Lord’s Thiruvadi in Parama
Padham.
Kaliyan had thus performed SaraNAgathi at Thirukkudanthai at the Periya Koil to Amudhan. Nothing happened. There was no response from the Lord. Kaliyan got agitated and vowed to destroy his svaroopam as JeevAthmA (seshan) and the  Lord’s svaroopam as ParamAthmA (Sarva Seshi) so that he (Kaliyan ) can reach him by any means at his disposal. The two Thirumadals – SiRiya and PeRiya  Thirumadal – arose from this mood of desperation.
Now Sriman NaarAyaNan got worried. He felt that if He stayed away from
Kaliyan, the world will become nirIsvaram (without Isvaran). Hence, Sriman
NaarAyaNan appeared immediately before Kaliyan just as He appeared before PrahlAdhan in the split second out of the pillar in the court of HiraNyakasipu.
Sriman NaarAyaNan revealed the mysteries of the three eternal Tatthvams:
Prakruthi, ChEthanam (Kaliyan) and Isvaran (The Lord) and their relationships.
Kaliyan was ecstatic and his great joy poured forth through
the thirty paasurams of ThirunedumthANDakam known for their
richness of SaasthrArthams dealing with Tatthva Thrayams, Parama Hitham and Parama PurushArtham.
Kaliyan reached a state similar to that of Swamy NammAzhwAr had attained
earlier at the very end of His ThiruvAimozhi (avAvaRRu Veedu PeRRa KuruhUrSatakOpan/Swamy NammazhwAr who joined the Lord with all of his ambitions fulfilled).
Sriman NaarAyaNan saluted as:
1. The Vaikunta Nilayan
2. Niradhisaya-oujwalya-Sougandhya-SoukumArya-LaavaNya dhivya
Roopan3. Lakshmi-BhUmi-NeeLAdhi Dhivya mahishI Sevithan
4. Dhivya BhUshaNa BhUshithan
5. Niradhisaya KalyANa Dhivya-aayudha jaala sObhithan
6. Dhivya parijana sEvitha SaraNa NaLina Yugalan
7. Aparimitha udhAra GuNa Saagaran,
8. Parama Purushan
mingled with Kaliyan with yearning. Kaliyan felt like Swamy NammazhwAr,
who declared his joy in ThiruvAimozhi 10.10.10 ..
“Oh the AntarAthmA of Moola Prakrithi, which evolves into Mahath,
ahamkArA etc, and which pervades all space and is infinite.”
“Oh the AntharAthmA of MukthAthmAs, who encircle, extend over and are
larger than the Prakrithi in extant, whose Jn~AnA excels and whose very nature
is characterized by Jn~AnA, AnandA and Tejas.”
“Oh the unique possessor of Sankalpa-Jn~Ana , which extends even beyond still further, which is pure AnandA in nature.”
“My yearning to join You was even larger than Your Sankalpa-Jn~AnA in
magnitude!”
“But You covered me up , quenched this yearning . I became a drop in Your
vastness of nectar Ocean. My long time ambition has been fulfilled”.
Thus Srimad Azhagiya Singar very eloquently covered the introduction to
THRIUNEDUNTHANDAKAM.

Parasara Bhattar, the precocious son of Kuratthazhwar, the disciple of Sri
Ramanuja. For Parasara Bhattar, Sri Ranganatha, Sri Ranganayaki, Vishnu
Sahasra Namam, 4000 Divya Prabhandam in general and Thirumangai’sBhattar defeated an Advaitic Scholar at
Melkote by using ThirunedunthaaNdakam
as the basis for discussion and accepted
him as his prime disciple and gave him the
name of Namjeeyar. Bhattar returned to
Srirangam with Namjeeyar and visited Sri
Ranganatha at his sanctum sanctorum. He
had the good fortune of conversing with
the Lord of Srirangam like Thirukkacchi
Nambi, who could speak with Sri
Varadaraja. Both Rangantha and
Varadaraja broke their Archa Silence to
speak to their special devotees. Bhattar
told the Lord as to what happened at
Melkote and how he used
ThirunedunthaaNdakam to defeat the
Advaita Vedantin in a scholastic debate.
Sri Ranganatha asked Bhattar to repeat the winning
arguments. The Lord was very pleased with Bhattar’s
defense and blessed him. This event is celebrated even
today at Srirangam on the eve of Adhyayana Utsavam by
the Arayar, who enacts the incident at Melkote before
Sri Ranganatha. This festival at Srirangam is known as
ThirunedunthaaNdakam.
Guru Parampara states that the Divya Dampathis of
Srirangam adopted Parasara Bhattar as their son. The
name of Parasara was given by Sri Ranganatha Himself.
Sage Parasara is the author of Vishnu PuraNam and the
father of Veda Vyasa.
Kuratthazhwar had named his son Ranganatha and the name given by the Lord
(Parasara) stuck over time. Since this Parasara was the Purohita for the Divya
Dampathis, he was also known as Sri Rangesa Purohita or Parasara Bhattar. Hislineal descendants are known as Veda Vyasa Bhattar and Parasara Bhattar even
today. Bhattar’s family has the privelege of reciting Thirumanjana Kattiyam before the Lord at Srirangam on His Thirumanjanam days
ThirunedunthaaNdakam
This sublime work of Thirumangai has 30 verses. It is known as the Vedantha
Sastram.
ThirunedunthANDakam starts off with the description of Tattva, Hita and
Purushaartha and continues with the celebration of the five forms of the Lord
described in Paancharatra Agama. These Five Aagamic forms referred to in the
many verses of ThirunedunthaaNdakam by the Azhwaar are:
1. PARA: This is the form of the Lord in Sri Vaikuntam enjoyed by the
Muktas and Nityasuris as Para Vaasudevan.
2. i)VYUHA: These are four in number. Vasudeva, Sankarshana,
Pradhyumna and Aniruddha.
2.i.a) Vyuha Vasudeva is the form of the Lord resting as Lakshmi
Narayana in Milky ocean on the bed of Adisesha. There is no
difference between Para and Vasudeva Vyuhas, when it comes to
the Lord’s ShadguNyam (Six guNas). He is considered to possess all
the Six Gunas (ShadguNya sampoorNan) such as Jnana, Bala,
Veerya, Iswarya, Sakthi and Tejas in Vyuha form as Vyuha
Vasudevan.
2.i.b) Sankarshana is concerned with destruction and the
preparation for Sastras. He has Jnana and Bala among the six
Gunas.
2.i.c) Pradhyumna is concerned with creation and the establishment
of Dharma. He has Iswarya and Veerya gunaas.
2.i.d) Aniruddha is associated with protection and the teaching of
the divine principles. He has sakti and Tejas, the two of the six
gunas.

UPA VYUHAAS: There are twelve Upavyuha forms of the Lord beginning
with Kesava et al. Our body is constituted by Prakriti, which also forms the
body of the Lord. Thus our body has the links to the Lord’s body in this
aspect of Prakriti sambhandham. The Upavyuha forms of the Lord reside in
the various part of our bodies and we wear the ThirumaN to remember and
celebrate that aspect of Upavyuham

.VIBHAVA: The ten Avataras are known as Vibhava. Some are sampoorna
Avatharas, others are partial avatharas. By some counts, the Vibhava avatharas have been extended to a count of thirty nine. They cover from Sthaavara, Jangama to Maanusha

ANTARYAAMI FORM: This is the form of the Lord, which resides inside
every human being and other living beings of the UniverseARCHAA FORM: These are the consecrated murthys of the Lord celebrated by the Azhwars at the 106 Divya Desams and other Archa Murthys at Abhimana
Sthalam and elsewhere. The Archa form can be grouped under the four
categories:
5.a) SWAYAMVYAKTA FORMS: Self manifest forms. Saligramam,
Triupathi Srinivasa, Sri Ranganatha, Badri Narayana, Thirunarayana of
Melkote, Srimushnam Bhoovaraghavan, Puri Jagannath et al
5.b) DAIVAA ARCHA FORMS: Installation of the Archa Murthy by the
Devas as in the case of Guruvayurappan comes under this category.
5.c) AARSHAA: Installation of the Archa Murthy by Rishis is covered
here. Thiruvinnagar, Thiruvahindrapuram, Thirukkudanthai come under
this category, since the Lord accepted to take permanent residence at the
request of a Rishi like Maarkandeya, Hema, Matanga et al.
5.d) MAANUSHAA: Here, the idols are consecrated by human beings
according to Aagama Sastras.

After covering the Tatva, Hita, Purusharthas, Para, Vyuha, Vibhava, Antaryami
and Archa forms of the Lord in the first ten verses of ThirunedunthaaNdakam,
Thirumangai goes on to declare his Seshatvam to the Lord of many forms
through Naayaka-Naayikaa BhAvam in the remaining twenty verses. He
becomes Parakaala Naayaki and expresses his Apeksha (Desire) to the Lord. He
says:
“Minnum Maamazhai Tavazhum MegavannaVinnavar tam Perumaaneh!
AruLaai.”
What he seeks as boon is the Rakshakatvam of the Lord. The mood of the verses
of ThirunedunthaaNdakam is an extension of the mood of
TirukkurunthANdakam. Thus the two AruLiccheyals of the Azhwaar arethematically intertwined.
Focus of the individual Verses of ThirunedunthaaNdakam
Verses 1-10: Thirumangai’s own statements on Tattvas/Hita/Purushartham. These
are the verses covered by Srimath Azhagiya Singar in his most captivating
Kaalakshepams in the form of Tele-upanyaasams.
Verses 11-20: The description of the mother of Parakala Nayaki about her
daughter’s distraught status as Naayikaa deeply in love with the Naayakan (The
Lord).
Verses 21-30: Thozhi’s intervention asking for the reason for Parakala naayaki’s
anguish and Parakala Naayaki’s reply.

minnuruvaay munnuruvil vEdham naan_gaay

viLakkoLiyaay muLaitthezundha thingaL thaanaay,

pinnuruvaay munnuruvil piNimoop pillaap

piRappiliyaay iRappadhaRkE eNNaathu, eNNum

ponnuruvaay maNiyuruvil bootham ainthaayp

punaluruvaay analuruvil thigazuNY sOthi

thannuruvaay ennuruvil ninRa endhai

thaLirpuraiyum thiruvadiyen thalaimE lavvE.

Salutation to the Chit-Achit-Iswara principles of Sri Visishtaadvaitam.

Paasuram-2..

paaruruvil neererigaal visumbu maagip
palvERu samayamumaayp parandhu ninRa,
Eruruvil moovarumE yenna ninRa,
imaiyavar_than^ thiruvuruvE ReNNum pOdhu,
Oruruvam ponnuruvam onRu senthee

onRumaa kadaluruvam otthu ninRa,
moovuruvum kaNdapO thonRaam sOthi
mugiluruvam emmadigaL uruvan^ thaanE.

Srishti/Sthiti/Samharam duties of Trimurthys and the supremacy of Sriman
Narayana over the duties of the Trimurthys and the functions of Pancha
Bhootham.

Paasuram-3..

thiruvadivil karun^edumaal sEyan enRum
thirEdhaikkaN vaLaiyuruvaayth thigazndhaa NnenRum,
poruvadivil kadalamudham koNda kaalam
perumaanaik karun^eela vaNNan Rannai,
oruvadivath thOruruven RuNara laagaa

UzithO Roozin^in REtthal allaal,
karuvadivil sengaNNa vaNNan Rannaik
katturaiyE yaaroruvar kaaNkiR paarE?

Para Vasudeva Rupam of the Lord with His consort and his different colors in
each of the Four YugAs.

Paasuram-4..

inthiraRkum piramaRkum mudhalvan Rannai
irun^ilamkaal theen^eerviN bootham ainthaay,
senthiRattha thamizOsai vadasol laagith

thisain^aan_gu maaytthingaL NYaayi Raagi,
andharatthil dhEvarkkum aRiya laagaa
andhaNanai andhaNarmaat tanthi vaittha
mandhiratthai, mandhiratthaal maRavaa thenRum
vaazhuthiyEl vaazhalaam madan^eNY sammE

Antaryami Roopam and Appeal to his mind to survive through the recitation of
Ashtakshara Mantram. Ceaseless remembrance of the Lord thru the recitation of
His Maha Mantram is pointed out for attaining Moksha Anugraham.

Paasuram-5..

oNmidhiyil punaluruvi orukaal niRpa
orukaaluNG kaamaruseer avuNan uLLatthu,
eNmadhiyuNG kadanthaNda meedhu pOgi

iruvisumbi NnoodupO yezhundhu mElaith
thaNmathiyum kathiravanum thavira Odith
thaaragaiyin puRandhadavi appaal mikku,
maNmuzhuthum agappadutthu ninRa endhai
malar_puraiyum thiruvadiyE vaNangi NnEnE

Celebration of Vibhavam and the choice of Trivikrama Avathaaram as the first
one for salutation inview of its Vedic connection

Paasuram-6..

alampurindha nedundhadakkai amarar vEndhan
anciRaippuL thanippaagan avuNark kenRum,
salampurinthaNG karuLillaath thanmai yaaLan
thaanugandha voorellaam thanthaaL paadi,
nilamparandhu varumkaluzip peNNai yeertha

neduvEygaL padumuttha mundha vundhi,
pulamparandha ponviLaikkum poygai vElip
poongOva loorthozhudhum pOthu nencE!

Invitation to offer worship to the Archa Murthy of Thirukkovilur, where
Trivikrama form is consecrated. Indirect salutation to the Mudal AazhwArs

Paasuram-7..

vaRpudaiya varain^edundhOL mannar maaLa
vadivaaya mazhuvEndhi yulaga maaNdu,
veRpudaiya nedungadaluL thanivE luyttha
vELmudhalaa venRaanoor vindham mEya,
kaRpudaiya madakkanni kaaval pooNda
kadipozhilsoozh nedumaRugil kamala vEli,

poRpudaiya malaiyaraiyan paNiya ninRa
poongOva loorthozhuthum pOdhu nencE

Continuation of Salutation to the Thirukkovilur Archaa Murthy, Aayanaar.

Paasuram-8..

neeragatthaay! neduvaraiyi Nnucchi mElaay!
nilaatthingaL thuNdagatthaay! niRaindha kacchi
ooragatthaay, oNthurain^eer veqhaa vuLLaay!

uLLuvaa ruLLatthaay, ulaga mEtthum
kaaragatthaay! kaarvaanath thuLLaay! kaLvaa!
kaamarupooNG kaaviriyin thenpaal mannu
pEragatthaay, pEraathen nenci NnuLLaay!
perumaan_un thiruvadiyE pENi NnEnE

Salutations to the Archa Murthys at Neeragam, Thiruvenkatam, Nilaatthingal
Thundam, Ooragam, Thiru Vehhaa, Kaaragam, Kaaarvaanam, Thirupper and
Antaryami Swaroopam. Kaliya states clearly that he seeks the Lord’s holy feet for
protection and offers his Saranaagati.

Paasuram-9..

vangatthaal maamaNivan^ thundhu mun^n^eer
mallaiyaay! madhiLkacchi yooraay! pEraay,
kongatthaar vaLankonRai yalangal maarvan
kulavaraiyan madappaavai yidappaal koNdaan,
pangatthaay! paaRkadalaay! paarin mElaay!
panivaraiyi Nnucchiyaay! pavaLa vaNNaa,

enguRRaay emperumaan! unnai naadi
EzhaiyEn inganamE oozhitharu gEnE!

Salutations to the Archaa Murthys of Thirukkadanmallai, Kanchi Varadarajan,
Thiruppernagar, Pavalavannan, Thiruppaarkadal and reference to the Lord
housing Sankara on his left side of the Body. Parakaala Naayaki asks the Lord:
where are You? adiyen is searching for You everywhere.

Paasuram-10..

ponnaanaay! pozhilEzum kaaval pooNda
pugazhaanaay! igazhvaaya thoNda NnEnn^aan,
‘ennaanaay? ennaanaay?’ ennal allaal
ennaRiva NnEzhaiyEn, ulaga mEtthum
thennaanaay vadavaanaay kudapaa laanaay
guNapaala thaayinaay imaiyOrk kenRum
munnaanaay pinnaanaar vaNangum sOthi!
thirumoozhik kaLatthaanaay mudhalaa NnaayE

Salutations to the Archa Murthy of Kerala Divya Desam, Thirumoozhikkulam.
Recognition of the pervasiveness of the Lord in every direction and his
Supremacy as the Mula Murthy.

(The pAsurams from 11-20 describe the state of Thirumangai AazhwAr as he
becomes ParakAla NAyaki in love with her nAyakan)

Paasuram-11..

pattudukkum ayarnthirangum paavai pENaaL
panin^edungaN Neer_thathumbap paLLi koLLaaL,

ettanaippO thenkudangaal irukka killaaL
’emperumaan thiruvaranga mengE?’ ennum
‘mattuvikki maNivaNdu muralum koondhal
madamaanai idhuseythaar thammai, meyyE
kattuvicchi sol’, ennach sonnaaL ‘nangaay!
kadalvaNNa rithuseythaar kaappaa raarE?’

Azhwaar’s transformation into Parakala Nayaki and the lamentations of her
mother over her daughter’s overwrought status from the separation from her
(Parakala Naayaki’s) object of intense desire, (viz)., the Lord as her Naayaka

Paasuram-12..

nencurugik kaNpanippa niRkum sOrum
nedithuyirkkum uNdaRiyaaL uRakkam pENaaL,

‘nancaravil thuyilamarntha nambee!’ ennum
‘vambaar_poom vayalaali maindhaa’ ennum,
anciRaiya putkodiyE yaadum paadum
‘aNiyaranga maaduthumO thOzhee’ ennum,
ensiRakin keezhadangaap peNNaip peRREn
irun^ilatthuOr pazhipadaitthEn Epaa vammE!

Mother’s description of her daughter’s fixation with the Archa Murthys of Thiru
Aali and Srirangam. The mother’s self-pity over her own status of having a
daughter, whose behavior causes scandal in her community.

Paasuram-13..

‘kalledutthuk kalmaari kaatthaay!’ enRum
‘kaamarupooNG kacchiyoo ragatthaay!’ enRum,
‘villiRutthu melliyalthOL thOynthaay!’ enRum
‘veqhaavil thuyilamarntha vEndhE!’ enRum,
‘,alladartthu mallaraiyan Rattaay!’ enRum,
‘maakeeNda katthalatthen maindhaa!’ enRum,

solledutthuth thankiLiyaich sollE enRu
thuNaimulaimEl thuLisOrach sOrkin RaaLE!

Mother’s description of her daughter’s fixation over the Archa Murthys of
Ooragam, Thiru Vehhaa, Rama And Krishna Avathaarams of Vibhava lore.

Paasuram-14..

muLaikkathiraik kuRungudiyuL mugilai moovaa
moovulagum kadandhappaal mudhalaay ninRa,
aLappariya aaramudhai arangam mEya
andhaNanai andhaNar_tham sindhai yaanai,

viLakkoLiyai maragathatthaith thirutthaN gaavil
veqhaavil thirumaalaip paadak kEttu
‘vaLartthathanaal payanpeRREn varuga!’ enRu
madakkiLiyaik kaikooppi vangi NnaaLE

Mother’s description of her daughter’s focus on the Archa Murthys of Srirangam,
ThiruttaNkA, Thiruvehha, VilakkoLi PerumAl of ThiruttaNka Divya desam.

Paasuram-15..

kalluyarndha nedumathiLsoozh kacchi mEya
kaLiRenRum kadalkidandha kaniyE! enRum,
alliyampoo malarppoygaip pazhana vEli
aNiyazhunthoor ninRugandha ammaan enRum,
solluyarndha neduveeNai mulaimEl thaangith

thoomuRuval nagaiyiRaiyE thOnRa nakku,
melviralkaL sivappeythath thadavi yaangE
men_kiLipOl migamizhaRRum enpE thaiyE

Mother’s description of her daughter’s obsession with the Archa Murthys of
Kacchi Varadarajan, Thirupparkadal Lakshmi Naarayanan (Vyuha Vasudevan)
and Therazhundur Aamuruvi Appan.

Paasuram-16..

kanRumEyth thinithugandha kaaLaay! enRum,
kadipozhilsoozh kaNapuratthen kaniyE! enRum,
manRamarak kootthaadi magizhndhaay! enRum,
vadathiruvENG kadammEya maindhaa! enRum,
venRasurar kulangaLaindha vEndhE! enRum,

viripozhilsooz thirun^aRaiyoor ninRaay! enRum,
thunRukuzhal karun^iRatthen thuNaiyE enRum
thuNaimulaimEl thuLisOrach sOrkin RaaLE!

Mother’s description of Para Kala Nayaki’s reflections on Archa Murthys of
Thiru Aayppadi (Krishna Avatharam), Kannapuram, Thiruvenkatam and
Thirunaryur.

Paasuram-17..

pongaarmel liLangongai ponnE pooppap
porukayalkaN Neerarumbap pOndhu ninRu
sengaala madappuRavam pedaikkup pEsum
siRukuraluk kudalurugich sinthitthu, aangE

thaNkaalum thaNkudanthai nagarum paadith
thaNkOva loorpaadi yaadak kEttu,
nangaay!naNG kudikkithuvO nanmai? enna
naRaiyoorum paaduvaaL navilkin RaaLE!

Mother’s description of the plight of her sorrowing daughter crying about her
desire to join the Archa Murthys of ThiruttaNkaa, Kudanthai, Kovalur and
Thirunarayur.

Paasuram 18..

kaarvaNNam thirumEni kaNNum vaayum
kaitthalamum adiyiNaiyum kamala vaNNam,
paarvaNNa madamangai pitthar pitthar

panimalarmEl paavaikkup paavam seythEn,
ErvaNNa enpEthai ensol kELaaL
emperumaan thiruvaranga mengE? ennum,
neervaNNan neermalaikkE pOvEn ennum
ithuvanRO niRaiyazhindhaar niRku maaRE?

Mother’s description of Parakala Nayaki’s deep desire to go to Srirangam and
Thiruneermalai to have a union with her Lord

Paasuram-19..muRRaaraa vanamulaiyaaL paavai maayan
moyyakalath thuLLiruppaaL aqthum kaNdum
aRRaaL,than niRaiyazhinthaaL aavik kinRaaL
aNiyaranga maaduthumO thOzhee! ennum,
peRREnvaaych solliRaiyum pEsak kELaaL
pErpaadith thaNkudandhai nagarum paadi,
poRRaama raikkayamn^ee raadap pOnaaL
poruvaRRaa LenmagaL_um ponnum aqdhE

Mother’s description of her Daughter’s Dhyanam on the Archa Murthys of
Srirangam, Thirupper, Kudanthai. Parakala Nayaki’s Mother asking the mother
of Paraankusa Nayaki (Nammazhwaar) whether her daughter is also causing
such grief by not listening to her (the Mother’s) appeals.

Paasuram -20..

thOraaLum vaaLarakkan selvam maaLath
thennilangai munmalangach senthee olgi,
pEraaLa Nnaayiram vaaNan maaLap
porukadalai yaraNkadandhu pukku mikka
paaraaLan, paaridandhu paarai yuNdu
paarumizhndhu paaraLandhu paarai yaaNda
pEraaLan, pErOthum peNNai maNmEl
perunthavatthaL enRallaal pEsa laamE?

Mother’s conclusion of her lamentations about her daughter’s status. She worries
whether she had committed BhAgavatha apachAram by chiding her daughter.
She recognizes her own glorious status of having a great BhAgavatha as her
Child.

(PAsurams 21-30 are in the form of conversation between ParakAla NAyaki’s
friend (thOzhi) and ParakAla NAyaki.)

Paasuram-21..

maivaNNa naRungunci kuzhalpin thaazha
magaramsEr kuzhaiyirupaa dilangi yaada,
eyvaNNa vencilaiyE thuNaiyaa ingE
iruvaraay vandhaaren munnE ninRaar
kaivaNNam thaamaraivaay kamalam pOlum
kaNNiNaiyum aravindham adiyum aqdhE,
avvaNNath thavarn^ilaimai kaNdum thOzhee!
avarain^aam dhEvaren Ranci NnOmE

This is the verse that Parasara Bhattar used to bless us with his commentary on
ThirunedunthaaNdakam and to reveal to us the Nature of
ThirunedunthaaNdakam as Vedanta Saastram. The celebration of the Lord’s
beauty, the Lord’s appearance before Parakala naayaki and her shudder about
her inadequacy to unite with Him as her husband.

Paasuram -22..

naivaLamon Raaraayaa nammai nOkkaa
naaNinaar pOliRaiyE nayangaL pinnum,
seyvaLavi lenmanamum kaNNu mOdi
emperumaan thiruvadikkeezh aNaiya, ippaal
kaivaLaiyum mEkalaiyum kaaNEn kaNdEn
kanamagarak kuzhaiyiraNdum naan_gu thOLum,
evvaLavuN demperumaan kOyil? enRERku
idhuvanRO ezhilaali? enRaar thaamE.

Heightening of the Naayika Bhavam and loss of her jewelry to the Lord and her
conversations with her Lord. His response to her query about how far the Lord’s
temple is through the statement that it is near and is at Thiru Aali.

Paasuram-23..

uLLoorum sindhain^Oy enakkE thandhen
oLivaLaiyum maan^iRamum koNdaa ringE,
theLLooru miLanthengin thERal maandhic
sElukaLum thiruvarangam nammoo rennak
kaLLoorum paindhuzhaay maalai yaanaik
kanavidatthil yaan_kaaNpan kaNda pOdhu,
puLLoorum kaLvaan^ee pOgEl, enban
enRaalu mithun^amakkOr pulavi thaanE?

Lord’s statement to Parakala Nayaki that Srirangam is the residence of you and
Me. His theft of Naayaki’s bangles and her color. Nayaki begging Him not to
leave her.

Paasuram -24/25..

irukaiyilsaNG givain^illaa ellE paavam!
ilangolin^eer perumpowvam maNdi yuNda,
peruvayiRRa karumugilE yoppar vaNNam

perunthavatthar arunthavatthu munivar soozha
orukaiyilsaNG korukaimaR Raazhi yEndhi
ulaguNda peruvaaya ringE vandhu,en
porukayalkaN Neerarumbap pulavi thandhu
punalaranga moorenRu pOyi naarE!

minnilangu thiruvuruvum periya thOLum
karimunindha kaitthalamum kaNNum vaayum,
thannalarndha naRundhuzhaay malarin keezhE
thaazhndhilangum magaramsEr kuzhaiyum kaatti
ennalanum enniRaiyum ensin^ thaiyum
envaLaiyum koNdennai yaaLuNG koNdu,
ponnalarndha naRuncerundhip pozhili NnoodE
punalaranga moorenRu pOyi NnaarE!

The Naayakan (the Lord) declares that Srirangam is the Divya Desam that He is
heading for and disappears. Naayaki is left behind and she laments over her
separation.

Paasuram-26..

thEmaruvu pozhilidatthu malaandha pOthaith
thEnathanai vaaymadutthun pedaiyum neeyum,
poomaruvi yinithamarndhu poRiyi laarntha
aRukaala siRuvaNdE! thozhuthEn unnai,
aamaruvi niraimEyttha amarar kOmaan
aNiyazhunthoor ninRaanuk kinRE senRu,
neemaruvi yancaathE ninROr maadhu
ninn^ayanthaaL enRiRaiyE iyambik kaaNE.

Nayaaki begs the honey bee to go on a mission of mercy to Therazhundoor and
asks it to convey her message of total love and surrender to the Lord of that
Divya Desam, who is the cowherd of Krishnaavathaaram.

Paasuram -27..

sengaala madan^aaraay! inRE senRu
thirukkaNNa purambukken sengaN maalukku,
enkaatha len_thuNaivark kuraitthi yaakil

idhuvoppa themakkinba millai, naaLum
paingaanam eethellaam unadhE yaagap
pazhanameen kavarndhuNNath tharuvan, thandhaal
ingEvan^ thinithirunthun pedaiyum neeyum
irun^ilatthi linithinba meytha laamE.

Naayaki is not successful with the bee to be her messenger. She turns to the red
footed Naarai bird and asks it to undertake that mission of mercy to
Thrukkannapuram. She pleads with the Naarai to describe to her lord about her
love for Him. She promises the bird that she will feed it with all the food it
wants, if it agrees to undertake the requested mission. It does not cooperate
either.

Paasuram -28..

thennilangai yaraNsithaRi avuNan maaLach
senRulaga moonRinaiyum thirinthOr thEraal,
mannilangu baarathaththai maaLa voorntha
varaiyuruvin maakaLiRRaith thOzhee, enRan
ponnilangu mulaikkuvattil poottik koNdu
pOgaamai vallEnaayp pulavi yeythi,
ennilanga mellaamvan^ thinba meytha
eppozhuthum ninainthurugi yiruppan naanE.

Now, Parakala Nayaki turns to her Friend in desperation and describes her
helpless state due to the separation from her Lord. She remembers the times she
was with Him (Samslesham) and says that she will prefer the sorrow of
Vislesham (separation) for fear of gaining Him back and losing Him again.

Paasuram -29..

anRaayar kulamagaLuk karaiyan Rannai
alaikadalaik kadainthadaittha ammaan Rannai,
kunRaatha valiyarakkar kOnai maaLak
koduncilaivaaych sarandhuranthu kulanga Laindhu

venRaanai, kunReduttha thOLi Nnaanai
virithirain^eer viNNagaram maruvi naaLum
ninRaanai, thaNkudanthaik kidandha maalai
nediyaanai adin^aayEn ninainthit tEnE.

Here, Parakala Nayaki thinks about the valor of the Archa Murthys enshrined at
Thiruvinnagar and Thirukkudanthai during their Vibhava Avathaarams (Rama
and Krishna). She says that her lowly self (NaayEn) will think of that
Purushotthaman ceaselessly. Dhruva Smrithi as a way of attaining the blessing
of the Lord is referred to here

Paasuram -30..

minnumaa mazhaithavazhum mEha vaNNaa!
viNNavar_tham perumaanE! aruLaay, enRu,
annamaay munivarO damara rEttha
arumaRaiyai veLippaduttha ammaan Rannai,

mannumaa maNimaada vEndhan
maanavEl parakaalan kaliyan sonna
panniyan^ool thamizhmaalai vallaar thollaip
pazhavinaiyai muthalariya vallaar thaamE

Thirumangai reminds the Lord in this concluding Paasuram about her prayer as
His Naayaki for the boon of union with Him through the thirty verses of
ThirunedunthaaNdakam. He reveals to us that those who understand the
meanings of the ThirunedunthaaNdakam verses as a Vedantha Saastram will
completely cut asunder all their ancient, accumulated sins and attain Moksha
Siddhi.
In the magnificent verses of ThirunedunthaaNdakam, Thirumangai begs for the
Raksha of the Lord with Maha Viswasam and hints that one has to ask for the
protection and grace (RakshaapEkshaam Prathikshatheh). Such request for help
and intervention would destroy all the obstacles for reaching the highest
purushaartham (Moksham) and land the requestors in the land of Sri Vaikuntam
to enjoy the eternal bliss of Kainkaryam to Sriya: Pathi.

Thiru Mangai Aazvaar Thiru Adikalley Sarannam.

Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.

Shri Badraachalam..

January 20, 2010

va:ma:nkasthitha ja:naki:pari:lasath ko:danda dandam kare:
chithram cho:rdhvakare:na ba:hu yugale: sankham saram dakshine:
bibhra:nam jalaja:thapathra nayanam bhadraadri moordna sthitham
ke:yu:raadi vibhu:shitham raghupathim soumithri yuktham bhaje:!!

I pay my salutations to one, who has mother Si:ta piratti  seated on the lap of the va:ma charanam , who holds the bow, Ko:danDam and the Chakram in the va:ma hasthams and in the dhakshina hasthams, the arrow and the Sankham, whose eyes are like beautiful lotus petals and who wears the precious glowing ornaments, to one who is the head of the Raghu dynasty, to one who is always accompanied by Lakshmana Swami and who stays permanently on the top of the small mountain called Bhadhra, and to one who is called Si:ta Ra:ma Chandra Swami

Bhadhrachalam is the place where Si:ta Ra:ma Chandra Swa:mi resides along with Si:ta Piratti and Lakshmana swami as Chathurbhuja moorthi, on the head of a devotee called Bhadhra, the mountain.

The Sthala pura:nam of this kshethram is mentioned in the Bramha:nda pura:nam and Ska:ndha pura:nam. This abode of Si:taRamaSwamy perumal is located on the banks of the sacred river Godavari, called Gautami here, in the area of the “Dhandaka:ranya” ( the present place Bhadrachalam) that was mentioned in Valmiki Ramayanam. Bhadhra, the mountain is the incarnation of a stone, on which Sri:rama used to sit for taking rest during their vanava:sam in the Thryetha yuga.

This stone itself, after Dwapara yuga, in the beginning of the Kaliyuga, took birth in the form of Bhadra to the Me:ru Parvatha couple. Having directed by Rishi Narada, Badhra did a long thapas and attained the grace and boon from Sita Rama Chandra Swamy that the swamy would reside on his mountain permanently.

The places around Bhadrachalam:


The Parnasala:..During the vanava:sa period, Sri:Ra:ma swamy, along with Si:ta Pira:tti and Lakshmana Swami wandered in this forest called Dhandaka:ranyam and on the advice of Agasthya Maharshi, they built a Parnasa:la in the area of Panchavati and lived there for some time. This is the place where the key incidents in Ramayana like the visit of Su:rpanakha, the magic game played by Ra:vana and Ma:re:cha and the abduction of Si:ta Piratti took place. Some idols made out of mud are installed here which depict

This sacred place of the great epical importance can be seen now as “Parnasa:la” which is 36 kms away from Bhadhrachalam town. Apart from this, we see here the Sabari river flowing and merging into the Godavari (Gauthami)

The Si:tha Lake:

The other important sacred place is the Sita lake near Parnasa:la. It is nothing but the “Padma saras” that is specified in Va:lmi:ki Ra:ma:yanam. It is said that mother Si:ta used to take bath in that lake and the Goddess Bhoomi had arranged some small rocks to supply the materials like turmeric powder, kumkum powder etc., that are necessary for her daughter to take bath. It is believed that she used to dry her clothes on the rocks present over there. Those signs are still visible even now on those rocks.

The temple of Bhadhrachala Si:taramachandra swami faces the west. Inside the temple, on the west side, there is a sanctum for Hanumath alwaan and a Dvaja sthambham. On the North side, there are Uttara gopuram, Adhyayana mandapam, the mirror palace, Satya Na:rayana swami mandapam (Ekadasi mandapam), Kanakavalli Tha:ya:r mandapam (Dva:dasi mandapam), the sannidhis of Sri:Ranga Na:yaka perumal, Hayagreeva perumal, Manvalama:muni, Udayavar, Kurathalwaan, Nammalwa:r, Viswaksena, Thirumangai alwaar, Thondaradippodi alwar, Thirumazhisai alwaar, the Kalya:na mandapam and Vaikunta (Uttara) dwa:ram..

On the south side, the Dakshina gopuram, Sa:sana sthambhams, the sannidhis of Ranga Na:yaka swami, Gopala swami, A:nda:l, Sri:Ve:ntakeswara Perumal, A:di Va:ra:ha perumal, Na:rada Rishi, Ra:ja Go:pa:la  perumal, Pogai, Poodhatha, Periyalwar, Rajya Lakshmi Tha:ya:r, Vijaya Go:pa:la swami, Lakshmi Na:ra:yana perumal, Para Vaasudeva perumal, and Sri:Ra:ma dhyaana mandapam are present.

Apart from these sannidhis, inside the temple premises, we can see the Yaagasa:la, Patta:bhishe:ka mandapam, Pavithrothsava mandapam, Vaahana mandapam, Punarvasu mandapam, Chitraku:ta mandapam, Uttla mandapam, Vishraanthi mandapam etc,. And also, there is a statue of Sri:Bhaktha Ra:ma da:sa  in front of the main sanctum.

In the temple premises itself, there is a small museum in which the golden and diamond ornaments offered by Ra:mada:sa to peruma:l and his pariva:ram and the utensils and the wooden boxes that were used in the period of Ra:mada:sa are being displayed.

Maa muni Vaibhavam..

January 20, 2010

|| 1|| anke kavera kanya:yah | tunge bhuvana mangale |
range dha:mni sukha:sinam | vande: varavaram munim ||
This is the mangala slo:kam or the verse of invocation that is sung before the
commencing of a slo:ka or prabhandam. The Divyade:sam of Sri:rangam lies in between the two tributaries of River Cauvery . This is a very famous place and confers all auspiciousness on everybody . However this beautiful place has been target of several troubles in the past. Sva:mi Ve:da:nta:cha:ryar prays that Sri:rangam be bereft of all evil  forces and filled only with paraspara hithaishi:s(mutual well wishers) in his abheethi
sthavam. After the arrival of Sva:mi Ma:munikal, all disorder has been dispelled and order with harmony has been restored to Thiruvarangam.Hence he says “range:dha:mni  sukha:si:nam vande varavaramunim” Sva:mi De:vara:ja guru invokes this dispeller of obstacles Sva:mi Varavaramuni in his first verse of Poorva dinacharya .
|| 2|| mayi pravisati sri:man | mandiram ranga sayinah |
patyuh pada:mbujam drashtum | a:ya:ntham avidu:ratah || 2||
Starting from this slo:ka till “bhave:yam bhavatu ka:na:m asahya:na:m ana:spadam”  which is the thirteenth slo:ka, it is regarded as an introduction. In this section , Sva:mi  De:vara:ja guru explains his first experiences of sva:mi Varavaramuni and describes  Periya Jeeyar is a very beautiful way.
The adjectives starting in the second line of this verse “a:ya:ntam” until the twelfth verse must be studied with respect to the repository of these virtues Sva:mi Ma:munikal

|| 3|| sudha: nidhimiva svaira | svi:krutho dagra vigraham |
prasanna:rka prati:ka:sa | praka:sa pariveshtitham || 3||
Sva:mi De:vara:ja Guru loses himself to the divine radiance and beauty emanating from Sva:mi Varavaramuni. Sva:mi Ma:munikal himself in Upade:saratnama:lai , “de:sa:rumsichan avan seervadivai a:saiyudan no:kkumavan”. Sva:mi De:vara:ja Guru describes Ma:munikal as the form taken by an ocean of nectar. So sweet and so divine is the mere vision of this sva:mi. He exclaims “Sudha:nidhimiva svairasveekrutho:thakra  vigraham!!”

|| 4|| pa:rsvatah pa:ni padma:bhya:m | parigruhya bhavatpriayau |
vinayasyantam sanairanghni: | mrudulau meedini:thale || 4||

Sva:mi Erumbiappa adds that the A:cha:rya was walking very softly with His lotus feet . While some might consider that Sva:mi Varavaramuni could be walking slowly out of  old age and thereby accepting support of two of His disciples to walk , it is not thedesired content. The excessively beautiful Sva:mi Ma:munikal is walking softly because of His lotus feet. He is accepting support from two of His disciples , not for assisstance in walking , but for the sake of it. In effect the two disciples are pulled by the greatness of Sva:mi and in order to stay always with Him and perform Kainkaryam offer their hands
for support. Sva:mi , out of mercy accepts these aspirations of His disciples and holdstheir hands and walks out .

|| 5|| a:mla:na koomala:ka:ra | ma:tha:mra vimala:mbaram |
a:pi:na vipulooraskam | a:ja:nu bhuja bhushanam || 5||
.A baby loves the sight of its mother . Yet , it prefers her bosom to any other part of her body. Similarly , Sva:mi De:vara:ja first catches hold of Sva:mi  Varavaramuni’s Lotus feet . He exclaims,”angree mruthulau me:dini:thale:”. Having been taken in love with Sva:mi’s lotus feet , Erumbiappa describes the beautiful form of Sva:mi Varavaramuni.
What matchless radiance ! The saffron robes bearing a look of divine brilliance ! That broad chest that entraps the attention of any , and those long arms that are themselves in aposition to ornate the respledent form of Sva:mi! Sva:mi De:vara:ja is enchanted ! The divine form of Sva:mi Ma:munikal shows sva:mi’s grace and soft nature. The radiance of His saffron robes is unspeakable. His chest is so majestic and His arms extending long serve as ornaments to His holiness. Sva:mi De:vara:ja forgets the vakshasthalam(portion of chest) of the Lord seeing the vaksha sthalam of Sva:mi Varavaramuni.

|| 6|| mruna:la thanthu santha:na | samsthana dhabalatvisa: |
sobhitam yajna: su:trena | na:bhi bimba sana:bhina: || 6 ||
In this sloka , Sva:mi De:vara:ja guru enjoys the Yajno:paveetham of sva:mi Periya Jeeyar. He describes the Yajno:paveetham. The threads are pure white in colour and are comparable to the inner fibres of the lotus stalk. The thread is very bright and extendsupto the navel of Sva:mi. This sight captures the mind of Sva:mi De:vara:ja.

|| 7|| ambhojabi: jama:la:bhi | abhija:tha bhuja:ntharam |
u:rdhva pundraih upaslishtam | uchitha sthha:na lakshanaih || 7||
There is more to the eyes of Sva:mi De:vara:ja . There on Sva:mi’s captiviating chest is a garland of lotus beads . The twelve Urdvapundra:s on the forehead ,etc; are so beautiful. Sva:mi Devara:ja wonders, ” Are these Urdvapundrams inherently present in Sva:mi’s body itself ! How beautifully they align into the numerous faculties of beauty of thisSva:mi!” The Tulasi garlands and Urdvapundra:s have taken the heart of Sva:miDe:vara:ja.
|| 8|| ka:smi:ra kesarastoma | kada:ras nnigdharochisha: |
kauseyena samindhanam | skandha mu:la avalambina: || 8||

.In this slo:ka, Sva:mi De:vara:ja guru sings about the vastness of beauty surroundingthe shoulders of Sva:mi Varavaramuni attributed into the presence of the upper saffron
cloth or uthareeya. The uthareeya is bejewelled and its redness exceeds that of enormousclusters of Ka:shmi:ra(kumkum) flowers.

|| 9|| manthra rathna anusandha:na | santhathah phuritha:dharam |
thadartha thathva nidya:na | sannaddha pulakoodgamam || 9||
Our Poorvacha:ya:s had great regard for the dvaya mantra which is called Mantra Ratna. It was customary for those who took refuge in the Lord to constantly chant the Dvaya mantra. Lord Namperuma:l also prescribed for Sva:mi Ra:ma:nuja,”dvayam
artha:nusandha:ne:na saha ya:vat sareera pa:tam atraiva sri:range: sukhama:sva:” –
“Reside in Sri:rangam happily till the end of this life with constant recital of the dvaya mantra along with its meaning.”
The very same feature of Sva:mi Ma:munikal is being spoken with regard to the dvaya mantra by De:vara:ja Guru. He says ,”O Swa:min! Thy holy lips vibrate with the constant  chanting of the dvaya mantra and thy divine body reverberates with the experience of the import of the mantra”. The slo:ka brings to light the divine inclinations that constitute theroutine of Sva:mi Ma:munikal.

|| 10|| smayama:na mukhambhojam | dayama:na driga:nchalam |
mayi prasa:da pravanam | madhurooda:ra bha:shanam || 10||
Sva:mi De:vara:ja Guru celebrates the merciful countenance of Sva:mi Ma:munikal. “O Sva:mi! De:vareer’s countenance blossoms with the serene smile adoring thy lips.Thy eyes betray the great ocean of mercy and kindness residing in thy heart. Thy wordsare highly qualified both in usage and content. How kind of thee to look upon me as if saying ,’ You did not surrender unto me the other day. Its good you came to me atleasttoday!’

|| 11|| a:thma la:bha:thparam kinchit | anyanna:stiti nischaya:th |
angi karthumiva pra:ptham | akinchanam imam janam || 11||
Sva:mi Erumbiappa mentions the mission of Sva:mi Manava:la Ma:munikal.
The Koustubha adorning the divine chest of the Lord is a representative of the jeeva:tma or soul. So dear is the soul to the Lord. Sva:mi Periya Jeeyar appears as if He has no mission but fulfilling the aspirations of the Lord. His only mission is to rescue all the souls for the Lord. Sva:mi De:varaja marvels at the way Sva:mi Jeeyar had dedicated His entire life towards rescuing all souls . He reasons that this is why Sva:mi Varavaramuni had enveloped him with His grace . The mission of Sva:mi Varavaramuni is to save all the souls. He expects nothing in returnfor this. His only objective is to make numerous helpless souls rise closer to the Lotus feet of the Lord.
||12 & 13|| bhavanthameva ni:randhram | pasyan vasyena chethasa: |
mune varavara sva:min | muhuh tva:meva ki:rthayan || 12||
tvadanya visayasparsa | vimukhaih akhilendriyaih |
bhaveyam bhavadukha:na | masahya:na: mana:spadam || 13||
The sloka:s till this serve as the introduction to this Dinacharya record of Sva:miVaravaramuni’s by De:vara:ja Guru.Sva:mi De:vara:ja concluded this section making an appeal , an earnest prayer at the Lotus feet of Sva:mi Ma:muni.He prays ,” O Sva:mi Varavaramuni ! It is indeed thee who is replete with the the sacred attributes spoken till now. O my Lord, grant me that I always taste thy divine form with my eyes, that I always occupy my heart in meditations and praises of thee, that all my senses be directed towards none but thee. O sva:mi , bestow on me the grace that I don’tsuffer at the pangs of materialism and become worthy of divine experiences.

|| 14 & 15|| paredhuh paschime ya:me | ya:minya:h samupasthhithe |
prabudya saranam gathva: | para:m guru parampara:m || 14||
dhya:thva: rahasyatritayam | tatva ya:thha:thmya darpanam |
paravyu:ha:di ka:n patyuh | praka:ra:n pranidha:ya cha || 15||
Sva:mi De:vara:ja lists the numerous activities of Sva:mi Varavaramuni starting from the  morning succeeding the day when he touched the feet of Sva:mi Periya Jeeyar.  Rising early, Sva:mi Ma:munikal sets His meditations upon several cardinal  establishments of the pure tradition.
He meditates on the divine lineage of preceptors(Guru Parampara) starting from Lord Periya Peruma:l upto His a:cha:rya , Srisailana:tha or Thiruvoymozhi pillai . Then ,sva:mi Ma:munikal directs His reflections on the three divine secrets, Thirumantra dvaya and Charamaslo:ka , famously called Rahasya trayam . These secrets serve as a mirrorcapturing the images of important things that must be known by everyone such as the  a:tma svaru:pa (true natue of the soul).After this , Sva:mi chants the slo:kas such as Paratva:di panchakam of Sri: va:tsya  varada:cha:ryar invloving Himself in the invocation of the para , vyu:ha , antarya:mi, vibhava and archa states of the Lord.
|| 16|| thathah prathyushasi sna:thva: | kruthva paurva:hniki:h kriya:h |
yathi:ndra charana dvanda | pravaneenaiva chetasa: || 16||
The a:cha:rya Sva:mi Varavaramuni perfoms the regular activities of cleansing His teeth  As the sun rises, He conducts His divine form (vigraham) to bathing . Sva:mi Varavaramuni completes all the morning activities with great devotion for Sva:mi  Ra:ma:nuja brimming in his heart.
|| 17|| atha ranga nidim samyag | abhigamya nijam prabhum |
sri:nidha:nam sanaih thasya | sodhayithva: padadvayam || 17||

After completing the morning activities, Sva:mi Varavaramuni devotes His time to the worship of His Lord Aranganagarappan. He offers the respects in the form of arkya, pa:thya and achamani:ya to His Lord.

|| 18|| thathasthath sannidhi sthambha | mu:la bhu:thala bhushanam |pra:nmukham sukhama:sinam | prasa:da madhurasmitham || 18||
At the end of this worship and offer of respects to His Lord, Sva:mi Ma:munikal occupies the Sannidhi(sanctorum) with the joy of divinity dancing on His lips. He sits at the end of a pillar facing east as if ornating it. In the following verses , Sva:mi De:vara:ja extols the mercy of Sva:mi Varavaramuni as He performed the highest ritual of sama:sryana to him.
||19, 20, 21||
brutyai priyahitaika:graih | prema purvam upa:sitam |
thath pra:rthana anusa:rena | samska:ra:n samvidha:ya me || 19||
anukampa:pa ri:va:haih | abhisechana pu:rvakam |
divyam padadvayam dathva: | di:rgham prana:matho mama || 20||
sa:ksha:t phalaika lakshyatva | pratipatti pavitritham |
manthra rathnam prayaccantham | vande varavaram munim || 21||
Sva:mi De:vara:ja beautifully picturises the scene that unfolded in front of him and records them in his words. In the previous verse it was describes as to how sva:mi Varavaramuni was seated. Now the other details are given.
“I offer my obeisances and prayers to Sva:mi Varavaramuni who is surrounded by excellent disciples. Disciples who are very focussed on furthering their pure state of soul and indulging in activities consistent with their objective. The great Varavaramuni is thus  attended with love by such disciples as Sva:mi Va:nama:malai Ra:manuja Jeeyar , Sva:mi Koil Kanda:dai aNNan and others. These disciples mediate for me requesting Sva:mi  Periya Jeeyar to save me. Sva:mi Jeeyar then looks at me with eyes full of mercy and  love as I fall at His feet. He then offers His lotus feet as ornaments for my head and  teaches me with care the holy dvaya mantra.” – De:vara:ja Guru recounts …

22, 23|| thathah sa:rgha_ vinirgatya | bhruthyai” nithya anapa:yibhih |
sri:ranga mangalam drashtum | purusham bhuja gesayam || 22||
mahathi sri:mathi dva:re | gopuram chatura:nanam |
pranipatya sanairantah | pravisantam bhaja:mi tam || 23||
Thereafter, with His never separating disciples, Sva:mi proceeds to perfrom
Mangala:sha:sanams of Lord Periya Peruma:L. Moving towards the “Periya go:pura  va:sal” and offering respects to the “thirugopura na:yana:r” (famously regarded as Na:nmugan ko:ttai va:sal). Sva:mi Erumbi appa pays obeisances to that state of  Ma:munikal as He enters will all divinity the Temple of Lord Sri:Ranganatha.
||24|| devi: goda: yathipati | sata dvesinau rangasrungam
sena:na:tho vihaga vrushabhah | sri:nidhih sindhukanya: |
bhu:ma:nila: gurujanavruthah | purushah chetyami:sa:m agre
nithyam varavara mune | anghri yugmam prapadhye || 24||
This beautiful hym describes the way Sva:mi Varavaramuni performs worship (mangala:sha:sanams) at the Big temple of Sri:rangam. Sva:mi Erumbiappa says,”I offer respects to Sva:mi varavaramuni as He offers prayers to
1. Go:da De:vi( A:nda:l)
2. Sva:mi Ra:ma:nuja
3. Sva:mi Namma:zhva:r
4. Sri:rangavima:nam
5. Sri: Vishvakse:na
6. Periya thiruvadi ( Garuda:zhva:r – the Lord of birds)
7. Sri:Rangana:tha
8. Sri:Ranga na:chiya:r
9. Lord Paramapadana:tha surrounded by Sri:de:vi , Bhoo de:vi , A:zhva:rs and A:cha:rya:s.

||25|| mangala:sa:sanam kruthva: | thathra thathra yathochitham |
dhamnah thasma:th viniskramya | pravisya svam niketanam || 25||
After performing the mangala:sha:sanams of love as mentioned above in accordance to the recipients of such prayers , Sva:mi Varavaramuni leaves the temple for His mutt(monastery).
||26|| atha sri:sailana:tha:rya na:mni | sri:mathi mandape |
tadangri pankaja dvandvaccha:ya: | madya niva:sina:m || 26||
Sva:mi Ma:munikal had established an institution for spiritual instructions. This is called Ka:lakshe:pa koodam. This Hall was called Thirumalaiya:zhva:r thirumantapam, named after Sva:mi Thiruvoymozhi pillai , the acha:rya of Sva:mi Ma:munikal. On returning  from the temple, Sva:mi Periya Jeeyar proceeded to this hall. There was a potrait of Sva:mi Thiruvoymozhi pillai in that hall. Sva:mi Varavaramuni sat down beneath the  potrait as if taking refuge under the shadow of the feet of His preceptor.
||27|| thaththvam divyaprabandha:na:m | sa:ram samsa:ra vairina:m |
sarasam sa rahasya:nam | vya:chaksha:na:m nama:mi tam || 27||
The beautiful and purposeful words of the A:zhva:rs namely the Divya prabhandams are  capable of destroying the bondages of this materialistic world and conferring the access to the Supreme World of Sri:vaikunta lo:ka. Seated in this instruction hall, Sva:mi Varavaramuni delivers various discourses outlining salient features of the Divya prabhandams that are locked under the divine words. The commentaries and explanationof tenets of Sri: Sva:mi are quite enjoyable and equally enlightening.
||28|| thathasva carana:mbhoja sparsa | sampanna saurabhaih |
pa:vanaih arthinah ti:rthaih | bha:vayantam bhaja:mi tam || 28||
After completing the spiritual instructions dealing with intricacies of details regarding the soul, Sva:mi Ma:munikal offers Sri:pa:datheertham , the holy water rejuvenating the partakers with the aroma of sva:mi’s lotus feet. Sva:mi Erumbiappa offers prayers at  the lotus feet of Sva:mi Varavaramuni who is giving the holy water to His disciples,  through this slo:ka.

||29|| a:ra:dhya sri:nidhim pasrcha:th | anuya:gam vidha:ya cha |
prasa:da pa:thram ma:m kruthva: | pasyantam bha:vaya:mi tam || 29||
Sva:mi Varavaramuni , then proceeds to perform Thiruva:radhanam to
His Lord , Aranganagarappan . Specially prepared food is offered to
the Lord. The food graced by the Lord (prasa:dam) is then eaten by
Sva:mi Varavaramuni.
||30|| thathah chetah sama:dha:ya | purushe pushkarekshane |
uththamsita karadvandvam | upavishtam upahvare || 30||
The Lord’s eyes subdue the beauty of the Lord. The Lord is Pundari:ka:ksha and also  Purusho:ttama ( The greatest entity). Sva:mi Varavaramuni rests , after eating, with His  hands folded , engulfed in meditations of this Lord.
||31|| abja:sanastham avada:tha suja:tha mu:rthim | a:mi:li ta:ksham anusamhita manthrarathnam |
a:namra maulibhih upa:sitam antharangaih | nityam munim varavaram
nibhrutho bhaja:mi || 31||
Sva:mi Erumbiappa potrays Sva:mi Varavaramuni so vividly, he brings Sva:mi before our eyes! The descriptions are unfailing and quench the thirst of separation of all of us who did not have the opportunity to live during this great a:cha:rya’s time. Sva:mi De:varaja is filled in eternal experiences of Sva:mi Varavaramuni, who is seated in yogic padma:sana (lotus posture) , His form is excessively pristine superceding everything else in purity , His appearance is beautiful and divine , His eyes are half closed due to meditation on the all – saving Lord, His lips vibrate with Dvaya mantra and He is surrounded by numerous disciples ranging from Va:nama:malai Jeeyar Sva:mi who incessantly serve their Lord Varavaramuni . Indeed these disciples are personifications of humility and devotion.

||32|| thathah subha:sraye thasmin | nimagnam nibhrutham manah |
yathindra pravanam kartum | yatama:nam nama:mi tam || 32||
Sva:mi Ma:munikal is the re incarnation of Sva:mi Ra:ma:nuja. Yet, in this form of His, He is greatly devoted to Sva:mi Ra:ma:nuja, that He is called Yati:ndra pravana. This  wonderful name is being invoked in the last verse of the Poorvadinacharya. Indeed, at theend of Eedu Ka:lakshe:pam , Lord Namperuma:l called Jeeyar as Yathi:ndra Pravana in the “sri:shaile:sa” thaniyan. This slo:ka concludes the poorvadinacharya thus,”Retrieving His unwandering focussed mind from the Lord while in His state of yo:ga, Sva:mi Ma:munikal puts His heart to rest  at the lotus feet of Sva:mi Emperuma:na:r. ” Sva:mi is intrinsically Yati:ndra pravana or “the extremity of devotion to Ra:ma:nuja ” . In the interim period , He spent time on meditating on the Lord. Now He returns back to  His usual state of eternal and unbounded devotion to Sva:mi Ra:ma:nuja !

Thanks for this nice compilation..http://www.antaryami.net/digital%20books/historyOfAcharyas/aDayInPeriyaJeeyarsLife.pdf

Sri:mate: ramyaja:ma:tru muni:ndra:ya maha:tmane:: |
Sri:ranga va:sine:h bhooya:t nitya sri:rnitya mangalam ||

Erumpiyappa Thiruvadikale: sarannam.

Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.

Sri Varahan Mahimai..

January 20, 2010

Divya Prabhandham references on this avathAram:
ANDAL (Bhumi Devi amsam) saluting Her Lord for the gift of VarAha Charama
SlOkam: NaacchiyAr Thirumozhi –11.8. Here, She equates Sri Ranganatha, who
took that form of VarAham and blessed us with the Charama slokam. She says
that she can not erase that message of Her Lord, even if She wanted to. She
implies that the Varaha Charama slokam has vakthru VailakshaNyam and
SrOthru VailakshaNyam. The one who told it (vakthru) was Jn~Anap pirAn and
He is the most auspicious; the One, who listened to it was none other than His
divine consort giving it srOthru VailakshaNyam. ANDAL hints that She will
hold on to the words given as assurance by this VarahA Moorthy.

kidandhirundhu ninRaLandhu kEzhalaaykkIzhpukku
idandhidum, thannuL karakkum umizhum,thadam perundhOL aaratthazhuvum paarennum
madandhaiyai, maal seykinRa maal aar kaaNpaarE. – Thiruvaaymozi-2.8.7

naanRil yEzh maNNum thaanatthavE,pinnum
naanRil yEzh malai thaanatthavE,pinnum
naanRil yEzh kadal thaanatthavE,appan
oonRi idandhu yeyiRRil koNda naaLE.– Thiruvaaymozi-7.4.3

soozhalkaL chindhikkil maayan kazhalanRich choozhvarO,
aazhap perumpunal thannuL azhundhiya jn~aalatthai,
thaazhap pataamal than paaloru kOttidaith thaan koNda,
kEzhal thiruvuruvaayiRRuk kEttum uNarndhumE?-Thiruvaaymozi-7-5-5

kOla malarppaavaikku anbaagiya yen anbEyO
neelavarai irandu piRai kavvi nimirndha thoppa
kOla varaakamonRaai nilam kOttidaik konda yendhaai
neelak kadalkadaindhaai unnaippeRRu inippOkkuvanO?  Thiruvaaymozi- 10.10.7

yEnatthinuruvaagi nilamangai yezhilkoNdaan,
vaanatthil avarmuRaiyaal magizhndhEtthi valangkoLLa,
kaanatthin kadalmallaith thalasayanaththu uRaiginRa,
jn~aanatthin oLiyuruvai ninaivaar yen naayagarE. -Periya Thirumozi-2.6.3

silambinidaich chiRuparalpOl periya mEru
thirukkuLambil kaNakaNappath thiruvaakaaram kulunga,
nilamadanthaithanai yidanthu pulgikkOttidaivaitthu
aruLiyaVengkOmaan kandeer,
ilangiya naanmaRaiy anaitthum angamaaRum
Ezhisaiyum kELvigaLum yendikkengum,
chilambiyanaR perunchelvam thigazhum naangoorth
thiruTheRRiyambalatthu yenchengaNmaalE -Periya Thirumozi-(4.4.8)

silambumudhal kalanaNindhOr chengaN kunRam
thigazhndhadhenath thiruvuruvam panRi yaagi,
ilangupuvi madandhaithanai yidandhu pulgi
eyiRRidaivaith tharuLiyavem Isan kaaNmin,
pulambuchiRai vaNdolippap poogam thokka
pozhilkaldhoRum kuyilkoova mayilgaLaala
alambuthiraip punalpudaichoozhnthu azhagaar chelvatthu
aNiyazhundhoor ninRuganNdha amarar kOvE –Periya Thirumzi-7.8.4

theethaRu thingaL pongu sudarumbar umbar ulakEzhinOdum udanE,
maadhira maNsumandhu vadakunRum ninRa malaiyaaRum Ezhu kadalumpaadhamar soozhguLambina kamaNdalatthin orupaal odunga vaLarsEr,
aadhimun Enamaagi araNaaya moortthi adhunammai aaLum arasE.-Periya Thirumozi –11.4.3

Unak kurampaiyin uLpukku iruLneekki,
jn~aanach chudar_koL_ee naaLthORum, Enaththu
uruvaa ulakidantha oozhiyaan paadham,
maruvaadhaarkku uNdaamO vaan?-Muthal Thiruanthaathi- 91

BhU Devi’s sthuthi and the manthram that She uses to worship Yaj~na VarAha
mUrthy are found in Srimad BhAgavatham (5.18.39 and 35 respectively). Her
prayer takes on this form

pramatya daityam prativAraNam mrughE
yO maam rasayaa jagadAdisUkara: |
krutvOgra damshTrE niragAdudanvata:
kreetan nivEbha: praNatAsmi tam vibhum ||

salute that yaj~na VarAha Moorthy, who is the cause of this Universe, who
took the form of a Boar and lifted me up from the waters of pralayam and
placed me on His tusk and came out of the waters like a powerful elephant and
killed the offending enemy (HiraNyAkshan) like destroying an opposing
elephant as though it was an effortless sport. To that Omnipotent Lord are my
salutations.

The Manthram for yaj~na VarAha mUrthy used by
BhUmi Devi is:

(praNavam) namO bhagavatE mantratattvalingAya
yaj~na kratavE mahAdhvarAvayavAya mahA purushAya nama:
karma sukhlAya triyugAya namastE (Srimad Bhagavatam .18.351

To Thee My Lord, who is OmkAra SvarUpi, One who is revealed by the Veda
ManthrAs, One who is the form of Yaj~nam and Krathu, One who has all the
Yaj~nAs as limbs of Your sareeram, One who is karma suddhar, One who is of
the form of the three yugAs, to that ONE who is Bhagavaan, my profound
salutations.

Sri GuruvAyurappan, who gave darsanam to Sri NaarayaNa
Bhattadhiri  as Aadhi Varaahan:kincOttarEshu kurushu priyayA dharaNyA
samsEvithO mahitha manthra nuti prabhEdai: |
dhamshTrAgra ghrushTa ghana prushTa garishTha varshmA
tvam paahi vij~nyanuta yaj~na varAha mUrtE ||
— daSakam 21, Slokam 7

Oh GuruvAyUrappa taking the form of Yaj~na varAha mUrthy! In the
Uttarakuru dEsam (Varsham), the dear consort of Yours sitting on Your huge
tusk of Your gigantic body is saluting You with the most sacred sthuthi and
manthram. May Thou with the front part of Your huge tusk hiding the clouds
behind it, protect me

In VarAha Charama slOkam, the Varaha Bhagavaan went many steps beyond
that position stated by Lord KrishNa in GitA and MadhusUdhana’s statement
about dhruva smrithi in Brahma PurANam. What He said to Bhumi Devi in
response to the request for a Laghu UpAyam was:
“The Man/woman, who, when his/her mind in its normal condition, when his/her
body is not shattered, and when the elementary constituents (DhAthus) are inperfect equipoise, meditates on Me, who has the world as My body and
(meditates) on Me, who is not subject to births due to KarmA –when that
man/woman lies like a log of wood or a piece of stone in his/her dying moments,
then I think of (him/her), My bhakthan/Bhakthai and lead him/her to My
supreme abode” .The conditions that this parama DayALu lays on the humans fully cognizant of
their helplessness in their last moments are so driven by His limitless
compassion to His Bhakthan.
The AzhwAr’s plea, “appOthukkippOthE solli vaitthEn” now comes into focus.
Varaha BhagavAn’s outright, unambiguous statement of His declared intent to
rush to the side of such BhakthAL and then leading them by hand as it were to
His parama padham has in my opinion no match anywhereSri VishNu sahasra Naamam salutes this avathAram as “MahA VarAhO
GovindhO—” It is interesting to see the juxtaposition of Govindha Naamam
after MahA VarAha nAmam. In one approach Govindha is the One, the One,
who rescued Mother Earth (Go=Earth, VindA = rescuer). It is as MahA
VarAham that BhagavAn rescued His consort and acquired the name of
Govindhan.
The Context of the VarAha Charama Slokam
VarAha Charama SlOkam arose because of the immense compassion of Our
ThAyAr, who is Omniscient and yet asked Her Lord to bless the unfortunate
chEthanams (Her children) with a Laghu UpAyam to overcome the sufferings
of SamsAram and to reach His Lotus feet.
She rightfully recognized us as asaktha adhikhAris unable to practice the Guru
upAyam (difficult to practice means) like Bhakthi Yogam. She felt that route
would be the equivalent of tying a panam kaai (big palmyra fruit) around the
neck of a sparrow, which surely will ground it forever. She knew that we will
not be able to think of the Lord during the last moments of our life on thisearth, when we are overpowered by blocked throat and memory loss et al. Our
mind will struggle with every matter other than the thoughts about Lord at
that time. She prayed to Her Lord therefore to have mercy on us and begged
Him to bless us with a laghu upAyam (simple and unfailing means) of salvation.
She wanted that laghu UpAyam to be free from the burdens of svarUpa
parikArams (structure and limbs/angams). BhU VarAhan agreed to His dear
consort’s request and revealed to Her for our benefit a supreme message of
hope that would remove our fears at the worst time of our suffering as our
Jeevan is about to part from the cage of body.The Meaning of the VarAha Charama Slokam
The message contained in these two slOkams is the essence of Jn~AnaYaj~nam, (viz), Prapatthi. As elaborated by NammAzhwAr’s Thiruvaimozhi
3.7.7, He revealed the steps that He takes to place the Jeevan at His sacred
feet at parama padham after revealing their natural nithyAnandha svarUpam.
This He does by descending on this earth in Vibhava avathArams, protecting
His adiyArs and then lifting them up to His celestial abode at the end of their
deha yaathrAis.
These two slOkams support the pUrva-utthara sections of Dhvayam and
charama slOkam of Lord KrishNA and the ahalahillEn paasuram of
NammAzhwAr.Thus the VarAha charama slOkams are anyOnya upakArams (mutually
supportive of each other in thought) for the latter rahasyams like Dhvayam
and Charama SlOkam of Lord ParthasArathy. These two sacred VarAha
Charama SlOkams,
SikhAmaNi are:sthitE manasi susvasthE sarIrE sati yO nara: |
dhAtusAmyE sthitE smartA visvarUpam ca maamajam ||1||

tatastam mriyamANam tu kAshTha paashaNa sannibham |
aham smarAmi mad bhaktam nayAmi paramAm gatim ||2||

Oh Bhumi Devi! The entire universe is my body (sarIram). I do not have birthsor deaths. When my bhakthAs with mahA visvAsam surrender to me, while
they are still in a state of tranquil mind and healthy body and reflect about Me
as SarvAdharan (root cause of all), niyanthA (one who commands from within)
sarva sEshi (the ultimate), aasrayaNeeyan (one who is fit to be worshipped),
Sarva VyApthan (all-pervasive) and Nithya sannihithan (One who is always
near), then I think of them at their last moments, when they are totally
unconscious like a log or a stone and lead them by archirAdhi maargam to My
parama padham and bless them to have nithya kaimkarya bhAgyam to Me there

Swami Desihan..

kaalE prAptE karaNavilayAt kaashTha paashaNa kalpAn |
naatha: pOtrI nayatu krupayaa naathita: svam padam na:

When the time of physical death approaches, and when our limbs have lost
their power and when we are in a state of unconsciousness equal to that of a
stone or a log, then may Lord VarAhan in response to our earlier saraNAgathi
have mercy on us and lead us to His Parama Padham..

Thanks for this nice compilation-http://www.ahobilavalli.org/varaha_puranam.pdf

Jn~anap Piraan ThiruvdigaLE SaraNam
Bhumi Devi ThAyAr ThiruvadigaLE SaraNam

Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.

Thiru Viritham Anubhavam..

January 20, 2010

1. The Lord’s compassion for His devotees makes Him to take births in the mundane world to
wipe out the birth-cycle of the devotees..“poininRa jn~namum pollA ozhukkum azhukkudambum
inninRa neermai iniyAm uRAmai, uyiraLippAn
enninRa yOniyumAip piRantAi imaiyOr talaivA!”

2. The Lord has the Lotus Feet to which any one from this world as well as the higher worlds is
bound by devotion.–“viNNAttavar mootuvarAm
tozhuneer iNaiyadikkE anbuchoottiya soozhkuzhal…”

3..3. The Lord is pleasant to His devotees, while being destructive to the evil-minded.-“taNNantuzhAi azhaRpOl adum cakkattaNNal”

4..4. He has the VedA-s as the best authority to know Him–“tani nencam munnavar puLLE kavarntatu” (puL-garudan-vEdavadivan)

5..5. He is of such kindness as to rush to help without expecting anything in return.–panippuyal vaNNan”

6. He uses the AzhvArs and AchAryas as the Cupid to attract as many devotees as possible. The
AzhvArs and AchAryas, being very close to the Lord, by their spiritual knowledge and conduct,
attract many disciples who, in turn, become the Lord’s devotees.-paRavaiyin pAgan matana sengOl nadAviya kooRRam kaNdeer”

7. They (AzhvArs and AchAryas) are alike the Lord Himself.-“tirumAl kOlam sumantu”

8. The actions and the speeches of the BhAgavtas are just experimental for the services in SrI
VaikuNTham.–“kANkinRanakaLum kEtkinRanakaLum kANil, innAL
pANkunRanAdar payilkinRana, idellAm aRindOm
mANkunRmEnti taNmAlai vEngadattu umbarnambum
cENkunRam cenRu poruLpadaippAn kaRRa tiNNanavE”
Whatever we see and listen here now from the devotees are only the
rehearsals for their roles in SrI VaikuNTham.
9.9. Our association with them is similar to the one in Sri VaikuNtam.“tiN pooncudar nuti nEmi amselvar viNNAdanaiya
vaN poo maNivalli yArE piribavartAm?”

10. The Lord has taken the Tirumala as His resort, in the same form.–“mAyOn vadatiruvEnkada nAda”

11. He never bears the separation from them (devotees).–“kaNNan viNNanaiyay!
periyana kAtam porutkO pirivena”

12. He is adorned with a pleasant and beautiful TuLasi garland captivating His devotees.–“itellAm inavE IrkinRa cakkarattu emperumAn kaNNan taNNantuzhAy
cArkinRa nal nenjinAr”

13. It is unbearable to keep away from Him.–“pArmuzhutum
tunivaLar kAdal tuzhAyait tuzhAvu taNvAdai tadintu
ini vaLai kAppavar Ar enai oozhikaL IrvanavE?”

14. BhAghavatas possess the knowledge and compassion to show us His SrI VaikuNTham.–nIlac chutarvidum mEniyammAn visumboor
tErvana, deivamannIra kaNNO icchezhunkayalE?”

15. Even after the long association, He looks as beautiful as never seen before.–“kadal kavarnta
puyalOdulAm koNdal vaNNan punavEnkadattu emmodum
payalOvileer, kollai kAkkinRa nALum palapalavE”

16. When He is with us as long as an age, it appears to be the smallest fraction of a second; when
in separation from Him, even the smallest bit of a moment looks like eternity.–“palapala oozhikaL aayidum anRiyOr nAzhikaiyaip
palapala kooRitta kooRAyidum .. .. .. .. … … .
palapala nAL anbar koodilum neengilum yAm melitum”

17. Even during physical separation, the mind goes after Him.–“iruL pirindAr anbar tErvazhitooral”

18. The Lord never abandons those who are in touch with Him.–“kaNNan maNNum viNNum
kadal kondu ezhunda akkAlankolO?”

19. He is full of Bliss that kindles such a fervent desire in the minds of devotees who will not be
able to bear even the smallest delay in attaining Him.–“cArikai puLLar antaNNan tuzhAy iRai kooy aruLAr
cEr ikai ERum, pazhi”

20. He is the only One, who has the names and the instruments that will quench the thirst of
devotion.”cinmozhi nOyO kazhiperum deivam .. .. .. .. ulakEzhumuNdAn
colmozhi mAlai an taNNantuzhAi kondu coottuminE”

21. Even while in His highest abode, SrIvaikuNtam, the Lord is deeply in love for being easily
available in this world.–“viNNOrkaL nannIr
Atti andoopam tarA niRkavE angu Or mAyaiyinAl
Ittiya veNNai toduvuNNap pOndu”

22. The Lord has as devotees only those who have the same thoughts and actions like Himself–“puLLoorum kaLvar
tam pAr akattenRum AdAtana tammil koodAtana”

23. He takes others too in His control, by attracting their minds through these devotees.–“puNdarIkattu ankEzhvanamOr anaiya kaNNAn kaNNan vAnAdu amrum deivattu
inamOr anaiyIrkaLAy”

24. He wears the fragrant TuLasi garland only for that purpose–“kaL Urum tuzhAy
koyalvAy malarmEl manattodu ennAmkol em kOl vaLaikkE?”

25. There is none who has escaped from that TuLasi.–“nam kOn ugakkum tuzhAy en ceyyAtu ini nAnilattE?”

26. He is present in TiruvehkA, the holy place which confers benefits after removing all our
miseries.–kAlnilam tOyntu viNNOr tozhum
kaNNan vehkA vatu ampoon
tEniLam cOlai appAlatu eppAlaikkum
cEmattE”

27. He is of so much compassion as to turn even the wicked into the virtuous.–yAmangal tORu erivIsum nam kaNNan am taNNanntuzhAyt
tAmam punaiya avvAdai ItO vantu taNNenRatE”

28. He is capable of similarly changing even inanimate objects.–“taNNan tuzhAi vaLaikoLvatu yAmizhappOm, naduvE
vaNNan tuzhAvi Or vAdai ulAvum, vaLvAy alakAl
puL nan tuzhAmE porunIrt tiruvarangA! aruLAy
eNNam tuzhAvum idattu uLavO pandum innannavE?”

29. He possesses a lustrous body which makes us to send any inanimate object as a messenger to
Him.–nIlamuNdaminnanna
mEnipperumAn ulakil peN tootu cellA
annanna nIrmai kolO!”

30. He is having such an Abode which will make any such messenger unwilling to return from
there.–“annam celvIrum vaNdAnam celvIrum tozhutirantEn!
munnam celvIrkaL maRavEnminO! KaNNan vaikuntanOdu
en nenjinAraik kaNdAl ennaic colli aviridai nIr
innam cellIrO ‘ituvO takavu?’ enRu isaiminkaLE”

31. He has His abode in TiruvEnkatam, which too possesses similar Bliss, as SrI vaikuNtam, and
makes the BhAghavatas to rush there–“am pon mAmanikaL
tisaimin miLirum tiruvEnkadattu vantAL cimayam
misai min miLiriya pOvAn vazhikkoNda mEgangaLE”

32. He has such a great compassion as to confer an elegant body, similar to His own, to the
devotee who attains Him.–“mEgankaLO! uraiyIr, tirumAl tirumEni okkum
yOgangaL ungaLukku evvARu peRRIr?”

33. He has taken a vow to destroy the wicked in order to help His devotees to lead their lives.–“tirucchakkarattAl agal visumbum nilanum
iruLAr vinaikedac chengOl nadAvudir”

34. He is adorning Himself with the cool and beautiful TuLasi garland only for the sake of His
devotees who can also enjoy wearing it.–“unatu taN tAr
tadaikkinRa taNNam tuzhAy aNivAn atuvE manamAyp
pataikkinRa mAdu…”

35. The divine gift obtained by the BhAgavathas will be enjoyable for their devotees too.–“ulakaLanta
mAlpAl tuzhAikku manamudaiyArkku nalkiRRai ellAm
chOlvAn pukuntu itu Or panivAdai tuzhAkinRatE”

36. Unable to bear the misery suffered by His devotees, the Lord destroys even Lanka, in order to protect them.–ilangaik kuzhA nedumAdam iditta pirAnAr”

37. He has the Feet, which provide support as a close friend to the BhAgavatas who are in the
very miserable samsAra world.–“aruvinaiyEn nedunkAlmum kaNNan nIL malarppAtam
paravip peRRa”

38. He has the feet, which beautify this world as well as the upper world much earlier, for the
sake of His devotees.–“kudamAdi immaNNum viNNum kulunga ulakaLantu
nadamAdiya perumAn””

39. He, the Lord of all the worlds, is capable of doing the same with His beautiful eyes.–“emakku ellAvidattavum pongu munnIr
jn~AlappirAn visumbukkum pirAn maRRum nallOr pirAn
kOlam kariyapirAn em pirAn kaNNin kOlangaLE”

40. That is because of His having SrI and BhU Devis as Consorts.–“jn~Alappon mAdin maNALan … .. …
.. .. .. emmai nOkkuvatu enRu kolO?”

41. The Lord has Garuda as His vehicle for rushing to protect His devotees who are in trouble.–“Ongu asurar ponRum vakai puLLai oorvAn”

42. For the protection of the BhAgavatas, if Garuda is not available, the Lord will consider His
legs alone are enough; in case the legs are also not there, His eyes will be suffice for the job.–“maNNum viNNum
enkARku aLavinmai kANmin embAn otthu, orungE
maRintu kidantu alarnta menkAl kamalattadam pOl polintana
empirAn tadam kaNkaLE”

43. His elegant complexion, is similarly beyond our comprehension.–“vaNNam kariyatOr mAlvarai pOnRu .. .. ..yavarkkum
eNNumidttatuvO empirAn ezhil niRamE.”

44. His complexion and the form might be known a little, but His excellence cannot be
comprehended at all.–“niRamuyar kOlamum pErum uruvum ivaiyivaiyenRu
aRamuyal jn~Anac chamayikaL pEcilum, angangellAm
uRavuyar jn~Anac chudarviLakkAi ninRtanRi onRum
peRamuyanRAr illaiyAl, empirAn tan perumaiyaiyE”

45. Even if the Lord blesses one devote, the benefit will, however, cover all his generations to
come.–perunkEzhalAr tam perum kaN malarp puNdarIkam nammEl
orunkE piRazhavaittAr ivvakAlam, oruvar nampOl
varum kEzhpavar uLaE? tollai vAzhiyam soozh-piRappummarunkE varap-peRumE, sollu vAzhi mada nenchamE!”

46. The Lord has many auspicious qualities which will make those who have attained Him, to
remain with a determined mind, having no thought of leaving Him ever.–“appon peyarOn
tadanencam keeNda pirAnAr tamatadik keezh vidappOi,
tidanencamAi emmai neettu inRu tARum tirikinRatE.”

47. The Lord has such good qualities which will make the devotees to enjoy Him without any
break. In case a break occurs, even friendly objects will appear to be inimical to them.–“tirikinRatu vadamArutam tingaL ventee mukantu,
sorikinRatu atuvum athu, kaNNan viNNoor tozhavE,
sarikinRthu changam, taNNam tuzhAikku vaNNam payalai
virikinRatu muzhu-meyyum, en enAngkol en melliyaRkE?”

48. The Lord gives the full enjoyment to the devotees who are happily experiencing His
auspicious qualities, so that their minds do not go after anything else.–melliyal Akkaik kirumi kuruvil miLir-tantu AngE
chelliya chelkaittu ulakai en kANum? ennAlum tannaic
cholliya soozhal tirumAlavan kavi yAtu kaRREn?
Palliyin chollum chollAk koLvathO uNdu paNdu paNdE”

49. He Himself is used to enjoy again and again the same experience of the devotees.–“perumAn madhusoodanan dAmOdaran
uNdum umizhntum katAya maNNEr anna oNNutalE”

50. In the matter of enjoying, He shows the similar urgency as His devotees.–“oNNutal mAmai oLi payavAmai, virainthu nam tEr
naNNutal vENdum valava! kadAka inRu.”

51. For that sake, He will exert Himself even to churn an ocean using a mountain as a staff.–“malai-koNdu matthA aravAl suzhaRRiya mAyappirAn
alai-kaNdu koNda amudam”

52. In the churning process, He got SrI, His Consort.–alarvAi mazhzikkaN madanthai arvaNai ERa”

53. He is of such great excellence as to make every thing connected with Him to provide the same
bliss as His.–“deivat taNNan-thuzhAit
thArAyinum, thazhayAyinm, thaN-kombathAyinum, keezh
vErAyinum, ninRa maNNAyinum koNdu veesuminE.”

54. Even though He is in the highest position, He will not hesitate to do the meanest acts for the sake of His devotees.–“neythodu vuNdu
Esumpadi anna cheyyum em Isar viNNOr pirAnAr.”

55. He considers that only by such acts His high Abode acquires dignity.–“Enam onRAy maN thukaL Adi vaikuntam”

56. The Lord’s grace is limitless. He provides total bliss to every limb of His devotee in such a
way that others are not aware of it.–“viyalidam uNda pirAnAr viduttha tiruvaruLAl
uyalidam peRRuyntham, anjalam thOzhi, Or thaN-thenRal vanthu
ayalidai yArum aRinthilar, ampoon-thuzhAyin in thEn
puyaludai neermai-yinAl thadaviRRu, en pulan-kalanE”

57. Our minds are being stirred in devotion by Him, as the ocean which was stirred by Him with
His own hands to produce the nectar.–“pulak-kuNdal ap puNdareekattha pOrk-keNdai, valli OnRAl
vilakkuNdu ulAkinRu vEl-vizhikkinRana, kaNNan kaiyAl
malakkuNdu amudam surantha maRikadal pOnRu avaRRAl
kalakkuNda nAnRu kaNdAr, emmai yArum kazhaRalarE.”

58. He provides the Bliss exceeding the limits of the world and the sky.–“kazhal thalam onRE nilamuzhuthAyiRRu, oru kazhal pOi

nizhalthara, ellA visumbum niRainthathu, neeNda aNdaththu
uzhaRalar jn~Anac-chudar viLakkAy uyarnthOrai illA
azhaRalar thAmaraik kaNNan, ennO ingu aLakkinRathE?”

59. His Bliss is such that the devotee cannot bear the delay.–“aLapparum thanmaiya oozhi am kankul, am thaNNam thuzhAykku
uLapperum kAthalin neeLiya vAyuLa”

60. The Lord is anxious to give the Bliss even to those devotees who are not yet qualified for it.–“mulaiyO muzhu muRRum pOnthila, moi poonkuzhal kuRiya,
kalaiyO araiyillai, nAvO kuzhaRum, kadal maNNellAm
vilaiyO ena miLirum, kaN ivaL paramE? perumAn
malaiyO thiruvEnkadam enRu kaRkinRa vAchakamE.”

61. He has the power to hide His immeasurable greatness in His simplicity without showing even
a bit.–vAcakam ceyvatu nam paramE? thollai vAnavartham
nAyakan, nAykar ellAm thozhumavan, jn~AlamuRRum
vEyakam Ayinum chOrA vakai iraNdE adiyAl
thAyavan, AykkulmAi vanthu thOnRiRRu nam iRaiyE!”

62. He is lying on the bed of ananthan, only to protect His devotees.–“un thiruvaruLAl anRik kApparithAl …….
…… aravaNai mEl paLLikoNda mukil vaNNanE!”

63. He stays put in devotee’s heart.–“kaNNan thirumAl thirumukam thannodum kAthal ceythERku
eNNam pukunthu adiyEnodu ikkAlam irukkinRavE.”

64. He feels enough if a name of His is uttered to worship Him.–karukkAi kadippavar pOl, thirunAmac chol kaRRanamE”

65. He graces us fully by His beautiful eyes alone.–“ulakamellAm
muRRum vizhungi umizhntha pirAnAr .. .. . .. … ..
.. .. .. .. … .. miLirntha kaNNAy emmai uNkinRavE”

66. He graces us with such a knowledge (jn~Anam) which even the great yogis acclaim.–uNNAthu uRankAthu uNarvuRum etthannai yOgiyarkkum
eNNAy miLiRum iyalvinavAm eri neer vaLI vAn
maNNAkiya emperumAn thanathu vaikuntham annAL
kaNNAy aruvinaiyEn uyirayina kAvikaLE”

67. He graces us the fitness to live for ever on His TiruvEnkata hill.–“mAdavan Govindan vEnkatam cEr
thooviyam pEdai annAL kaNkaLAya thuNai malarE”

68. For the sake of the devotees, He measures the world and makes it equal to SrI vaikuNTham.–“porukadal-soozh
nilam thAviya em perumAn thanathu vaikunta mannAy”

69. For the sake of those devotees who have a strong faith that the Lord will certainly shower His
grace upon them, He takes pleasure in obtaining all the worlds by even resorting to begging.–“bhuvaniyellAm
neer ERRu aLantha nediya pirAn aruLavidumE?”

70. In order to provide His grace to the devotees by increasing in multiple terms their love, He is
wearing the TuLasi garland on His crown.–vaLaivAyt thiruchakkaratthu enkaL vAnavanAr mudimEl
thaLaivAy naRunkaNNit thaNNan thuzhAykku vaNNam payalai
viLaivAn …. ”

71. He has kept, in the world itself, those objects that make us think of Him.–“oozhikaLAy ulakEzhum uNdAn enRilam, pazham kaNdu
AzhikaLAm pazha vaNNam enRERku ahthE koNdu annai
nAzh ivaLO ennum, jn~AlamuNdAn vaNNam colliRRu ennum
thOzhikaLO! uraiyeer, emmai ammanai soozhkinRavE.”

72. He has the TuLasi garland which mitigates the insatiable desire that turns even the things like
the pleasant crescent moon, into irritable items.–soozhkinRa kankul churunkA iruLin karum thiNimbaipOzhkinRa thinkaL ampiLLaiyum pOzhka, thuzhAy malarkkE
thAzhkinRa nenjatth oru thamiyAttiyEn mAmaikku inRu
vAzhkinRavARu ithuvO? vanthu thOnRiRRu vAliyathE.”

73. He possesses the vigorous Discus which will conquer all the seven worlds for the sake a
devotee who is mad after Him.–“chudar adal AzhippirAn pozhil EzhaLikkum
cAlbin thakaimai kolAm? thamiyAtti thaLarnthathuvE.”

74. Only for that sake (protecting the Worlds), He is resting on the Milky Ocean; has swallowed
the world; lifted the Govardana hill; and has the TuLasi garland on His crown.–“varuthiraip pAyal thirunedunkaN vaLarnthum aRivuRRm vaiyam vizhunkiyum mAlvaraiyaikkiLarnthum
aRitharak keeNdeduthAn mudi choodu thuzhAi.”

75. He gives such devotees the Bliss of SrI vaikuNTha life in this world itself.–“ammAn adiyAr nilAkinRa vaikunthamO num nilai idamE?”

76. Only for them (the devotees), He conquered this world by pervading Himself everywhere
without leaving even a bit.–By pervading everywhere He measured this world.

77. Only for their (the devotees’) sake, He made Lanka a battlefield.–“tenpAl ilankai vengkaLam ceytha nam viNNOr pirAnAr”

78. For the same purpose (protection of devotess), He killed narakAsura; and cut off the shoulders
of BhANAsura.–78. For the same purpose (protection of devotess), He killed narakAsura; and cut off the shoulders
of BhANAsura.

79. He lifts up the devotees constantly worshipping Him with all humility without even an iota of
a gap — over and above even the nitya sooris.–“seethanaiyE thozhuvAr viNNuLArilum seeriyarE.80. He is capable of providing such Bliss, even if one seeks it just by praying Him.

80. He is capable of providing such Bliss, even if one seeks it just by praying Him.–“pAr aLantha
pErarasE! em visumbarasE! emmai neetthu vanchittha
OrarasE! aruLai”

81. Separation from Him is felt so painful by the devotees, that they cannot be treated without
adorning them with the TuLasi garland of the Lord and taking them to His place, the very old
ThiruvEngkatam.–“uRukinRa kanmangkaL mElAna OrppilarAy, ivaLaip
peRukinRa thAyar mey nonthu peRAr kol? thuzhAy kuzhalvAy
thuRukinRilar, thollai vEngkatam Attavum soozhkinRilar
iRukinRathAl ivaLAkam mellAvi erikoLLavE.”

82. He is present there (in ThiruvEnkaTam) to give His gracious look at His devotees.

“erikoL chennAyiRu iraNdudanE udhayam malaivAy
virikinRa vaNNattha em perumAn kaNkaL.”

83. He is present there (in TheiruvEnkaTam) to listen to His names being recited by the devotees
with their bodies and hearts melting in devotion.–“mukilvaNNan pEr
kiLarik kiLarip pithaRRum mellAviyum naivum ellAm
thaLairin kolO aRiyEn.”

84. He shines more when He is in the crowds of devotees.–“thaiyal nallArkaL kuzhAngkal kuzhiya kuzhuvinuLLum
aiyya nallArkaL kuzhiya vizhvinum angkangkellAm
kaiyya ponnAshi veNcangkodum kANpAn avAvuvan nAn
maiyyavaNNA! maniyE, mutthamE! en than mANikkame!”

85. He has no equal in excellence, because of the prapatthi or surrender resorted to by devotees at
His feet.–“maRRoppArai illA
ANipponnE, adiyEnudaiya Avi adaikkalamE!”

86. The Lord is not only great in gracing even those who are considered as His equal, but also
He is easily submissive to His devotees.–adaikkalatthu Ongku kamalatthalar ayan chenni ennum
mudaikkalatthu ooN mun aranukku neekkiyai, Azhi cangkam
padaikkalm Enthiyai, veNNeikku anRu Acchi vanthAmbukaLal
pudaikka alanthAnai, emmAnai, en chollip pulambuvanE?”

87. He loves SrI who is the cause for His grace.-“thirumAl”

88. He appears to devotees along with His Consort.–“thirumAl uruvokkum mEru, ammEruvil cenchudarOn
thirumAl thirukkait thirucchkkaram okkum, annakaNdum
thirumAl uruvOdu avanchinnamE pithaRRA niRpathOr
thirumAl thalaikkoNda nangkatku engE varum theevinaiyE?”

89. Just because of His association with Sri, the Lord removes the sins of His devotees and blesses
them with the pleasure of serving Him.–“theevinaikatku aru nanjai, nalvinaikku innamudai,
poovinai mEviya dEvi maNALanai, punmai eLkAthu
Avinai mEikkum vallAyanai, anRulaku eeradiyAl
thAvina ERRai, emmAnai, ennjn~AnRu thalaip peivanE?”

90. He adds greatness to the devotees’ bodies that are adorned with His feet.–“thalaippeithu yAn un thiruvadi choodum thakaimiyinAl
nilaippeitha Akkaikku nORRa immAyam”

91. By His excellent qualities and simplicity, the Lord makes the devotees determined not to
approach anyone else other than Himself.–“churunguRi veNNey thoduvuNda kaLvanai, vaiyyamuRRum
orunguRa uNda peruvayiRRALanai, mAvalimAttu
irungkuRaLaki isaiyavOr moovadi vENdicchenRa
perungkiRiyAnai allAl, adiyEn nencham pENalathE.”

92. Not only by His qualities, but even through His forms, He does likewise.–“nin moorthi palkooRRilonRu kANalumAm kol?”

93. He blesses the seers who praise Him by His names and meditate on His form.–“kAlai nal jn~AnatthuRai padinthAdik kaNpOthu ceithu
mAlai nal Avil koLLAr, ninai yAr avan maippadiyE.”

94. Without such a spiritual knowledge, even if one utters one of His names, the Lord blesses
him.–“eppadi oorA milaikkak kuruttA milaikkum ennum
appadi yAnum chonnEn, adiyEn maRRu yAthu enbanE.”

95. The Lord provides only benefits to those who surrender to Him, like a mother and a father.–“yAthunum paRRi neengum virathatthai nal veedu ceyyum
mAthAvinaip pithuvait thirumAlai vaNanguvanE.”

96. He has created quite a number of deities, religions and the means of worship only to kindle–“vaNangum thuRaikaL palapala Akki, mathi vikaRpAl
piNangum camayam palapala Akki, avaiyavaithORu
aNangum palapala Akki, nin moorthi parappi vaitthAy!
iNangu ninnOrai illAy! ninkaN vEtkai ezhuvippanE.”

97. He is surrounded by nitya sooris who are worshipping Him continuously, without a break,
with the greatest devotion.–“imaiyOrkaL thozhuvathum, soozhvathum cey thollai mAlaik kaNNArak kaNdu
kazhivathOr kAthal uRRArkkum uNdO kaNkaL thunchuthalE?”

98. He has the wonderful quality of simplicity which cannot be fully realized even by the nitya
sooris–“imaiyOr tamakkum
tan cArvilAtha thanipperu moorthi-than mAyam chevvE
nenchAl ninaipparithAl veNNei ooN ennum eenac chollE.”

99. The Lord is the only one, Who thus does good to all, without exception, by protecting them
and granting the spiritual knowledge to them.–“eenac chollAyinum Aka, eRi thirai vaiyam muRRum
Enatthuu ruvAy idantha-pirAn, irungkaRpakam cEr
vAnatthavarkkum allAthavarkkum maRRellAyavarkkum
jn~Anap-pirAnai allAl illai nAn kaNda nallathuvE.”100. Like the Lord, this work about Him will also do good to all who have gone through this;
they will be saved from any more miserable births.–“innooRum vallAr azhunthAr piRappAm
pollA aruvinai mAya van-chERR aLLal poinilatthE.”

Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.

Thiru Vaay Mozi Saaram-DramiDOpanishad -4th part..

January 20, 2010

THE FINAL SELECTED DASAKAM OF
THIRUVAIMOZHI (10.10 TVM),
This decad describes his attainment of Moksham Swamy NammAzhwAr enjoys
paripoorNa BrahmAnandham and thanks the Lord for freeing him from being
reborn again. The GuNam for the entire 10.10 decad is “anubhAvyathvam” or
bhOgya samAnam (enjoyment of the BhOgams of Sri VaikuNTham in an equal
measure with the Lord).

brahmESaanta: pravEsAt sapa ia ramayetyAdhi-vaagruddha-bhAvaat
ratnashyAmAccha roopAt akhilatanutayA truptidhUrAmrutatvAt |
padmA-prEyastva bhUmuddharaNa dhuritadruktvAdhinityatva mukthyAdAnairbrahmAnubhAvyam
SaTharipu-bhaNat drushTadrushTa svamukti: ||

Here Swamy NammAzhwAr salutes the Lord as the sole grantor of Moksham
and the most enjoyable one for the liberated souls (Muktha BhOgyan). AzhwAr
describes at the beginning of the decad his Parama Bhakthi, his attainment of
the Lord’s sacred feet, his accomplishment of union (SamslEsha bhAgyam) with
the Lord at Sri VaikuNTham after a very long separation.

In the previous daSakam, Sriman NaarAyaNan let the AzhwAr see for himself
the travel by archirAdhi maargam by liberated souls, their arrival at the Lord’s ThirumAmaNi ManTapam. AzhwAr thought he had realized such a bhAgyam and
wanted to engage in EkAnta Kaimkaryam for the Lord. Suddenly, he understood
with shock that he was still in prakruthi manDalam and not in Sri VaikuNTham.
His sorrow was unbounded. He cried out to the Lord and asked whether what he
saw earlier (travel to Sri VaikuNTham) was real. He begged not to be left
behind in samsAric world. The Lord hears that moving appeal and permits
AzhwAr to join Him. The purpose of AzhwAr’s avathAram becomes fulfilled. He
becomes one with the Lord’s Param JyOthi.
TVM 10.1.1: MuniyE! nAanmuhanE! MukkaNNapA!–:
Oh Muni! The Lord who reflects intensively on creation of this universe at the
end of praLayam! You keep thinking intensively upon how to assign nAmams and
roopams for the sentient and the insentient of the Universe that you are about
to create. Oh Sage engaged in Your divya-sankalpam through Your avyAja
KaruNai! You have made me from asath to a sath! Can You not come to my
rescue now? How can You be so heartless to pay no further attention to me? I
am crying my heart out. I am begging You for Your Moksha anugraham. Why are
You indifferent?
naanmuhanE! Oh Lord, who created Brahma, entered His soul and empowered
him to engage in samashTi creation after completing VyashTi creation by
Yourself!
MukkaNNappA! Oh RudhrAntharyAmi, who appointed him to engage in SamhAra
Kaaryam!
MuniyE! naanmuhanE! MukkaNNappa! Oh Supreme Lord displaying Your
svaroopam as Parabrahmam by divining srushTi, sthiti and SamhAram through
Your divya Sankalpam!
Yenn PollAkkaniyE! KarumANNikkamE! Yenn KaLvA! Oh the thief that stole “my”
soul and enslaved me through Your charms! Oh My Lord with Neela Mani hue!

Out of Your nirhEtuka Krupai, You placed Your lotus feet on my head. The
responsibility for my protection is all Yours. I can not be without You even for a
moment. You showed me the pathway by which a liberated soul travels to Your
supreme abode. I can not now let you go. Please grant me Moksham and do not
trick me with other gifts. Please rush truly and unite with me!
10.10.2: Here the agitated AzhwAr asserts his claim on the Lord and swears in
the name of the Lord and MahA Lakshmi about His right to be taken to parama
padam.
10.10.3: AvikkOr paRRukkompu ninnallAl aRihinRilEn yaan -Oh the First cause of
the World! I do not know of any support for my soul except You. Please take me
to Your Supreme abode to enjoy ParipoorNa BrahmAnandham.
10.10.4: yembharam saadhikkaluRRu yennaip pOravittidAyE -Oh JagannAthA!
Sarva RakshakA! If You think that my protection is my own responsibility, then
there is no other recourse for me except to sink in samsaric mud.
10.10.5: pOra vittittu yennai Nee puram pOkkalaRRAl, pinnai yaan aaraikkoNDu
yethai? anthO! Yenathu Yenpathen?Yaan Yenpathenn?- Here, Azhwar tightly
questions the Lord: If You abandon me as one would treat a blade of grass as
being worthless, then how can I and with whose help can I recover? What is
left there to describe as “mine” or as “I”? There is no hope for me, if You
decide to spurn me and cast me aside.
10.10.6: Oh Lord! You are my aparyAptha amrutham (insatiable nectar). You
devoured my aathmA as though it was delectable. Now, You have abndoned me.
Why is this change of mind?
10.10.7: YenthAi! –Yenn anbhOyO? –Unnai peRRini pOkkuvEnO? – Oh My Lord
and master! To me You are the total object of my love. After having obtained
You, do You think I am going to let You escape from me?
10.10.8: Oh sarvAntharyAmi! My soul’s soul! Having got You, will I let You go?10.10.9: Oh unparalleled Lord! The world as it manifests itself is Your Sariram.
Oh Jagath KaaraNA! Oh Jagath SarIrA! Oh Mudal tani Vitthu! (Oh Lord shining
supreme in a three-fold way nimittha, sahakAri and upAdhAna Kaaranams). I
have to join You. I have to have the anugraham of enjoying You in a concrete
physical form as Sri VaikuNtha nAthan as enjoyed by all the eternally liberated
ones. When am I going to have this supreme anugraham? AzhwAr’s cry and
suffering is now intense. The Lord responds now with alacrity and grants the
boon sought by His dearest devotee.
10.10.10: AzhwAr speaks out with utter gratitude for the MahOpakAram done
by the Lord (Dr.VNV’s translation):
“Oh The indweller of Moola prakruthi, which evolves further into derivative
tattvams such as Mahath, ahankaram et al and pervades all space and thus is
infinite in coverage!
Oh the indweller of all liberated souls, who encircles, extends over and is larger
than the prakruthi in extant, whose very nature is characterized by Jn~Anam,
Anandam and tEjas!
Oh the unique possessor of Sankalpa Jn~Anam, which extends even beyond and
has its halo even beyond still further, which is pure Anandham in nature!
My yearning to join You was even bigger than your sankalpa-jn~anam in
magnitude. But You surrounded me, quenched this yearning! I became a drop in
Your vastness of nectar ocean. My long time ambition has now been fulfilled.
10.10.11: In the phala sruti paasuram of the ThiruvAimozhi, AzhwAr instructs
us that the SarvAntaryAmi Svaroopa Sriman NaarAyaNan mingled with him and
fulfilled him. AzhwAr now is ecstatic over his good fortune. AzhwAr says that
he sang this decad with Parama Bhakthi and those who recite it and understand
the meanings of these paasurams will attain the status equal to that of nithya
Sooris.Thus ends the magnificent ThiruvAimozhi with Swamy NammAzhwAr’s
Moksham!

Swamy NammAzhwAr MokshOthsavam has been linked to the 10th paasuram of
ThirumAlai, where ThoNDarDippoDi Azhwar declares: “KaattinAn
Thiruvarangam uybhavarrku uyyum VaNNam” (Lord RanganAthan showed
Thiruvarangam as the means for Moksham for the benefit of those, who longed
for the supreme goal of release form the cycles of births and deaths.
ThoNDarDippoDi is referring to the samarpaNam of one’s aathma at the
ThiruvaDi of Lord RanganAthan for Moksha anugraham. In view of this, the
Maarghazhi Uthsavam at Srirangam is named MokshOthsavam.

Thirumangai, who lived after or during the time of ThoNDarDippoDi took to
heart the message of ThoNDarDippoDi AzhwAr and appealed to Lord
RanganAthan in this moving way:aNiyAr Pozhil soozh aranga-nakarappA!
thuNaiyEn ini nin aruL allAthu, enakku
maNiyE! maNi maaNikkamE! madhusoodA!
paNiyAi ennakku uyyum vahai param cOthi!”

Oh Lord of the dhivya dEsam of Srirangam with its beautiful groves! Oh most
cherished gem! MadhusoodanA! AdiyEn can not carry on anymore without Youranugraham and grace. Oh Lord of Supreme Lustre! Please instruct me on the
way for my upliftment to Moksham).

The Sannidhi archakar, Utthama Nampi according to the command of Sri
RanganAthan through a trance speech revealed then the way and Thirumangai
was very happy with the blessings of the Lord thru His archakar (arcakastu
hari: SaakshAt) and became tranquil. This was just before Maarghazhi. The
Month was Kaarthikai, the month of avathAram of Thirumangai Mannan. Lord
RanganAthan enjoyed the ThirukkArthikai deepOthsavam and revealed further
the “JyOthi tatthvam” of His that stands tall spanning and illuminating the
world and protecting the jeeva-raasis with its unique warmth. Lord
RanganAthan revealed to Thirumangai AzhwAr that this “uyara ninRathOrJyOthi” tatthvam is the tatthvam that He had revealed earlier to
NammazhwAr as MokshOpAyam.
Thirumangai was rapturous over the revelation of Lord RanganAthan and rushed
to AzhwAr Thirunagari, the birth place of Swamy NammAzhwAr and brought
Him with all maryAdhais to Srirangam to conduct an uthsavam to celebrate the
ParamjyOthi/SvayamjyOthi tatthvam of the Lord and to reveal this supreme
tatthvam of the Lord to the world. Thirumangai had another motivation in
conducting this Thiruadhyayana Uthsavam at Srirangam for the first time. He
had requested Lord RanganAthan’s permission for the recognition of
ThiruvAimozhi’s equivalence to the Sanskrit VedAs. Lord RanganAtha accepted
to Thirumangai’s request and invited Swamy NammazhwAr to come to
Srirangam. This invitation of the Lord of Srirangam was taken by Thirumangai
to AzhwAr Thirunahari and Swamy NammAzhwAr traveled with Thirumangai in
pallAkku to His Lord’s side. Thiruvaaimozhi Uthsavam took place then in the
month of Maarghazhi.
Swamy Naathamuni continued this uthsavam after he was blessed to receive
the NaalAyira Dhivya prabandham through the special grace of Swamy
NammazhwAr after they were lost for many years. Swamy Naathamuni was in
charge of the Srirangam temple administration at that time and he had set
dhivya prabandham to music and taaLam and had taught his two nephews this
art of singing the Paasurams. They created the arayar sEvai after being given
that title by the Lord and the present of arayar kullAi (cap) by the Lord
Himself. The cymbals used in arayar Sevai are called Naathamuni to pay tribute
to him for blessing us with the Dhivya prabandham through his tapas and for
setting the dhivya prabandham to music. The arayar kulam starts from the two
nephews of Swamy Naathamuni. The grand son of Swamy Naathamuni was
Swamy AlavandhAr, who had a son, who was a famous arayar besides being one
of the five AchAryAs of RaamAnujA. When RaamAnujA became Udayavar, he
inherited the rights of Srirangam Temple administration and continued the
tradition of arayar Sevai and expanded the arayar sevai for additional vThe various traditions enacted during the Pahal patthu and Iraa Patthu were
established. Mohini Sevai, the assignment of Utthama Nampi for conductance
of the festival, the formal recognition for MaNiyakkArar, KanthAdai
RaamAnuja Iyengaar and their vamsam, The Thiruvaranga KoottatthAr and
aruLappAdu for them, Brahma Ratham for Bhattar and Arayar were established
and that tradition continues even today. adiyEn wishes to acknowledge the
valuable information provided by Srimathy RanganAyaki KaLLapirAn regarding
the adhyayana uthsavam at Srirangam

Thanks for this nice compilatiom http://www.ahobilavalli.org/dtr.pdf

Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.

Thiru Vaay Mozi Saaram-DramiDOpanishad -3rd part..

January 20, 2010

Sloham 122–

SvamityuktyA ca nArAyaNa iti vacasA vikramAt vishTapAnAm
SrIsatvAt yAdavatvAt SaratapatayA dvaidatOsmin SayAnE |
GovindatvAt VaikuNThadipa iti vibhavAt prEkshitAScarya-tanvIvyuhaissArdhacanEshTyA
nayatisa supadhAsvam nijAnityavOcat ||

The whole tenth Satakam is saluted by Swamy Desikan in his dramiDOpanishad
saaram as “(PraNavam) SatpadavyAm sahAyAya nama:” The Lord is saluted here
as the One, who helps one to attain the residence in His Parama Padham (Sath-
Padhavi). Swamy Desikan connects the key words of each paasuram of this
decad with the appropriate guNam.

In 10.9.1 (SoozhvisumpaNimuhil thUriyam muzhakkina), Azhwar describes the
ghOsham of MangaLa Vaadhyams at the start of this journey. The guNam here
is “svAmitvam”. The Lord is recognized as SvAmi (Lord) to all.
In 10.9.2 (naaraNan tamarik kaNDuhanthu–), AzhwAr refers to the welcome
with poorNa kumbham. The GuNam is nArAyaNatvam (nArAyaNa iti vacasA).
In 10.9.3 (thozhuthanarulakarkaL–), he describes the shower of flowers on
the way. Trivikrama GuNam of measuring the Universe is saluted as
“vishTapAnAm vikramAt”.
In 10.9.4 (ethir ethir Imayavar–), Azhwar notes the upachArams performed by
Agni, Chandran and all the other aadhivAhikAs as a mark of their respect.
Srisatva GuNam (Srimatva guNam) is celebrated based on the Paasura vaakyam:
Maadhavan.
In 10.9.5 (Maadhvan Tamar YenRu–), the warm reception given by VaruNa,
IndhrA and PrajApathis during this journey.The reference here is to
“yAdhavathvAth”. Once again, we have reference to Maadhvan in this Paasuram.
Swamy Desikan recognizes the Lord here as the member of the Yadhu kulam,
which is also known as Madhu Kulam. A scion of this Kulam is the Lord
(Maadhavan).
In 10.9.6 (vELviyuL madutthalum–), the mangaLAsAsanams by dEva rishis, who
are expert in the VedAs and their consorts is accounted for. Paasuram has the
word/salutation: “AzhiyAn”. Swamy Desikan refers to the catru hantAra guNam
of the Lord as “SarathapadhatayA”.
In 10.9.7, The felicitations by all the other devathAs is described
(Madanthayar vAzhtthalum–). Lord’s saulabhyam (ease of access) is celebrated
here with the passage:”SayAnEsmin dvaita:”. The paasuram refers to Sayana
moorthys: “KiDanta em Kesavan” and “KuDantai Kaavalan”.In 10.9.8 (KuDiaDiyAr ivar –), Azhwar arrives here at the divine gates of Sri
Vaikuntam.Kudi is aayar kudi and hence Swamy refers to the naamam “Govindan”
with the expression “GovindAt” to illustrate all the rakshana gunams of the
Lord.
In 10.9.9 (Vaikuntam puhuthalum–), Azhwar crosses the main portal and
experiences the travel inside Parama Padham. The GuNam celebrated is that of
being VaikuNthanAthan. The residents of VaikuNTham are eternally liberated
ones(nithya sooris and MukthAs). The Vaibhavam of vaikuNTham is saluted
therefore as “VaikuNThAdhipa iti vibavAt”.
In 10.9.10 (vidhi vahai–), AzhwAr recieves the additional upachArams of the
Vedic seers and divine damsels. Swamy Desikan salutes the passage of
paasuram: “Vithi vahai puhunthanar” with “prEkshita Ascarya tanvIvyUhai:
sArdhaacanEshTyA”. At the time of crossing the Viraja river, EmperumAn
sends out 500 Nithya Sooris (apsaras ladies), who are described as having
flower garlands on their hands as per Upanishad (Satam MaalA Hasta:).
The eleventh paasuram speaks about the blissful state the AzhwAr was in front
of the Lord and in the company of Nithya Sooris (anthamil pErinbhatthu
adiyarOdu irunthamai). Bhagavaan’s joyous arrangements (kOlAhalam) during
the time of AzhwAr’s ascent is described here. In this concluding 10.9.11
pasuram (Vanthavar ethir koLLa–), AzhwAr enters the ThirumAmaNi
Mandapam, where the Lord is seated on AdiSeshan and His Devis.

Thanks for this nice compilation-http://www.ahobilavalli.org/dtr.pdf

Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam..

Thiru Vaay Mozi Saaram-DramiDOpanishad -2nd part..

January 20, 2010

Sloham -72..

The ten guNams covered in the 72nd slOkam of DTR about
TiruviNnagarappan

samapd-dAridrya bhAvAt asukha sukhakrtE: pattana-grAma bhAvat
puNyApuNyAdi-bhAvaat kapaTa RjutayA sarvalOkAdi- bhAvAt |
divyA-divyAngavattvAt suraditijagaNa-snigdha-Satrutva kIrtyA
chAyAcchAydi-bhAvAt aghaTitaghaTanam prAha krshNam SaThAri: ||

In the previous decad, Swamy NammazhwAr had praNaya Kalaham with
archAvathAra perumAL and asked Him to leave Her (ParAnkusa Naayaki’s)
company. PerumAl cannot of course give up His dearest bhakthan and came
running after Parankusa Naayaki and displayed His soundharyam and aiSvaryam
and United with Her at AkAsa nagaram as Sri VaikuNTha nAthan. AzhwAr
named this divya Desam as ThiruviNNagar, where he had samslesham to his
heart’s content.

AzhwAr in his ecstasy sang about the aghaTitaghaTana tattvam of the Lord,where polar opposites of GuNams (non-co-existables) such as poverty and
penury, hell and heaven, enmity and friendship, poison and nectar coexist and
are controlled by Him.
AzhwAr states that the Lord is impossible to see and yet He Himself came
down from Sri VaikuNTham to seek his company and unite with him/her in his
role as ParAnkusa Naayaki.
He says in the second paasuram that he saw the Lord at ThiruviNNagar, at this
divya dEsam equal in auspiciousness to Sri VaikuNTham. He goes on to hail the
Lord as the Sum and Substance of all, even the opposites such as city and
hamlet, knowledge and ignorance, light and darkness and all like these
dvandvams. AzhwAr reveals to us that the Lord exists with His splendour in
PuNyam and Paapam, union and separation, memory and forgetfulness, existence
and non-existence. The Lord is present in all these mutually non-co-existables
displaying His aghaTitaghaTanA Saamartyam.
In the seventh paasuram, AzhwAr asserts that for anyone, who seeks
Moksham, there is no other path (nAnya: panthA ayanAya vidyatE), no other
refuge except the firmly-helping ThiruvadigaL of ThiruviNNagarappan.
In the eighth paasuram, The Lord of ThiruviNNagar is his Father, Mother,
Refuge, dear Helper and every thing. AzhwAr praises the great upakAram of
ThiruviNnagarappan in keeping all His bhakthAs under His wings and protecting
them while banishing the non-believers outside His shelter.
In the ninth paasuram, Swamy NammAzhwAr acknowledges that the Lord gave
His sacred feet as the cool refuge for him at ThiruviNNagar. AzhwAr
acknowledges that the Lord’s holy feet are the cool shade against the
torturing heat of samsAram (worldly afflictions).
In the tenth paasuram, AzhwAr says that the Lord is residing as antharAthmA
even in all polar opposite attributes that we experience in this world. They are
ALL HE although the heyams (stigma/blemishes) of these things do not evertaint Him. He makes a subtle point here. He is them but they are not He.
In the concluding 11th paasuram, AzhwAr states that the Lord is Parama
Saulabhyan (Most easy to access by all) and that these paasurams on
ThiruviNNagarappan were composed at His order and anyone, who masters
them will attain the status of nithyasooris..

The Ten GuNams saluted by Swamy NammAzhwAr in the order of the ten
paasurams are:
1) sampad-dAridrya bhAvAt (nal kuravum):
He is in the form of poverty and wealth. The dharmi becomes the two opposite
dharmams. It is a wonder! He is the antharyAmi in both.
2) asukha sukha krtE bhAvAt (kaNDA inbam):
The joy (kaNDa inbam) from the enjoyment of wealth (sampath) and the woes
(thunbham) from the experience of poverty (dhAridhryam) have Him as the
indweller. He is there in both thru His unique skills to dwell in irreconcilable
opposites.
3) pattana-grAma bhAvAt (nakaramum nADum):
The dhravyams on both ends that lead to the enjoyment are cited here.
4) puNyApuNyAdi bhAvAt:
PuNNiyam and Paapam are the opposite of each other. PuNNiyam is the fruit of
following SaasthrIya dharmams. Paapam arises from the rejection of such
dahrmams. He is the antharyAmi in both.
5) KapaTa-RjutayA:
He is the controller of dishonesty (kaitavam) and uprightness (aarjavam), the
polar opposites.6) Sarva lOkAdhi bhAvAth (moovulahangaLumAi):
His ability to mix unblendables (aghaTitaghaTanam GuNam) is seen in that He is
all the three worlds and then He is NOT.
7) divyAdivyAngatvAt (param sudar udambAi):
The Lord of ThiruviNnagar has a supremely effulgent form as well as the form
that is the Soul of the filthy world that is visible to us. He does not however
get tainted by the dirt and filth. This world is His body and yet the heyams of
this world does not tarnish Him.
8) suraditijagaNa-snigdha Satrtva kIrtyA (van SaraNn surarkkAi) :
He is refuge for the devAs (devout bhakthAs) and fiery death to demonic
persons (those with asura svabhAvam).
9) tAtamAtrAdi bhAvAt (Yennappan, Yennai PeRRavaLAI):
The Lord of ThiruviNnagar in His condescending grace (DayA) is my Father,
birth Mother and the other Mother, who reared me as sevilitthAi. He is all
these! This 9th guNam related phrase is found in alternate paaTham .
10) chAyAcchAydi bhAvAt (nizhal Veyyil, SiruMai perumai–):
He is comforting cool shelter for the aasrithAs and the burning heat for those,
who have asura svabhAvam. He is thus the indweller of both these opposite
guNams.
Swamy Desikan concludes this 72nd SlOkam on ThiruviNNagarappan with the
statement that this is the way in which Swamy NammAzhwAr enjoyed and
described the aghaTitaghaTana guNam of the Lord at this divya desam:
agaTitaghTanam prAha krshNam SaThAri:

Thanks for this  nice compilation-http://www.ahobilavalli.org/dtr.pdf

Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.

Thiru Vaay Mozi Saaram-DramiDOpanishad ..

January 20, 2010

This magnificent work
containing 130 Sanskrit verses celebrates Swamy NammAzhwAr
ThiruvAimozhi (dramiDOpanishad). Swamy has already celebrated Swamy
NammAzhwAr in Sri RanganAtha PaadhukA Sahasram as the SatAri of the
Lord of Srirangam through 1008 divine Sanskrit verses. In DTR, the genius of Swamy Desikan is abundantly seen. Individual decades of ThiruvAimozhi
(usually 10 to 11 verses) have been summarized in ONE Sanskrit verse. The
first ten slOkams are Swamy Desikan’s tribute to Swamy NammAzhwAr.
This is followed up in slOkams 11-123 with the 1102 Paasurams of
ThiruvAimozhi (113 slOkams). The remaining six slOkams provide “a synoptic
account” of the whole Sri Sookthi of DTR..

dramiDOpanishad Saaram (DS): This brilliant work consisting of 26 Sanskrit
verses give the essence of the ten SatakAs (One hundred verses/Ten
patthus) of ThiruvAimozhi, which is revered as the Tamizh Upanishad (Veda
Siras).

dramiDOpanishad is the Tamizh MaRai. “Vedam Tamizh seytha Maaran” is the
salutation to Swamy NammAzhwAr. He captured the essence of Sanskritic
Upanishads and Brahma Soothrams, which are not easy to understand by every
one and out of his compassion for us rendered them in Agasthya Bhaashai
(Tamizh) for easy comprehension by one and all. He covered the tAtparyam or
the deep meanings of the Upanishads in Tamil and assembled them (the
individual gems) in to a RatnAvaLi (gem necklace). Swamy Desikan created this
RatnAvaLi by stringing together the multi-hued rathnams (tAtparyams) of
dramiDOpanishad (ThiruvAimozhi) and realized the dramiDOpanishad tAtparya RatnAvaLi for samarpaNam to Lord RanganAtha. In his Sri RanganAtha
PaadukA Sahasram’s Ratna SaamAnya and VisEsha Ratna Paaddhatis, Swamy
Desikan pays special tribute to the creator of their dramiDOpanishad
RatnAvaLi, Swamy NammAzhwAr, the SaThAri Soori.

Sloham-1..

sAra: sArasvatAnAm SaTharipu phaNiti: SAnti SuddhAnta sImA
mAyAm AyAminIbhi: sva-guNa vitatibhi: bandhayantIm dhayantI |
pAram pAramparIto bhava jaladhi bhavan majjanAnAm janAnAm
pratyak pratyakshayenna: pratiniyata ramA sannidhAnam nidhAnam ||

Swamy NammAzhwAr’s ThiruvAimozhi starting from the first decad of the
first Patthu (uyarvaRa uyar nalam uDaiyavan) to the last decad of the tenth
patthu (muniyE nAnmukhanE mukkaNNappA) is involved with Sri SaThakOpan’s
anubhavam of the anantha KalyANa GuNams (limitless auspicious attributes) of
Sriman NaarAyaNan. These Saarasvatams (Combination of words arising from
the Sarasvati/Vaak of Sri SaThakOpan) and their Saaram (distilled essence)
saves us from chasing perishable matters and engaging in useless pursuits and
brings Lord Sriman NaarAyaNan in front of us as Prathyaksha PramANam

Sri SaThakOpan’s ThiruvAimozhi is the inner
chamber (anta:puram) of Saanti Devi..It will produce absolute tranquility and bliss. It will carry the people inclined to sink more and more (pAaramparIta)
into the ocean of samsAram across to the other shore (pAram) of paripoorNa
BrahmAnandam (pAramparIta bhava jaladhi bhavan-majjanAnAm janAnAm).
After safely transporting them to the other shore of SamsAram,
ThiruvAimozhi’s power brings the Lord (Sri VaikunThanAthan) along with His
divine Consort in front of them as Prathyaksha PramANam (pratyak pratiniyata
ramA sannidhAnam nidhAnam pratyakshayet). Swamy Desikan states that
ThiruvAimozhi will bless us all with the nidhi (wealth) of the Lord forever
united with SrI Devi and bring that supreme and auspicious nidhi right in front
of us (nidhAnam na: pratyakshayet). NidhAnam means nidhi or wealth. That
nidhi is the one, which has nithya sambandham (ahalahillEn –) of PirAtti
(pratiniyata ramA sannidhAnam nidhAnam).Sriman NaarAyaNan is the
pratyak, who is the antaryAmi (the indweller) of all Jeevans. The liberated
Jeevan remembers always that it is the nitya Seshan (eternal liege) to the Lord
and recognizes its status as asvatantran (Totally dependent one on the divya
dampatis). Once one is blessed with this Seshatva Jn~Anam through AcArya
KaTaaksham and Sambandam, the Jeevan understands the full power of the
tAtparyam of Swamy NammAzhwAr’s Saaratama Saarasvatams (Quintessence
of ThiruvAimozhi) like: “udanmisai uyirenak karenthengum paranthuLan” and
“YenathAviyAvium nee”. The Lord with His Divine consort appears in the “aham
buddhi” of the devotee and takes his place in the “ahankAra dEsam” as stated
by the Upanishad (athAtOhahankAra dEsa:). Therefore Kaimkaryam to the
divya dampatis and Their BhagavathAs are most important (sAra tamam as
pointed in PradAna Satakam).
The key message of Swamy Desikan’s first slOkam of DTR is that Swamy
NammAzhwAr’s ThiruvAimozhi (SaTharipu paNiti:) has the unfailing power of
bringing Sriya:pati in front of one (pratyaksham). Swamy NammAzhwAr’sThiruvAimozhi has the power of being present at all places in all times
(AyAminIbhi). The Sri Sookthi has the capability to tie the Jeevan firmly to
the Thiruvadi of SarvalOka saraNyan (svaguNa vitatibhi: bandhayantIm). It
consumes the marvellous creation of Moola Prakruti (mAyAm dayantI) and
produces Vishaya vairAgyam (nonattachment to worldly and evanescent
matters). A SadAcAryan unites then this Mumukshu Jeevan to ThirumAl and
returns His property (Jeevan) to Him (Sriya:pati).

Sloham-2..

paraj~nAkhye manthaSaile prathita guNa rucim netrayan sampradAyam
tattal-labdhi-prasaktai: anupadhi vibhudahi: arthito VenkaTeSa: |
talpam kalpAnta yUnaH SaThajit upanishad dugdha sindhum vimathnan
grathnAti svAdu gAthAlahari daSa-SatI nirgatam ratna jAtam ||

This VenkaTanAthan of ThUppul through the help of the churning rod
(manthaSailam) of VisEsha Jn~Anam acquired from his AcAryAs churned
Swamy NammAzhwAr’s ThiruvAimozhi (Upanishad Saaram in Tamil) with the
rope of SampradAyam just as Sriman NaarAyaNan churned once the Milky
Ocean to bring out the nectar for the DevAs; that Sriman NaarAyaNan is
forever youthful even at the end of a kalpam (kalpAnta yoona:). Swamy
NammAzhwAr’s ThiruvAimozhi is the bed of Milky Ocean for the Lord. This
VenkaTanAthan of ThUppul churned that Milky Ocean consisting of Upanishads
and through that effort generated the various, multi-splendored gems from
the thousands of waves of bliss caused by the effort of dedicated churning. He
assembled these wonderful gems that arose from the sweet milky ocean of
ThiruvAimozhi and constructed a RatnAvaLi (dramiDOpanishad RatnAvaLi). ThisVenkaTeSa kavi of ThUppul was requested by great scholars (vibudhai: arthitO
VenkaTeSa:) to create this RatnAvaLi through the dedicated analysis
(Churning) of the vyAkhyAnams of PoorvAchAryAs, who enjoyed the
tAtparyams of ThiruvAimozhi through their own unique anubhavams.

The reason for Swamy Desikan equating ThiruvAimozhi to the KshIrAbdhi
(Milky Ocean) is because the dvaya Mantra dyAna slOkam is about the Lord
reclining on AdisEshan in the Milky Ocean. ThiruvAimozhi is well accepted as
the commentary on dvaya mantram (dhIrga SaraNAgati).

Sloham-3..

pAncAlI gAtra SobhA hrta hrdaya vadhU varga pumbhAvanItyA
patyau padmAsahAye praNayini bhajata: preyasI pAratantryam |
bhakti: SrngAra vrttyA pariNamati mune: bhAva bandha prathimnA
yogAt prAguttarAvasthitiriha viraho deSikA: tatra dUtA: ||

Just as in the case of Draupati’s exquisite beauty — witnessed during the time
of her bath — intoxicated the minds of all the ladies attending to her and led
them to wish they could enjoy her as men, the deep bhakthi that Swamy
NammAzhwAr had for Sri Devi Vallabhan (Sriman NaarAyaNan) transformed
into srungAra bhAvam and led him to send messengers to “Her Lord” in the role
of ParAnkusa Naayaki to be united with Him.

Sloham-4..

bhAshA gItiH praSastA bhgavati vacanAt rAjavac-copacArAt
sA cAgastya-prasUtAtviti parijagrhe bhUmikA bheda yogyA |
yat-tat-krtyam SrutInAm munigaNa-vihitai: setihAsai: purANai:
tatrAsau tattva-sImna: StaThapathana (SaThamaTana) mune: samhitA
sArva- bhaumI ||

Swamy NammAzhwAr’s ThiruvAimozhi is supremely auspicious samhithai in
Tamizh, a language sanctified by the renowned Vedic Rishi, Agasthyar, who had
his home in the southern region of Bhaaratha Desam. Agasthya Muni created
grammar for Tamizh and made it sacred for eulogizing BhagavAn by those, who
had no familiarity with Sanskrit (Deva Bhaashai) or who were not adhikAris for
learning Sanskritic Vedam. Swamy NammazhwAr out of compassion for those,
who either did not know Sanskrit or disqualified to learn Vedams, transformed
for their benefit the quintessence of Vedic and Upansishadic doctrines into his
Tamizh paasurams (Vedam Tamizh seytha Maaran).

Sloham-5..

Adau SarIrakArtha kramamiha viSadam vimSatir-vakti sAgrA
samksheposau vibhAgam prathayati ca rcAm cAru pAThopapannam |
samyak gItAnubaddham sakalam anugatam sAma SAkhA sahasram
samlakshyam sAbhidheyair yajurapi Satakai: bhAtyatharvA rasaiSca ||

Swamy NammAzhwAr ThiruvAimozhi instructs us on the inner meanings of
Vedic doctrines just as IthihAsams and Saathvika PurANams do. It goes
however beyond them to give us the meanings of Upanishads (Veda Siras) as
elaborated correctly in SaarIraka Saastram (Uttara mImAmsai). Swamy
Desikan points here (during this introductory stage of DTR) that Swamy
NammAzhwAr’s ThiruvAimozhi will be all about the celebration of The
Supreme Being (ParamAthmA) defined precisely by the Brahma Soothrams of
VyAsa BhagavAn (and elaborated by AchArya RaamAnuja in SrI BhAshyam
following the foot steps of His PoorvAcAryAs). He also points out that
ThiruvAimozhi is one step higher than Brahma Soothrams since each of the
Paasurams spell out clearly one GuNam of the Lord and the last paasuram one
dacad (pathikam) summarizes the MahA GuNam underlying the guNams covered by individual Paasurams of that Pathikam. The Satakams (Patthu) take up the
next hierarchy among the GuNams of the paasurams of the ten pathikams. The
whole of ThiruvAimozhi gives us the supreme boon of bringing the Lord with
His Divine Consort right before us (SaTha ripu phaNithI: pratyakshaynna:
pratiniyata ramA sanidhAnam nidhAnam) since ThiruvAimozhi is dvayArta
VivaraNam.

ThiruvAimozhi is the
samkshEpam (condensed essence) of the 21 Saakhais of Rg Vedam (prathayati
RcAm), 101 branched Yajur Vedam, 1000 branched Saama Vedam and 9
branched atharva Vedam (atharvA rasaiSca). Rg Vedam is the oldest among the
4 vedams. Yajur Vedam is known for the beauty of its svarams during recitation
(cAru pAThopapannam). Saama Vedam is known for its gAnam /gItam (samyak
gItAnubaddham sakalam anugatam sAma SAkhA sahasram). atharva Vedam is
known for housing the nine rasams (nine Saakhais).

Sloham-6.

prAcye sevAnuguNyAt prabhumiha Satake-amamsta mukterupAyam
mukta prApyam dvitIye munir-anububudhe bhogyatA vistareNa |
prApyatva upAya bhAvau Subha subhagatanor-ityavAdIt tRtIye
ananya prApyaS-caturthe samabhavat itarair-apyananyAd-yupAya: ||

In this slOkam, Swamy Desikan states briefly the essence of the Patthu
Patthus (10x 100 paasurams) of ThiruvAimozhi.
In the first one hundred (mudal Patthu) pAsurams, Swamy NammAzhwAr
concluded that the Lord is the upAyam for Moksham as a result of Him staying
as the object of worship (prAcye Satake prabhum sevAnuguNyAt mukte:
amamsta)
In the second patthu, SaThakOpa Muni revealed that the Lord is the
delectable object of enjoyment by those who attain Moksha Siddhi (dvitIye,
bhogyatA vistareNa mukta prApyam anububudhe) through elaborate description
of His bhOgyathvam.

In the third Patthu, our Kula-pathi declared that the Lord is the One, who
banishes all the dhOshams of those, who seek Him as refuge and that he
through the unmatched beauty of His ThirumEni makes Muktha Jeevans and
Nithya Sooris vie with one another to perform nitya-Kaimkaryam to Him and
thereby enjoy paripoorNa BrahmAnandham.

In this third Patthu (Satakam), Swamy NammAzhwAr instructs us that Sriman
NaarAyaNan alone is the upAyam (means) and upEyam (the object of
attainment as Parama PurushArtham (“trtIye prApyatva upAya bhAvau Subha
subhaga tano: iti avAdIt:”). Subha tanu stands for SubhAsraya ThirumEni of
the Lord, which banishes all the dhOshams of those, who seek refuge at His
scared feet. The Subhaga ThirumEni refers to the dhivya MangaLa Vigraham
aspects of this ThirumEni.

In the Fourth Patthu, SaThaAri Soori asserted that He rejected completely
the alpa (insignificant) PurushArthams of aiSvaryam (riches in this world) and
kaivalyam (aathmAvalOkanam and aathmAnubhavam) and chose the Lord alone
as Parama PurushArtham (caturthe ananya prApya: samabhavat).

Sloham-7..

deva: SrImAn sva-siddheh karaNamiti vadan ekamartham sahasre
sevyatvAdIn daSArthAn prthagiha Satakair vakti tat sthApanArthAn |
aikaikaSyAt paratvAdishu daSaka guNeshvAyatante tathA te
tattat gAthA guNAnAm anuvidadhati tatpanktaya: pankti samkhyA: ||

PerumAL becomes the upAyam for Baddha Jeevans to attain Him. This central
doctrine could have been stated in a single paasuram by Swamy NammAzhwAr.
Instead, he used “1000 paasurams” of ThiruvAimozhi to describe this. Why?
AzhwAr decided to take that elaborate route, since he was inextricably
involved and deeply absorbed in the bliss of enjoying the limitless auspicious
attributes (anantha KalyANa GuNams) of PerumAL.

PerumAL becomes the upAyam for Baddha Jeevans to attain Him. This central
doctrine could have been stated in a single paasuram by Swamy NammAzhwAr.
Instead, he used “1000 paasurams” of ThiruvAimozhi to describe this. Why?
AzhwAr decided to take that elaborate route, since he was inextricably
involved and deeply absorbed in the bliss of enjoying the limitless auspicious
attributes (anantha KalyANa GuNams) of PerumAL.

aikaikaSyAt paratvAdishu daSaka guNeshvAyatante tathA te – Those ten saara
GuNams of the individual Ten Patthus such as Parathvam, Bhaktha
ParAdhInathvam and others are folded into the mahA GuNam of His
upAyathvam for reaching Him as the ultimate goal (upEyam).

Sloham -8..

sevyatvAt bhogya bhAvAt Subha-tanu vibhavAt sarva-bhogyAdhikatvAt
Sreyas-tad hetu dhAnAt Srita vivaSatayA svASritAnishTa hrtvAt |
bhaktac-chandAnuvrtteh nirupadhika suhrd-bhAvata: satpadavyAm
sAhAyyAc-ca sva-siddhe: svayamiha karaNam SrIdhara: pratyapAdi ||

Sriman NaarAyaNan is for all:
• the One to be worshipped (sEvyan)
• The most enjoyable One to experience (bhOgyan)
• The One with dhivya MangaLa Vigraham (Subha tanu vibhavam)
• The One that exceeds all BhOgams in enjoyment (SarvabhOgya-dhikathvam)
• The One who grants all purushArthams and being the reason behind them
(SrEya: tadhetu dAnAt),
• Being the One, who is under the control of those, who have performed
Prapatthi (Srita-vivasStayA),The One, who removes all the misfortunes of those who seek succour under
His sacred feet (svAsrita anishTa-hrtvAt),
• The One who conducts Himself according to the wishes of His BhakthAs as
YatOktakAri (bhaktacchandAnuvrtte:),
• avyAja Suhruth bhAvam (nirupadhika suhrd bhAvam) and
• The guide and help on the road of SadAchAram and anushTAnam prescribed
by His SaastrAs (satpadavyAm sahAyam).
With all these ten unmatchable guNams, He becomes the means (upAyam) to
attain Him (sva-siddhe: svayamiha karaNam Sridhara: pratyapAdi). He is the
upEyam (goal). He wants all the bhaddha Jeevans to attain Him (gain Moksha
Siddhi/Sva-siddhi). For them to gain this ultimate purushArtham, He Himself
stands as the UpAyam (svayamiha karaNam SrIdhara: pratyapAdi). Swamy
Desikan chooses carefully the name of “SrIdara:” in the context of Sva-siddhi
(MOksham). Sridharan implies SrinivAsathvam. In Swamy Desika
SampradhAyam, the performance of SaraNAgathi for MOkshAnugraham is
done before the divya Mithunam (the Divine Couple, who are never separated
from each other). They are both upAyam and upEyam. Together they remove
Bhagavathanubhava VirOdhis (tarumavarum payanAya thirumahaLAr
tanikkELvan: ThiruvAimozhi 1.6.9). Her upAyatvam in unison with Her Lord is
referred to here. Her upEyathvam is saluted by Swamy NammAzhwAr in
ThiruvAimozhi 6.9.3: “Kolat-thirumahaLOdu unnai kooDAthE–innam
taLarvEnO”. She engages in Nithya Yogam with her Lord to protect us all
through Her exercise of PurushakArathvam and is there as upAyam and upEyam
in our siddhAntham.

Sloham-9..

brUte gAthA sahasram muramathana guNasthomagarbham munIndra:
pratyekam cAtra gAthA: prathitavibhuguNA: spashTam adhyakshayAma: |
tatrA sankIrNa tat taddaSaka guNa Sata sthApanaucitya yuktAn
aidamparyAvaruddhAn agaNita guNitAn tadguNAn udgrNIma: ||

The great Sage NammAzhwAr had the limitless GuNams of PerumAL in mind to
create the Four Thousand. Each of these paasurams describe the Bhagavath
guNams that are well recognized (Prasiddham). It is interesting to find that
the guNams of individual daSakams may not vary from one another. To settle
this “inconsistency”, it is appropriate to connect the fitting guNams with the
meanings of the paasurams constituting the daSakam. We have to examine the
superficial meaning with the intended meaning of the Paasurams to arrive at
the true connection between the appropriate GuNams and the daSakam. One
may ask that the guNam linked to a daSakam may be found in another daSakam.
That need not be looked into too much. It has to be understood in the context
of association with other guNams linked to it in the paasurams of the daSakam.
Therefore, there is no real repetition. Some guNams are repeated forsuggesting different phalans. The meaning of the words of the Paasurams
(VaakyArtha VivaraNam) is secondary to the intended guNam of that Paasuram.
A great deal of care has to be taken therefore to connect the appropriate
GuNams with the Paasurams and daSakams.

Sloham 10-

icchA sArathya satyApita guNa kamalAkAnta gItAnta sidhyat
SuddhAntAcAra Suddhai: iyam anagha guNa granthi bandhAnubaddhA |
tattAdrk tAmraparNI taTa gata SaThajit drshTa sarvIya SakhA
gAthA tAtparya ratnAvaLir-akhila bhayottAraNI dhAraNIyA ||

The Lord out of His own volition (svEcchai) determined to take on the role of
the charioteer (Saarati) for Arjunan and displayed thus His saulabhya GuNam
(ease of access by any one) and blessed us with GithOpanishad as His
HithOpadesam for us and concluded with the Carama SlOkam to show us the
upAyam to attain Him. He instructed us clearly at the end of His
HithOpadEsam through His Charama SlOkam about two main things:
(1) ananya Seshatva jn~Anam and
(2) its fruit (phalan) – ananyOpAyatva jn~anam.
The first tatthvam is about the need for realization, that we are unconditional
liege (eternal servant) of Him (Sriman NaarAyaNan) only and not any others.The second tatthvam is about the need for the recognition and acceptance of
Him alone as the means for Moksham. A full comprehension of these two
tattvams would lead us to perform sashtaanga Prapatthi with MahA VisvAsam
and become a prapannan and conduct the life prescribed for the prapannan
after the performance of Prapatthi. They become pure. Such a performance of
Prapatthi recommended to us by the sage SaThakOpar, who is the embodiment
of KrishNa thrshNai (longing for KrishNa BhagavAn). SaThakOpar incarnated
on the banks of TamraparaNi river and distilled the essence of ancient
Sanskrit VedAs and Upanishads and Gitai in Tamizh language for the benefit of
ALL of us, independent of the caste or gender or scholarship levels through His
ThiruvAimozhi with its message as DhIrga SaraNAgati (extensive/extended
SaraNAgathi to the Lord).In the introductory ten slOkams, Swamy Desikan saluted Swamy NammAzhwAr,
His divine Sri Sookthi of ThiruvAimozhi, the scope of his Sri Sookthi (DTR)
about SaThAri Soori’s aruLiccheyal and who should learn DTR and what SrEyas
will come their way as a result of such a study.
From hereon, Swamy Desikan proceeds to cover the deep meanings of the
Mudhal ThiruvAimozhi (1.1): “uyaRvaRa uyar nalam udayavananyavanavan…” to
the last ThiruvAimozhi(10.10): “MuniyE nAnmukhanE MukkaNNappA”. Swamy
Desikan’s coverage of these ten Satakams emerged as 120 more slOkams.

SCOPE OF DASAKAMS 1.1, 6.3, 10.9 AND 10.10
The ten paasurams of 1.1 deal with Swamy NammAzhwAr’s celebration of the
ten guNams that deal with the Parathvam of the Lord and His intense desire
for his mind to be engaged in the worship of the Lord’s sacred feet. He
commands his mind to engage in such a worship.
The ten paasurams of 6.3 deal with his special salutations to
ThiruviNNagarappan, the presiding deity of OppilA appan Koil. Here Swamy
NammAzhwAr performs his SaraNAgati to ThiruviNNagarappan.
The ten paasurams of 10.9 deals with the glorious description of Swamy
NammAzhwAr’s joyous vision of the ascent to SrI VaikuNTham.
The ten paasurams of 10.10 deal with the bliss of his union with the Lord at Sri
VaikuNTham, which is one of the two decads sung during Swamy NammAzhwAr
Moksham day.

Sloham-11..

nissImOdyad guNatvAt amitarasatayA ananata leelAspadatvAt
svayattAsesha sattAsthiti yatanabhidA vaibhavAt vaiSva rUpyAt|tryaksha brahmAtva bhAvAt sadsadavagate: sarva tattveshu pUrte:
paSyan yogi param tat padakamalanatau anvaSatAtmacittam ||

The ten guNams saluted by Swamy NammAzhwAr in ThiruvAimozhi 1.1
according to Swamy Desikan are:
1) nissImOdyat GuNam
2) amita rasa GuNam
3) ananta leelAspadam
4-6) svAyattASesha-sattA-sthiti yatanabhidA Vaibhavam
7) VaiSva Roopyam
8) trayaksha-brahmAtva bhAvam
9) sadasadava gati
10) sarva tattvEshu poorti GuNam

Yogi here refers to SaThakOpar. Through the salutations of the ten guNams of
the Lord, SaThakOpa Muni saw clearly the Parathvam of the Lord (Supremacy
of Sriman NaarAyaNan) over every other god. SaThakOpan described his
longing for worshipping the sacred lotus feet of the Lord and asked his manas
(mind) to awaken and arise to worship those sacred Thiruvadi of the Lord. Hismessage is about AtmAtmIya-bara nyAsam. The overall guNam celebrated in
these ten paasurams is about the Parathvam (unquestionable Supremacy) of
Sriman NaarAyaNan, our Sarva SwAmi.1. FIRST GUNAM/FIRST PAASURAM: NISSIMA UDYAT GUNATVAM:
nissIma means matchless, incomparable and UNSURPASSED. udyat Gunam
means lofty and majestic guNam. This is to be connected to “uyaRvaRa uyarnalamudamai”
aspect of the Lord associated with His Parathvam celebrated in
the first paadam of the first paasuram of TVM. One can connect this GuNam to
His power to grant “mayaRvaRa mati nalam aruLvatu” and being “amararkaL
adhipati” (the second and the third paadams of the first Paasuram of TVM).
Swamy NammAzhwAr commands his mind to rise up and worship those lustrous
ThiruvadikaL, which destroy all sorrows born out of aj~nAnam (nescience):
“tuyaraRu sudaraDi tozhuthu ezhu en mananE” (Fourth Paadam of the First
Paasuram of TVM). One can witness the genius of Swamy Desikan to summarize
the ten guNams housed in one Paasuram with such brilliance and unite it all to a
central theme: Parathvam of the Lord as Para VaasudEvan. His understanding of
the inner thoughts of Swamy NammAzhwAr is extraordinary.2. SECOND GUNAM/SECOND PAASURAM (MANANAKA
MALAMARA): AMITA-RASATAYA
“amita” stands for unlimited bliss, which is the Jn~Anananthvam guNam of
Sriman NaarAyaNan. “amitam” is aparicchinnam (wholesome/undividable) and
“rasatayaa” stands for the Anandam (Jn~Anandam). “jn~Anandamayam devam”
is the salutation for Lord HayagrIvan, the Lord of all vidyAs. Besides
aparicchinna Jn~Anananda Svaroopatvam, additional items covered here (in
TVM 1.1.2 and its summary as second guNam in DTR) are:
1. cEthanAchEthana VailakshaNyam (contrariness / differences/ disparity
between Isvaran and sentient as well as insentient)
2. Absence of Kaala ParicchEdham (unaffected by Kaala tattvam). Kaalam
(Time with its measures of past, present and future) has no influence in
nithya Vibhoothi of the Lord.
3. The GuNam of not having an equal or Superior (OkkAr MikkAr irAmai).
The main GuNam for this second paasuram is “jn~Anandatvam” (Bliss
Consciousness principle). The revelatory word in Swamy NammAzhwAr
Paasuram is “muzhu Nalam”, which is placed in the third line of the paasuram.
The Svaroopa-niroopaka dharmams (proofs for the svaroopam of the Lord)
relating to His uniqueness is saluted here.THE ADDITIONAL GUNAMS COVERED IN THE ELEVENTH SLOKAM
OF DTR:
3) ananta leelAspadam
4-6) svAyattASesha-sattA-sthiti yatanabhidA Vaibhavam
7) VaiSva Roopyam
8) trayaksha-brahmAtva bhAvam
9) sadasadava gathi
10) sarva tattvEshu poorti GuNam
THIRD GUNAM/THIRD PAASURAM (TVM 1.1.3): ANANTA
LEELASPADATVAM

FOURTH GUNAM/FOURTH PAASURAM (NAMAVAN IVANUVAN–):
This Paasuram says that “All of us (all chEthanams and achEthnams) are but He.
All are but aspects of His splendour” as saluted in the earlier three verses. The
svaroopams of Vasthus as “this man, that woman, this object, that object,
things there or here”, ALL are aspects of His Vaibhavam.FIFTH GUNAM /FIFTH PAASURAM (AVARAVAR TAMATAMATU–):
The sthiti (maintenance) of the world may be attributable to devatAntarams,
but those DevathAs are under the control of Sriman NaarAyaNan and take
orders from Him as He stays as their antharyAmi and directs them.SIXTH GUNAM/SIXTH PAASURAM (NINRANAR IRUNTHANAR
KIDANTHANAR):
The above paasurams instructed us that all nivrtthi vyApArams are under the
control of the Lord. Here, all pravrtthi vyApaarams (all things, processes,
actions and inaction) are also subject to His will (sankalpam). Thus both
pravrutti and nivrutti dharmams are under His full control.

From 1 to 6 Paasurams, the First AdhyAyam of Brahma Soothram (samanvay
AdhyAyam), is covered by Swamy NammAzhwAr and Swamy Desikan brings this
out with the focus on six guNams. From paasuram six to eleven, the second
adhyAyam of Brahma Soothram (avirOdhAthyAyam) is covered by Swamy
NammazhwAr and Swamy Desikan brings that out also through focus on
relevant guNams of the Lord.

SEVENTH GUNAM /SEVENTH PAASURAM (TVM 1.1.7):
TIDAVISUMPERIVALI
The GuNam brought out is “vaiSvaroopyam”. BhagavAn’s sarIra LakshaNa
sthApanam (the world as His sarIram) is established here. This is a very
important guNam central to VisishtAdvaitam. SaamAnyaadhikaraNam regards
Brahman and world as identical. Swamy NammAzhwAr rejects that and proves
that the world is prAkAra or VibhUthi or aiSvaryam of the Lord. As such, He is
“the cause, sustainer and controller as well as the soul / indweller) of ALL
things and beings”. This concept is so central to VisishtAdvaitam that the first
commentator on ThiruvAimozhi (Thirukkurhai PirAn PiLLAn in his 6,000 PaDi)
used 48 Veda mantrams and 25 other pramANams in support of this central
doctrine. Swamy Desikan described this guNam of the Lord in one word
pregnant with meaning: “vaiSvaroopyam”.EIGHTH GUNAM/8TH PAASURAM (SURARIVARU NILAI–):
trayaksha-brahmAtva bhAvam is the 8th GuNam. Here the Lord is described asthe inner power (antharyAmi) of both Brahma and Rudra engaged in the acts of
creation of the universe and its destruction. In these two activities, Our Lord,
Sriman NaarAyaNan blessed Brahma with vedic knowledge to create and gave
Rudran (trayykshan/MukkaNNan), the power to destroy. Swamy Desikan sums
up this GuNam as “trayyaksha-brahma-Atma bhAvam”. Atma bhAvam denotes
His indwellership to empower these activities.
NINTH GUNAM/NINTH PAASURAM (ULAN ENIL ULANAVAN–)
“sadasadavagati” is the ninth guNam saluted by TVM 1.1.9. The key meaning of
the Paasuram containing the description of this GuNam is as follows (Dr.VNV):
“—Thus Being and Non-Being are both His attributes. With them, He is
present in all things, pervading each, fully and as the soul to the body”.
Here Swamy NammazhwAr discusses the relation between the Lord’s existence
as Being (Sad) and Non-Being (asad) states and rejects Soonya Vaadham
(nonexistence), which is also known as BhavAthiriktha Vaadham. The asat
according to vedam is the presence in subtle form (Sookshmam) that is not
easily perceived by the senses as gross/stula form (sad). Therefore, the Lord
is always present and is never non-present. Swamy Desikan describes this
guNam celebrated by this paasuram with the gati of “sadasadava gati”.
TENTH GUNAM/TENTH PAASURAM (TVM 1.1.10:PARANTA TAN
PARAVAIYUL–):
sarva tattvEshu pUrti GuNam is identified as the 10th guNam. “antar-bhahiSca
tat sarvam vyApya nAarayaNa: sthita:” is the Vedic reference for this GuNam.
In fact, the subtle meaning is that He does not only pervade them (vyApthi),
but fills them completely (poorthi). He is PoorNan and is in all tatthvams
(ChEthanam and achEthanam) at all levels. He is present in the minutest atom.
He is present “in every thing, in every place as well. He is present in the soul
(jeevan) with a self-effulgence of Jn~Anam since He is the soul of souls”.Swamy NammAzhwAr concludes this first Thirumozhi with the ten guNams
relating to the Parathvam of the Lord and goes onto perform upadEsam for us
in the next Thirumozhi (TVM 1.2: VeeDumin–).Thanks for this nice compilation.

Click to access dtr.pdf

Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.

Sri Parasara Battar ‘ Ashda slohi..

January 20, 2010

Sri Parasara Battaarya Sri Rengesa purohitha : Sri vasthaankuda suta :  sreyase me asthu  bhoosayey..

Sloham 1..

Akaara artho vishnu : jagath udaya raksha pirallaya kruth

Makaara artha jeevo : tat vuba kaarannam  vaishnavam etham

Ukaara : ananyaarham  niyamayati  sambandam anayo :

Trayees vara : traaathma pirannava : imam artham samadisat

Pranna vathin vivarannam arullinaar..

Sloham-2..

Manthra brahmanni  madhyamena  namasya  pumsa :  savaroobam gathi :

Gamuyam  sikshitam  ikshitena  purata : pascaadapi sthaananta :

Svaathanthriyam  nirajakshaanam  ca sami citaa vrttisca na anya ucita

tasyaiva iti hare : vivicya  kathitham  svasyaapi  naarham tata :


Nama- artham arullinaar..

Sloham -3..

Akaarthaa yaiva  svamahamatha  mahyam na nivahaa :

narannaam nithyaanaam  ayanaam  ithi naarayanna patham

yamaa haasmai  kaalam sokalam api sarvatra sakalaasu

avasthaasvaavi: syu : mama sahaja kainkarya vidhya :

Pirannava artha vivarannam meenndum..

Sloham -4..

Dehaa saktha aathma bithi : yadi bnavathi padam saathu  vudyaat tritiyam

svaa thanthri aandho yathi syaat  pirathaanam ithara seshavadhiscet  dvitiyam

ahtmatrana  unmukhascet  nama ethi ca patham baanthava abaasalola :

sabtham  naarayanna khyam vishaya capaldheescet cathurthim pirapanna :

ethilum Pirannavathin artha vivarannam arulluhiraar..

Sloham -5..

Netratvam nithya yuham  samucita gunnaa jaatham  tanuky abaanam ca

upaayam  kartha vyabaagaham  tvatha  mithunaparam praapyamevam  pirasitham

svaamithvam prathaanam  ca pirabaladara  virothi pirahaanam  ca saithaan

manthaaram traayathey  cediyadhigatha  nagama : shat padoyam  dvikhaanda :

ethilum adutha slohathilum Dvaya Manthra Artham arulluhiraar..

Sloham-6..

Eaasaanaam jagathaam adhi sadayidhaam  nithya anapaayaam  sriyam

samsrityaa srayanaa  uchitha ahila  gunna sanghri  hare : aasrayey

ish ta  upaayatayaa sriyaa  ca sahitaay aathmaa  easvaraar aarthayey

kartum daasyam asesham  apraarthihatham  nithyam  tvaham  nirmama :

Sloham -7..

Math praapyar thathayaa mayoktham  akhilam  santyaja  dharmam puna :

maam yekam madavaaptaye  sarannam  ithu arthovasyam  kru

thvaam yevam  vyavasaaya  yuktham ahila gjaanaandi purnohyaaham

math piraapthi  prathi bandhakai : virahitam kuriyaam  sukam maa  krthaa :

Ethilum adutha slohathil sarama sloha artham arulluhiraar..

Sloham -8.

Nischithya  tvadadhy nataam mayi sada karmaa dyvupaayaan hare

karthum  tyaktumabi pirapattu manalam seedaami  du : khaakula :

yey thath gjaanam upeyusho mama puna : sarva avaraatha  kshyam

kartaa seethi  drudhosmi  te tu karamam  vaakyam   smaran  saarathey :

Sri Parasara Battar Thiru adikalley Sarannam.

Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.