Archive for the ‘Geetha Saaram’ Category

Geetha Saasthram..

August 26, 2010

Geethaartha Sangraham Sloham -1.

Svadarma  gjaana vairaakya saathya bakthyeka kosara:

Naaraayana : para brahma geethaa saasthrey sameeritha :

Jeevanukku uriya  Darmankalaalum, gjaanathaalum, matra vishayankalil patrru illaatha nilai yaalum bakthi yokam kai koodukirathu..Ippadikku matttume elakaana para brahmam-sriman naarayanan-geethai yennum saasthrathaal nantraka koora pattu ullaan..

Swami  Vaathi kesari aruli seytha  Bagavath Geethai Vennbaa..

1..Kannaa ! nee paartharkku kaatharkku inithu uraiththa

thinnaar thiram arulum seer geethai -yennaaru

nanporulai yenkadkku naathaa varuluthalaar

pun porulil pokaa pulan..

2.. Maathavanum maa maathu maaranum van poothoor vaal

potha muni yun thantham pon ad kann – meetharula

uchchi mer kondey uyar geethai mey porulai

nachi mel kondu uraippan naan ..

3..Naatha narul puriyum nar geethai in padiyai

vetham vakutha viyan munivan -poothalaththu

baarathathey kaattum pathinettu oththum pakarvon

seer thalaiththa  venpaa therinthu

4..Vetha porulai visayarkku ther meethu

potha pukantra pukal maayan -geethai

porul viriththa  poothoor man pon arulaal  vantha

therul virippanan thamilaal thernthu

5.Theya thor uyya  thirumaal arul geethai

neyathor yenney niraiviththu -thooya

theru noolathey periya deebathai  nenjil

irunnoorave yetruken naan

6.suththiyaar  nenju itran thol karum gjaanathaal

athiyaathu ontrai aram thuranthor -pathiyaal

nannum paramanaa naarananey nargeethaikku

yennum porullaam isainthu..

Geethartha Sangrakam -Slokam -2

Gjaana karmaathmikey nishdey yoka lashyey susamskruthey

aathmaanu boothi siththa yarthey poorva shadkena sothithey

jeevaathma saashath kaaram/athma anubavathukku gjana karma yokankal muthal aaru athyaayankalil koora pattana..

7..Gjanam karma nalam ser nilaiyathanai

yaana mana yokaththu aaraaynthu inku -koonamara

than aar ueir unnarum thanmai inai  nal geethai

mun aaru oth thothum muyantru..

Geethaartha Sangrakam -slokam -3

Mathyamey bagavath thathva yaathaathmya avaapthi siththaye

gjaana karma  abinivarthiyo bakthi yoka : pirakeerthitha :

naduvil ulla 6 athyaayankalil  gjaanathudan koodiya karma yokam moolam undaaka valla bakthi yokam-sarvesvaranin parathvathin unmaiyana anubavam yerpaada uraikka pattathu..

8-Ulla padi iraiyai uttru yeytha mutraram ser

thellarivil vanthu thikal paththi -vella

nadaiyaadum yokathai  naathan arul geethai

idai aaru othothum yeduthu..

Geethaartha Sangrakam -Slokam 4

Pirathaana purusha vyaktha sarvevara vivesanam

karmatheer bakthir ithyaathi : poorva seshaa anthimothitha :

9..Karumam arivu anbu ivatrin kannaar thelivil

varum chit achi eraiyon maadchi -arumai ara

vennaathu antru antha yelil geethai vethaantha

pin aaru oththu othum  peyarnthu.

Geethaa Baashya Mangala Sloham- Emberumaanaar Aruliyathu..

Yath pathaam poruha thyaana vithvastha asesha kalmasha

vasthuthaam ubayatha : aham yaamuneyam namaami tham..

Geethaiyin Saara Porul..

Karumamum gjaanamum kondu yelum kaathalukku or elakku yentru

arumarai uchiyul aathariththu othum arum brahman

thiru makalodu varum thiru maal yentru thaan uraiththaan

tharumam ukantha thananjayanukku avan saarathiyey

Kothaiyum Geethaiyum..

January 13, 2010

Andal’s preachings for well being and total surrender to Sriman narayana is elaborated in concluding six pasurams.

In 25th pasuram, Andal says that Krishna gave the pleasure of avatara rasa as born as the son of Devaki and on the same night by becoming the son of Yasoda he gave the pleasure of enjoying His sports in leela rasa .When asked about the requirements Gopis said that they just wanted to do service to God. Andal says Krishna as thiruthakka selvam , a divine personality to dispell all vicious influences and to bless them with all benefits .Her preaching in this pasuram is one can attain more happiness and be free from all troubles by singing Krishna’s glory.

Periazhwar in his Thirumozhi moonram Anthathi states as Devakitan vayitril athathin patham nal . Similarly, his daughter Andal here gave puzzle as oruthi, oriravu, olithu, to solve by ourselves. Andal’s praises for Krishnavatharam with two mothers is well explained in Gita (4.9 ). Krishna says here as His birth and activities are divine. He further says those who know this in reality is not reborn on leaving the body, but comes to Him. Thus it is known that Krishna has many forms and incarnations .Though there are many transcendental forms, they are one and the same Sriman narayana.

In 26th pasuram the word ‘Maley’ used by Andal may be a repetition of the previous pasuram as ‘Nedumale’ and as ‘Selvathirumal ‘ in the last one. Nedumale is the great love and affection of Vasudeva on Devaki, which caused terror in the minds of Kamsan for his cruel nature with them. ‘ Selva Thirumal’ is on Dwaya Mantram. But here it is Krishna’s excessive, boundless and unlimited loving care and affection for the soul, Maam in Charama Sloka of Gita. Andal says that there is no direct Vedic injunction, excepting the practice of doing what their ancestors has done it as Melayaar seyvanagal. Andal preaches in this as ‘ Age old customs, traditions and practices of our Acharyas are to be respected and observed with great care .In Gita (4.1 ) Krishna says ” Immortal yoga is revealed to Vivasvan from Me ,Vivaswan conveyed to Manu, Manu imparted then to Ikshvaku. Similar to this, all good habits are observed with much care in tradition. Alin ilaiyai conveys the power, glory and excellence of the Omnipotent Krishna is informed and conveys as ‘Without His volition not even an atom will move’.

The 27th pasuram in Tiruppavai is popular because of its attraction with sweety, tasty, sumptuous , ghee quoted, Chakkarai pongal. The lines of ‘Mooda Nei peithu muzhankai vazhiyara’ in Koodaravalli pasuram is of unique attraction as Andal has expressed her broadmindedness and gesture fully in Nachiar Thirumozhi 9 as Nooru thada in which she is offering butter in 100 vessels, Akkaravadisal (the famous Ayyangar veettu Payasam of rice cooked in Milk with jaggery and ghee) in 100 vessels to Lord of Thirumalirunjolai . Andal uses the favorite name of Govinda in three pasurams continuously in pasuram 27, as Koodarai vellum seer Govinda, in 28 as Kurai onrum illatha Govinda, and in 29 as Andru kaan Govinda .Andal preaches as Lord can punish a soul for a wrong only if the the soul is not prepared to take refuge unto Him . The moment he accepts His protection, the Lord cannot punish him for his sins as padi parai kondu yam perum sanmanam.Andal prays for finest fragrant silk attire, and jewels such as bangles, padagam, ear rings, choodigi, citing the instance of issue of saree to Draupadi.

In Gita( 3.13 ) Lord Krishna says that the devotees are released from all kinds of sins because they eat in group offered first for sacrifice. But the people preparing food for just personal enjoyment in a lonely place verily eat sins only. So taking food with all friends and relatives is recommended both by Krishna and Andal.

In 28th pasuram,Andal tells Saranagathi, is otherwise observance Nonbu .As said in the very first pasuram as Narayane namakke parai tharuvan, lord Krishna is to be attained by us as padip parai kondu in 8th, and 27th, He is the means of attainment as angapparai kondu in 30th pasuram. Andal confesses that there is absolutely no omissions, mistakes or wrong things in Him. Andal says as though they know one should perform saranagathi according to one’s status and without any expectation of its fruits, they are liable to commit mistakes often. She also pleads for excuse for calling Krishna in various names out of affection and love. Andal pleads for forgiving the break ness in the middle of three modes of Saranagathi Swanishte,( to do directly with full knowledge), Utkishte ,(doing through Acharya’s guidance),Acharyanishte, (surrendering to Acharya). In Gita (8.9)Krishna asks Arjuna to think of Him at all times . Krishna claims that , He who contemplates on the all knowing, ageless being, the ruler of all, subtler than subtle, the universal sustainer, possessing a form beyond human conception, effulgent like the sun, and far beyond the darkness of ignorance. Andal’s saranagathi to such a supreme personality Paramathma is ever appreciable one.

In Tiruppavai two pasurams 29 and 30 are considered as Satrumurai , Sriman narayana is both means and end in SriVaishnava sampradaya. This is stressed as Unakke naam aat seyvom in this pasuram and in previous one as Unthannai punniyam yaamudaiyom .What Periazhwar in Thiruppallandu tells as Enthai thanthai thanthai tham moothappan ezhpadi is repeated by Andal in this as ezhezh piravikkum unthannodu . Andal pleads Lord Krishna in this pasuram ,for changing all desires of worldly pleasures as sincere service to god. Saranagathi in the form of early morning prayers, prostration before Thiruvadigal ,doing mangalasasanam, are suggested in this pasuram. In Gita (7.19) Krishna says that He himself is the man of wisdom, and in the very last of all births the enlightened person worships Him by realizing that all this is God. Such a great soul is rare indeed. Andal has proved that statement in this verse by following Her father’s words.

In the concluding pasuram, Saranagathi’s result of Engum Thiruvarul petru inburuga is confirmed. Any one irrespective of caste, creed ,age or sex can follow Saranagathi or surrender. One can perform Saranagathi not only for himself but also for others including animals, birds, plant etc. The individual surrenders to the Lord expressing his limitations of yogic path. The process is simple with huge benefits. Resolve to do only such acts favorable to supreme God, and to avoid all actions nor favoured by the Lord. If one have full faith in the Lord that he will protect the individual. Andal says that people known to recite thirty pasurams of Thiruppavai without any errors are sure to attain benedictions of Srimannarayana and SriMahalakshmi. Vangak kadal kadaintha informs various specialities of Sriman narayana as Churning the ocean to get nectar, in vatsalya , managing individually in swamittva ,working with all in sausilya, distributing nectar in saulabhya, knowledge on chun in gnana, and strength to complete in shakthi.In Gita (5.29) Krishna says that the persons knowing all sacrifices and austerities, as the supreme lord of the worlds attains peace . Andal says in similar voice that Sangathamizh malai is sure to give peace to one and all.

Aandaal Thiru Adikalley Sarannam.

Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.

Geethaa saaram..

January 11, 2010

Swami Desika describes Lord Krishna of Bhagavad Gita as the ‘great dispeller of sorrow’- ‘Sogam Theerkkum Srutip Porul’

The Lord does this on 3 distinct occasions when he specifically uses the word ‘Sucha’

1. Even at the beginning, he dispels Arjuna’s sorrow in having to kill his kinsmen. ‘Nanusochanti’ (BG2/11) “Na Sochitum Arhasi’ (BG/2.26to 30)

2. In Chapter 16, he dispels Arjuna’s doubt as to his belonging to the class of Asuras “Ma Sucha’ (BG16/6)

3. And finally, He dispels Arjuna’s anguish by asking him to surrender without bothering about the various Yogas that Arjuna feels unable to perform. ‘Ma Sucha’ (BG 18/66)

The word “Suchah” implies an element of fear besides grief. Grief is in not attaining the goal; fear that in future also he may not be able to attain the goal for he feels the road to be too long and his own life being too short

Lord Krishna, differentiates between body and soul and says that the soul is eternal and it is only the physical body that is perishable. Death is predestined for the born one, and birth is unavoidable for the one who has died. SO Arjuna should not grieve over what is inevitable.Lord Krishna discloses the divine nature which qualifies for higher spiritual knowledge leading to moksa and He discloses the demoniac nature which disqualifies one for moksha and insures enslavement in samsara, the perpetual cycle of birth and death. Lord Krishna perceiving that His devotee was distraught by the idea that he may not be a fit aspirant for moksha and hence subject to samsara, the Supreme Lord consoles him with the words” masuchah”meaning not to worry, assuring him that he is definitely of the divine nature

In the Charama Sloka Lord Krishna says:

Relinquishing all ideas of righteousness, surrender unto me exclusively; I will deliver you from all sinful reactions. Do not despair.”

Kothaiyum Geethaiyum..

January 6, 2010

In the second part of Kothaiyin Geethai ,Andal woke up all her friends of different characters and they then  proceeded to Sri Nandabhavanam and asked the door keeper to permit them in. Andal then elaborates awakening Krishna, Balaraman and Nappinnai from 16th to 19th pasurams and 20 to 24 is on singing glory of Krishna .

Sixteenth pasuram starting as Nayaganai is said to be the centre of Tiruppavai. In this Andal requests the gate keeper of the palace of Nandagopan to keep it open for their entry. She narrates the details of nonbu she did with her friends and the assurance of Krishna to grant its benefits .Andal uses the word ‘parai ‘ in pasurams 1,8. 10,16,24 to 30 and in all she claims that Krishna is sure to grant parai tharuvan .This pasuram conveys the decency of approaching great personalities only through proper channel. Also tells that praising and pure worshipping God in word, mind and action, is sure to pave way for His Grace .This thooyomai vandom thuyil elappaduvan is confirmed by Krishna. In Gita(10.9 ) mat chitha matgata pranah He says with minds fully engaged in him their lives devoted to him ,conversing and enlightening one another about His glories ever remain contented and take delight in Him.

In seventeenth pasuram, Andal wakes up Yasoda first, Kannan then and next Balaraman .Andal refers Nandagopalan as donor of food, clothes, water in plenty. Vamana avatharam is again mentioned in this as Ongi ulagalantha umbar koman . As said in second pasuram iyamum pichaiyum anthanaiyum kai katti , Andal continues to say on charity in this as Aram cheyyum emberuman . Andal calls yasoda as kozhunde kulavilakke and asks to embark upon worshipping the lord, to begin the same contemplating upon their preceptors and to seek their approval for the same. In Gita(17.20) Krishna says as Charity given out of duty without expectation of return at the proper time and place and to a worthy person is considered to be in the mode of goodness.

In Eighteenth pasuram , Andal tells her friend Nappinnai to enjoy pleasures of righteousness, with family and friends without prejudice .Nandagopan was strong as elephant in high .His strength matched that of a group of elephants, and with his great strength in his arms , he never thought to go back.  When Sri Ramanujar was in Srirangam, he used to recite Tiruppavai always. When the lines Pandar virali ….Vandhu thiravai came near the house of his Guru Peria Nambi, his daughter Atthuzhai came and Gave Bhikshai. But in seeing her, Ramanuja became unconscious with a feeling that Nappinnai herself came before him. She told this fact to her father Peria Nambi .Peria nambi felt extremely happy as his disciple saw his daughter in the form of Nappinnai. Then this pasuram became Ramanujar’s favourite one, and so he was called as Tiruppavai jeer. Krishna says in Gita (2.31), as Killing in battlefield on religious principles and killing animals in sacrificial fire are not to be considered as a violence act.   Andal thus said Krishna had strength with shoulders to face any moral struggle as Odatha thol valiyan in this.

Nineteenth pasuram is just an imagination of Nappinnai and  Krishna together lying on the costly couch . The pleasures referred is only  suggestion by Andal that all gopis should get them in Sri Krishna’s company and only for that reason Nappinnai is keeping company  with Him. It is said in this pasuram ,that any bed for sleeping should be cool, light, beautiful designed ,good scent, and white in colour. Andal chose Nappinnai as the preceptor, and prayed to her in order to win the communion of  Krishna .Andal tells Nappinnai’s eyes got enlarged on seeing the beauty of Krishna as Maithadan kanninai . She made a request to Nappinnai to act as a mediator between Bakthas and God. In Gita (18.55)Krishna says that one can understand Him only by devotional service .And when he knows truly he forthwith merges into Him. Based on this, Andal felt that Nappinnai is capable of helping them to attain Krishnaanubhavam successfully.

Glory of Krishna is depicted in pasuram 20 as to wake up all , 21 as to identify their arrival, 22 as to  give darsan to them , 22 as   to see them with grace , 23 as to analyze their request and bless , and in 24  to convey the  greetings  .

In  twentieth  pasuram ,Muppathu moovar Amararku, 33 is taken for  8 vasus,11 Rudras 12 Adityas,and  2 Aswinikumarars.Andal says  in this pasuram that a  man of faith constructs something beautiful even in the midst of chaos. She asks Krishna as he has  on  several occasions made him free from fear from the  minds of the thirty three crores of Devas and rescued them from the Asuras. But in delaying tactics His reputation only will be spoiled  and they just  wanted  to get Him up from His bed and to grant the necessary boons. As said setrarku veppam kodukkum vimala, Krishna always rescues those who have performed Saranagathi at His lotus feet. And if the dissuaders are enemies, He punishes them for the offence, and if they are friends he makes them to assent the choice in taking them into his hold.  Krishna says this periyay in Gita (15.15 ) as He is the source of memory, knowledge and the ratiocinative faculty , He is the only object worth knowing through vedas and the origin of vedanta.

In 21st pasuram , Andal tells Krishna as Utramudaiyay as He is unshakable, not of known authorship, permanent, flawless and is an Authority by itself. Further He has a strong wish and power not to abandon those who surrender Him.  She joins with all and says as Periyay for His possession of  an indescribable greatness and with passion to do everything to the devotees as Ulaginil Thotramai for His  incarnations as Rama, Krishna, etc, Sudare for splender  gets increased every time as He is showing mercy on distressed souls. Andal is said to possess all sorts of characters of Idaiyal cowherd and concern and praises for cows, and so she says in this pasuram as pal soriyum Vallal peum pasukkal , like Kudam niraikkum vallal perum pasukkal in third pasuram.
Matrar is identified by Krishna as people against his devotees and not against Him. Krishna says this  Gita, (7.15 ) as  the people who are not willing to surrender Him as persons whose wisdom has been carried away by Maya, and are domainic nature such as foolish and worthless  men of evil deeds do not adore Him.

In 22nd pasuram, Thingalum Adthithyanum ,conveys Krishna is capable of exhibiting his talents simultaneously in most contradictory nature , like Bayakruth bayanasana in SriVishnu Sahasranamam , creating and destroying the fears. In Narasimhavatharam though Hiranyakasipu was killed in much terror, Prahlada was looking smilingly. Andal wants to nullify the evil effect of curses .Andal wants the two eyes of Krishna to be seen on her and remove all curses. She had in mind that Ahalya got it through feet, Kubera through knees, Madhu kaitabha through thighs, and Durvasa through chest. Andal says many kings of various countries are waiting near his kingdom, like Arjuna and Duryodana’s wait before Gurukshetra war. Similarly she is waiting with all her friends so as to reach Him as vandhu thalaippeithom .In Gita (17.3) Krishna says the faith of all men conforms to their mental disposition. Faith constitutes a man; whatever the nature of his faith, verily he is that. Andal had such a high confidence in her approach to meet Krishna .

In 23 rd pasuram, Andal expresses the excellence of lion in its coming out from cave in winter season. She compares   reclining pasture of lion’s appearance with that of Krishna, while coming out from His bed. The gigantic walk Simhanadai attracted  Andal more than other  walks such as gajanadai, sarpanadai, pulinadai, kalainadai which are still prevailing in SriRangam in oyyara nadai sevai during uthsavam days. As lion cub even at birth is the king of forests, and needs no coronation, Krishna is also great in natural form .Andal calling as Poovai poo vanna, though contradict to lion’s look , is also equally good and apt  for Krishna.  It is said Vishnu took avatars to teach a virtuous life, and to take the lives of bad, only after analysing the facts as Araindhu arul .This has been informed in Gita (18.14 ) as “The place of action, the performer, the various senses, many kinds of endeavor, and ultimately the super soul are the factors of causes for the accomplishment of actions “.So Andal is sure that anything is done in broad analysis.

In 24 th pasuram, Andal took a lead in performing Archana in Tamil and so nobody can claim Tamil archana system as of their own.She narrates Vamana Avatharam as ulagam alanthai, Rama avatharam as then ilangai setrai, Krishna avatharam in vanquishing evil Sakateswara as sakatam uthaithai , killing Kapitthasuran just by throwing calf cow into the air for Vilambazham, as kanru kunila erinthai ,protecting Aayarpadi for 9 days just by holding Govardana giri  in finger as kunru kudaiyai eduthai.Andal says there are so many such valours Krishna does in every Avataram, and the purpose of this praises is to attain His grace only. Andal says God protects all unfailingly who seeks refuge in His feet. In Gita (7.17) Krishna says that He is extremely dear to any wise person who knows Him in reality, and He is extremely dear to Him. So it can be said all His seshtithams are only to persons who surrender Him totally.

Aandaal Thiru Adikalley Sarannam.

aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.

Kothaiyum Geethaiyum.

December 31, 2009

In the sixth pasuram, call made for the first house friend calling as ‘pillaai’.. Early morning beauties such as bird’s nice chirping sound, sankha natham sound from conch in temple awakening the Gods, are described in this. All devotees in early morning, while getting up from bed used to tell ‘Hari’ 7 times and that form a basis for ‘Good morning’ is stressed in this. Vilisangin peraravam is found in Gita (1.14,15 ) as divyau sankhu and called as panchasanyam,devadutta, paundram being blown by Krishna, Arjuna, and Bhima. Krishna assures that He is with them always and sounds of such conchshells announce the message that success in battle is assured. Thus Andal takes the same situation as success to her nonbu .This pasuram refers Poigai Azhwar who sung Putana Vadham , which explains Krishna giving moksham to Putana even for giving him a poisoned milk.

In seventh pasuram, Andal wake up the leader of her group of friends as Nayagappen pillaai . Andal tells here about the audible sounds of bird’s Keesukeesu noice, and Ayarpadi women churning milk , and devotees singing namasankeerthanam. Andal wanted to create a similar scene of Sita hugging in Janasthanam when Rama killed all demons in success. She said similar scene of Krishna, brought Kesi down when he came in the guise of demon.In Gita 18.1 Kesi nisudana, Kesi a demon was killed by Krishna, and Arjuna is just to kill the demon of doubt. . Similarly Andal asks the friend whether she had a doubt or just pretending. The word peyppenne reminds us , Kulasekara Azhwar who sung as peyanai ozhinden emberanukke in his Perumal Thirumozhi (3.8 ) .

In eighth pasuram Andal’s call to a friend who is always cheerful, mentioning as Kothukalamudaiya pavai .Andal mentions some other marks of early morning such as eastern sun wishing to dawn soon as Kilvanam vellendru, and cattle on Gurukulam let out in vast fields and meadows grazing the refreshing grass dews as erumai siruveedu meivan.In Gita 12.6,7 Krishna says as “Worship me constantly meditating on me with single minded devotion”. Andal says the same in this as povan poginrarai considering the walk for nonbu itself is a beneficial one, keeping one goal of observation of nonbu. It is said in the concluding lines of this pasuram as ‘ When we start worshipping the God , He is sure to welcome our prayer and bless us all ‘.This pasuram is in line with Nammazhwar’s attempt to remove darkness of Agnanam, and cause for gain of useful knowledge.

In ninth pasuram Andal asks her Uncle’s daughter interested in just sleeping is asked to get up from bed and asks them to join in nonbu. Ayarpadi residents are almost relatives to each other. Similar to this, in Gita (1.26)also the same scene of Arjuna overcoming with deep compassion on seeing his uncles, cousins, nephews, in the field, asking to join in fight. Chanting Mathava, Govinda , names is considered to be more powerful than Narayana himself, and that will also be answering all our prayers to God. The episodes of Draupadi getting a lengthy saree at a crucial time to save her , and Gajendra in getting relief from crocodile are said to be reasons for their chanting of God’s Names . In Gita (10.25) Krishna says that he is Yagnanam japa yagna of all sacrifices chanting of holy names is the purest representation of Him. The word Manthirappattalo in the pasuram coincides with strange situation of Thirukkudanthai Aravamuthan being refered as Aramuthazhwan, and ThirumazhisaiAzhwan being referred of Thirumazhisaipiran .

In tenth pasuram, a friend of Andal , residing near Nandagopan’s house. is being waked up. She had the pleasure of attaining Krishna out of Bhakthi, but she felt sleeping, is a divine gift as it is quoted as Notrusch swargam pugugindra ammanai . She is considered to be their guide and companion and so called her to open the door as thetramai vandhu thiravu . Andal says that God is not expecting anything else than just our prayers and prostration before him as Nammal potra parai tharum punniyanal. In Gita( 12.10)Krishna says the same as one can attain perfection even by performing actions for His sake. Peyazhwar’s Thanthuzhai marban Moondram thiruvandathi is similar to Natrathuzhai mudi narayanan .

In eleventh pasuram call for a girl with many adjectives such as porkodi, punamayil, selvappendatti and inform all her friends are gathering in front of the house and siging in praise of Krishna. Andal classifies sleep as perunthuyil, perurakkam in 9th and 10th pasurams, and starts condemning the same by questioning the reason of her deep sleep. Andal says here that the practice of milking the cow only to free them off their pains.They were determined to fight the wrong doers like Kamsa and the like, who would dare touch upon the glories of Kannan. In Gita (3.32 ) Krishna says similar to this as people finding fault with his teachings are not following his advice, though his sayings are for making them free from worldly attachments causing sorrows only. Boothathazhwar’s Manivannan padame nee maravel nenjame is in line with Andal’s Mukil vannan perpada.

In twelfth pasuram, Andal goes to the house of sister of Sudama narchelvan thangai.Sudama is very close friend, and Aide to Krishna, just like Lakshmana to Rama in Ramayanam. The cattle wealth with plenty of milk flooding the whole house is well said as Nanaithillam serakkum .Andal saysRama who killed Ravana ,as manathukku iniyan because he was loved by not only by Dasaratha and Kousalya, as their son , but also by Kaikeyi, Lakshmana, Bharatha, Guha, Vibhishana, Sugriva, jatayu, hanuman ,entire people of Ayodhya.Even after hearing Ramayana she asks why such deep sleep ethenna perurkam is similar to what Krishna said in Gita (6.16) .He says as a person in the mode of ignorence of great men is lazy and prone to sleep, and such persons cannot do anything successfully. Madurakavi Azhwar is compared in this pasuram as he is of the view that Acharya is more beloved to a disciple comparing to God as he is rendering service to God in all levels .Andal says Rama is beloved to all like acharya.

In thirteenth pasuram, Andal’s visit to a girl with beautiful eyes, who inspired Krishna.Mentioned here on Krishnavatharam as ‘pullin vai keendan , because of Krishna’s killing bakasuran, and Ramavatharam as polla arakkanai killilk kalainthanai for fighting with Ravana . Though Andal said in 1 and 4 as Neerada pothuvir , and Margazhi neerada, She now asked them to take bath Kullak Kulira Kudainthu neeradathe as just not to immerse fully on Krishnanubhuvam, but keeping mind and body in comfortable manner. Kallam thavirnthu kalanthu stated here is to avoid personal joy and to enjoy with one and all. This is similar to Gita (13.10) , wherein Krishna insists on unflitching devotion to Him, with exclusive attachment, avoiding delight in the company of worldly people. Thondaradip Podi Azhwar’s Achuvai perithum venden in Thirumalai represents this theme.

In 14th pasuram,Andal made an appeal to a girl in sweet tongue and most feminine character as nangai navudaiyai . Andal praised the glories of Krishna who dwells in the love filled with heart of her friends as pankayakkannan and sankodu sakkaram enthum thadakkaiyan as He captivates us by his divine form adoring Sanku and chakra and He entharls with his beautiful eyes that are like the lotus and His eyelashes are long and neat. This reminds us Gita (11.49) when Krishna Himself states seeing such a dreadful form of Him, not to be perplexed or perturbed at all. He asked to watch once again the same four armed of Him with a fearless and tranquil mind.The same expressions are seen in In Amalanathipiran of Thiruppanazhwar, as periya vaya kangal ennai pethamai seithanave .

The 15th pasuram is just to instruct all to accept all responsiblities , in total commitment and be keen in correcting mistakes as nanethan aayiduga . If any body throws blame even on no fault of him or her, please accept as though it is done by you. Then make it as a perfect one . The first half of Tiruppavai ending with this pasuram is on Bagavathas , or Azhwars, or disciples of Krishna. Elle, ilankiliye, nangaimeer, are mentioned for a friend of Andal who is very talkative nature. In Gita, Krishna has asked to renounce the sense of doership in all undertakings. And one should take praise and areproach alike. (14.25, 12.18 ).This is insisted just to impart knowledge in taking care on all the actions done. Thirumangai Azhwar , the last in the Azhwar list, is said to be representing this pasuram. The ten characters of Sri vaishnava is elaborated in this pasuram, as Welcoming speech of Bakthas, avoiding sleep in good company ,not using harsh words, respecting devotees, accepting constructive ideas,owning errors of others as their own, not seperating from devotees, following ancestors path, joining in good congregation, and singing glory of Narayana.

Aandaal Thiru Adikalley Sarannam.

Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.

Shri Kothaiyin Geethaiyum Shri Bagavath Geethaiyum.

December 19, 2009

Andal’s Thiruppavai otherwise known as Kothai’s Upanishad, or Kothaiyin geethai ,is recited in all Vaishnavite temples in Goshti, a large gathering of devotees, in the month of Margazhi. Even in daily Tiruvaradanams Satrumurai songs Sitran chirukale, Vangak kadal kadaintha of 29, 30 th pasurams of Tiruppavai are recited. We have seen many scholars right from Sri Ramanujar, giving meanings, explanations, vyakyanams, swapadesartham, padapadartham for Tiruppavai..

Andal’s Thiruppavai is a collection of thirty verses on Andal’s imagination as Gopi a cowherd girl during the incarnation of Lord Krishna. She is the only female in the list of Azhwars who sung immortal Nalayira Divya prabandam. This contains description of religious vows (pavai nonbu ) that Andal and the Gopika Sthrees to observe for this purpose. Tiruppavai is also a finest truth of vedantha. Andal gave Kothaiyin Geethai as Thiruppavai with just 30 pasurams as iyainthum iynthum (5×5+5) . Five is prefered perhaps with an idea of panchasamskaram , a vaishnavite should observe in his/her life,and Pancha dwaragai, Lord Krishna’s aboding Kshetras in this country. This is similar to what Baghavan Krishna gave us his Bagavath Geetha in (18+8)x(18+8)+18)as 694 slokas. Significance of 18 is for chapters and 8 is for Ashtakshara manthram.

The five points in Thiruppavai in general is as follows.

1. Description of Pavai nonbu in 1 to 5 pasurams 2. Observation of nonbu in 6 to 15 pasurams 3. Awakening Kannan, Balaraman, Nappinnai in 16 to 19 pasurams 4. Singing glory of Kannan 20 to 24 pasurams. 5. Preaching and saranadathi 25 to 30 pasurams.

In this issue, the first part is analyzed briefly with reference to Srimad Bagavath Geetha.

Thiruppavai starts as Margazhithingal as Margazhi is most precious,enjoyable for its seasoned weather in early mornings. In Srimad Bagavath Geetha Lord Krishna quotes himself as Maasanam margasirsham (Gita 10.35 )

The safest means of securing Him is not Karma yoga etc but His Grace only.(Narayane namakke). In the very first pasuram itself Andal tells as Narayanane namakke paai tharuvan .In Srimad Bagavath Geetha,in 8.8 Krishna says as “He who meditates on Me as the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Partha, is sure to reach Me.” Again in 18.66 SriKrishna says as “Resigning all your duties to me,the all powerful, and all supporting lord, take refuge in me.In similar way, Andal assures here in this that the success in all our attempts ,as our goal in nonbu is reaching the supreme Sriman Narayana . Importance to both men and women is given equally by Andal as she first quotes as ‘Nandagopan kumaran’ giving importance to male, and in the very next line as ‘yasodai ilanchingam’ giving equal status to female.

The second pasuram is on our Bakthi , in which we should have the confidence that we will be protected by God always.Do’s and don’ts kirisaigal of the vow have to be followed strictly, and not to indulge in an act which was not practiced by our righteous minded ancestors.(Seyyadana seyyom ).The same can be seen in Gita as Lord Krishna says in 16.7, as “Men possessing a demoniac disposition know not what is right activity and what is right abstinence from activity. They do not possess purity, good conduct and truthfulness”. Again in 4.18 as “He who sees inaction in action , and action in inaction , is wise among men. He is a yogi who has performed all actions. “As all duties are to be performed without attachment, desire for fruit, feeling of possession and egoism do not bear fruit in the form of pleasure and pain in this world or next”. Andal also conveyed some ethical practices as not to tell ill of others as Thikkuralai sendru othom and to deliver any gifts only to the deserving persons at suitable time in a fit place as Iyamum pichaiyum anthanaiyum kaikatti . What Krishna said that his devotees who stick to the duties enjoined upon them will never be let down. Andal said this Uyyumarenni uganthu .The words Vaiyathu vazhvirgal is only greeting all as ‘let all live in the world’ and her words are never like ‘oh sinners’ being used by other religious groups. .

In the third pasuram Ongi ulagalantha uthaman perpadi Vamana avatharam is described by Andal, similar to Gita’s Viswaroopa darsan of Lord Krishna in 11.21 as Siddhas, Maharishis praising your names and glories and saying as ‘let there be peace’.By such sincere prayers abundant rain ,causing more prosperity is sure to be obtained. Andal uses the word ‘padi’ in 15 pasurams out of 30 in Tiruppavai, as ‘uthaman perpadi’ etc. So Andal is not only ‘sudikodutha nachiar ‘ but also a ‘padikodutha nachiar’. In Gita chapter 12, when Arjuna asks Krishna about devotees singing in praise of him, Krishna says “I consider them as to be the best yogis who endowed with supreme faith and ever united through meditation with me with the mind centered on me. This pasuram is considered as pallandu ,as it has the lines such as neengatha selvam nirainthua sort of blessing of moksha, aiswarya, service of god alone remain for long with any man.

In the fourth pasuram starting with Azhimazhaik kanna as Krishna is of anything and everything in fame, fair and faith. The word uzhimudalvan is similar to Gita 9.17 as’Krishna declares that “I am the sustainer and ruler of this universe its father,mother, grand father, the one worth knowing the purifier ”. The fourth stage of forms and exploits of Narayana in Vaishnava siddantham ‘Antharyami’ is depicted in this fourth pasuram as Lord is acting in disguise as Varuna. The lord in this form stays with individual self as its friend in its state of experience such as heaven, hell etc. Again the happiness in the month of Margazhi with bountiful rain causing all water areas in full level giving pleasure to one’s mind and body, is well detailed in this pasuram. Lord Krishna describes this fact in Gita 9.19 as ‘he hold back and sendforth showers’ .Vazha ulaginil conveys that we should always think of everything good for everyone at every occasion.

The fifth pasuram is on God thinking,which disappears accrued Karmas from deliberate or accidental acts.Fifth status of Archavatharam is known through the word vadamathurai mainthan . Utterance of God’s name with firm mind centered on God as vayinal padi manathinal sinthikka helps in relieving from all our mistakes.Also Andal says sins will erase completely like cotton placed in fire. Surrendering (Saranagathi ), Andal says will perish as earlier sins be burnt, and subsequent sins not stick. In Gita 12.2 Sri Bhagavan asks to worship him with the mind centered on him as nithya yuktha upasane . in the same chapter 7th sloka Krishna says that he will speedily deliver them from the ocean of birth and death.

In this pasuram ‘thoomalar thoovi thozhuthu ‘is written as devotees adore him with many fragrant garland of flowers to please Krishna.But He will grace even the people do poojas even with just few petals of flowers. The same lines are seen in Gita as patram puhpam palam thoyam whosoever offers to him with love a leaf, a flower, a fruit or even water , he delightfully partake them as it was offered with love.

Aandaal Thiru Adikalley Sarannam.

Kannan Thiru Adikalley Sarannam.

Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.

Geetha Saaram-key slohaas..

November 9, 2009

30 key slokas:



Sri Krishna Avathaaram-Arinthu Arinthu Theri Theri..Swami Vellukudi Swami..

November 8, 2009

..Poornna avathaaram..Chandra/soorya..krishna/rama..nermai vuyarntha thanmai velli ettaan raaman..krishnan vunmaiyaha parathvam velli ettaan.. thirudi/ poy solli/ narthanam seythaan palar udan..mun maathiriyaa evan..seythathu yentha koshtti..

..aaznthu therivathu theruthal..muthal aarum avathaara rahasyam..naanghu slohangallaal geethaiyil arulluhiraan..karma yohathai munamey arullinathai-28 chadur yuham munbu sooryan/manu/eashvaaku solli.. methuvaaha anushdikiravar ellaathathaal kurainthu ponathu.. parama pazaya yoham.. arjunanin santheham theerkka thaan avatharitha rahasyam solluhiraan..piravi nambaamal kedkka villai.. aasthiha puthi vullavan..sareeram/ karma vaasi pattri santheham..praa sangihamaay vinnappikiraan..than pira baavam-thevai yepadathaan -solluhiraan..

..naanum pirakiren.. avathaaram vunmaiyaa kaanal neeraa..pala janmaa kazinthana vunnmai thaan.. sadyam..ontru alla ..pala.. vun piravi vunmai pola.. aanaal vithyaasam yenakku theriyum mun yenna seythen yentru..mithyai ellai..brahmam vunnmai/ kalyana gunnangal vunnmai..aazvaan -avatharithu vibeeshannan saran adainthaan yenbathaal vunnmai therikirathu..vunakku piravi pola vunnmai yentru pira sitha vunnmaiyai kaattu kiraan.. anaivarum oththu kolla koodiya ethai vaithu solluhiraan.. avathaaram sadyam-sadyam gjanam anandam-sadyam-nithyam.. einthu nilaikallilum.. vinn mel eruppaay..avathaaran vunnmai muthal pathil..

..sowseelyam pirakaasikka avathaaram.. maha thaha manthahar kooda neerum neerum kalappathu pola..kuhan/sukreevan pola..ninaikka ninnaikka seelathaal vullam pani pola vuruhu hirathu -Battar..perumai kuraiyaamal avatharikiraan..sethil vizuntha maannikkam pola ellai..kuttrangall thattumaa. seethai tholaithu azuthaayey..kattu padu hiraayey..perumaikall mangumaa yentra santheham..suv svaabam ontrum kuraikkaamal avatharikiraan.. avanukkum mudiyaathathu ontru vunndu.. tharithran.. samam mem pattar ellai yenbathaal daarithram..ajobi san..aathma maayayaa..san-eppadiyaaha erunthu konndu.. piravamal erunthu konndu/ kuraiyaamal/adangaathavan pola pirakiraan.. vunnathavan vunnum kulathil pirakiraan..ajaha-thoonukku naduvil -pirappu ellaavathan thontruhiraan..sthambathil piranthathaal nam pola pirakka villai..eppothum visvathukku pathi/ partha/ easvaran.. aamaiyaana kesaney.. aamaikku kuzal azahu..eppothum.pirasatha kesa paasam padaithavan.. thaamarai kannan madsayamaha varahamaha avatharithaalum..perumaikall kuraiyaamal avatharikiraan..

..paancha bowdeeha sareeram num vudaiyathu..avanukku..sutha sadva mayamaanathu avanudaiyathu.. namathu pirpirakrutham..kaariyam moola pirakruthy yenbathaal..2nd slohathil etharkkum pathil..adutha kelvikkum ethiley pathil..ap kraathuma sareeram.. thiru meni/ divya mangalla vigraham avanathu..pancha sakthi mayam/ pancha upanishad-aruhil erukkum pancha upa nishad .. parameshti pomtra einthaal aanathu..pon vurakki-niraitha jothi vuruvam..vigraham virumbi thozuhirom.. svaroobam/ roobam thaandi..kola neel kodi mookkum yen nenjam nirainthana pala paasurangal..perumaikku yetra thiru meni..

..karmam nammai pidithu thalluhirathu..avanukku echai thaan kaarannam..aathma maayaiyaa sambavaami.. nammai vujjeevikka-krubaiyaal sankalpithu konndu pirakiraan..maayaiyaa-poy yentru ellai.. gjanam/ sankalbam.. namathu gjaanathukku appaal pattathu.. avanathu  echaithaan kaarannam..vun adiyaarkku yen seyvan yentru eruthy nee..

..yathaa yatha –parithraanaa,–yuhey yuhe..eranndum pirasithamaana slohangall..adikkadi kettu pazakkam..piravikku kaalam karma muttuvathaal namakku..sanjitha/piraprytha karma pontru.. avan avathaaram-yethu kaalam–aavani ashdami thithi..silar pathil.. pothuvaaha adarmam thalai yedukkum pothu.. glaani-madinthu poy adarmam thalai virithu aaduvathu yenbathu ellai- vaattam yerppattaaley avatharikiraan..yeppo yeppo darma thalai kunivu-mizaiyil killa avatharikiraan.. ethu thaan avathara kaalam..

..naam piranthu karmam tholaikirom..suham anubavithu punyam tholaithu/thukkathaal paapam kazithu..avanukku-karmamey ellai. thilaithal pirayojanam ellai.. saathukkallai radshikka-neraha sevai saathikka.. thushdarkallai- vazugaatha gjanamey padaiyaaha varaamal erunthaal mazungum..anbarkallukku darshanam panna neraha avathaaram darmam sthaabikka..

naangu slohathaal avathaara rahasyam therinthu konndom.

..seshdithangal rahasyam eni.. janma karma mey divyam avanukkum divyamaha erukirathaam..athuvey kadaisi janmam ethai naam therinthu kollvathaal..janma divyam/ seshditham divyam yentru mattum ellai  avanukkey divyamaam.. avan ninaithaal aacharyam.. vendi devar erakka– yenakku yenna eahal vullathey yenkiraar aazvaar..dathvathaha-vunmaiyaha therinthu kollanum..

..boodanai edam visha paalai arunthi kontrathu-visha paalai amrthamaha sappittaan.. avanukku yentru.. mudichu potta kayiru jalam thookka/ potha vuralai kavithu.. nalla vural nellu kutha payan.. athanaal pothai vuralain meethu aasai. kan nun siru thaambilum aasai..avanukku yentru aruthithu vantha anaithukkum yettram..vittu vida maatten yentru namakku yentru erukiraan..svathantha abimaanam avanukku erukkanum..maha baliku vuravu boodanai yentru silar..avidyaa-boothanai eranndu maarbaha paapa punnya /kaama krotham. ahangaara maamakaaram..

..anaithum avanathu. venney thiruduvathu yetharkku paanai vudaithathu yetharkku.. avanathu sothu yellaam.. kallvaa..paanai-kaali paanai kandaal piodikkathaam.. evar saappitta pinbu kaali yaanaal pottu oosai pidikkum.. sabdam kettu thaan venney micham ellai.. aatjhma-venney sareeram-paanai..archiraathi maargam vazi sentru kuru maa manni vulavi thihalum thiru maarbin aalinganam peranum..sthoola sareeram enghu kuzuppaatti/ virajai sooshma sareeram poy .apkraautha sareeram peruhirom.. manga ottu vun maa maaya- ver pattru kazaiyaamal sooduvathu pola gjaniyai vigrahathodu aatharikkum..

..yetharkku kattundaan-aasritharkku para dandran/ thorkiraan.. pattru vudai adiyavarkku yelliyavan..arivu elliya emberumaan..sulaban.. baktha paraadeenan.. ambarisha-durvasar kathai..nalla kula pennkall anbinaal mudithu kollvathu pola -koysaham-pudavai thalaippil-yenkiraar.. anbilaal/ gunangalal kattu paduthalaam..sikkaney vaarthu adikka- kevi kevi azuthaanaam..poy kovalan-venneykku aadum pillai..aaduhira thiru kolam….kattu pattavanaha vubaasithaal namathu kattu avizum..avajaananthi maa moodaaha- avamaanam panukiraarkall.. ariyaatha pillaikallom ..periyavan thaaznthu vanthu erukiraan yentra vunmai theriya villai sareeram paarthu.. mor vikravan/ naaa pazam/ thathi paanndan therinthu kondathu naamum therinthu kollanum..ezivu eththiram yentru mohathai vizaivikkum seshditham.. maadu kanntru parkka ponaal akaarathai katti vittu.. akaaramum aakaaramum ontru avalukku.. thallir viralil vulla muthrai paarthu modsham kettu pettraall..sanghu chakara laachanai paarthaall..thiru kolloor penn vaarthai-81 vaarthaikall-yengum vullan kannan yentreno/ ellai yentreno..avaraal amuthu seythaar yathi raajar..modsham thathi paanndanukkum/ thayir paathirathukkum.. achit aaha erunthaalum..

..rasa kreedai..naattyam pirar manaivi yodu..pirar-sabdam thevai ellai anaivarum avarin aathma- aaraamam-thottam aathmas raman avan..sareera sambandam ellai.. vaithiha krishna kaamam.. andar athma anaivarukkum.. kuttram ellai..ethaalum..thaarahan anaivarukkum..vishnu rooba maappillai yenkirom yellaa kalyanangallilum..nithya kalyana perumaal..anaithu athma sthree.. puru shothaman avan oruvaney..

..12th karavai maadu pin ponavan namathu pin varavillai.. vilakkaamai venum.. raavananukum yeema sadangu panna sonnaan.. marannam aanathum bahamai koodathu.. raman edam eppothum.. eppo avan thuveshikka maattaan yenbathaal.. mazi kottum pothu kudai pidithaal nanaiya.. naamey radshithu koolhirom yentra thaduppu gunnam kodaathu.

.kaaliyanai ottuvathu-thushdarkallai thurathuvathu.. varunthi-padsha daabam panni- meenndum kuttram pannaamal erukkanum..kaalingan thavarai vunnarnthu mannithaan.

..govardan-aabad sakadvam gunnam velli pattathu../ aartha radshanam.. periya aabathu varum pothu hari ninaikkanum.. porantha pothey periya aabathu vanthu vittathu.. endranai mannithathu-pasi kobathaal abacharam-shamai– gunam pottri..aartharkall radshikiraan..

..pullaangullal vaasithathu-avanukku pidithu erunthathu panninaan–ethai ellaa kelvikallukkum pathil.. sothu avanathu.. swaami yenna panninaalum kedkka mudiyaathu..than gunangallai thaaney anubavithu yioha nithrAiyil eruppaanaam..nis sabdamaha anubavithu konndu erukiraan.. veey paattu-neraha solvathu pullaangulal-aacharya muhamaaha.. beeshmar moolam.. vaishnava nambi thiru koshtiyoor nambi..

..neruppai vizungi aaychikallai kaathaan.. samsaaram thaan namakku neruppu. aattrainagarai vaaz maram..thaaba thrayam

..aadai parithathi-avar sothudan avar vizai yaaduhiraar..kurunthidai koorai panniyaay– aadai entri neeraada koodaathu athai solla parichunndu poha villai. vedkam ellaamal saran.. eppadi yaanaalum villayaadalaam avan punyam avan preethy ..athai purinthu kollanum..

..rishi badni-anbudan.. gjaanathai vida aasai/ anbu. aasai vudaiyorukku yelllam vazanga sonnaar..para mathma edam aasai vazarnthu mattra vizayangallil vairaakyam vazaranum..verthu ..baktha vilosananuku vuythudumin..nedu nokku kollum..kann nokku venum namakku.. brahmam yentru therinthu..

..thehuhan-virothy nirasana seelan.. vezi virothy/ anishdam tholaithu eshda piraapthy tharubavan.. kaamam krotham.. pontravai yenna mudiyatha pala.

..akroorarukku kaadshi-vullum puramum. thaaney sarva aathmaa yentru velli kaatta- neer thorum paranthullan.. sarva andar aathmithvam..

..thaazntha santhanam /vithurar paza tholi / maalaa kaarar –koduthavar abibraayathaal..pathram pushmam palam thoyam..thooya anbu venum..thooya-yenna yentru -pirathy vubakaaram ethir paarkaatha bakthi-yentru vizakkanum.. pirakalaadan-kedkaatha varam venum.. kollvaan antru.. 100 thadaa venney/ akkaara vadisil..amutha seythatharkku meenndum ontru nooraairam koduthu pinnum aazum seyven..kondathukku kai kooli kodukkanum..

..kamsanai 10 varusham- azanthitta ..vullam thottu ..thyzaavi nenjil konjam nalla yenam erukka yentru kizitha pinbum.. theeya kamsan-manathaal abachaaram pattaan.. rama baanam kaakaasuranai pin thodarnthu eppadiyaavathu -thirunthu vaanaa yentru paarthathaam.-baanathukku karunnai

..santheeban edam kalvi-aacharya sambrayatham nantra therinthu kolla..anaivarum entha kellvikku nantraha pathil.. aacharya abimaanam uthaanam.. thasmaa guru..acharyanai theivamaha kollanum..thiru maalai aandaan-udaiyavar..samvaatham..visvaamithrar srushti ellaiyo.. swami thiru vullam erunthal vunndu.. thiru koshtiyoor nambi.. kannan-saandeeban/ raman-vasistar pola.. marabu maara koodaathu yentru kattaaraam.

..nappinnai wzu kaallaikallin 14 kombu murithathai–kashdamaana pathil..thiru virutha thaniyan.. kari virutham. karbam/ janmam/baalyam/ yavnam/ vallarntha/ maranam/ naraham–paapa punyam eranndum ezu thisaikallaiyum kurikkum..jeevathma-piraatti..sarva paapepyo paapam eshyaami.

..ther thattu-aasritha vaaadsalyam kaatta ..vulaham anaithum paarkka erunthaan..thevai ellaa edathil kaarunyam..arjunan kaattiya kuttram..athaiyey gunamaha konndaan..

thairiyamaha anaivarum kalanthu kollanum..

Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.


Geetha Saram 18-71 to 18-78..

November 8, 2009

..735th episode..vellukudi-mannaar kudi-thiru vaaroor- velvi kudi maruvi.. velvi seythavarkal eruntha edam.. prasanna venkadesa perumaal..thiru manjanam niraiya naal nadakirathu..vidvaan palarai kodutha edam..anjaneyar swami sevai..vaak amrtha varshi-pechey amuthamaay mazai pola- sol amrtha perum kondal– thai vyaasaham 1921 avathaaram..5th class chennai padithathum paada saalaiyil sernthaar narayana mudali theru/ thiru malai paada saalai..desihar varadacharyar/saathu raamaanujacharyar -kaala shebam pettraar..eruntha edam chennai-pavalla kaara theru .venu gobala kannan rukmini sannithy..venkadesa aandaal ramar anjaneyar sannithy..siritha thiru muha kannan.. thiru mazisai ezunthu arulliya edam..CA  padithavar evar.. 1996 antru -sampraayaathukku vanthaar..sri rengam sevithu parama padam adainthaar..peru pettraar..chola simha puram thottacharyar swami aacharyar..

..18-72..Sloka 72:

kaccid etac chrutaṃ pārtha tvayaikāgreṇa cetasā
kaccid ajñānasaṃmohaḥ pranaṣṭas te dhanaṃjaya

kaccid etac chrutam = was it listened, [Sri Krishna’s preaching] tvayaikagrena cetasa = with concentrated mind?, kaccid ajnanasammoha = was [Arjuna’s] ignorance based confusion, pranasta = lost?

dananjeya-santheham jeyathu erukiraayaa..oru muha paduthy kettaayaa/ arivu enmaiyaal vantha mayakkam..theernthathaa- sloka 73:

arjuna uvāca

naṣṭo mohaḥ smṛtir labdhā tvatprasādān mayācyuta
sthitosmi gatasaṃdehaḥ kariṣye vacanaṃ tava

 Nasto moha = [Arjuna replied that his] confusion was lost [or he has clear mind], labdha = [Arjuna had] gained, smrti = true knowledge, Acyuta = Sri Krishna [Who, never lets down His devotees], tvat prasadat = by Your [Sri Krishna’s] blessings, maya = by me [Arjuna]. Gatasamdeha = [because all] doubts cleared, sthitosmi = [Arjuna] attained [his] natural self. Karisye = will act, vacanam tava = as per Your [Sri Krishna’s] directions or words.


.kaandeebam yeduthaan. nashdo moha/ unmai arivai adainthen..achuthan-nazuva vidaathavan vun arullaal..santheham theernthu/ eyarkkai nilai adainthen..pathattam theernthu/thevareerin sol padi nadakkiren.. vairaakyathudan..moontru vitha thyaaham/ karma/ gjana/ bakthi panni vun thiru adi adaiven..thathva thrayam.. vudalum aathma ontru yentra muthal/chit achit avan aathmaa yentra yennam ellaathathu/anaithum avanukku sareeram/pirakaaram..sesham arivey vadivu yeduthathu athma yentru vunnarnthaan.. karma seyya seyya samsaarathil azuthum yentru moontraavathu mayakkam..karma yohamaha panni athu malarnthu gjana/ bakthi malarum.. ethodu samvaatham mudiyum.. sanjayan meenndum thodarhiraan.. vyaasar arullaal than kann mun paarthaar sanjayan..

..18-74.. Sloka 74:

sañjaya uvāca

ity ahaṃ vāsudevasya pārthasya ca mahātmanaḥ
saṃvādam imam aśrauṣam adbhutaṃ romaharṣaṇam

Ity = this, aham = I [Sanjaya], samvadam = conversation between, vasudevasya = Sri Vasudeva [Sri Krishna], parthasya ca = and Partha [Arjuna], mahatmana = the blessed, imam = this [conversation], asrausam = well listened to [by Sanjaya]. Adbhutam = [it was ] wonderful, romaharshanam = had goose bumps. Sanjaya is astonished at the intimacy between Arjuna and Sri Krishna. He calls Arjuna, Mahatma, a great soul

samvaatham kedkka pettren/vaasu devan-parthan..athbutham/ roma harsham adainthen.. vaasu devan -nerukkam kaattu kiraan..

..18-75.Sloka 75:

vyāsaprasādāc chrutavān etad guhyam ahaṃ param
yogaṃ yogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam

Vyasa prasada = with Vyasa’s blessings, aham = I [Sanjaya] was, chrutvan = able to listen to, param guhyam = supreme or most sacred secret [revealing ways to attain Moksham]. Though this listening ability was blessed by Vyasa, he listened directly those sacred words from the Lord Himself. Yogam = [this Gita] yoga shastra, yogesvarat krsnat = from Sri Krishna, embodiment of all auspicious qualities, sakshat = directly, kathayata svayam = heard by self [Sanjaya].

.arjunanukku vyuyarntha kann/ vyaasar arullaal ethai-parama rahasyam-ketten..vyaasa pirasaathathaal..kannan solla neraaha ketten.. yohesvaranahiya krishnan..yaar moolamaaha ellai..

..18-76.sloka 76:

rājan saṃsmṛtya saṃsmṛtya saṃvādam imam adbhutam
keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhur muhuḥ

Rajan = King [Dridarashtra], samsrtya samsrtya = more and more thinking of, imam = this, adbhutam = astonishing, punyam = sacred, samvadam = conversation between, kesavaarjunayo = Kesava [Sri Krishna] and Arjuna, muhur muhu = again and again, hrsyami = I [Sanjaya] am delighted.

.ninaivu poha ellai.. ninaikka ninnaikka mahizvu..ninaithu ninaithu entha arbutha samvaatham..yutha bomiyil/kesava-arjuna vuraiyaadal/ punnyamana-kedpavarkkum punyam..harsham-aanandam/ vyappu..

..18-77.Sloka 77:

tac ca saṃsmṛtya saṃsmṛtya rūpam atyadbhutaṃ hareḥ
vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ

The Viswaroopam, which was exhibited by the Lord in Chapter 11, thinking of it every time, Sanjaya tells Dridarashtra, that he was amazed more and more. Tat = that [Viswaroopam, shown in Chapter 11], samsrtya samsrtya = thinking again and again, rupam = that Image was, adyadbhutam = most amazing, me vismayo mahan = greatly astonishes me [Sanjaya], hrsyami = makes [Sanjaya] happy, puna puna = again and again.

.ontru  marakka mudiya villai visva roobathai-11th adyaayathil-aabarannangal/kuberan/ninaithu ninaithu miha azahaaha- aayutham/ brahma/ endran/ jagad athanaiyum kaattiya. solla onnatha vyappum mahizchiyum. yerpaduhirathu… vaazchi yaarukku yentru kettaay.muthalil.. neraha pathil solhiren.. kannan param porullai ethirka mudiyuma

..18-78.Sanjaya tells his opinion in the last sloka of Chapter 18, and of Gita:

yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ
tatra śrīr vijayo bhūtir dhruvā nītir matir mama

Yatra = where, yogesvaro krsna = [the repository of all auspicious qualities and commander of entire Universe] Yogeswara Sri Krishna is, yatra = where, partho dhanurdhara = Arjuna is with bow [when Sanjaya tells this, Arjuna is already with his bow, Gandeepa], tatra = there will be, dhruva = steady, sri = wealth, vijaya = victory, bhuti = prosperity, niti = justice or Dharma, matir mama = this is my [Sanjaya’s] opinion. Sanjaya tells that where Sri Krishna and Arjuna are, there victory, prosperity, wealth and justice would remain firm.

.yenghu jayam erukkum..sahala kalyaana gunnangallum serntha kannan/.anaithaiyum adakki aallum kannan arjunan gaandeebam-ethaal arjunan gaandeebam yeduthu vittaan yentru therihirathu- vudan erukkum edathil/sri/vijayam/ sezuppu/ darmam nilaithu erukkum..mathir mama -yen abipiraayam..

..1-1-2007- thodanginom.6-11-2009 poorthy pannuhirom…niraiya divya desam sevithom..muthalil geethaa charyan-paartha soothaaya mangallam.kol kaiyil konndu.thiru alli keniyil kandeney…vyaasarukku -krishna daubaadanar-mangallam..acharyar/ yaamunaa charyar-geethartha sangraham-/ raamaa nujar geethaa baashyam/ desihar-daathparya chandrihai-perumaan/ vyaasar/ aacharyar anaivarukkum-pallaanndu paaduvom..

..porull vuthavi seythu olli eda seytha avarukkum pallaanndu.. pothihai team-mathurai kendrathaar- niraiya vuzaithaarkall..permission kodutha ara nilaiya thuraiyaarukkum/ archahar anaivarukkum. pallaanndu sollanum…aatharathudan eruntha anaivarukkum pallaanndu..poliha/poliha/poliha..

Aazvaar ,Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.

Geetha Saram 18-66..

November 5, 2009

sloham 18-66..

The 66th sloka of Chapter 18, of Gita is known famously, as Charama sloka. That sloka is:

sarvadharmān parityajya mām ekaṃ śaraṇaṃ vraja
ahaṃ tvā sarvapāpebhyo mokṣyayiṣyāmi mā śucaḥ

Jyothi sarovar-the Lord preached Gita to Arjuna.–gjana vuootru/poyhai..It is the spring of Gyana or pond of knowledge. We acquire Gyana from Gita. He, who gets Gyana from Gita, becomes equal to the Lord in Dharma.-samanamana darmam adihirom ethaal.. That is, in Gyana, power, unaffected by papa/punya, birthless, deathless, hungryless, oldageless, diseaseless, etc., he is like God. Such is the Gyana provided by Gita Shastram.It is written here, that the banyan tree is the witness to the discourse of the Lord. entha aala maram saadchi.. It is also written as ‘Gita Upadesha Sthal’. It does not mean that the Lord lectured at the very same spot; but the entire Kshetram is very sacred. Anything done here, is considered as Dharma. Yagna, Dhanam, Tapas or anything performed here, rewards us in many ways..18 ashauhani senaikallum eruntha edathin naduvil vubadesithaan..vigraha roobamum sevikalaam..In 2.7, Arjuna told the Lord that he was not knowing which was Dharma and whch was Adharma, and requested the Lord to clarify..kullangiyavanaha erunthaan..kalanginavanaaha kettaan..nallathu solla kettaan..sishyanaha kondu solla sonnaan.radshahan avan yentru thunivodu erukkanum..piravi suzal pokka govinda nama sangeerthanam pannanum..anaivarum 700 slohangallum paaraayanyam.. 32 ezuthukall oru slohathil. 3000 per sonnaarkal.. kannan thiru vaakkil eruntha vantha divya slohams…This sloka defines saranagati. Before we see the meaning of this sloka, we have to see an introduction to this sloka. Saranagati is of Two types:
Sharanamiti aagati: Saranagati: – [The Lord’s Divine] feet are asylum, and [we] come to surrenderThat is Saranagati at His feet, is means, upaya, prapakam or way.modsham adaivikkum vazi avan thiruvadi..athu thaan hitham/saadanam/ piraapaham/ubaayam/ aaru.. That is, the Lord Himself carries us to Moksham. This is called Swatantra Prapatti. That is, saranagati, independently, by itself, fetches Moksham and no other effort is expected from us. -vera ontrum kurukka vara vendaam..In the other method, saranagati is not used to get Moksham. We know that we could reach Moksham, by Bhakti also. Bhakti means Bhakti Yoga. By practicing Karma and Gyana Yoga, we reach Bhakti Yoga..We should know that saranagati is Nivrutti Marg and Bhakti is Pravrutti Marg..The Lord suggested, therefore, Bhakti marg in sloka 18.65! But Bhakti is not easy to follow.Swami Koorattalwan says that accumulating papa is very easy; but to wash them off, it takes even, many births..geethaiyil bakthi moolam modsham adaivathu..9 athyaayathin sloham 18-65 meendum mana.mad bhaktonamaskuruMat-parayanahyentraan munbu..Manmana bhava..Mad-bhakta..Mad-yagi..Mam namaskuru..yentraan ethil...bakthiyaa?.. sarannaa gathiyaa ?.. -kullappam adaihirom..dameva saranam kacha yentrum bakthi yentrum maattri maatri solhiraan..sonnathum thiru vadi pattra aasai udan thudipudan ellai arjunan..sarana gathi-vilahi poruppai avan edam viduvathu.. kuzanthai thaay edam thannai opadaipathu pola..radshikkum poruppu avan edam..thaayarukkey adangiya kuzanthaiyaha erukka naam kathukkanum..num vaziyai naam paarthu kondaal avan vara maattaan..varu vubaayam-bakthi pontra-naan bakthi panni modsham adaihireyn yentyra yennam varum..anaivarukkum bakthi venum.. ahangaaram entri-naam bakthi panni modsham adaihirom yentra yennam ellaamal-erukkanum..bakthi panna mudivu yeduthaan arjunan.. pala pala ganmaa yeduthu thaan bakthi yoham kittum..aarambikka vidaamal pala paapangall erukkum..malaichu poy vudkaarnthaan.. anubavithu tholaikka mudiyaathu.. praaya chitham panna pala janmangal aahum..1/15/ adyayathil soham.. vuravinarai eppadi kolvathu.. devanaa asuranaa yentra soham.. eppo eppadi panniuveyn bakthi yentra soham..praaya chitham eppadi pannuvathu. darma-praaya chitha darmam..
Ma sucha = do not worry! Sarva dharman parityajya = leave all prayacchitta dharma or atonements. He is not asking Arjuna to leave all his duties or Karma, but only the atonements needed to clear his papa. Mam ekam saranam vraja = surrender at My [Sri Krishna’s] feet only, as means,-yen oruvanaiyey vubaayamaha pattru.. aham = I [Sri Krishna, the Almighty and All Capable-sarva sakthan- will, mokshayishyami = relieve, tva = you [Arjuna, incapable of doing atonements], sarva papebya = from all sins obstructing [from performing Bhakti], . So, in lieu of Prayacchitta Dharmam, Arjuna should surrender to the Lord-kannanaiyey darma maaha pattranum-, to start Bhakti yoga. Prayacchitta would destroy papas, in the way of performing Bhakti. The Lord says that He would destroy those papas, if He surrendered unto Him..Prapatti is just an angam or subsidiary or auxilary, to Bhakti, only. This Prapatti is called Anga Prapatti. and not svandara pirapatti..This is what is specified in Gita. We will wait to see how saranagati, independently, fetches Moksham..
..Ramanuja’s Commentary for sloham 18-66..The phrase sarva-dharmam parityajya means renouncing all conceptions and methods of religiosity completely. Whatever is authorised in Vedic scriptures as righteous may be utilised in worship and propitiation to the Supreme Lord by karma yoga or facilitating communion with the Supreme Lord by prescribed Vedic actions, by bhakti yoga or facilitating communion with the Supreme Lord by exclusive loving devotion or by jnana yoga facilitating communion with the Supreme Lord by spiritual knowledge. But all other methods and conceptions must be renounced and relinquished along with phala tyaga or expectation of rewards, karma tyaga or identifying oneself as the owner of the result and kartritva or believing oneself to be the author of the act. The phrase mam ekam saranam vraja means to take exclusive shelter in the Supreme Lord Krishna understanding that He is the most worthy, most desirable and most worshipable of all that exists. That this is the quality of renunciation warranted in the Vedic scriptures that is required was evidenced by the Supreme Lord in the beginning of this chapter. In verse 4 He stated: Hear the truth about renunciation which is threefold. In verse 9 He stated: Actions are deemed as renunciation in sattva guna the mode of goodness when desire for rewards are abandoned. In verse 11 He stated: One is known as renounced who renounces the rewards for actions. Lord Krishna is promising His devotees that He will personally redeem and deliver from all sins His devotee who lives their life in the manner just explained. This includes sins of commission and sins of omission that accumulated over uncountable lifetimes from time immemorial. Past sins are immense burdens and obstacles in achieving moksa or liberation from material existence. Then to assure that what He has stated is a surety He states ma sucah meaning there is no need to despair.

Another interpretation is that Lord Krishna consoles His devotees who may be stricken with grief by the thought of so many sins committed and omitted in countless past lives. For karma yoga and jnana yoga there is no restrictions in performing actions and acquiring knowledge respectively; but for bhakti yoga which is exclusive, personal loving devotion unto Lord Krishna or any of His authorised avatars or incarnations and expansions such as Rama, Vamana, Narasingha, etc. to be performed all ones sins must be entirely dissolved and one must have great love for the Supreme Lord as well. A devotee may have great love for the Supreme Lord but eradicating all one’s sins is another matter. There are only two ways to eradicate all sins. Either by the acceptance of the Vaisnava spiritual master in authorised disciplic succession who takes all one’s sins and transfers them upwards to his guru who transfers them upwards to his guru and so forth and so on all the way back to Lord Krishna who personally dissolves them all immediately is one way. The other way is by personal effort. Reflecting on all the sins one has accumulated since the beginning of time and then not even the committed sins but only just the omitted sins like not fasting from grains on Ekadasi when all sins of the world enter grains on the 11th day of the new and full moons is enough for a devotee to become quite dismayed. In a human lifetime of Earth it is not possible to exhaust by expiatory rituals and austerities all the sins hoarded over innumerable lifetimes. There is not enough time so contemplating their lack of qualification a sincere devotee would despair. To console His devotees Lord Krishna omnisciently understands that to eradicate all the myriad of sins accumulated over unlimited lives by expiatory ceremonies would be futile in the short span of life a human being has. Such ceremonies are difficult to conduct successfully, are costly and time consuming and so any chance of successfully eradicating all one’s sins in this way is out of the question. To alleviate this difficulty Lord Krishna reveals the solution which grants success in order to be able to embark upon bhakti yoga is to exclusively take complete refuge in Him. There is no cost whatsoever for admission. The Supreme Lord who is the creator, maintainer, protector and sustainer of the total creation, most magnanimously and compassionately gives exclusive shelter to those who seek Him exclusively and irrevocably promises to eradicate all one’s sins which are the awesome barriers prohibiting one from communion with the Supreme Lord and the ambrosial bliss of bhakti.

..Ananyāś cintayanto māṃ ye janāḥ paryupāsate
teṣāṃ nityābhiyuktānāṃ yogakṣemaṃ vahāmy aham || (9.22)
We have seen this sloka earlier. The Lord says that if, we could always remember Him, He would certainly, provide us all welfare. But how are we to remember Him always. The simplest way is by Divya Nama Sankeerthanam..700 sloham puriyalaam puriyaamal erukkalaam 1000 namangallai sonnaal porum..geethai villakiyathai naama sangeerthanamum sollum..devo nama sahasra naamam..ambu padukkaiyil erunthu velli ettaar..The Lord Sri Krishna describes Bheeshma, as tiger among men. Bheeshma was always remembering Sri Krishna [anusmaranam]. We can worship Bheeshma at Kurukshetra. The place, where Bheeshma, preached Sri Vishnu Sahasranamam [SVS], to Yudhishtra and others, is Bheeshma Ghat or Bana Ganga [ it is about 5 KMs from Brahma Sarovar, on the way to Jyotisar].10th naal sandaiyil paduthaar..arjunan eranndu ambai vaithu thalai annai aakkinaan.. neer vuoottraiyum orey ambaal yerpaduthinaan..geethaiyaal arjunan thaaham theernthathu.. num thaahathai beeshmar vaay thiru naamam theerkkum..utharayana punya kaalathil pura paduhiraar.. thannai ninaithathum-krishna anusmaranam eppothum beeshmarukku..
..Gita was born before Sri Vishnu Sahasranamam. Gita was delivered on the very first day of the Mahabharata war; while, Sri Vishnu Sahasranamam, was told after Bheeshma was pulled down and was lying on the bed of arrows, after the tenth day of the war! Since SVS was later, its greatness is more! Both are eyes to us, but SVS is our right eye!.-vala kann ethu thaan pin vanthathaal..6 kellvi kettu pettraar darmar..sthothram panna kedum edar aayina yellaam…Nammalwar, Tirumangai Alwar and others have praised the sanctity of SVS. Sri Andal in Tiruppavai 3rd pasuram, mentions the greatness of singing His names.uthaman per paadi yentraall..3000 perum 1000 thiru naamam -30 laksham thiru naamam paarayannam seythaarkall..

angha prapathi munbu paarthom..neraaha -peruvathu..The Lord is too willing to protect us and so, should we not surrender this responsibility also to Him?  radshikira poruppum/aasaiyum/ sakthiyum vullavan avan..This is what Sri Sita told Hanumanv–Tvam eva upaya me bhava iti prartanamati sharanagati – thaney thookki kondu poha-neruppu suttu vida solla mudiyum.. poruthathu. sollinaal suduveyn  athu thooyavan maasukku ezukku.. oru radshasan thooki poy/oru kurangu kondu vanthaal ramanukku ezukku..villai nambi thaan eruppen..perumaaney pradaanam yentru para dandranaha erukkanum..You are the only one, Who should be the means [to reach Him]. This prayer is saranagati. puthi visesha gjaanamey-manasil vuruthyey saranna gathi..This simple Gyana is saranagati.mam ekam = only Me [Sri Krishna], saranam vraja = surrender, as means to attain [Him]. That is, we should consciously, be at His feet. The word ‘only’ is important. We should be convinced that He was the only rescue for us. That is no other action and no other devatas, are going to be our upaya or means.. seyya mudinthaalum  sarva darmangallum vidanum..karamum/gjanamum/bakthi vunndu.. vubaayamaha ellai..modsham kidaikkum yentra yennathudan ellai.. vithithathaalum avanin preethy yentru pannanum..avan thirupthykku yentru kainkarya roobamaha pannanum.. palan ethir paarkkaamal -darmangal vubaayangal yentra yennam vidanum..rusi/kaadal mootta bakthy pannanum..aazvarkal kaattiya vazi..svaadantriyam muzuvathum vidanum..viraja gadavu. kadyartha puthyarthaa-manathaal puthy pannanum avaney-oruthaney- vubaayam yentru.pattranum.. naan pattri modsham petren yentra yennamum vidanum..anugrahathaal thaan vaayil sarannam varum..nir hethuha karubai-kudal thuvakku thaan kaarannam..avan radshikka kaathu erunthaan.. athai vilakki erunthathai maatri puthy pannuvathu thaan saranna gathy….Aham = I [Sri Krishna, Who is all powerful and with all qualities, which Arjuna or any of us never possessed. Sri Krishna is possessing the power to grant Moksham], sarva papeya = from all papas, obstructing, in realizing Moksham, mokshayishyami = release, tva = you [Arjuna].with saranagati as Nivrutti Dharma, the Lord says that all papas in the way of attaining Moksham would be removed. The Lord, thus, shows that He was the means or upaya; and, this sloka is famous as Charama sloka…Eligibility is mere worry about getting Moksham and to get relieved of samsaram. Result of saranagati, is removal of worry. If we still worry, it means that we have no faith in His words..poruppu avanathu.. ethaiyum thollaikka mudinthavan.. anaithaiyum tholaithu mukthy. sarama maana vubaayam.. soham vanthavar-ethu thaan qualification.. palan-soha nivruthy..

Sarama sloha saara artham aacharyar vazi kettu therinthu kollanum..


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