PERUMAL TIRUMOZHI 5*

-
*PERUMAL TIRUMOZHI 5*
PASURAMS 688 – 697 
 
*taru tuyaram tadAyEl*

Citing various examples, kulasEkara AzhvAr opens up his mind to Lord uyyavanda perumAl of tiru-vittuvakODu, present in the malainAdu Divya desam,(Kerala) presently known as TirumiTTakOdu (anchumoorthi temple). He clearly explains that there is no other refuge, other than surrendering at the lotus feet of Lord Sriman NArAyaNa.
 

688 * tharuthuyaram thadAyEl * un charaN allAl saraN illai *

virai kuzhuvum malarppozhil sUzh * vitRuvakkOttammAnE! ** 

arisinaththAl InRa thAy agatRidinum * matRavaL than

aruL ninaindhE azhum kuzhavi * adhuvE pOnRirundhEnE(1)

 
688. Oh Lord! * VittuvakOTTammAnE!* Graciously residing in the Divya desam called  tiruvittuvakODu, surrounded by fragrance emanating orchards, I have no refuge other than Your divine feet. As a result of a sudden outburst of anger even if a mother pushes away her child, the child cries and comes back to her longing for her affection. (azhum kuzhavi aduvE pOnDru irundEnE). Similarly even if you don't relieve me of the hardships that has been laid upon me, I have no other place to rely on other than Your divine feet. (1)

*ANECDOTE* AITHEHYAM
kulasEkarAzhvAr puts forth a request before emperumAn to relieve him from this samsAric life. In connotation with that, *Pillai tirunaraiyur araiyar* states that , a nest made by a bird cannot be entangled by anyone else. In the same way, the life's tangle cannot be released without the help of the all powerful EmperumAn. Hence only by surrendering at His lotus feet, one can relieve oneself from this  samsAric whirl.


689 kaNdAr igazhvanavE * kAdhalan thAn seydhidinum * 

koNdAnai allAl * aRiyAk kulamagaL pOl **

viNthOy madhiL pudai sUzh * vitRuvakkOttammA! * 

nI koNdALAyAgilum * un kuraikazhalE kURuvanE (2)

689. Oh swAmi!, who dwells in tiruvittuvakODu, * VittuvakOTTammAnE!* surrounded by sky scrapping towers!, even if You fail to accept me as Your close associate and not assign me with specific duties to be carried out (kainkaryam)by me, I shall never forget Your reverberating victorious feet, rather I shall keep talking high about it, similar to the chaste women who is devoted to her husband and not even think of anyone else, even if he is been abused by others. (2)


690 mIn nOkkum nILvayal sUzh * vitRuvakkOttammA! * 

en pAl nOkkAyAgilum * un patRallAl patRilEn **

thAn nOkkAdhu eththuyaram * seydhidinum * 

thArvEndhan kOl nOkki vAzhum * kudi pOnRirundhEnE (3)

690. Oh swAmi! resider of tiruvittuvakODu!, *VittuvakOTTammAnE* surrounded by long streams where fishes love to happily dwell in the rich water resources, even if a ruler, instead of being concerned, executes hardships to his subjects, the citizens of a province look upon the governance of a King (tArvEndan kOl nOkki vAzhum kuDi pOnDru irundEnE). In the same manner I shall consider You as my sole protector and surrender at your lotus feet. Even if Your grace doesn't fall on me, I shall never seek refuge unto someone else. (3)


691 vALAl aRuththuch sudinum * maruththuvan pAl * 

mALAdha kAdhal * nOyALan pOl mAyaththAl ** 

mILAth thuyar tharinum * vitRuvakkOttammA! * nI 

ALA unadharuLE * pArppan adiyEnE (4)

691. Oh swAmi of tiruvittuvakODu!, *VittuvakOTTammAnE* similar to a sick patient who attaches undiminishing love towards the medical practitioner (*surgeon*)who uses knife and needle to cut and stitch the wound and thereby the body, I shall only be longing for Your DayA even if I have to endure extreme grief and suffering(4)

*ANECDOTE* AITHEHYAM
Once PILLAI TIRUNARAIYUR ARAIYAR had gone to Veda NArAyaNa PerumAl temple of Thottium TiruNArAyaNa Puram in Tiruchi along with his family. At that time, some miscreants had set the temple ablaze. Immediately everyone ran away, but araiyar and his children embraced the tirumEni of EmperumAn so as to protect Him from the engulfing smoke. As the smoke intensified, the children started suffocating. When they expressed it to araiyar,he said, " the suffering is only for a little while, after that we shall be leaving to paramapadam. There we can happily stay next to his feet. Please bear with it." The connection here is that, the cut caused by the surgeon, though painful, give relief from the ailment. Similarly the suffering is short lived compared to the liberation thereafter.


692 vengkaN thiNkaLiRu adarththAy! * vitRuvakkOttammAnE! * 

engkup pOy uygEn? * un iNaiyadiyE adaiyal allAl ** 

engkum pOyk karai kANAdhu * eRikadal vAy mINdEyum * 

vangkaththin kUmbERum * mAppaRavai pOnREnE (5)

 
692. Oh swAmi of tiruvittuvakODu! *VittuvakOTTammAnE*, You are the one who killed the valorous elephant kuvalayApeeTam with terrifying eyes. Other than taking refuge under Your divine feet, where else can I seek protection, similar to the ocean bird albatross that wanders over all the directions, but finally comes back to the mast unable to find the coast?(5)


693 senthazhalE vandhu * azhalaich seydhidinum * 

sengkamalam andharam sEr * vengkadhirORkallAl alarAvAl **

venthuyar vIttAvidinum * vitRuvakkOttammA! * un 

andhamil sIrkkallAl * agam kuzhaiya mAttEnE (6)

 
693. Oh Lord who resides in tiruvittuvakODu!, *VittuvakOTTammAnE!* the lotus flower doesn't bloom by the heat of fire, it can only bloom with the warmth of sunlight. In the same way, even if you fail to relieve me of my grievous sins, my heart melts at the very thought of your auspicious attributes (kalyana GunAs). (6)


694 eththanaiyum vAn maRandha16 kAlaththum * 

paingkUzhgaL * maiththezhundha mAmugilE * 

pArththirukkum matRavai pOl ** meyththuyar vIttAvidinum * 

vitRuvakkOttammA! * en
siththam miga un pAlE * vaippan adiyEnE (7)

 
694. Oh Lord! residing in tiruvittuvakODu! * *VittuvakOTTammAnE!*, how much ever, the clouds delay the onset of its showers, the crops keep looking forward to the rain bearing clouds. In the same way even I keep looking forward for your grace and keep my mind on you always, even if I don't get relieved from the sufferings that I have to undergo. (7)


695 thokkilangkuyARellAm * parandhOdi * 

thodukadalE pukkanRip puRam niRka * mAttAdha matRavai pOl ** 

mikkilangku mugilniRaththAy! * vitRuvakkOttammA! 

* un pukkilangku sIrallAl * pukkilan kAN puNNiyanE! (8)

695. Oh swAmi, who is dark hued like the impregnated rain bearing clouds residing in tiruvittuvakODu, *VittuvakOTTammAnE!*, the embodiment of virtues (puNNiyanE), the entire river streams flowing in all directions finally confluence in the mighty oceans and not else where. Similarly, even my heart, like the rivers, shall constantly ruminate on Your virtuous qualities ( kalyANa gunAs) alone. (8)


696 ninnaiyE thAn vENdi * nILselvam vENdAdhAn thannaiyE * 

thAn vENdum * selvam pOl mAyaththAl ** 

minnaiyE sEr thigiri * vitRuvakkOttammA!17 *

ninnaiyE thAn vENdi * niRpan adiyEnE (9)

 
696. Oh Lord!, possessor of  the resplendent lightning alike tiruchakra (divine disc) who abodes in tiruvittuvakODu, *VittuvakOTTammAnE!*, as a subservient devotee, I would like to steadfastly stay like a true devotee, who desires to attain You, upon Your sankalpam and gets showered with all the wealth (aishwaryam) automatically even without asking for it. (9)

PHALA SHRUTI

697 * vitRuvakkOttammA! * nI vENdAyE Ayidinum * 

matRArum patRillEn enRu * avanaith thAL nayandha **
kotRavEl thAnaik * kulasEkaran sonna * 

natRamizh paththum vallAr * naNNAr naragamE (10)

697.Those who recite and practice these ten songs sung in classical Tamil, having great attachment towards the divine feet of the lord of tiruvittuvakODu by Kulasekara Azhwar who possesses the mighty winning  sword and a great army saying, “Oh Lord of tiruvittuvaKODu, *VittuvakOTTammAnE!*, even if you neglect me, I shall always surrender myself to you alone and be subservient, shall never reach the netherworld (naNNAr narakamE). (10)

Azhwar Thiruvadigale Sharanam

SWABADESAM : [ The inner meaning ]
The inner meaning of each of the verse of the above dasakam 5 is given below.

688.  * tharuthuyaram thadAyEl * : This first verse explains the jeevAthmA - paramAthmA sambandam.  The relationship is similar to a mother - child relationship. [sEshatvam]

689.kaNdAr igazhvanavE *: Here it explains the relationship of jeevAtma - paramAtma to a husband and a wife. The confidence that the wife has on the husband. [ VishvAsam ]

690.mIn nOkkum nILvayal sUzh *: Here the relationship is compared to the King and his subjects. The trust that the subjects has, that the King will protect. [Raksisyatiti vishwAsam] .

691.vALAl aRuththuch sudinum : Here the relationship between a doctor and a patient. The paramAthma has to comfort the jeevAtma and in turn, the jeevAtma rests the trust on the paramAtma.

692.vengkaN thiNkaLiRu adarththAy! *  Here it is like a tree and a bird, the bird needs a tree for support , in the same manner the jeevAtma needs pramAtma as his support.

693.senthazhalE vandhu * : Here again, Husband and wife relationship, having the trust or the vishwAsam.

694.eththanaiyum : Here the eternal connection between the crops and nature. [nithya yukta]

695.thokkilangkuyARellAm *: He is the only refuge for the jeevAtma. [ananya gaditvam ]

696.ninnaiyE thAn vENdi * :[ svasvAmibaava Sambandam ] jeevAtma is the possession of the paramAtma.

The main aspects of prapatti or sharanAgati ( total surrender unto the supreme power) is well described here in this decade.







Comments

Post a Comment

Popular posts from this blog

Divya Prabandham

-
Image
Divya Prabandham also called Nalaayira Divya prabandham consists of nearly 4000 hymns.  These 4000 Tamil verses are composed by 12 Tamil poet-saints called Azhwars who were immersed in their devotion to Lord Vishnu. The 12 Azhwars sang these songs about various sacred shrines and the presiding Deity of the shrine, that came to be known as the Divya Desams. There are 108 Divya Desams. 105 in India, 1 in Nepal  and the last two believed to be beyond the Earthly realms. The 12 Azhwars Poigai azhwar Boothath azhwar Peyazhwar Thirumazhisai azhwar Nammazhwar Madhurakavi azhwar Kulasekara azhwar Peri azhwar  Andal  Thondaradipodi azhwar Thiruppan azhwar Thirumangai azhwar       The Nalaayira Divya Prabandham also known as “DRAVIDA VEDAM” or “TAMIL VEDAM” became lost after the period of the Azhwars. Later it was the scholar-saint and Acharya “NATHAMUNI “ who in the 10th century retrieved and compiled this treasure in the present form which’s the pride of Tamil Classical Literature.      Natham
Read more

THIRUPPAVAI - PASURAM 1

-
Image
THIRUPPAVAI PASURAM 1 Andal assumes herself to be the cowherdess of  ‘AyarpAdi’, awakens her peers to follow a certain discipline in view of attaining everlasting happiness and service to the Lord. Eventually selecting the month of “MARGAZHI” and as a monthlong process she sang 30 pAsurams (one for each day) for the “PAVAI NONBU”, called “THIRUPPAVAI”. Each pAsuram ends with the special phrase “ELOr EmpAvAi”, meaning Oh, my dear friends which is the speciality of ThiruppAvai. 474.mArgazhit tingaL, madi niRainDa nannALAl *  nIrADap pOduvIr! pOduminO nErizhaiyIr! *  sIr malgum AyppADich selvach siRumeergAL! *  kUrvEl koDuntozhilan nandagOpan kumaran **  ErArnda kaNNi, yasOdai iLanjchingam *  kArmEnich sengaN kadir madiyam pOl mugattAn *  nArAyaNanE namakkE paRai taruvAn *  pArOr pugazhap paDindElOr empAvAy (1) 1.MARGAZHI THINGAL. The First PAsuram is the introduction, where she invites all her companions for this PAvai NOnbu. As it is the first full moon day of the month of “MARGAZHI”, O
Read more

NACHCHIYAR TIRUMOZHI 14

-
NACHCHIYAR TIRUMOZHI 14 PASURAMS 637 to 646 *paTTi mEyndOr* After all the hardships that AndAl faced in uniting with the Lord, that she explained starting from " thaiyoru thingkaLum “, finally she gets relieved by having a darshan of the Lord when He shows up, which she explains interestingly in this last decade, as a conversation between herself and her gopika friends. AndAl, in the first half of each pAsuram putsforth a question asking,  "have you seen (கண்டீரே) kaNNan?" describing about Him. The later half comes as an answer saying (விருந்தாவனத்தே கண்டோமே) " *virundAvanaTTE kaNDOmE"* by the gopis. The essence of 'paramabakthi ' required to attain Him and the resultant 'pErinbam' attained out of it are clearly explained here.   637 * patti mEyndhOr kArERu * baladhEvaRku Or kIzhk kanRAy *  ittIRittu viLaiyAdi * ingkE pOdhak kaNdIrE? ** ittamAna pasukkaLai * inidhu maRiththu nIrUtti * vittuk koNdu viLaiyAda * virundhAvanaththE kaNdOmE (2) (1) (6
Read more

PERIAZHWAR THIRUMOZHI.PALLANDU 1 - 1

-
 PERIAZHVAR THIRUMOZHI. PALLANDU. Pasurams- 1 - 12 During his triumph procession through the streets of Madurai city, emperumAn showed himself along with PiraaTTi to  periyAzhwAr. On seeing bhagavAn in the most beautiful form  revealing  his auspicious qualities such as saundharyam (beauty), etc., AzhvAr was concerned and out of great fear started  thinking that, “in this world which is controlled by kAlam (time), what bad might happen to him?, and what evil eyes people might cast on Him”. So he performed mangaLAsAsanam (well-wishing thoughts) to emperumAn‘s divine and beautiful form to stay forever from any evil eyes. Pasuram 1: pallANdu pallANdu pallAyiraththANdu pala kOdi nURAyiram mallANda thiN thOL maNivaNNA! un sEvadi sevvi thirukkAppu # He starts the first pasuram saying “Pallaandu Pallaandu “ praising the Lord who has conquered the enemies with His strong arms. May you be praised for ever and ever and ever and for many crores of years to come as we stand beneath your Divine fee
Read more

PERIYAZHVAR TIRUMOZHI - 3.6

-
 PERIYAZHVAR TIRUMOZHI - 3.6 PASURAMS 275 – 285 The glory of kaNNan playing the flute. 275: naavalam periya theevinil vaazhum* naNGgaimeer_kaaL! idhu Or aRpudham kELeer* thoovalam puriyudaiya thirumaal* thooyavaayil kuzhalOsai vazhiyE* kOvalar siRumiyar iLaNGgoNGgai- kudhuhalippa* udaluLavizhndhu* eNGgum- kaavalum kadandhu kayiRumaalaiyaaki* vandhu kavizhndhu n^inRanarE.* (2) (1) 275. Oh beautiful girls who live in the island of jambudweepa (nAvalan teevu)! Come and listen to this wonder!! The consort of MahAlakshmi, holding the pure, right coiled conch (valampuri), is now playing the flute keeping it on His purest lips. The girls of AyarpAdi lost themselves listening to the mesmerising tunes . As their emotions rose high, they started going towards the music leaving their boundaries and they all joined together like flowers of a string to listen to the music. Seeing kaNNan playing the flute they put their heads down in shame. (1) 276: idavaNarai idaththOLodu saayththu* iruhai koodappu
Read more

PERUMAL TIRUMOZHI - 9*

-
*PERUMAL TIRUMOZHI 9* *PASURAMS 730—740* *Van tALiNai* (thanayan vanam pugath dhasarathan pulambudhal) In this decade AzhvAr talks about the misfortune of king dasharathA. He thinks that, there can be none like DasarathA, who would have    suffered to this extent, the separation of rAma. DasarathA's grief and regret of sending rAma to the forest is vividly explained here. 730 * vanthALiniNai vaNangki vaLanagaram thozhudhEththa * mannanAvAn ninRAyai * ariyaNai mEl irundhAyai * nedungkAnam padarap pOgu enRAL ** em irAmAvO! * unaip payandha kaikEsi than soRkEttu * nanRAga nAnilaththai ALviththEn * nanmaganE! unnai nAnE (1) 730. Oh! My dear son rAma! Getting to know the excitement of the entire subjects of Ayodhya and the chieftains, who respect you, greet you and honour you by falling at your feet, on making you the next heir to the throne, I got overwhelmed in making all the arrangements for crowning you. Later listening to the words of kaikeyi, I had to dethrone you and send you to
Read more

PERUMAL TIRUMOZHI - 7

-
PERUMAL TIRUMOZHI - 7 PASURAMS 708 TO 718 Alai neeL karumbu According to various circumstances and the state of mind one is in, one can enjoy Lord in different kinds of relationship, like husband and wife, mother and child, teacher and student or as two friends. Here in this tirumozhi, the motherly instinct of AzhwAr becomes prominent. Not finding his child close to him, he personifies himself as Devaki and tries to reminiscence each and every stage of kaNNan's childhood. The time frame here is that, Devaki laments this when she sees KaNNan after He frees her on the death of Kamsa. THE CRADLE STAGE: [New born] 708 * AlainIL karumbannavan thAlO * ambuyath thadangkaNNinan thAlO * vElainIr niRaththannavan thAlO * vEzhap pOdhaga mannavan thAlO ** ElavArkuzhal en magan thAlO * enRenRu unnai en vAyidai niRaiya * thAloliththidum thiruvinai illAth * thAyaril kadaiyAyina thAyE(2) (1) 708 Oh my child!, who is like the well grown sugarcane ready to be sent to the factory for juice extraction,
Read more