Amalanaathipiraan
Amalanaathipiraan
Amalanaathipiraan
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CONTENTS
Amalanaathipiraan : Introduction 1
Taniyan 1 & 2 9 - 10
Paasuram 1 11
Paasuram 2 15
Paasuram 3 18
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Paasuram 4 21
Paasuram 5 24
Paasuram 6 27
Paasuram 7 30
Paasuram 8 33
Paasuram 9 36
Paasuram 10 39
Paasuram 1 97
Paasuram 1 99
Paasuram 3 101
Nigamanam 107
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ThiruppANAzhwAr
. ïI>.
INTRODUCTION
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ThiruppaaN Azhwaar is the ninth among the 12 Azhwaars. He has ten
paasurams among the divine collect Four Thousand revered as
"Amalanaadhipiraan" Prabhandham. His Bhagavad anubhavam moved many of
the Vaishnava Acharyas.
1
Swami Sri Vedanta Desikan described ThiruppANAzhwAr's prabhandham as
“sukavi sookti” and was so moved by it that he wrote a 60 plus palm-leaves long
commentary on these uniquely beautiful 10 paasurams that celebrate the
Sarvanga Soundharyam and the anantha kalyANa guNams of NamperumAL.
HISTORY
ThiruppaaNaar was a resident of one of the 108 divya desams known as Kozhi
or Nisulapuri, which is on the banks of Cauveri River, very close to Sri Rangam.
Because of His caste, he felt unqualified to enter into Srirangam to have the
darsanam of Sri Ranganathan that he longed for. Hence, He used to come to
the banks of Cauvery and close his eyes and sing with deep anubhavam about
the kalyana gunams of the Lord every morning.
A great scholar by the name of Loka Saaranga Muni was the temple servant at
that time at Srirangam and was assigned the duties of bringing Thirumanjanam
water (holy water for the bath of the iconic form of Lord Ranganaathan) every
morning. During the collection of the water from cauvery, Loka Saaranga Muni
will have a cloth over his mouth and will not speak to anyone until he brought
the Cauvery waters to the Lord's sannidhi.. He was called a Muni by the
residents of Sri Rangam because of his piety and scholarship. He devoted
every moment of his life to the service of the Lord at Sri Rangam.
On one particular day, when Muni came to fetch water for Ranganaathan's
Thirumanjanam, Thiruppaanar was singing on the banks of Cauvery as usual
totally unaware of the fact that the place he was singing from was very close
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to the site, where Loka Saaranga Muni fetched water for the Lord. Since Muni
could not speak, he threw a small stone at the Azhwaar signaling him to move
away.
That stone hit Thiruppaanar's forehead and blood began to ooze out of the
wound. Recognizing his mistake, Thiruppaanar moved away to permit the
uninterrupted access to the river by Muni to collect thirumanjanam water for
the Lord.
Muni collected the water, reached the temple and the sacred bath was
conducted for the Lord. That night, Muni had a dream in which Lord
Ranganaatha ordered him (Muni) to carry His dear Bhakthan on his (Muni’s)
shoulders to His sannidhi. Next morning, Muni rushed to the site, where
Thiruppaanar was engaged in singing with his lute and begged him to ride on his
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shoulders as commanded by Lord Ranganaathan.
When he opened his eyes at the Sannidhi to see the Lord's auspicious and
majestic Thirumeni, he (Thiruppaanar) was overwhelmed by that blissful
experience. He began to salute the beauty of the Lord from Thiruppadhams
(Sacred Feet) to His crown in ten most moving paasurams.
3
Sanskrit in Praise of this work of the Azhwar, which begins with the words:
mXye kvreÊihtumuRidtaNtraTma,
AÔò&ta< nynyaeivR;yaNtra[a<
ª§Ü§Ü½ë¡½®ì ǸÓÇìÙʧԧߨۧìߧܪß
ó§Üì´Ý¥ÛÌ§ßªÛ ¨ë¨½ëßìÙ ®Ó´ëߨۧìßæªÛ
½ëߨԳܣԡßë ª¨¾® ʨԮ߸¨¨Û§ªÛ.
ApAdacUDamanubhUya hariM shayAnaM
madhye kavareduhiturmuditAntarAtmA |
adraSTRRitAM nayanayorviSayAntarANAM
4
The second Taniyan in Tamil is said to be composed by Thirumalai Nambi or
Srisaila Purna, who summarized the Azhwaar’s composition in a quintessential
manner.
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pAttinAl kaNdu vAzhum pANarthAL paravinOmE.
“Let us sing in praise of the holy feet of Sri ThiruppaanaAzhwar, who entered
(the holy shrine of Lord Ranganatha) riding on the shoulders of the sage
(Lokasaranga-Mahamuni) saw(the Lord in full) and sung (in praise) HIM limb by
limb, as the Lord showed to him, i. e., the lotus feet, the silk garment, the
navel, the waist band of rare excellence, the holy chest, the neck, the red
mouth (with rosy lips), the eyes of unfading (red lotus charm) and the (whole
divine) Archa form.”
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BhOgam). The other commentaries relating to the Dhivya Prabhandhams by
Swamy Desikan such as Madhura Kavi Hrudhayam, Nigama ParimaLam are no
longer available to us.
Let us fall at the feet of PANar who experienced the beauty of the lotus feet,
dress, navel, the chest, neck, red lips, eyes, ThirumEni on seeing the Lord and
expressed his joy about seeing them through his Prabhandham.
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6
7
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Amalan - AthipirAn
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TANIYAN 1
mXye kvreÊihtumuRidtaNtraTma,
AÔò&ta< nynyaeivR;yaNtra[a<
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ó§Üì´Ý¥ÛÌ§ßªÛ ¨ë¨½ëßìÙ ®Ó´ëߨۧìßæªÛ
½ëߨԳܣԡßë ª¨¾® ʨԮ߸¨¨Û§ªÛ.
ApAdacUDamanubhUya hariM shayAnaM
madhye kavareduhiturmuditAntarAtmA |
adraSTRRitAM nayanayorviSayAntarANAM
This Taniyan is about the enjoyment of Lord RanganAtha from Lotus feet to
Crown (AapaadhachUdam) by the AzhwAr.
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TANIYAN 2
¡ß¥Û¥½® ¡¦Þ¥ ©ß§ ¡ªªÛ ¨Üß¾¥ ÷¨Û§Ô,
½§¥Û¥ÌªÛ ÷§ì ©¨Û§ªÛ §Ô̪ßìÙÉ ¡¦Þ¥ªÛ ¼£®Ü®ßëÛ,
®ß¥Û¥ªÓÜ ¡¦Þ¡°Ü ½ª²Ó ʲӽë±Ó§Ü §²ÓÉÁ¨ÛÇ,
©ß¥Û¥ÕèÜ ¡¦ÞÅ ®ßÏªÛ ©ß¦ìÙ§ß°Ü ©ì®Ó½è½ª.
10
PAASURAM 1
óª²Ý ô§Ô©Óìß²Ý * ó¥ÕëßìÙ¡ÜÁ ù²Ý¿² ô¥Û©Å§Ü§-
®Óª²Ý, *®Ó¦Þ¦®ìÙ ½¡ß²Ý *®Ó¾ìëßìÙ ¼©ß¯ÓÜ ½®¢Ü¡¥®²Ý,*
¨Ôª²Ý ¨Ô²Ýª²Ý ¨×§Ô ®ß²®²Ý, *¨×°Üª§Ô°Ü óì¢Ü¡§ÜÇ óªÛªß²Ý,*§ÔÌ¡Ü-
¡ª ©ß§ªÛ ®¨ÛÇ* ù²Ý¡¦Þ¦ÓÒ°Ü°² ü¡Ü¡Ô²Ý±½§.
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MEANING
As mentioned earlier, all the ten paasurams are pure aanandham (bliss)
experienced by ThiruppAnAzwar, on having the darshan of Sri Ranganatha. He
calls him Amalan - pure and perfect and AdhipirAn- the first and foremost of
all. He, the radiant one who made me a humble slave of the servants of the
AdhipirAn, He, the king of the Devas, the one who resides among the fragrant
gardens in ThiruVenkatam, the blemishless one who never sways from justice,
the one who resides in the long and lofty walls of Thiruvanrangam – His sacred
lotus feet seem to have on their own will entered my eyes.
2. Aadhi: He is the cause of all the Universes and its beings (Jagath
KaaraNan). He is the creator of every thing and no one creates Him.
3. PirAn: He has the power of granting every thing from Svaroopam to the
jeevan to Moksham. He is thus a MahOpakAran. He protects us in so
many ways. All of these are elaborations of the letter “A” of PraNavam.
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Parama Padham; One can enjoy Him easily at the ThiruvEnkatam hills
populated by fragrant groves.
9. Ninmalan: He is the abode of all KalyANa guNams. He will not find fault
with His adiyArs since He is their rakshakan.
10. Neethi Vaanavan: He is the Master of both the Leelaa VibhUthi (this
world) and Its Iswaryams as well as the Lord of Nithya VibhUthi
(Parama Padham). We should serve Him in this world just as Nithya
Sooris do at Sri Vaikuntam. He is The Lord who rules justly at His
supreme abode of Parama Padham.
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11. NeeL MathiL Arangatthu AmmAn: This Lord who rules justly at Sri
Vaikuntam is now present at Srirangam. This Supreme Master of all
rests at Sriranga KshEthram surrounded by tall ramparts (NeeL MathiL
Arangam). This Supreme Lord, who is Sarva PrAkAra Svatantran has
become Sarva Sulabhan and rests at Srirangam as the limit of
Soulabhyam.
12. Thirukkamala Paadham: Those sacred feet of Sri RanganAthan are both
UpAyam (Means for Moksham) and Phalan (Goal). They are most
enjoyable and are very sacred. They chase away the sins of the adiyArs.
They are beautiful and soft like the Lotus flower.
13. Vanthu: Sri RanganAthan’s sacred feet of such mahimai have followed
adiyEn, who was running around everywhere without knowing their
glories and are in front of adiyEn now without any effort on my part.
The fifteen KalyANa guNams of the Lord at their ascendancy are Mosha
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Pradhathvam, Jagath KaaraNathvam Rakshakathvam et al. These are described
in detail at the end of this section dealing with the meanings of the ten
Paasurams Of ThiruppANar.
The First Paasuram starts with the letter "A” (Amalan). The second and Third
Paasurams start with the letters "U” and “M”. Together A, U and M form the
PraNavam.
He is:
1. Ever Pure/Amalan
10. my Lord and Liege of Arangam with long ramparts/neeL mathiL Arangan
-His radiant lotus feet appear as if they have come into, and are in my
eyes.
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PAASURAM 2
÷®¨Û§ ÷°Ü°§Ü§èëÛ* ÷¡ªÛ ó°¨ÛÇ ó¦Þ¥Ê±,*
¨Ô®¨Û§ ¨×°ÜÊ¥Õë²Ý* ó²ÝÑ ½¨ìÙ¨Û§ ¨Ô£ß£ì¾ì,*
¡®ìÙ¨Û§ ¼®¢Ü¡¿¦¡Ü ¡ßÁ§Ü§²Ý *¡¥ÕëßìÙ¼©ß¯ÓÜ óì¢Ü¡§Ü §ªÛªß²Ý,*
ó¾ì£Û£Ô®¨Û§ ô¾¥ëÓ²Ý ½ªÜ * ¼£²Ý±§ßªÛ ù²Ý £Ô¨Û§¿²½ë.
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MEANING:
ThiruppANAr now shifts his gaze from the sacred feet of the Lord to the red
dress of Sri Ranganatha. In it he sees Thrivikraman – the one whose golden
crown reached the top of the Universe, Kaakusthan – Lord Rama, who
destroyed the Rakshasa clan through his arrows. He declares: “With my heart
filled with delight, my thoughts go to the red dress (PeethAmbharam) on your
waist – to you, the Lord that lives among the fragrant groves of
Thiruvarangam”.
the world (aNDam). His foot hit the roof of the aNDam (aNDam uRa).
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assurance of protection and took RaamAvathAram. He killed the asurAs
with His fierce arrows (nisAchararai kavarntha venkaNai Kaakutthan).
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The Lord of Arangam, with tall and erect head ornament, which pierced the
higher worlds when with great delectation is His heart, He measured the
world; who is the scion of the race of Kakut (an early king of solar race) whose
sharp and stinging arrows devoured the RaakshasAs, who confronted Him
(then), my mind has gone towards the reddish peethAmbharam worn by Him in
His waist.
Here AzhwAr acknowledges that his mind left him and went after the
enjoyment of the Lord's red dress. Azhwar was not aware of his mind reaching
towards the Lord's PeethAmbharam. He noticed it after the happening. The
hold of the beauty of the PeethAmbharam carries over into the next Paasuram
as well.
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PAASURAM 3
ª¨Û§Ô ©ßëÛ* ®¥ ½®¢Ü¡¥ ªßª¿,* ®ß²®ìÙ¡°Ü,-
£¨Û§Ô ¼£ëÛë ¨Ô²Ýç²Ý* óì¢Ü¡§ÜÇ óì®Ó²Ý ó¿¦ëß²Ý,*
ó¨Û§Ô ½©ßÜ ¨Ô±§ÜÇ ô¾¥ËªÛ *ó§²Ý½ªÜ ó뿲©Ú ©¾¥§Ü§½§ßìÙ ù¯ÓÜ*
÷¨Û§Ô ½ª§²Ý½ç* ó¥Õ½ë²Ý ÷°Ü°§ÜÇ õ²ÝÒëÓ½ì.
MEANING:
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the beautiful navel – that divine beauty of the navel which created Brahma
dEvan, has captivated my heart and spirits.
1. Manthi Paay Vada Venkata Malai: The Northern boundary for the home
of Tamil speaking people is Venkatam and hence it is called Vada
Venkata Malai. Here, the monkeys jump from one branch to the other to
gather edible fruits.Their act is similar to the Jeevans jumping from
one perishable phalan to the other as Bhaddha chEtanams. This
mountain (malai) of ThiruvEnkatam is saluted as Maa malai (the great
One) because its stature approaches that of the Lord, who resides on
It.
2. VaanavarhaL santhy seyya ninRAn: Lord stood on His Vada Venakta Maa
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Malai to receive the kaimkaryams by VaanavarhaL (nithya Sooris).
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KaruNeekan. With His grace, adiyEn has been blessed to know about my
seshathvam to Him in His role as Sarva Seshi (Supreme Lord to all). My
mind’s sathva aspect has been enhanced and in the middle of it shines
the svaroopam of my jeevan. My prAnan and the Aathma (jeevaathmA)
residing in my heart vie with each other to enjoy the sacred navel of
the Lord of Srirangam.
time, AzhwAr uses the word “adiyEn” to show his dAsyathvam to His Swamy.
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PAASURAM 4
£Çìªß ª§Ô°Üã¯Û* õ¢Ü¾¡¡ÜÁ õ¾±®²Ý §¿©§ÜÇ-
÷§Ôì ½®ß¥Û¥Õ,* ýìÙ ¼®¢Ü¡¿¦* ÷ëۧܧ®²Ý ý§ ®¦Þ¦²Ý*
ªÇìªß ®¦ÞÅ ©ß¥* ªßªëÓÜ ô¥ì¢Ü¡§ÜÇ óªÛªß²Ý,*§ÔÌ®ëÓ±ÛÑ-
÷§ì ©¨Û§ªÛ* ù²Ý ÷°Ü°§ÜÇ°Ü ¨Ô²ÝÑ ÷ߡԲݱ½§.
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MEANING:
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heart with ecstasy.
With the above three Paasurams, the meaning of PraNavam (the first padham
of Moola mantram was covered.The next padham is “nama:" meaning annaya
sEshathvam (I am not my Master and I am not the Master of anyone). Our
Lord alone is the Seshi for this sEsha bhUthan. This meaning of “nama:"
sabdham (na mama) is covered in the 4th paasuram with the example of
RaavaNan, who was destroyed by Chakravarthy Thirumahan as punishment for
his offenses arising from ahankAra mamakArams. The middle portion of
Thirumanthiram is connected to the middle portion of the Lord’s ThirumEni
(udharam: waist) and the udhara bhandham (belt) there.
3. "Odha VaNNan VenkaNai uytthavan": That Lord with the hue of the
blue ocean sent the fierce arrow that destroyed the VaNangAmudi,
RaavaNan in the battle field.
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adiyEn’s mind and roams there as veethi ulaa. The reference here is to
the darsanam of the waist of the Lord, which displays the three welt
marks from the ropes with which YasOdhaa tied Him up. His name
DhAmOdharan arose from those welt marks. His waist band (udhara
bhandham) is adjacent to those welt marks. Azhwar acknowledges that
the udhara bhandham has created a firm abode for itself in his mind
and is engaged in roaming there.
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PAASURAM 5
©ßìªßë* ©¯®Ó¿² ©±Û±Ñ§ÜÇ,* ù²Ý¿²§Ü§²Ý-
®ßìªß¡Ü¡Ô ¾®§Ü§ß²Ý* ¾®§Ü§§²Ý±Ó ù²ÝÒ°Ü ÉÁ¨Û§ß²Ý,*
½¡ßì ªß§®ªÛ ¼£ëÛ§²²Ý ¼¡ßÜ ó±Ó½ë²Ý* óì¢Ü¡§ÜÇ óªÛªß²Ý,*§ÔÌ-
®ßì ªßìÙ©§²Ý½ç* ó¥Õ½ë¿² ô¥Û¼¡ß¦Þ¥½§.
24
MEANING:
In this fifth paasuram and the next one, AzhwAr focuses on the meanings of
“NaarAyaNa" sabdham of Thirumanthiram. Fifth paasuram focuses on the
matchless chest of the Lord, where Mahaa Lakshmi resides and the next
Paasuram moves upto the sacred neck of the Lord of Srirangam.
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1. "PaaramAhiya pazhavinaikaL paRRu aRutthu": after cutting to their very
roots my heavy load of ancient sins.
4. "kOra maatavam seythaNnan koll aRiyEn": for time memorial, adiyEn had
strayed away from Him.He was filled with desire to repossess me. Did
he do powerful penance to regain me and chose Srirangam as the
suitable place for that penance? adiyEn does not know. That grand
sankalpa tapas (kOra maa tavam) resulted in the destruction of all of
my ancient bundle of sins and made adiyEn’s SaraNAgathy fruitful.
adiyEn does not know how I came to be blessed this way. adiyEn did not
do any hard tapas and neither did I know whether He did such a tapas
to regain me, His property.
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5. "ArangatthammAn ThiruvAra Maarbhu anRO adiyEnai AatkkoNDathE":
How can adiyEn express my gratitude to this most compassionate Lord.
who condescended to bless this neechan. He is not one of the dhaivams
without their PirAttis. He is Sridharan, who is never ever separated
from His Devi, Mahaa Lakshmi. She has taken up permanent residence
on His vast and beautiful chest. He accepted adiYEn’s kaimkaryams in
unison with His PirAtti displaying yEka sEshithvam. It is this sErtthi
sEvai with His dEvi on His incomparable chest and With Her as His
lakshaNam (defining mark), the Lord of Srirangam blesses adiyEn with
His sevai. That vakshasthalam is adorned by Mahaa Lakshmi and a
haaram (Aaram/Vaijayanthi Maalai). That unique chest with these
lakshaNams have made adiyEn’s mind a slave to Him.
The thoughts for reflection from the meditation on the padhams of this
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Pasuram are:
10. Being the phalan for the Sesha Jeevan (viz)., prayer for the boon of
Nithya Kaimkaryam.
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PAASURAM 6
Ǧޥ ¼®¦Þ©Ó¾±ëß²Ý* ÇëìÙ §×ì٧ܧ®²Ý* ó¤Ý£Ô¾±ë-
®¦ÞÅ®ß¯Û ¼©ß¯ÓÜã¯Û* óì¢Ü¡¨¡ìÙ ½ªë ó©Ú©²Ý*
ó¦Þ¥ìÙ ó¦Þ¥ ©¡Ôì¦Þ¥§ÜÇ* üÌ ªß¨ÔªÛ ùϪßÜ®¾ì, *ʱÛѪÛ-
÷¦Þ¥ ¡¦Þ¥ªÛ ¡¦Þ¥ØìÙ *ó¥Õ½ë¿² ÷ëÛë¡Ü¼¡ß¦Þ¥½§.
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AVATHARIKAI:
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the Lord. Here, AzhwAr dwells on the need for Aakinchanyathvam of the
jeevan as the necessary mind state for becoming the object of Lord’s Dayaa
(Dayaa Paathram).
MEANING:
Our Lord of Srirangam is the one who removed the sorrow of Sivan adorning
the crescent Moon on His JaDai (thuNDa VeNN PiRayan thuyar theertthavan).
He resides permanently at Sriranga dhivya dEsam known for fertile groves
filled with the bees (Acharyans) performing Hari Naama sankeertthanam
(anjiRaya vaNDu vaazh Pozhil soozh Aranga nahar mEya Appan) . He becomes
visible to our human eyes at Srirangam. He performs the mahOpakAram of
putting an end to the roaming of our indhriyams in pastures of vishaya sukham.
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adiyEn has the darsana soubhAgyam of His powerful neck that swallowed the
dEvAs of the aNDam, the bhagiraNDam and AavaraNams beyond our aNDam,
the seven kula Parvathams and all else during the Mahaa PraLayam. This
darsanam of the neck of this Sarva sakthan at Srirangam blessed adiyEn to
realize my svaroopam as DhAsa bhUthan to Him and blessed adiyEn with
Sathgathi.
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reminds us that Sivan was a Karma vasyan, who got his exalted position
due to his austerities and it is Sriman Narayanan alone, who can bless us
with all kinds of PurushArTams including Moksham.
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uNDa kandam kandeer adiyEnai uyyakkoNDathE": During the Mahaa
PraLayam, our Lord holds inside His stomach all the Kaarya vasthus for
their safety. Otherwise, they might be destroyed thru drowning in the
dangerous PraLayam waters. Brahma, Sivan, aNDam, dEvAs, chEtanams,
achEtanams inside the aNDam, Kula Parvathams et al were all kept
inside His stomach. AzhwAr is rapturous over the sight of the magical
throat, which swallowed all of the above kaarya vasthus during
PraLayam out of His infinite compassion for safe keeping them.
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PAASURAM 7
¾¡ëÓèìÙ *ÃìÓ £¢Ü¡²Ü ô¯ÓëìÙ,* ¨×°Ü®¾ì ½©ßÜ-
¼ªëÛëèìÙ *Ç°© ®Ó¾ìëßìÙ ¡ª¯Û ¨×°Ü Ê¥Õ¼ëªÛ
ûëèìÙ,* ó¦Óëì¢Ü¡èìÙ *óì®Ó²Ý 󿦪Ӿ£ ½ªë ªßëèìÙ,*
¼£ëÛë ®ßëÛ û½ëß!* ù²Ý¿²£Û £Ô¨Û¾§ ¡®ì٨ۧǽ®! (7)
‘Kalkunte Ranganathar’
AVATHARIKAI:
From the 7th to the 10th (concluding) Paasuram, AzhwAr sings about the state
of rapture (Bhakthi paravasam) arising from the enjoyment of the Lord’s
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dhivya soundharyam. The"Aaya" sabdham over "NaarayaNa" in Thiru Manthiram
is in the fourth case (Chathruthi Vibhakthi) and implies Kaimkarya PrApthi.
Bhagavath anubhavam is the cause behind the prayerful request for
Kaimkaryam. Kaimkaryam follows after the anubhaavm. In the 7th Paasuram,
AzhwAr enjoys the beauty of the Lord’s ripe red lips resembling bhimbhA
fruit.
MEANING:
On His hands He wields the conch – sanku, and the fire breathing chakkaram,
He has the body of a dark mountain, He wears the fragrant Thulasi on his
crown. My Lord! the jeweled Thiruvarangan, who rests on the serpent bed!
Your coral red lips and their smile have completely stolen my heart.
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WORD BY WORD COMMENTARY:
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from the TuLasi garland reveals that He is superior to every one. A
different kind of fragrance emanates from the divine, tall crown of the
Lord. That Crown reveals that He is the Lord of both LeelA and Nithya
VibhUthi. With this divine crown, the Lord of Srirangam shines as the
Father of all the worlds.
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PAASURAM 8
©ìÓëè¡Ô ®¨Û§* óΦ²Ý ÷¥Ü¡×¦Þ¥,* óªììÙ¡ÜÁ-
óìÓë ô§Ô©Óìß²Ý* óì¢Ü¡§ÜÇ óª²Ý Ê¡§ÜÇ,*
¡ìÓë®ß¡Ô©Ú ɾ¥©ì¨ÛÇ* ªÓ°ÓìÙ¨ÛÇ ¼£®Ü®ìÓ½ëߥÕ,* ¨×¦Þ¥®©Ú-
¼©ìÓë ®ßë ¡¦Þ¡°Ü* ù²Ý¿²©Ú ½©¾§¾ª ¼£ëÛ§²½®!
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'Ranganatha in veNNaikkAppu'
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AVATHARIKAI:
The charming eyes of the Lord took over and made me a slave of them. Their
beauty defeated adiyEn and made me fall at His Thiruvadi. Those eyes made
AzhwAr enjoy the dhivya soundharyam of His other limbs. Azhwar uses the
story of his becoming the adimai for those beautiful eyes of the Lord as a
preface to the main message of this Paasuram that salutes the heroism of The
Lord in destroying the enemies of His adiyArs.
MEANING:
The one who came down as a lion to tear down Hiranyakasipu, the first Lord -
who even the Devas find hard to reach, that Arangan whose face holds the
dark eyes, twinkling with the red lines, Oh those long big eyes are captivating
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readily at Srirangam ? He vowed to come to the rescue of the helpless,
struggling samsAris to attain His sacred feet and be redeemed. He
chases away the doubts of SamsAris loaded with heavy bundles of sins
about His rakshakathvam in their cases and presents Himself as the
embodiment of great beauty with a face containing the united
soundaryam of the Moon and the lotus flower.
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Lord’s compassion and affection for the devotees are expressed by
those eyes .
35
PAASURAM 9
ôªß ªì§Ü§Ô²Ý õ¿½ªÜ* üÌ ©ß¡èëÛ,*
¤ßªÛ úÏªÛ ÷¦Þ¥ß²Ý* óì¢Ü¡§ÜÇ óì®Ó²Ý ó¿¦ëß²Ý,*
½¡ß ªßª¦Ó ôìʪÛ* ʧÜÇ§Ü §ßªÊªÛ Ê¥Õ®ÓÜ ½§ß¼ì¯ÓÜ*
¨× ½ª²Ó û½ëß! * ¨Ô¾± ¼¡ß¦Þ¥Ç ù²Ý ¼¨¤Ý£Ô¿²½ë!
36
MEANING:
Now ThiruppAnAzhwar sings the praise of the whole ThirumEni. That little boy
who dwells on a tiny banyan leaf, and can swallow all the seven worlds, that One
who rests on a serpent at Thiruvarangam, the One who wears gem studded
garlands and pearl necklace on his blue ThirumEni, has an infinite beauty, that
has completely filled my heart.
AVATHARIKAI
Until now, AzhwAr enjoyed the soundharyam of every limb of the reclining
Lord at Srirangam one by one and broke out into wonderful paasurams
expressing that Aanandhaanubhavam. Until now, Azhwar was under the
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impression that he was contented with the enjoyment of the individual limbs of
the Lord. After experiencing the unmatched beauty of the entire Thirumeni of
the Lord, Azhwar concedes that his sense of contentment has left him and
asks what can he do now ?
1. "Aala Maa maratthin ilai mEl oru BalaganAi Jn~alam yEzhum uNDAn
Arangatthu aravinaNayAn": During the praLayam (deluge) that comes
between BhagavAn’s srushti of the naama-roopa prabanjam, one sees a
huge peepal tree with countless branches and innumerable leaves. It is
hard to tell whether that tree is inside the oceans or in the upper world
or has its roots in this earth. On one leaf of the tree, Sage
MarkaNDEyar saw a child resting and getting adrift in the fiercely
swirling waters of avAnthara PraLayam. That child has swallowed all the
worlds and kept them in a small portion of its stomach for protection.
That little infant was recognized by Sage MarkaNDEyar as the Jagath
kaaraNan and Rakshakan. That mysterious child is now seen inside the
Koil Azhwar of Ranga VimAnam at Srirangam reclining on AdhisEshan.
His subjects, Brahma dEvan and VisbhishaNan perform AarAdhanam for
37
Him there.
3. "aiyyo niRai koNDathu yen nenjinayE": Azhwar now reveals the impact
of the samudhAya sevai of the angams of the Lord; earlier, he had
enjoyed those limbs one at a time and sung about them in ecstasy. His
mind was contented about its Good fortune. Now, the effect of the
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38
PAASURAM 10
¼¡ß¦Þ¥Ü ®¦Þ¦¿²¡Ü* ½¡ß®èëÛ ¼®¦Þ¼¦ëÛ-
÷¦Þ¥ ®ßë²Ý* ù²ÝÒ°Ü°ªÛ ¡®ì٨ۧ߿²,*
ó¦Þ¥ìÙ ½¡ß²Ý ó¦Ó óì¢Ü¡²Ý* ù²Ý óʧԿ²¡Ü-
¡¦Þ¥ ¡¦Þ¡°Ü,* ª±Û¼±ß²Ý±Ó¿²¡Ü* ¡ßæ½®.
sadagopan.org
39
AVATHARIKAI:
MEANING:
40
Charama slOkam). He stole away from Vaikuntam before the nithya
Sooris could complete their AarAdhanam for Him and present Him with
delectable chithrAnnams and arrived at Gokulam to steal VeNNai from
the houses of the Gopis and moved in AaypAdi as one of their kulam.
For Him, the consumption of the VeNNai of samsAra maNDalam was
like enjoying the VeNNai of aprAkrutha Sri Vaikuntam. He ate the
VeNNai to demonstrate that whatever is dear to His adiyArs are dear
to Him as well.
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the words like "MY" and "MINE" have to be jettisoned. Lord
RanganAthan used His dhivya soundharyam, got me under His spell and
overpowered adiyEn with His souseelyam and Soulabhyam. There is
nothing anymore that I can identify as "ME" or "MINE".
4. "andar kOnn": He is the Master of the Lord of all Andams, Brahma and
all the dEvAs, who populate the andams. Sri Ranganathan is holding all
of them under His sway and is recognized as their Swami and Svatantra
Purushan. This great Lord revered by the andar kulam now has been
tied up to a mortar as punishment for stealing VeNNai at the neighbor’s
houses. He permits Himself to be tied up by the Gopi, while He is not
the easiest to comprehend even by the dEvAs. Such is the soulabhyam
of the andar kOnn.
5. "aNiyarangan": That Periya PerumAL who draws the nithya sooris from
their lovely abode of Parama Padham to Srirangam for His sevai is now
blessing me with His enchanting darsanam.
41
residents of the three sites(sTAnams). Now, He has blessed adiyEn,
who is inferior in svaroopam and SvabhAvam, to enjoy Him as the nectar
effortlessly. After being blessed with this rare boon, how can adiyEn
look at anything a subjects worthy of attention and acquisition as
bhOgya vasthus ? adiyEn’s eyes will not see anything other than this
nectar at Srirangam with anantha kalyANa guNams and matchless
Iswaryam (VibhUthis). adiyEn wil not be interested to see Parama Padha
Naathan or Para VaasudEvan or VyUha forms of the Lord or Vibhava
avathArams. adiyEn’s eyes will not choose to see any one of those forms
of the Lord except RanganAthan at Srirangam. adiyEn has no other
desire. This is the height of Tanmayathvam experienced by the
AzhwAr. After completing the tenth paasuram of Amalan Aadhi PirAn,
ThiruppANAzhwAr merged with the Lord in front of all.
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42
43
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44
!@
!mEt rama{jay nm@
nmfepRmaqf tiRvFkEq twfcmf
tiRpfpa]azfvarf tiRvFkEq cr]mf
epriyvacfca[fpiqfAq tiRvFkEq cr]mf
`ml[atipira[f
(epriyvacfca[fpiqfAq vfyakfya[gfkQkfK 'qiy tmizf viqkfkgfkqf)
45
`ml[atipira[f 'qiy tmizf viqkfkgfkqf Page 2 of 47
!@
!mEt rama{jay nm@
tiREv twfcmf
tiRvrgfkE[ twfcmf
twfcmAdnft nmf rama{j[f tiRvFkEq twfcmf
`FEy[f uAr
nmfepRmaqi[f tiRv<qfqmak kdnft jJAl matmf (2007) etadgfkpfpdfd
nmfepRmaqf vijymf '[fb mat ;tzilf, `FEy[f YMlmak !rgfkraj[f,
t[fA[pf pbfbiy mikv<mf uyrfnft pirpnftma[ `ml[atipira[i[f
epriyvacfca[fpiqfAq vfyakfya[gfkQkfK 'qiy tmizf viqkfkgfkqf 'Ztikf
eka]fD vnfta[f.
;nft nmfepRmaqf ;tZd[f `ml[atipira[f vfyakfya[gfkqf mbfBmf 'qiy
tmizf viqkfkgfkqf p>rftftiya[T. `tA[ mdfDmf etaKtfT, t[i W\lak
nmfepRmaqi[f tiRM[fpak `FEy[f cmrfpfpikfkiEb[f. `FEy[i[f ;nft W\Al
`v[f oTkfk MbfpdfdaLmf, !rgfknacfciyarf `vA[ `vfvitmf ecyfy
vidmadfdaqf '[fB nmfp<kiEb[f. ;nft W\lilf sfvami epriyvacfca[fpiqfAq
vfyakfya[ YMlgfkqf kdfdtfti{qf uqfq[.
;tA[pf pFpfpvrfkqf ugfkQAdy Emla[ ']f]gfkAq evqipfpDtfti[alf,
`vbfAby<mf ;tilf Ecrfkfklamf.
;nft W\lilf uqfq k]fkvRmf p<AkpfpdgfkAq `FEy{kfKkf ekaDtfT
utviy `FEy[i[f ~pftRmf, tiRvrgfkmf epriyEkayilf `rfcfckRma[ !manf
Mrqi pdfdrf sfvamikfK, `FEy[f tAlylflalf AkmfmabiElE[.
naray]. naray]. naray].
t[iy[f
~pat Vdmf `Wp>y hrimf cyanmf
mtfEy kEvrThiT@ Mtitanftratfma
`tfrxfRtamf nynEyarf vixyanftra]amf
Eya nicfcikay mnAv Mnivahnmf tmf
epaRqf - 'nft oR tiRpfpa]azfvarf, kaEvriyi[f nDvilf k]fvqRmf
epriyepRmaAq tiRvF etadgfki tiRMFvAr `{pvitfD, t[T
tiRkfk]fkqf, `nftpf epRmaAqtf tvirftfT EvB 'nft vixygfkAqy<mf
ka]aT '[fB uBtiyakkf Pbi[aEra - `pfpFpfpdfdvRmf, Elaksargfk[f
'[fb M[ivA[tf t[T vak[makkf eka]fdvRmf ~kiy tiRpa]azfvaAr
na[f 'pfEpaT cinftikfkkf kdEv[f.
vfyakfya[mf
(~patVdmf) tiRpfpatEkctfAt
(`Wp>y) `ml[atipira[AdEv `{pvitfT
`ml[f ~tipira[f '[fB etadgfKmf paCrmf Mtlf `{pvitfT
`vtariAk
vfyakfya[mf
epriyvacfca[fpiqfAq `Rqicfecyft
`ml[atipira[f vfyakfya[mf
`vtariAk
vfyakfya[mf
(`ml[f) - nitfysmfsariyayftf t]f]iyrayiRkfkib tamf kidfDAk
`tftAlkfK `vtfyem[fbiRnftarf. vnfT kidfF[ pi[fp< epriyepRmaQkfKpf
pibnft AvlX]fytfAtkf k]fD `ml[f '[fB eka]fdaDkibarf. `ml[f
'[fbT Ehy pfrtfynIke[[fbpF. `phtpapfmtfvatiK]gfkqf
~tfmav<kfK]fdayiRkfkcfecyfEty<mf Ehysmfpnftavhmayf, pkvtf
pfrsattftaEl u]fdak Ev]fFyiRkfKmf. ;v[f `gfg[[fbikfEkyiRkfAk.
viqkfkmf - 'pfEpaTmf smfsartftilf Cz[fbpFy<mf, tazfnft Kltftilf
uqfqvrakv<mf ;RnftpFyalf, ta[f epriyepRmaqidmf eclfvT `v{kfKtf
tazfAv "bfpDtftiviDmf '[fb ']f]i, `vA[cf ec[fbAdyamlf ;Rnftarf.
~[alf (epriyepRmaqi[f utftrvi[f Eprilf) epriyepRmaqidmf ta[f
ec[fbTmf, `v[T tiRMktftilf u]fda[ mkizfAvy<mf mlrfcfciAyy<mf k]fD,
`v[f Kbfbmbfbv[f '[fB p<kzfnftarf. `ml[f '[fb ptmf tazfv<kfK
'tirftdfdak uqfqv[f '[fb epaRqf `qipfptaKmf. prmatfmaAvpf Epa[fEb
jIvatfmav<kfKmf pavmf `bfbv[f Mtla[ t[fAmkqf u]fD, ~[alf jIv[f
eka]fDqfq udlf etadrfp< kar]mak `nfttf t[fAmkqf pkva[i[f `Rqalf
mdfDEm evqipfpDmf. ~[alf prmfepaREqa ;vfvitmf `nfttf t[fAmkqf
evqipfpd Ev]fFy `vciymf ;lflamlf, `vbfAb 'pfEpaTmf
evqipfpDtftiypFEy uqfqa[f.
`vtariAk
vfyakfya[mf
(uvnftv<qfqtft[ayf) - ~zfvaAr `kpfpDtfTAkyalf vnft pfrIti,
srfEvcfvr[ayf !y@ptiyayf `vapftsmsft kam[ayiRkfkibv[f `rftftiyayf
vnfT, t[f tiRvFkAqtf tAlyiEl Avya ni[fbalf mtIy Ymrftftanm
lgfkrixfyti '[fB ukkfk Ev]fFyiRkfk, `Avybiyaetaziy pfrAj palf
KFkfkkfk]fD ukkfKmf mataAvpfEpaEl uknft tiRv<qfqtfAt
uAdyv[ayf. ;vbfAbpf pirinftalf vfysnMmf t[f[EtyiEb vfysEnxH
m{xfya]amf pfRcmf pvti '[fkibpFEy.
viqkfkmf - (uvnftv<qfqtft[ayf) ~zfvaArtf t[kfK vcpfpDtftiy
kar]tftalf u]fda[ mkizfcfciyilf uqfqv[f. srfEvcfvr{mf, epriypiradfFyi[f
nayk{mf, t[T viRpfpgfkqf `A[tfTmf niAbEvbpf epbfbv[ak
uqfqv{mf ~kiy epriyepRmaqf, yackmf epBpv[ak vnfT t[T
tiRvFkAq `A[vrf tAlyiLmf Avtfta[f. `vfvitmf AvtftEpaT,
~qvnftarf sfEtatfr rtf[tftilf (31) - mtIyYMrftfna mlgfkrixfyti - u[T
tiRvFtftamArkqf 'pfEpaT '[T tAlAy `lgfkrikfkpf Epaki[fb[ -
'[fB "gfkiy niAl nmkfKkf AkPFyT `lflEva? ~k namf `lflEva
mkiz Ev]fDmf? mabak ;v[f mkizkf kar]mf - '[fA[ ;vrfkqf tgfkqf
`biyamlf evBkfkamlf ;Rnft[Er - '[fB ']f]i, t[f[idmf palf KFkfKmf
KznfAtAykf k]fD tayf mkizfvT Epa[fB, ;v[f mkizfnfta[f. namf `vA[
vidfDpf pirinftalf, t[f{Ady uAdAmkAq ;znfEtamf '[fB `v[f
`lflEva T[fpmf ekaqfkiba[f? ;ramay]mf (`Eyatfya ka]fdmf 2-40) -
vfysEnxH m{xfya]amf pfRcmf pvti - m[itrfkqi[f T[fpmf k]fD,
T[fppfpDmf m[itrfkAq vid `tikmak ;ram[f Tyrmf ekaqfkiba[f - '[fbT
ka]fk.
(ulkmqnfT) - vKtft tiRvFkqf tAlyiEl vnftiRnftaLmf ukkfkvbiyat
ElaktfAtkf kiGrf ta{mf vidaEt `qnftT. ukkfkvbiyaAmkfK
v[fmaAvymiEb. K]aK] niYRp]mf p]f]aEt 'lfElarf tAlyiLmf okfktf
tiRvFkAq AvtftpFyaEl, pkftima[fkQmf patkikQmf okfk vazfnfT
EpayftfT.
`vtariAk
tiRpfpItamfprtfti[f `zK tiRnapI kmltftiEl vIcibfB.
vfyakfya[mf
`vtariAk
tiRnapI kmltfEtaEd Ecrfnft tiRv<trpnfttfAt `{pvikfkibarf.
viqkfkmf - kdnft paCrtftilf `{pvitfT ni[fb tiRnapI kmltfTd[f Ecrfnft
utrpnft[mf '[f{mf tiRvapr]tfAt ;pfEpaT `{pvikfkibarf.
vfyakfya[mf
(cTrmamtiqf) - kdfdAqpfpdfFRkfAk. (mamtiqf) - Trfkfktfrymf. :cfvr[f
'[fbbiycfecyfEt 'tirfkfkpfp]f]i[ mtiqf. (;lgfAkkfkiAbv[f) - MzwfciEl
simfhgfkidnftet[f{maEpaEl. lgfkamf rav] palitamf.
(;lgfAkkfkiAbv[f) - srfEvcfvr[f !AvK]fdtfAtkf klviRkfAkyakkf
eka]fD vIbfbiRnftapfEpaEl ka}mf ;v{mf ;lgfAkkfK
:cfvre[[fbiRnftpF. vIrkft[a[ tiRvFy<gfPd mtitft _cfvrfymiEb.
ytfytrfEma n plvanf sfyatymf raXEscfvr@ sfyatymf sHrElaksfy
ckfrsfyapi c rXita '[fba[iEb. yave[aRv{kfkak ;vA[ `ziycfecyfy
niA[kfkibarf, `v[fb[fA[Ey ;vfvr}kfKkf kavlak AvpfprfkiGrf
`lfpmf{Plitfta[akilf.
viqkfkmf - (cTr ma mtiqf) - cibnft kavLd[f `AmkfkpfpdfDqfq ;lgfAk
nkrmf. (ma mtiqf) - srfEvcfvrE[ ;ram[ak ni[fBqfqa[f '[fpAt
`binftiRnfTmf, t[f{Ady mtiqfkAq nmfpi `vA[ ;rav][f 'tirftfta[f.
(;lgfAkkfK ;Abv[f) - KAkyilf cigfkmf uqfqT Epa[fB ;rav][f
;lgfAkyilf `rca]fda[f. `{m[f ;ramay]mf Cnftrka]fdtftilf (1-34) -
lgfkamf rav] palitamf - ;rav][alf kapfpabfbpfpDmf ;lgfAk - '[fba[f
`lflEva? (;lgfAkkfK ;Abv[f) - srfEvcfvr[f t[T ;r]fD
vip>tikAqy<mf ~qfvtbfkak 'vfvitmf !AvK]fdtfAt mkizfv<d[f "bfB
`mrfnfTqfqaE[a, `T Epa[fB ;rav][f taE[ ;lgfAkyi[f ;Abv[f
'[fbpF ;Rnfta[f. mikv<mf vIr[a[ `{m[aLmf mtikfkpfpdfd eclfvmf
;rav][T _cfvrfymf `lflEva? `{m[f valfmIki ;ramay]mf Cnftr
ka]fdtftilf (49-17) - ytfytrfEma n plvanf sfyatymf raXEscfvr@
sfyatymf sHrElaksfy ckfrsfyapi c rXita - ;v[f `Crrfkqi[f
tAlv[akv<mf ;Rkfklamf, ;nftfr{d[f PFy<qfq EtvElaktfti[f
tAlv[akv<mf ;RkfkkfPDmf - '[fB ']f]i[a[f `lflEva? ;rav][f
mdfDmf ;ram[f vixytftilf cibiT :DpdfFRnftalf, `zikfk niA[tft
`vA[Ey ;ram[f ;lgfAkyi[f tAlv[ak niymitftiRpfpa[f.
(tAlptfTtir) - p[gfKAl utirfnftapfEpaEly<tir. `BkfkvBkfk MAqtft
cdgfK. (OdfF) - `{PlikfKmakilf `ziycfecyfy Ev]fdaviEbey[fB p>cliEl
;AqpfpitfT vidfdpF. kcfca{janami '[fkibpFEy.
viqkfkmf - (tAl ptfT utir) - p[gfkayfkAq `BtfTtf tqfQvtalf
`Av niltftilf utirfvT Epa[fB ;ram pa]gfkqalf ;rav][i[f tAlkqf
tAryilf utirfnft[. tAlkqf evdfdpfpd evdfdpfpd mI]fDmf MAqkfKmf '[fb
vrmf epbfbtalf mI]fDmf mI]fDmf Mqtft[. (OdfF) - ;v[T tAlkAq
`BpfpAttf t[T viAqyadfdakkf eka]fD, ;rav][f tiRnftividfdalf
`vA[ `zikfk Ev]fdamf '[fb ']f]tfTd[f, ;nft viAqyadfFlf nI]fd
Enrmf :Dpdfda[f. `v[idmf - kcfca{janami - nI kAqtfT vidfdayf,
;pfEpaT eclfl na[f `{mtikfkiEb[f - '[fba[f.
(OrfevgfkA]y<yftftv[f) - pibfAbnaAqpf p>cliEl jyapjygfkqf
`vfyvsftitm[fEbaev[fB pfrhfmatikqf kRti[vaEb, `tftAlkQkfK
Evrfpfpbfba[ enwfciEl `tfvitIyma[ pfrhfmasftfrtfAt vidfdv[f. `v[f
pfratiPlfytftilf niAl ni[fbae[[fB `binftpi[fp< pfrhfmasftfrtfAt vidfdpF.
viqkfkmf - (OrfevgfkA]y<yftftv[f) `pfEpaT pfrmfm[f MtlaE[abf
;ram[idmf - ;vfvitmf kaltamtmf ecyftalf evbfbi-Etalfvi pbfbi "Tmf
`vtariAk
'[kfKpf pbfbaca[ epriypiradfFyariRkfkib tiRmarfp<kiGrf '[fA[
sfvYRpa{YRpma[ Akgfkrfygfeka]fdet[fkibarf.
viqkfkmf - na[f ~trvakpf pbfbkfPFy !rgfknacfciyarf 'pfEpaTmf
`mrfnfTqfq `v[T tiRmarfp< `lflEva '[fA[, '[T sfvYRptftibfK
"bfbpF, `v{kfKkf Akgfkrfymf ecyfy<mfpF vititftT - '[fbarf.
vfyakfya[mf
`vtariAk
srfvElaktfAty<mf `MT ecyftRqi[ k]fdtfti[zK '[fA[y<]fdakfkibf
eb[fkibarf. tiRmarfpi[zK tiRkfkZtftiEl "bidfdet[f[v<mamf.
epaRqf - `A[tfT ulkgfkAqy<mf pfrqytfti[fEpaT u]fD, t[T
tiRvyibfbilf AvtfTkf kapfpabfbiy epriyepRmaQAdy tiRkfkZtfti[f `zK
t[fA[ u]fdakfkiyT '[fbarf. kdnft paCrtftilf ;vrf `{pvitft
tiRmarfpi[f `zka[T, ;vArtf tqfqikfeka]fDEpayf, tiRkfkZtftilf
niBtftiyT '[lamf.
vfyakfya[mf
(T]fdmitfyati) - klamatfrmayf evQtftiRnfTqfq piAbAy jAdyiEl
y<Ady[a[ Rtfr[f t[kfKpf pitav<mayf ElakKRv<mayiRnfTqfq
pfrhfmavi{Ady tAlAyyBkfAkyalf vnft paptfAtpf Epakfki[v[f.
CAmyrayiRpfparf CmfmadfDkfKqfEq taAzmdAlcf ecaRKmaEpaEl,
satk[ayiRkfkcfecyfEt sHkpfrtan[ak `pima[itftiRkfKmayftfT. ~[aLmf
~ptfT vnftalf `v[lflT p<klilfAlEy. cnftfr{Ady XytfAtpf
Epakfki[ae[[fBmamf. `v{Ady TrittfAtpf Epakfki[apfEpaEl tmfMAdy
TrittfAty<mf EpakfKem[fB kRtfT.
viqkfkmf - (T]fdmf) - MZAmyak ;lflamlf oR T]fdak mdfDEm
uqfqTmf, evQtftiRpfpTmf ~kiy cnftfrA[tf t[T tAlyilf uqfq
cAdMFyilf eka]fdv[f civepRma[f ~va[f. `v[f, t[T tnfAty<mf,
;nft ulkmf `A[tfAty<mf pAdtftv{mf ~kiy pfrmfm[i[f tAlAy
`Btfttalf pfrhfmhtfti Etaxmf `Adnfta[f. ;v[T ;nftpf paptfAt
nIkfkiyv[f epriyepRmaqf ~va[f. tAlyilf epRmf CAmAycf CmnfT
eclfpvrfkqf, `zKkfkak `nftcf CAmyi[f `FyiLmf tazmfp>Avcf ecaRki
`vtariAk
tiRvtrtftiEl `kpfpdfdpF ecalfLkibarf. nIwfcpfp<kfKtf etpfptfAtyiznfEt
e[[f{maEpaEl.
viqkfkmf - epriyepRmaqi[f tiRvayf `zkiEl ta[f cikfK]fD ni[fbAtkf
PBkibarf. ~bfAbkf kdkfk MA[y<mf oRv[f, pati ~bfbilf ta[f vnft
pdAk ;znfT nibfpT Epal - `vA[ `{pvikfkpf p<Knft ;vrf, pativAr
`{pvitfTvidfD, ;pfEpaT t[f{Ady m[Atpf pbi ekaDtfT ni[fEb[f
'[fbarf.
vfyakfya[mf
`vtariAk
tiRkfk]fkqf '[fA[ `biv<ekDtftet[fkibarf.
viqkfkmf - `v[T tiRkfk]fkqf t[f{Ady `biAvkf klkfkiyT '[fbarf.
vfyakfya[mf
(priy[aki vnft) - pkvtf K]gfkAq `{snftitfT AnnftiraEm,
EcxtfvtfAtybinfT emlinftiraEm, srfEvcfvrA[ ~AcpfpdfDtf
tqrfnftv<dmfpaeyacinftiraEm. (priy) - nrsimfhtfTkfKmf pibfkalikfk
Ev]fDmfpF ;RkfAk. UdfFyidfD vqrftft p[fbi EpaEl udmfAp
vqrftfta[itftA[. (vnft) - ;pfEpaT tamf vyiB piFkfkibarf.
viqkfkmf - (priy[aki vnft) - epriyepRmaqi[f tiRkfklfya] K]gfkAq
']f]i ']f]i udLmf uqfqMmf kAryamlf ;Rnftv[f, ta[f `v{kfK
`FAmpfpdfdv[f '[fpAt `binfT udlf emliyamlf uqfqv[f, t[T
'jma[[akiy `vA[kf kidfdEv]fDmf '[fb ~Ac u]fdaki, `t[alf udlf
;Aqkfkamlf uqfqv[f - ;Av `A[tfTmf ;r]iyA[kf KbipfptaKmf.
(priy) - ;vA[ `zikfk vnft nrsimfh[f Pd ;v[T udlf pRm[f k]fD
cbfB pi[fvagfKmfpF ;Rnftv[f. n[fbak u]v< ekaDtfT vqrfkfkpfpdfd p[fbi
Epal t[T udAl vqrftfta[f.
(`v<]{dlfkI]fd) - nrsimfhtfti{Ady emabanft MkMmf, namFkf eka]fd
utDmf, ecBtfT Enakfki[ EnakfKmf, KtftMBkfki[ Aky<mf k]fdEpaEt
epaCkfki[ p[fbi EpaEl mgfKnaArkf kizikfKmaEpaEl kizitftpF.
viqkfkmf - nrsimfh[i[f EkaptfTd[f PFy Mkmf, nakfAk uqfEq mFtfTkf
eka]fFRnft tiRvayf, tIAykf kkfKmfpFya[ parfAv, oEr `Fyilf uyiAr
'DkfKmfpFyak mFtft tiRkfkrmf - ;Av `A[tfAty<mf k]fdv<dE[Ey
;r]iy[f tIyilf CdfD 'Dtft p[fbi Epal ~kividfda[f. `pfpF ni[fb `vA[,
nIrilf nA[nfT mkfkiy naArkf kizipfpT Epa[fB kizitfta[f.
`vtariAk
Urzip>clfEpaEl tiREm[iyi[f nibma[T 'lflavbfAby<gfPdkf eka]fD vnfT
'[fe[wfAckf ekaqfAq eka]fdet[fkibarf.
viqkfkmf - pfrqy kaltftilf `v[f `A[tfAty<mf t[f{qf 'DtfTkf
eka]fdT Epa[fB, epriyepRmaqi[f tiREm[i nibma[T `v{Ady pl
~pr]gfkAqy<mf `vyvgfkAqy<mf t[kfKtf TA]yak `AztfTvnfT,
'[T m[Atpf pbitfTcf ec[fBvidfdT '[fbarf.
vfyakfya[mf
(~lmamrtfti[itfyati) - epriy ~lmrtfti{Ady cibfbiAlyiEl yEcataqf
tnnftyMmf epriyet[f{mfpF `tfvitIy[a[ pal[ayf. (oR palk[ayf) -
yEcataqf tnnfty[a[ kfRxf]{mf Mr]itftiRkfKmfpF ;v{Ady palfymf
ecmfpalf paya nibfKmf.
`vtariAk
nikmtftilf, ;vfvqv<mf jfwansaXatfkarmf, Emlf Elaksargfk mhaM[ikqf
Etaqilf vnfT p<KnfT vi]f]pfpwfecyfkibarf. epriyepRmaqzAkkf k]fd
k]fkqf mbfeba[fbiA[kf ka]aev[fkibarf.
vfyakfya[mf
(eka]fdlfv]f]A[) - taptfrytftaEl vidayftft tmf vidayf tIRmfpFyayf
`tferq cyaQriv cItqkaqEmk@ '[fkibpFEy vrfxHkma[ kaqEmkmf
EpaElyiRkfkib tiRnibtfAty<AdyvA[. p[f[IrfkfKpfpi EpaEl
uqfQqfqAveylflamf p<bmfEp nizlidfdpF.
viqkfkmf - (eka]fdlfv]f]A[) - ;nft ulkilf uqfqtalf u]fdaKmf
YM[fB vitma[ T[fpgfkQmf t[kfKtf tIRmfpF uqfqv[f. 'pfpF?
!rgfkrajsftvtftilf (1-82) - `tferq cyaQriv cItq kaqEmk@ - Kqirfnft
nIrf eka]fd mAzkfkal Emkmf Epa[fbv[f - '[fB pdfdrf PbiypFy<qfq
tiREm[i nibmf eka]fdv[f. p[f[Irf ecamfp< Epa[fB, t[f{qf uqfq
`A[tfTmf evqiyilf etriy<mfpF uqfqv[f.
(Ekavl[ayf ev]fe]y<]fdvay[f) - ;Ady[ayf ev]fe]yf u]fd
tiRpfpvqtfAt uAdyvA[. ckfrvrftftitf tiRmk[akilf ev]fe]y<]f]
evadfdarfkeq[fB kRtfT. (Ekavl[f) - ~pijatfymf, epRmaQkfKkf
kdfD]fpT `Fy<]fptakkf kiAdkfKEma?
viqkfkmf - (Ekavl[ayf ev]fe]yf u]fd vay[f) - ;Ady[ak `vtritfT
ev]fe]Ay u]fd pvzmf Epa[fB `zkakcf civnft tiRvayf uAdyv[f.
ckfrvrftftitf tiRmk[f '[fbalf ev]fe]yf u]f] `r]fmA[yilf uqfqvrfkqf
vidmadfd[rf '[fptalf k]f][akkf Pbi[arf. (Ekavl[f) - ;ram[ak
;Rnftalf ;v{kfK tayi[f Akkqalf kdfdpfpDvT, `FpDvT Mtla[
EpB kidfdaT `lflEva?
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Lord of Srirangam’
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. ïI> .
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INTRODUCTION
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MEANING:
This prabhandham is the seed for all what VedanthIs elaborate as the fruits
of BrahmOpAsanam. Swami goes onto say that the ten paasurams of
ThiruppANar as “pazha maRayin poruL” (the meaning of ancient VedAs).
Bhagavadh Anubhava Ghana Rasam (the rich delight arising from the total
enjoyment of the Lord's soundharyam and kalyAna guNAs). All the ten
paasurams of this AdhyAthma Prabhandham thus differ from the aruLic-
cheyalkaL of other AzhwArs according to Swami Desikan.
े े किवः
िचाशित भा िवर-तोषया वटश
ु
मिदत ु ु िवलोकन मिनवाहन
मक ु ु
सकिव ू
सिम ्
इमाम ्
MEANING:
The poet with the name of VenkatEsan wishes to comment with indhriya
nigraham (with rigorous control over his sense organs) on the Sri Sookthi of
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the great poet ThiruppANar, who traveled on the back of Loka Saaranga Muni
as his vaahanam and who was eager to enjoy the soundharyam of the Lord of
Srirangam, whose heart delights in seeing His Bhakthan.
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'Srirangam Gopuram'
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PAASURAM 1: MUNIVAAHANA BHOGAM
பாவள ம் தமிழ் மைறயின் பயேன கண்
MEANING:
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Naayakan and Sarva KaaraNan. After that delectable experience, we have the
matchless status of the Gopis, who were united with Lord KrishNa during
RaasakrIdai and felt as the female bird that never leaves the side of its male
companion.
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PAASURAM 2: MUNIVAAHANA BHOGAM
ஆதி மைறெயனேவாங்கும் அரங்கத் ள்ேள
நீதியறியாத நிைலஅறிவார்க்ெகல்லாம்
neethiyaRiyAtha nilaiaRivArkkellAm
MEANING:
In the second verse, Swami states that the work of the Azhwar as an
extraordinarily unique poem that has to be learnt, studied, explained and
meditated upon. He describes the poem as a true summary of all discourses on
the Vedas given by all learned scholars. An understanding of this poem is
tantamount to an understanding of the essentials of Vedantha. Swami claims
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that the Azhwar is his PaaNan, who has seen the Lord of Sri Rangam, the
ocean of Daya and limitless grace at HIS sanctum sanctorum and sung about
HIS greatness in ten stanzas containing the essence of the Vedas and
Vedantha.
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PAASURAM 3: MUNIVAAHANA BHOGAM
காண்பன ம் உைரப்பன ம் மற் ஒன் இன்றிக்
MEANING:
In the third verse, Swami Desikan offers his highest tribute to the Azhwar
and his verses. He says: “PaNN perumal is the one, who spoke only of the
supreme Brahman (Kannan) after having seen HIM (directly) as Ranganatha,
neglecting everything else as nothing to be seen or spoken of; the Azhwar had
unsurpassed devotion towards the Lord; his songs are acclaimed to be the
essence of the beginning-less Vedas (and we adore them). adiyEn (Vedantha
Desika) got the title of Vedanthaacharya from the Lord of Sri Rangam in this
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world, surrounded by the vast sea — it is my submission that adiyEn abhors ego
and am devoid of pride; whatever greatness is spoken of me, it is only the fruit
of the preceptor’s blessings and so adiyEn ever resorts to the great teachers
(like the Azhwaar) for their instructions on the good and evil.”
In the fourth and final verse on the Azhwar, Swami Desikan states that the
Verses known as Amalanaadhipiran are the essence of the innumerable Vedic
Texts and prays for the Azhwar’s blessings to understand their full meaning.
ु
मिनवाहन ् ु य र् रसोपमः
भोगोयम मै
ृ
कपया ु र् ु नः सदा
रनाथ बताथायत
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MunivAhana bhOgOyam muktaisvarya rasOpama:
MEANING:
That is because the subject matter deals with the paripoorna anubhavam and
enjoyment of the Supreme (ParamAnandham) to the exclusion of all the other
pleasures by ThiruppANAzhwAr at the bhUloka Vaikuntam that made him
declare “amudhinaikkanda KaNNgal maRRonRinaikkANAvE”.
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‘Whole Divine Archa Form’
SWAMY DESIKAN'S SUMMARY OF THE 1ST PASURAM OF AMALANAATHIPIRAAN
Now, adiyEn will focus on Swami Sri Desikan's summary of the extraordinary
meanings embedded in the most magnificent first paasuram of
Amalanaathipiraan.
Swami Sri Desikan in his Rahasya Grantham, Muni Vaahana BhOgam, picks out
15 of the limitless auspicious attributes of Sri RanganathA and instructs us on
the high point of each of these 15 kalyANa guNAs. adiyEn will focus on this
area of the anubhavam of Swami Sri Desikan.
The fifteen gunaas for Sri Ranganathan picked out by ThiruppANar according
to Swami Desikan are:
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1. Moksha Pradhathvam/samsAra VinAsanam: Conferral of Moksham and
thereby freeing us from the recurring cycles of births and deaths.
Conferral of the boon of Nithya Kaimkaryam to Him and His consort in
Paramapadham.
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5. KrupA Kaashtai: Unique and incomparable mercy (KaruNai) for even
those, who commit unspeakable offenses and yet saving them. This rises
from His saraNAgatha Rakhaka Vratham that led Him to say that he
will offer protection to even RaavaNA, if he sought His refuge and gave
up his ill deeds. Through the small act (kshaNa karthavyam) of
Prapatthi, He is able to give the huge boon of residence in Sri
Vaikuntam. After that granting of the boon, the Lord feels
uncomfortable still over the thought that He has nothing more to give.
10. Souseelya Kaashtai: Lowering Him to the level of even those, who doubt
His Lordship (Isavarathvam) and taking the trouble to answering them
and keeping them in His fold.
11. Vaathsalya Kaashtai: Out of His limitless affection for His dearest
BhakthAs, He ignores their occasional trespasses and continues to look
after their yoga KshEmam.
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13. Aasritha PakshapAtha Kaashtai: Being Sarva VarNa samaanan (equal of
approach to all four VarNams), He blesses those, who seek refuge in
Him by canceling anything countering His sankalpam to protect His
BhakthAs). This arises from His predisposition (pakshapAtham) to
those, who sought His protection (aasrithAL).
15. ayathna BhOgyathva Kaashtai: Blessing capacity to let one enjoy Him
without the intercession of the Indriyams. His svAbhavika
anubhAvyathvam is referred to here. Just as the breeze carries the
fragrance of the flowers; He comes in an uninterruptible way and lets
our eyes enjoy His holy feet without satiety.
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All these 15 kalyANa guNams are celebrated in the very first verse of
AmalanAdhipirAn Sri Sookthi according to Swami Desikan.
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