Sri Srinivasa Vaibhavam.Pub
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for hisinsightfulandelaborateFO and detailsofthepracticesat Archaka Mirasidar, Srivari Temple,ThirumalaHills Archaka Mirasidar,Srivari Archakam SrI Ramakrishna DIkshitulu, Archakam SrIRamakrishna SrInivAsar thirukkoilatTirumala. Special Thanks To: REWARD ontheVaikhAnasa Agama thegarbha-gruham oftheSrI
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C O N T E N T S C O N C O N T E N T S C O N C O N T E N T S C O N
Complete list of Sundarasimham-Ahobilavalli eBooks Complete list of Sundarasimham-Ahobilavalli appendix Mudal AzhwArs' anubhavam - Introduction anubhavam - Introduction Mudal AzhwArs' PaasuramsMudal AzhwArs's and Commentaries paasurams on SrI SrInivAsar Poigai azhwAr's BhUtattAzhwAr's paasurams on SrInivAsar SrI PeyAzhwAr's paasurams SrI SrInivAsar on nigamanam Introduction Agama to VaikhAnasa and worship
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Malayappa Swamy in Sesha vAhanam Malayappa Swamyin Malayappa Swamy in Sesha vAhanam Malayappa Swamyin Malayappa Swamy in Sesha vAhanam Malayappa Swamyin
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They had their They had their sition. The oldest such and given entirely to the worship of signation, rooted in the Vedic corpus, day largely function as temple priests. s closely associated with Valakhilyas of
a and Ramayana), e epics (Mahabharath So we read in Tandya-maha-brahmana i by SrI: Archakam Mirasidar sas occupy a significant po Srivari Temple, Tirumala Hills Srivari Temple, Archakam SrI RamakrsnaArchakam SrI Deekshitulu vaikhAnasA vA rushayA indrasya priyA Asan|| INTRODUCTION TO VAIKHANASA AGAMA AND WORSHIP AND AGAMA TO VAIKHANASA INTRODUCTION INTRODUCTION TO VAIKHANASA AGAMA AND WORSHIP AND AGAMA TO VAIKHANASA INTRODUCTION INTRODUCTION TO VAIKHANASA AGAMA AND WORSHIP AND AGAMA TO VAIKHANASA INTRODUCTION Om devarAja dayApAtram dIbhaktyAdi gunArnavam bhrugvAdi munaya: putrA tasmai sri vikhanasE namaha|| nArAyanam sakamalam sakAlAmarEndram vaikhAnasam mamnigamAgamEndram gurum mukhAn munIdrAn bhrugvathrikAsyapamarIchi mUrdnA||sarvAnaham kulagurum pranamAmi of Priests, committedAmongst the Indian Communities to the promotion of temple-culture, the Vaikhana the puranas (like Bhagavatham)Smriti literature. They are described and the as ascetics, hermits, devoted to contemplation on Godhead, and engaged in were sage Vedic sacrificial rituals. They VAIKHANASA WORSHIP VAIKHANASA WORSHIP priestly communities, they even to this th corpus, mention in Vedic find They Rigvedic celebrity, and dear to Indra. (14,4,7) scriptural lore, named after their own de containing the essence of Vedic wisdom, sadagopan.org b b The worshipoftheGodheadassumestwo forms: sarvadEvArchAbhavathi| vishnO: nityadEvArchA iti brAhmanam| vishnu:paramast agnirvai dEvAnAmave gods whooccupyintermediarypositions: therefore theworship ofthesetwoeffe the sensebeingvisibletohumaney translate intopracticetheVedicdictim temple-prieststo the onlygroupamong This isprescribedbytheVaikhanasa-s vignAyate| nArAyanamarchayEditi bhagavantam nityahOmAnthEvishnurnit tasmAdagnau then worshipping Vishnu, asthesupremespirit: temple, insistonfirstperformingthefi folkpractices.Evennow,th tantrika or 'vaidika' incontradistinctiontotheot Taittiriya branchofKrishna-yajurv theVedicwisdom uncompromisingly to It maybenoted thatthisscriptur .... vishnunAm vikhanasauktham,bhrugvAdInAmuktham vishnOrAradhanam| sarvabhUthahitAr aninditamvaidikairUpasEvitam apratarkya sarvavEdArthasAram mahAshAstram vaikhAnasam oftheearliest Kalpam (patala96),one Vishnu asthesupremespiritofVedic canon.SageMarichi'sVimanarchana iconic (samurta). aniconic (amurta)and sarvavEdEshUdrutham eda) andwastherefore describedas of Agama works, hasthistosay: ofAgamaworks, adantarEna sarvai anyadEvathA: adantarEna sarvai dAya shAbdam pramAnamavalambya shAbdampramAnamavalambya dAya e Vaikhanasa priests, at homeandinthe e Vaikhanasapriests,at her approacheswhich incorporated the rauta-sutra. Infact,theVaikhanasais rauta-sutra. hyArchA gruhedEvAyatanebhaktyA ii (morespecificallytotheAukheya- re-ritual prescribedintheVedas,and have a kalpa-sutra oftheirown.They have akalpa-sutra that Agniisthelowest ofthegods(in e) andVishnu, thehighestandthat al lorealigneditselffirmlyand ctively meanstheworship ofallthe sadagopan.org strates the former, strates the former, -bera) represents Ahavaniya-agni, bera) in the sanctum of a temple ed into the worship of Vishnu in the ed into the worship of Vishnu which is the focus of attention in the which is the focus of attention t of the three-fold sacrificial fire sacrificial t of the three-fold ance of the iconic form (dhyana). ance of the iconic form (dhyana). na-bera) and the icon to receive daily to receive na-bera) and the icon al (agni-hutam) illu al (agni-hutam) anchAgni-paksha), two other icons, the
ancient view (mentioned in Yakshaa'sancient view (mentioned in iii d. The worship this consists of: this d. The worship the processional image (utsava-bera) the dakshinagni.the processional the primary immobile image (dhruva- (kautuka the image for routine worship represents the gArhapatya-agni, the gArhapatya-agni, represents and adhi-daiva and adhyatma. adhi-yajna, recitation of sacred mantras (japa)recitation of sacred and signific contemplation on the abstract fire ritual (homa), fire ritual (homa), (archana), iconic worship icon for receiving the daily bath (snapa the icon for receiving b fire (p In the context of the five-fold b b and worship of Vishnu in an icon, duly installed at home or in the temple temple the in or home at installed duly icon, an in Vishnu of worship and constitute the two conceptual Agni and Vishnu thus the latter. represents limits or polarities of the Godhea (homa-puja) Further, the worship of Agni iconic form (bera-puja).In the contex (trEtAgnipaksha): b b b translat has been faithfully Vedic corpus b b b b with the This is in perfect accord interpretations: Nirukta) that Veda has three Worship of Agni in the sacrificial ritu sacrificial of Agni in the Worship sadagopan.org three modesofworship taketheformof: Vaikhanasa. Thecommentator Vijayadhaja the twokindsmentionedabove), ( worshipwithflower offerings andfolk through fire-rituals likeagnishtOmApres (worship anddesignatesthemas'vaidika' (makha) ofworship distinct kinds corpus inthecontext ofAgama.When Vedic approach.Itisadirectsuccesso of worship.This isinfacttheespeci It is rooted in the rAshtrasya yajamAnavamsasyAbhivruddi:|| Vedic vishishyatE| yajamAnabhavepibhuv yagnAitisurayOvadanti|yagnEshvEtEshudEvayAgO dEvapujAnAm grihOt ata dEvayajanamvyAkhyAsyAma:| words. entire cadreofdevoutchieftains of secure thewelfareof thestate(rAshtra Marichi's definitivetreatiseVimanarcha shAbdam pramAnamavalambya creatures andisbasedonVeda(vishnOrAradhanam worship inmantras arerecited inevery sequence ex a VaikhanasaThe worshipsequencesstrictlyfollowtheVedicprescriptionsand shrineprasamsa, havis,pUrnAhuti,avabhrita, is designeda Vedicsacrifice(yagna)aretobefo Vaikha Inthe day(savana). times during to secureVaikhanasa worshipoftheimageVish the goodThus theVedicsacrificialritual(sra of all livingrespectively. represen offerings offood(bali-bera) al, andalsoessential,feat ). Hence worship in here istermed'dEva-yajana' iv t the sabhyagni and the avasathyaagnis t thesabhyagniand i shashvatamtishtati|tasmAdragnO administration (yajamAna).Marichi's administration tradition, and isacontinuation of the tradition, and Bhagavatha (11,27,7) enumeratesthree Bhagavatha (11,27,7) und (dIksha,adhvaryU,ritvik,hautra- utagni) correspondsinspirittothe utagni) nasa shrine, the important concepts in nasa shrine,theimportantconceptsin r to the yagnA ideology of the Vedic r totheyagnAideologyofVedic na Kalpam and the worship is meant to na Kalpamandtheworshipismeantto practices) andmisra(acombinationof trishavana, prAyaschitta and so on). andsoon). trishavana, prAyaschitta rEna labhatE svargamityAhu:|sangati cribed inthe Vediccorpus),tAntrika ), the administrators (rAja) and the (rAja)andthe ), theadministrators nu inthetemple(bera-puja),three first formofworshipisclearly (pAda-ratnAvali) explains thatthe clusively. LikeaVedicsacrifice, ure of the Vaikhanasa mode ure ofthe Vaikhanasamode sarvabhUthahitArdAya sarvabhUthahitArdAya sadagopan.org me three-fold: mentions specifically that Vaidika mentions specifically mUrtarchana) into iconic worship in mUrtarchana) into iconic worship mhitha (chapter 11) mentions not only mhitha (chapter 11) mentions oper method of worship assumes four mantras (like purusha-suktha) during hanasas. It was the Vaikhanasas who
p thereafter beca p thereafter vereign or honoured guest (bera): v as prevalent in those times: xts, later in date), fire-ritual (homa) and worship of idols treated like a so mental (mAnasi, including japa, dhyana, nama-sankirtana), agama (based on agama te srauta (based on veda), and smarta (based on smriti secondary to the Vedas) texts, "nAma-sankIrtanAdih". "agnishtOmadih", "agnishtOmadih", and "pushpAnjalyAdih" b b mAnasI hOmapUjA cha bErapUjEti sA tridhA|| states that the pr Marichi significantly b b the Vaik but identifies the first with transformed the Vedic yajna ideology (a the temples (samUrtarchana). Worshi b b mode of worship employs only Vedic mode of worship this is precisely whatworship. And is done in the Vaikhanasa- (Anu-gita, Asvamedhika-parvan worship. Mahabharatha refers to 122,26) also mode of worship the Vaikhanasa b (parArtha-darsini)Viswananthachakravarthi vEdOtkEnaiva mArgEna sarvabhUthahridistitham mAmarchayanthi| te|| yE viprA matsAyujyam vrajanti An ancient smriti text Vridda-hArIta-sa b b three systems of worship: sadagopan.org elaborate Vaikhanasa-Kalpa The firstoftheseisalsojustification for thepresenceandprevalenceofan where Vaikhanasaworship hasbeen conducted allthroughitsrecorded history. The mostcelebrated amongthese,however, istheTirumala-Tirupati temple, uninterrupted forgreatstretchesoftime. aka, thismodeofworshipcontinues andKarnat Nadu Tamil Andhra Pradesh, Inave collectively asDaivika-sutra). supplemented bytheAgamatexts(known the Vaikhanasa-Kalpasutra of shrinepresupposestheadoption in a Vaikhanasa Worship (prAyaschittam). andnecessary puri festivities (utsavam), consecrations,da icons, installations, avowedly Vediccontext.Itdealswithth inspired bytheprimevalsageVikhanasa. ascribed tofourlakhs comprises textsamounting to four exhaustively. Thislatterliterature with temple-cultureexclusivelyand sages,This augmentstheequallyelaborateVa Bhrighu,b At b b b b b b modes: srauta (including pravara-prasna). pravara-prasna). srauta (including dharma and grihya), smarta (for practice ofyoga( development oftranscendent performance ofVedicritualsandiconicworship(kriya), correct conductindicatedbythesmritiandKalpatexts(charita), charita kriyajnanayogEshuchaturshipUjAmArgEshu sutra inthreeparts: al wisdom (jnana) and al wisdom(jnana) vi ri, Marichi and Kasyapa, whowereall ri, MarichiandKasyapa, ikhanasa-bhagavachchastra, which deals ily worship in the temple, occasional ily worshipinthetemple,occasional ry largenumberofVishnutemplesin This represents Vaishnava-agama in an inan ThisrepresentsVaishnava-agama fications and equations for the lapses fications andequationsforthelapses e construction of temples, making of e constructionoftemples,making of granthaina totalof128books, |). sadagopan.org processes. Direct e feels immediately immediately e feels ). Iconic worship done the heart needs to be visualized in e fulfillment of human aspirations the Vaikhanasa texts is itself an act the Vaikhanasa texts is itself er iconic worship superfluous or nasa worship. It is true that the vity. Worship-activities (kriya-yoga, a). The supreme spirit really dwells in in really dwells a). The supreme spirit rship of Godhead in an iconic form in an iconic rship of Godhead y ills. It is only gradually that one y ills. It is only gradually progressive.'Vaikhanasa' The word votion (bhakti) is means to liberation votion (bhakti) reached by mental Spirit in one's own being. Hence the Spirit in one's own being. rigu makes an interesting observation rigu makes an interesting path (sopana-marga). worship is Iconic tion between devotion and worship tion between Vaikhanasa philosophy. This is also the Vaikhanasa philosophy. that is enshrined in one's ownself ownself one's in that is enshrined
sikam bhavEt| antaryAmi ya evAste e Vaikhanasa community,e Vaikhanasa it was for here to devotion which on to devotion which eep in to the Godhead (by earnest (by earnest eep in to the Godhead vii vishEshEna khanati| khanitvA chAtmAnAtmAnam| khananashabdEna
It has also been a rallying point for th point for also been a rallying It has khin wrote his works elucidating the elucidating his works khin wrote Srinivasa-ma great scholar, that the de In this ideology, Vaikhanasa-ideology. when accompanied by wo (moksha) only (aradhana). The concept of co-opera of concept (aradhana). The (upasana or yajna) is highlighted in the the in highlighted is yajna) or (upasana Vedic outlook: yajna as a means for thVedic outlook: with ritualistic acti combines devotion upasana, yajana) are in fact superior nder one eligible to the highest of to the highest eligible gradually render one and as a passing mood; they from worldl namely liberation benefits, But proper. power of Godhead is worship and cognizance of the presence knowledge and devotion do not rend attending on the Supreme Spirit in the iconic form (saguna-brahma) in reaches or Spirit attending on the Supreme beyond namesknows the supreme spirit and forms (nirguna-brahma) and like ladder obtains emancipation. It is a unnecessary. For the formless Godhead in ient in this path. This makes the the ingredient in this path. This makes an important and indispensible firm and movement of the devotees d etymologically signifies digging worship) contemplation assisted by ( dhyAnamuktamdhyana bhavati| mAvishya yOgEna| laid down inaccording to the prescriptions of diggingthe Supreme (khanana) into significance of 'atma-suktha' in Vaikha and must be the heart of the devotee an iconic form for being worshipped. Bh (Prakirnadhikara, 36, 286-287): yatra mAnasArchA syAt tachcha mAna highest form of worship is mental (manas sadagopan.org (paramopaya) is theguidingprincipl (paramopaya) are necessary limbs.Thatthis kind primarilymeansonlyidol wo (aradhana) effective approachtoGodheadfor thesa worshipas an The fivedetailsmentionedabovearebu t 'limbs'(angas)of kriyAdravyadhyAna bhAvAngapanchakam|| yugE| mantOchchara cha kalau chintanamuttamam|| chatursh krutE tumAnasamsrEshtamtrEtAyAm in thepresent agetogivethebest results. But thespecial features ofworship ineach ofthefour agesmustbecombined commended andinthepresent Kaliage, sacrifices werethe proper approach waswo God aeons, Krita-yuga, is theproperapproachtoGodheadin the idol,contemplation anddevotion.Mari activities likeinayajna,utilizationof the Vaikhanasaworshipisapentad(panch worship. Thereisalsocontemplationan Vedic mantrasrecited,andbyhavingan activitiesareaccompaniedbyappropriate they arecalledkriya-yoga.The activities involvedinworshiparere thoughts beingwhat theyare,cannot for facilitatingworship. Albeitdevoidofform,theGo installedintheidolforreceiving is thisGodheadthatprojectedand worship.nirguna) andastheinnercontroller(anta If HEresides inone'sownheart, is in theWhen the worshipismental,theobject mind, HE is vyatikramam|| naivakuryAd tasmAtsakalapUjAyAm only thought bhUtvAbimbEyatsannidhApita:| hrudayE nishkalEhari:||evasakalE of. And devoid ofattributeslike rshipped onlyinthemind; viii properandconsecrated substanceslike ality approachestotheGodhead;hence dhead assumes a form (becomes sakala) aform(becomessakala) dhead assumes of worshipisthesupreme expedient e ofVaikhanasa worship.The idol be expectedtoworshipproperly. The of worshipisalsomental.TheGodhead rship (archana), for which the details (archana),forwhichthedetails rship yajanam param| dvAparE pratimArchA ; inDvaparaageidolworshipwas d furtherafeelingofdevotion.Thus the present age.Inthefirstof ryami) ofthelivingbeing.However,it contemplationisthebestapproach. vapi yugEshvevamvishEshastuyugE chi (Ananda-Samhitha)saysthatthis ke ofsecuringemancipation.Worship idolproperly installed for offering aka) ofrecitationVedicmantras, name, and form, (nishkala, name, andform,(nishkala, in thenextage,Treta, sadagopan.org Atha: Vishno: adam hills (Tirumala) is hailed with t may be noted in the passing that t may be noted rd Vishnu, is nothing but praying Lord rd Vishnu, is nothing but praying all pervading signifies Vishnu Tatvam. all pervading signifies ned with worshipping Lord Vishnu. ned with worshipping Lord murthies. These five beras are called murthies. These five beras are called as well as transcendental aspects (viz, as well as transcendental vain." ha has obviously not gone in attendant deities (Saparivaram). So there will be a fixed Dhruva Beram there will be
which is seen to suggest a reference to which is seen d drives away all obstacles to peace and peace and d drives away all obstacles to sense that the self-manifest image of self-manifest sense that the chavathara). IT symbolizeschavathara). Supreme the ix
. The significance of Vaikhanasa mode of . The significance of Vaikhanasa mode of ing but worshipping all gods. " la goes back to the Vedic age: the Vedic age: la goes back to IRUMALA T IN
WORSHIP
AIKHANASA Meaning: in his Vishnu form rather than in Vasudeva form. It is the essence of of essence the is It form. Vasudeva his to in Lord than abhayam all his Vishnu to come along with worship. give of to rather mode Vishnu, Lord form worshipping to form given Vaikhnasa Archa archaa sarva dEvArchAbhavathi" prominence the that the fact the in in lies Vishnu following worship his temples in the manifested in seen self and Vaikhanasa worship, Comprehensive be can This himself Vishnu devotees. In every Vishnu Temple, (Mulavirat), along with 4 other Beras or as 'Pancha Bera',They are According to Vaikhanasa worship, Lord Vishnu is worshipped as an all pervading pervading all an as worshipped is Vishnu Lord worship, Vaikhanasa to According of Lo cosmic energy. Inviting (Avahanam) worshipping Lord Vishnu is noth Vaikhanasa worship is mainly concer Meaning: V "The person, devoid of wealth and vision, is implored to go to the hill which which hill the to go to arAyi kAnEgachchasadAnve sirimbithasya satvabhi:| vikate girim tEbhishtvA implored is chAtayAmasi|| vision, and wealth of devoid person, "The an burns up all evil (vikata for Venkata) glory and in its immanent Spirit in all its It is in this of Vedanta). the Brahman God of gods)Vishnu (the Vedic Veng on the (I the words 'Venkata-brahmane-namah'. in Rigveda (10,155,1) there is a mantra of Tiruma this hill. The celebrity Sirimbit the seer prosperity. The call of representation is in the essence the Godhead's own manifestation for manifestation Godhead's own the essence is in the representation ar known as worship (hence facilitating Meaning: sadagopan.org three beras, therewillbe murthyhastobeinstalledatemple. Apart utsava utsavams from these beram,for beram,and forabhishekamssnapana (nithyArchana) kautuka snapanArdham chavyutsa to Garbha griham,andthevishnutatvam aretaken fora deities step, theUtsava will gettransmittedinto pervading. Amongthisthreeberas: Utsava to otherthreeberas,Kautuka, vichakramE vishnu: going onandwhenthe need bera energy (vishnutatvasakthi)willbetransmittedfrommulavirattothe To receivepUjas(rituals)fromdevot Vishnu. Themainidolis'Vishnu',though It isveryinterestingtoknowabout b b b SaakshatVishnumurthy samanvitha The stoneidolwhichisinstalledasArchamurthynothing butSarvasakthi 5. BaliBeram 4. SnapanaBeramand Beram, 3. Utsava 2. KautukaBeram, 1. DhruvaBeram, utsava beram Snapana berawillreceive naimittikArchana. BerawillreceivekAmyArchana, Utsava Kautuka berawillreceiveNitharchana, on the archApeetham. This isfirst . "nithya pradhAnapUjardhamka " fromthemulaviratcosmic Snapana beram a fourth bera called vArdham tadhautsavam||" vArdham for abhishekam to idols forabhishekamtoidols x ees (thru Archaka mukham), the cosmic ees (thruArchakamukham),thecosmic now gettransmittedfromthemulavirat . AstheVedassays" these 'chaturmUrthi tatvam'ofLord . Thisissecondstep.Andinthethird , Snapana.Thisisintegralandall he issarvavyApi,thisbera fixed. procession aroundthetempleoutof step. Afterthiswhentheworshipis 'Bali beram' utukam sankalpayEt snapanam sankalpayEt utukam energywill betransferred arises, thevishnu tatvam For thedailyrituals for the procession for theprocession TreenipadA kautuka sadagopan.org while offering offering while yathA karmana " (KriyAdhikAram, . Though there are four are there . Though (kAsyapa gnAna kAnda) temple avaranam this bali bera is avaranam this temple Kalpam (89th patala), it is said "sarvatra sarva bhogArdham bhoga dhruvabEranu rUpam cha kautukam dhruvabEranu rUpam cha kautukam rn is an 'Adi murthy' for the other 4 rn is an 'Adi murthy' and worship is offered. Sage Bhrigu ram, also snapana bera to bali beram. ram, also snapana bera to bali r the same Vimanam in the temple, A chaika sarIrasya vAyu panchaka n to AhavanIyam and other agnis and n to AhavanIyam and other
vagnimpraNIyajuhOti| dhruva tathA for offering worship of nityArchanam is offering worship for dakshinAgni, gArhapatyAgni and other 'kautuka beram' vAhAryam, gArhapatyam, Avasathyam), pancha vayus (prAnam, apAnam, vyAnam, e not seperate idols.e not seperate In the sanctum, the ways worshipped as Lord Vishnu's Archa ways worshipped xi ncha Pranas in our body. " is important. e same way the cosmic energy from dhruva beram is cosmic energy from e same way the idol and after the main idol (Dhruva bera) this is an idol and after the main idol l the deities in the l the deities other wise called as wise called as other 'bali beram' " (Kriyadhikaram, 3-21). The cosmic energy is transferred from energy is transferred cosmic " (Kriyadhikaram, 3-21). The "nityantu baliyAtrArdham"nityantu mukhyatha:" balibimbamcha bali daily this bali daily this useful. useful. be has to bhogas, a bhoga bera sarva For offering bEram cha kanchanA" is installed, which or 5 idols, they ar idols of lord Vishnu beram will be al fixed idol of Dhruva svaroopam. in tu And this Dhruva beram is useful bera which is idols. The kautuka main of 'Amsa' an turn in and thatimportant beram in all rituals, all these 5 idols or 'Pancha Berams', are onein, as said "Dhruva kautuka mOraikyE dhruvArchana and dhruva of confluence The 8-146). Kriyadhikaram, (Bhrigu's mudAhrutam|" " kautuka is treated as dhruvarchanam. "yathAgArhapatnyadau AhavanIyAdi sh of bali. To offer bali to al To offer bali of bali. beram. In dhruva beram to Kautuka the same way from kautuka beram to utsava to snapana be beram, utsava beram parikalpayEt| bErAt kautuka bimbAdishu samAvAhyarchayEt||" has compared this Panchamurthy ideology (one god and five forms) to to forms) five and god (one ideology Panchamurthy this is take As the agni from gArhapatyam homas are performed, in th transferred to kautuka and other beras compared has Panchagni sampradayam or the Pa yath Ekasya kalpithA panchavahnya:| kalpanam| tathaivaika vimAnasya panchabErAni kalpayEt|| 9,7-9) In Sage Marichi's Vimanarchana that: Just like for an agni, there's Panchagnis (sabhyam, AhavanIyam, an one body there's And just like for a udAnam, samAnam), in the same way fo sadagopan.org And theconsecration andworshipof kEshavapriyA|| srInivAsanga madyasthaa sutaram dvibhujA vyuhalakshmi:syAtbaddapadmAsanapriyA| form iscalledVyuha-Lakshmi. the Agamasprescribed tobetwo- armed name Sri-nivasa(theabodeofLakshmi) The presenceofLakshmi onthebody called Dvi-bhuja-Vyuha-Lakshmi in VaikhanasaSamhithas. the Lakshmi.Onlyarchakascansee the shapeof evenfromtherealso,wecanonlyassume Kulasekhara Padiand darsan Abhishekam andNijapadaDarsanam.The during andonFridays, Vastram, ofThursdays, whenthejewelsareremo Vakshathalais a permanent onhisrightchest,which Lord Venkateswara'sidolishavingaSrivatsammark Lakshmi part MurthyinAgamaterminology. and iscalledasDhruva ofnames, theLordVenkateswarastands the can idol.Vadu, VenkataRamana,Vaddikasulava be It idols accompanyingthemainfixedidol(Achalam).Srinivasa,Balaji,Edukondala seen can Veera(viraha)Sthanakaform andthereisnoSrideviBhudevi murthy isin be if seen weYoga, Bhoga,Virahaformsofidolsin embossed, cometemples, wefindthemulaviratwithoutconsortsandlordalone.Among veryeither with consortsSrideviand Bhudevi but near only(Standing), Aasana(Seated),Sayana(R on to 'DhruvaBeram' The mainidoliscalled S Akasam). Bhuthas (Prithivi,jalam,agni,vayu, Pancha Berams has to be installed. Thes R I M AHALAKSHMI
ON L ORD ' S
DIVINE xii BODY du, ApadaMokkulaVadu,withallthese in thegarbhalayamofAnandaNilayam in a temple,LordVenkateswara'sdhruva ecumbent). TheDhruvaBerammaybe of theHill godisresponsiblefor the Lakshmi ontheChest. ThisLakshmiis ved completely,leaving theMelchat Vyuha-Lakshmi are meanttosecure Vyuha-Lakshmi e fiveidols aresimilartothePancha inalltemples.ItcanbeSthanaka for him. This image of Lakshmi is in isin ofLakshmi for him.Thisimage or withSridevi alon and seated in the lotus posture, this and seatedinthelotusposture,
e. In most of the sadagopan.org ). In the daily). In the kshmi. So there is kshmi. So image is seperately given a sacred image is seperately given a the chest of the idol is fully visible of the idol the chest ll-god a golden necklace in which the the ll-god a golden necklace in which relief and encrusted with precious precious and encrusted with relief bath (tirumanjana) for the god, andbath (tirumanjana) for the e offering of tulasi-leaves after each of tulasi-leaves e offering and the temple higher staff are and the temple higher staff on Friday's, as also during Makara- phalguni on the twelfth day of bright phalguni on the twelfth day gold chain with a big (4" tall and 3 1/2 which is embossed, which can be seen which is embossed, which can be seen nkatesa-sahasra-nama-archana in the ls (just before second thomala seva(or (just before second thomala ls e left chest is worshipped at the same e left chest is
kshmi on right chest of the hill-god chest kshmi on right garu-lakshmi) on the right chest which garu-lakshmi) on the right chest which is also permanent adornment on the idol, on the idol, is also permanent adornment xiii weighing 2kg and 333mg is seen round theweighing 2kg and 333mg is niravadika-samrddhi-siddhaye aditional in the 'ratna-malika- account, on a friday Ve after the of the Hill-god, worship Vyuha Lakshmi on the idol's right chest Friday's on except with are removed only when all the jewels done is adornment jewels and then there's an gold lakshmi (ban when time the all at seen be can instead the vyuha- lakshmi can be this bangaru lakshmi is not seen abhishekam mAdhyAhnika seen. As this bangaru lakshmi is given a separate bath before there's a ArAdhanam. On the left chest unbounded and eternal prosperity and eternal unbounded ( morning, this Vyuha- Lakshmi on the god's chest is also worshipped reciting 16 16 reciting worshipped also is chest god's the on Lakshmi Vyuha- this morning, (shodasa-nama) with th names of Lakshmi and days all week the hill-god neck of present at that time to view this tirumanjanam of bangaru-la except during the friday's abhishekam. This tiny idol of gold lakshmi was Goddess Padmavathiname and also on th was is specially worshipped 16 names are being chanted). This image time (while the lakshmi of one bath deity's ceremonial during the main gold prompted have of to said is Ramanuja when this la sankaranthi (kAkApudi), idol water. perfumed with bath tiny receives This the yadava-raya kings for the hi to offer in (sculpted golden image of Lakshmi abhishekam. (Bangarustones) was hung as a pendant Lakshmi). This necklace with friday's the pendant (tiny idollakshmi), of the during except offered, according to a tr uttara yoga' (conjunction of constellation that time, a special worship is accorded to this fortnight). Every Friday, since ceremonial image. After the customary after adorning all the jewe the lord with mAdhyAhnika ArAdhanam), this pendant and turmeric amidst chanting of srI-sUkthabath with water, perfumes by rchakas. This abhishekam is perfomed in ekantham and only Archakas, Jeeyars, Ekangis, Adhyapakas, Vedaparayanadars sadagopan.org b amurtyarchana form. Sothedifferentformsareasfollows: murthy andkoluvusrinivasaid Even though therearenothayarspr b b b b b while offeringworshiptothese fiveidols. (koluvu srinivasamurthy).Itissaidth snapanaberam(ugr swamy), (Malayappa Beram (mulavirat),Kautukaberam(bho followed attirumala.Therewill befive thatpl assuming thereisanidolat in theidolform,there'sprovision According toVaikhanasascriptures,itsno S sahitham. the timesgodissrI-bhUmi Abhishekam. Itisneverremovedforany chain withatinyidol,itisalwayspres always presentandisapermanentpartof inches width)pendantofgoddesspadmav HODASA Vishnu -- Vishnu, Purusha, Satya, Achyutha,Aniruddha, Vishnu --Vishnu,Purusha, Satya, sahitham murthy)-mahI srinivasa (koluvu bali beram,pramodAyini-Aniruddha (ugrasrinivasamurthy)-kshOnisahitham snapana beram,pavithrI-Achyutha sahitham (malayappaswamy)-poushni beram,dhruthi-Satya utsava (padmavathi) sahitham kautuka beram,srI(lakshmi)-Purush sahitham (s Dhruva beram:srI(lakshmi)-Vishnu
N A MAM xiv ent withthelord'sidolevenduring for amurtyarchana (withoutidolsbut for amurtyarchana ination is followed at thefollowing combinationisfollowed ace). AlsoPanchamurthiAradhanais esent physicallyforbhogasrinivasa ols, worshipwillbeofferedinthe idolsoflordVenkateswara:Dhruva ga srinivasa murthy), Utsava beram murthy),Utsava ga srinivasa rinivasa(mulavirat))-bhu (padmavathi) a srinivasa murthy) and bali beram andbali a srinivasamurthy) abhishekams atall.Thatmeansall t customarytoworshipallthegods theidol.Thoughthis isaseperate a (bhogasrinivasamurthy)-bhu athi and this padmavathi idolisathi andthispadmavathi sadagopan.org
. After . After sUkshma .... Sri.... Swamina: milk is offered, milk is lI patra vajrakamuka kumkuma '(praNavam) yamarpayanti ...'
vishnOrnukam vIryAni... vishnOrnukam the sayana bEram. Then pushpam, pushpam, the sayana bEram. Then ngasanam consisting of 6 steps. The ngasanam consisting
panchOpachArAn karishyAmi panchOpachArAn xv deepam is given dhoopam is given,dhoopam sarvaushadhamisram kashAya thoyam is given, AchamanIyam, AchamanIyam, pAniyam is given, pAniyam
(praNavam) imEgandhA ...'vishnavE nama: pushpANi dadAmi (praNavam) imEgandhA ...'vishnavE 'imEdhUpA: ...' (betel powder and leaves) is given, (betel powder 'imAssumanasa srEshtA....' TSAVAM O Then sayanE, shEsha is offered prayers, Then sayanE, shEsha is offered '(pranavam) vichakramE...' pANdarapippa 'yE te satam ..' 'idam vishnu..' ...' 'yOgE yOgE '(praNavam) subhrAjjyOti ..' '(praNavam) subhrAjjyOti ..' '(pranavam) hiranyagarbha ssamavartatAgrE..' pushpachAtujAta kastUrI ghana sArAmbu sammisra suktikshAra yutam tAmboolam by reciting by reciting pushpam - gandham - ' (gandhEnAlankarOmi), nama: pushpANi dadAmi, sriyai harinyai nama: pushpANi dadAmi. Lakshmi -- Sri, dhruthi, pavithri, pramodayini, pavithri, pramodayini, -- Sri, dhruthi, Lakshmi Padmavathi-- Mahi Poushni, Kshoni, Harini, AYAN b b b b b b b b b b paryA of part last S the is Sayanotsavam the Sankalpam for ParyankAsanamArchaka will take as bhUta paryankAsanEnityArchanAnga the Vishnu Suktham .. that by reciting vastram (or is night dress) adorned to gandham is given by reciting.. b b sadagopan.org temple,TirumalaHills. atSrivari Seva orparyankAsanam namaskAram pushpam, gandham,pradakshina paryankAsanam-fiveup In summary, the lotusfeetoflord andnamaskaram. bydoingpradakshina reciting, '(praNavam)suryastvA...' andthedoorshavetobelockedby Then thecurtainisdrawn 'nArAyana namastEstukaruNAtmandayA isrecited, finally aparAdhamantram praised, thenpushpanjalitodhruva sent back to dhruvawere transferredfromthedhruvabEra bEram now.putting tobedbyrecitingappropriate By sayana place,bed etc.. then thesayana bEramisputtobedaf chaturvEdamantrai pushpAnjali ||namo SrI venkateSAya|| ||namo SrI bEram with dvAdasAshtAksharam. Then bEram withdvAdasAshtAksharam. Then thearchakawillofferobeisance to reciting purushasUktamlordhastobe acharams, mriganAbhischa, tAmboolam, mriganAbhischa, acharams, xvi vedic hymns, thecosmic energy which ter offeringnecessaryritualsforthe nidhE| ...... m tootherbErasinthemorningare . ThisishowwecarryoutEkanta ...... ' is given. Then after sadagopan.org
ILLS ILLS ILLS H H H
) ) ) EVEN EVEN EVEN S S S OF OF OF
AIBHAVAM AIBHAVAM AIBHAVAM d divya soundharyamthe Lord of of ThiruvEngadamudaiyAn down break V V V celebrated by the AzhwArs, AchAryAs celebrated by 1 RINIVASA RINIVASA RINIVASA S S S . ïI>. . ïI>. ORD ORD ORD RINIVASA RINIVASA RINIVASA L L L S S S RI RI RI AND AND AND
(S (S (S RS RS RS A A A : ZHW ZHW ZHW A A A NTRODUCTION I vaibhavam has been Lord VenkatEsA's focus to e-book this of goal the is It centuries. many over nAdhOpAsakAs and of 200 plus pAsurams the ten AzhwArs that salute and on the moving GuNams an celebrate the anantha KalyANa Seven hills. Seven hills. pAsurams on The count of 202 AzhwAr AndAL: Sixteen (16) (16) this way: Sixteen PeriyAzhwAr: AndAL: Seven (7) KulasEkharar: Thirumazhisai: Ten (10) Thirumangai: Fifteen (15) Poygai AzhwAr: BhUthatthAzhwAr: Sixty Two (62) Ten (10) Nine (9) Pey AzhwAr: NammAzhwAr: ThiruppANar: Ninteen (19) (52) Fifty Two All AzhwArs except ThoNDaradippodi Madhura Kavi AzhwAr and have Two (2) sadagopan.org on LordSrinivAsan. of theLord.Wewillstartwithdi step (Padi) in front of the Garbha GrahamThiruvEngadamudayAn isintenseandhewa of the Lord or anything on the hills besides beingtheDeviofLord.KulasEkhara tobenear PerumAL'slonging pAsurams areveryspecialbecause She Andal'ssixteen have salutedLordSrinivAsanwith38pAsurams(19%). SaraNAgathy atthesacredfeet of 202 pAsurams(56%)ontheLordofSeven Hills. Bothhaveperformed SwAmy NammAzhwArandThirumangai Mannan performed MangaLASAsanamforThiruv 2 Lord VenkatEsa.TheMudhalAzhwArs vine pAsurams of the Mudhal AzhwArs is theonlywomanamongAzhwArs EngadamudaiyAn. Between themselves, nts tobeinthisdhivyadEsamasa have blessed us with 114 of the
3 sadagopan.org
Poigai AzhwAr Poigai AzhwAr Poigai AzhwAr 4
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ic diseases get 26 26 26 SURAM SURAM SURAM
A A A P P P
enjoy His divine glories; and they enjoy His divine glories; and THI THI THI
not wish to be away from Him at at Him from away be to wish not A A A
His unparalleled glories, etc. They His unparalleled glories, etc. They reach the most fragrant thuLasi ll three types] karm day without fail, praying and paying Lord of ThiruvEnkatam. Let us enjoy of ThiruvEnkatam. Lord வாேனார்
5 ெதாழுவார் - துழாயாைன
. ேவங்கடேம
HIRUVANTH HIRUVANTH HIRUVANTH POIGAI AZHWAR POIGAI POIGAI AZHWAR POIGAI POIGAI AZHWAR POIGAI ஈன் T T
T
ைவகல் மைல
- that which burns the sins. நந்துவிக்கும் UDHAL UDHAL UDHAL
தூண்டும் நிைனந்து - some go to Him-pray to Him - - Him to Him-pray to go some -
M M M
- Some pray to Him for getting aisvaryam- Some pray to Him for getting (wealth);
விைடெகாள்வார்
plus katam
Meaning: மனச்சுடைரத் விைனச்சுடைர வழுவாவைக them to realize Moksham and nithya Moksham and nithya to realize grace on them pray for the bestowal of His VaikuNTham. Some kaimkaryam in SrI garlanded Lotus Feet of the Lord and do Lotus Feet every all times; reach His obeisance to Him; praise Him describing or kaivalyam. wealth [aiSwaryam]; desire only that and do not seek Their [the above mentioned devotees-a ThiruvEnkatam. crushed and burnt by vEm Meaning: ezhuvAr vidai koLvAr, een thuzhAyAnai koLvAr, een thuzhAyAnai ezhuvAr vidai - thozhuvAr vazhuvAvagai ninanidhu vaigal vEnkatamE, vAnOr vinaich chudarai nandhuvikkum manach chudaraith malai thooNdum ezhuvAar எழுவார் them one by one. vidai koLvAr three Mudhal AzhwArs. Ten verses of Ten verses AzhwArs. first AzhwAr among the three Mudhal Poigai, is the are on the his Mudhal ThiruvanthAthi Meaning: sadagopan.org in distress;onewho desireswealth;onewho seeks -ThegreatamongBharataclan!).Thosefourtypes are:men (Bharatarshabha Arjuna, fourtypes ofmen -of ArtO jij~nAsurarthArthI j~nAnI cabharatarshabha 7.16 ||--GitA- bhajantEmAmjanA: sukrtinOarjuna| caturvidhA AataeR ij}asurwaRwIR}anIcÉrt;RÉ. ctuivRxa ÉjNtema
reach Himandtakeleaveof GitA chapter7and 6 Him. Thosewhoseek andgotoHimfor hurdles arethekarmaandpapapuNyas of devotees,onewh rns thekarmicdiseases,papapuNyas and seeksHimasthemeans.AzhwAr me backtoenjoy their wealth.Only Lord who goes to Him thinking of Him good deedsworshipMe; Arjuna that keeps the flame of devotion in that keepstheflameofdevotionin m) andthelastonemumukshu- j~nAna; and j~nAnI[one Himforenjoyingtheir PoorvAchAryAs have o seeks aiswaryam; o seeksaiswaryam;
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- The ]. AwaRwIR AwaRwIR [ Arti
AaitR [
Me and wish to to wish and Me
nts to experience the jeevAthma nts to experience shabhUthars of Me alone; and desire who are overcome by sorrow, owing to who are overcome by sorrow, 7 to acquire more and new wealth attainment. These are the Jn~Anis. Me alone and seeks Me alone]. and seeks Me Me alone (Thanks: SrI Ramakrishna Dikshitulu archakam) (Thanks: SrI Ramakrishna Dikshitulu archakam) (Thanks: SrI Ramakrishna Dikshitulu archakam) Devotees throng to see the Lord of Thriuvengadam Devotees throng to see the Lord of Thriuvengadam Devotees throng to see the Lord of Thriuvengadam . Third type is the one who wa . Third type is the one who ] arthArthI inside his body (Kaivalya Moksham). The fourth type is constituted by those wise men who know Me as the Paratvam; who know themselves as Se to attain Me and serve Me at all times; who are devoted to of object the highest reach me as te;a< }ain inTyyu´ @kÉi´ivRiz:yte, te;a< }ain inTyyu´ @kÉi´ivRiz:yte, the loss of wealth or lack of it; They want to get the same same the get to want They it; of are those The first of the four types lack or wealth of loss the second type is the one who wishes who has realized and is devoted to realized and who has sadagopan.org under Hiscontrol.He istheSupreme ananhArya SeshabhUthan. Mysoul,esse completely. IamHisnithyanirUpAdhika onVaasudeva "I amdependent deeds[p due tohispastgood person inthisworld.Afte iseverything". It israreindeedtofindsuchagreat-souled "VaasudEvA refugeinMe,fullyrealizingthat After verymanybirths,theJn~Anifinds 7.19 ||--GitA: sarvamitisamahAtmAsudurlabha: vAsudeva: bahUnAm janmanAmantej~nAnavAnmAmprapadyate| suÊlRÉ>. svRimitsmhaTma vasudev> bhUna< jNmnamNte}anvaNma<àp*te, parama purushArtham(highestend). very self;forheisdevotedtoMe All thesefouraregenerousin theirwors || gatim hiyuktAtmAmAmevAnuttamAm Asthita: sa mematam| udArA: sarvaevaitej~nAnituAtmaiva AaiSwt> sihyu´aTmamamevanuÄma
sadagopan.org persons as three types, in this versepersons as three Me, understanding that I, Vaasudeva, Vaasudeva, I, that understanding Me, takes refuge in Me and performsrefuge in Me takes go to ThiruvEnkatam and get their go to ThiruvEnkatam ever leave His Lotus Feet and think of of Lotus Feet and think leave His ever s of his attainment and the goal. [The
9
Him at all times. am his highest goal. I am also the mean way and the rare to find to him. It is extremely Goal are Me]. I am everything says KrishNa. in this world- such a great devotee thusAzhwAr addresses of the same kinds of people types all such and mentions never the j~nAnis prayers fulfilled. But SaraNAgati on at My Feet. He meditates countless and most auspiciouscountless attributes guNAs]". [kalyANa man the wise knowing thus, After sadagopan.org
He alone is Supreme is He alone He alone is Supreme is He alone He alone is Supreme is He alone
Lordship Lordship Lordship 10
- - - Thirupathi Moolavar Thirupathi Thirupathi Moolavar Thirupathi Thirupathi Moolavar Thirupathi
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37 37 37 ns by serving them at their lotus ns by serving them at their this life to get rid of future births this life to get rid of future ory of Veda vEdyan - Sriya: Pathiory of Veda vEdyan - Sriya: et. This ThiruvEnkatam is the place aasthrAs [whichlearnt only by can be He alone is Supreme Lordship and He Supreme Lordship He alone is d love for the Lord and pay their are blessed with the knowledge - true AryAns the unambiguous, unparalleledAryAns the unambiguous, 11 or devotees who have comprehended the or devotees who have comprehended SURAM SURAM SURAM PA PA PA iRainjum vEngadamE, veNsangam and samsAric never to return affliction and to the karma bhUmi at all again. Having learnt thus, these devotees [who knowledge] go everyday to ThiruvEnkatam carrying the most fragrant incense sticks, powders (gandham), the lamps (deepam) and pure waters mixed with thuLasI and other fragrant flowers for Thirumanjana kaimkaryam. They go to ThiruvEnkatam with utmost bhakti an obeisance and prostrate at His Lotus fe divine conch [during KurukshEthra battle field], where the Lord, who blew the willingly and joyously resides. It nilam. is indeed an uganthu aruLina This is yet another brilliant pAsuram. listening and learning from the AchAryA learning from listening and that learnt from AchAryAs feet]. Having seek in to alone can grant what one needs Uthiya vAy mAl ukantha oor. Uthiya vAy mAl ukantha oor. scholars From all direction, the Vedic and the gl true purport of Vedic truth tam to pay Having their obeisance. to ThiruvEnka Sriman nArAyaNan, come sadAch realized and heard from their Vedas and S doctrine and truth hidden in வைகய ண்ேகள்வி வாய்வார்கள் ண்ேகள்வி வைகய நா ம் திைசயின் ம் ன ம் ஏந்தி - திைச ைகவிளக்கும் ெவண்சங்கம் ெசன்றிைறஞ்சும் ேவங்கடேம, ேவதியர்கள் ஊதியவாய் மால் உகந்த ஊர். kELvi vAyvArkaL, nALum vakaiyaRu nuN pukai viLakkum thisaiyin pUm punalum Enthi- thisai vEthiyarkaL senRu sadagopan.org as a result of endless karmas. Out of His natural disposition of compassion, and ofcompassion, ofHisnatural disposition ofendless karmas.Out as aresult He ismovedbytheself-inflicted sufferi as wellimmensepower. Him; they recognize that He is asomnipotent andomnipresentthatno much auspicious qualitiesandthereforeiskn EmperumAn.the JaayamAnakatAkshamofSriya:Pa They areblessedwithsupe Theyfrom theirAchAryAs.[ know theVedasan listening toandstudying thatParamaikAnthins who praytohimalone These devotees/mumukhsus(onewhois He is and SaasthrAs. well aboutHisSupreme Lordship -as and servingHimalone.Theydonotpr ParamaikAnthins -whodonotaspirefor To thismountain, everydaygothes Him atalltimesandgetourpApamsburnt. will (sankalpam)hereinthismountain, comp Such amostmercifulLord, enemies. inournegativeelements,ourinner instillfear woulddestroyand similarly it enemies of Hisdevotees[likeitdid sthOthram. Thedivineconchisalsoblow Lordwithawonderful Dhruvanstartedpraisingthe immediately Dhruva and of ouressentialnature ofbeingaHetouchedthelittleboy jeevAthman]. His Parathvam,aboutoureternal Seshathvam The divineconch isreferred toherefor impartingthej~nAnaminus -about vakai aRu nuNkELvivAyvArgaL vakai aRu rior j~nAnamfromthetimeoftheirbirths dueto 12 e devotees- themumukshusand thehighesttattvam;haslimitless ay tootherjeevathmansknowingfully assionate One-residesoutofHisown thepersonification thebattle]; for theKauravasduring d SaasthrAs andtheirtruemeanings d SaasthrAs ThiruvEnkatam, forustoenjoy seeing onecanequal Himmuch lesschallenge own as"BhagavAn";Heisomniscient, n tosendchilling shivers throughthe the sea of SamsAra ng ofthesoulsinseaSamsAra any fruits other than His Lotus Feet any fruitsotherthanHisLotus thi, theconsortofMahAlakshmi(i.e.) have learntthesetruthsbyhearing, declaredunambiguouslyinVedas desirous of mOksham); and the [beingHisservant atalltimeout ].
of absolutemercy sadagopan.org
eed done somewhere some time in the some time in somewhere eed done
13 auspicious glance. with His them decides to bless past, He KatAksham (glance) is called "jAyamAnaHis karuNA katAksham" in Moksham. for to who are fortunate Only those Tamizh. "karuvilE thiru" in Sanskrit and desire a get ever will manner this in Lord the of eye" the "catch desire is called a "Mumukshu". this One who gets due to a small amountdue to good d of their sadagopan.org
SrI BhU devi sametha SrI Malayappa Swamy SrIMalayappa devi sametha SrI BhU SrI BhU devi sametha SrI Malayappa Swamy SrI Malayappa devi sametha SrI BhU SrI BhU devi sametha SrI Malayappa Swamy SrI Malayappa devi sametha SrI BhU 14
sadagopan.org em ennum mAlathu
38 38 38 of beautiful stripes is also living in it is the that has struck lightning d joyously proclaim this divya Desam the sky [which the gypsies threw at the gypsies threw at the sky [which nce they attempt to chase away those nce they attempt to chase away lenty in this divya desam [due to Sri ls on the mountain. When it sees a ls on the mountain. When Srinivasan,the gypsies, the snake, ay, they throw at the elephant, a big ay, they throw at the elephant, 15 sams, gypsies are namely Thirumalai, the SURAM SURAM SURAM ion and Bhakthi the AzhwAr has! us as residents of Thirumalai". us as residents of Thirumalai". PA PA PA
elephants, etc. are equally glorio etc. are equally elephants, Thirumalai AzhwAr says: "Just like De Divya of greatest this in living By their and fear their fields walking through so blessed. They see elephant fields and he stomping would destroy the ஊ ம் வாியரவம் ஒண்குறவர் மால்ஒண்குறவர் வாியரவம் ஊ ம் யாைன - கா ைடய ேபர எறிந்த ெப மணிைய ற்றைட ம் ேவங்கடேமமின்ெனன் ேமலசுரர் மாலதிடம் என்ெனன்ற oNkuRavar mAl yAnai, Urum vari aravam kArudaiya perumaNiyai- pEra eRintha mEla surar puRRadaiyum vEngadamE, minnenRu idam. ennenRa mAlathu elephants. In order to chase them aw order to chase In elephants. huge lustrous gem stone being thrown in valuable gem stone which is available ap available valuable gem stone which is PadmAvathi anugraham]. samEtha Sri Srinivasan's The blessed snake, whose body has got lot this divya desam; it hisses as it craw the snake gets scared that the elephant], and rushes to enter into its home of small hole. Even the grandest NithyasUris proudly an is Their Lord Sriya: Pathi Sriman nArAyaNan's residence - idam. What wonderful poetic imaginat sadagopan.org
The blue The blue The blue - - - 16 hued Lord
hued Lord
hued Lord
sadagopan.org tall forever in this Divya in this tall forever
39 39 39 ys: "My lord! I am Your disciple, This rahasya grantham has huge This rahasya grantham has huge ram of Huge Boar and brought back ram of Huge Boar and brought sed in detail by SwAmi Desikan in his untain effortlessly in His little hand untain effortlessly in little hand His that constitute the pUrva and Uttara appeal and bless me with instructions One who wentKamsan's to palace and rAha Moorthy's sacred lips embed the after killing HiraNyAkshan; He is the after killing HiraNyAkshan; jeevans to reach sathgathi (mOksham)". 17 rahAvathAram, Carama SlOkam and has moorthi- most compassionate One. SURAM SURAM SURAM PA PA PA
ed coloured Lord stands nRathuvum vEngadamE, nRathuvum Desam ofThiruvEnkatam. This same Lord - Divya mangaLa Thirumalai- the avathA who took mUrthi, is the One the bhUmi from troubled deep waters mo lifted the huge Govardhana One who on AdhisEshan in reclined is the same one who killed that dhushtan; He Ocean. the Milky He is the most merciful DayA Lord- during His KrishNaavathAram; He is the During VarAha avathAram, BhUmi dEvi sa perithu. pEr Otha vaNNar blue hu The huge ocean like servant and bhakthai. Please accept my on the easy means that would help all slOkams the two revealed The Lord then இடந்த மி எ த்த குன்றம் மி எ த்த இடந்த ன் அஞ்ச - கிடந்த ம் கடந்த கஞ்சைன ேவங்கடேம நின்ற ம் நீேராத மாகடேல ெபாி . ேபேராத வண்ணர் edutthathu kunRam, idanthathu bhUmi mun anca- kidanthathum kadanthathu kancanai neer Otha mAkadalE ni BhAgams of VarAha Carama Slokam. The two slOkAs that came out of Sri Va essence of Vedic thoughts and are discus Rahasya Grantham, Rahasya SikhAmaNi. references to the significance of Va sadagopan.org prayer takesonthisform: (5.18.35and39respectively). Her foundinSrimadBhAgavatham mUrthy are BhU devi'ssthuthiandthemanthramthat Thiruvidaventhai. isatSriMushNam.Hisdivyadesam His svayamvyakthasvarUpam going insideSriVenkatEsA'stemple. PushkaraNi, AdhiVarAhanstandseven form toshare the Adhi VarAha KshEthram reside during Kali Yugam,He when He is took the archA Adhi VarAhan on the andPurANam intheAhobilavalli series( as such top was of Venkatam hills. On the banks of SwAmi elephant in aneffortless manner.Tothat killed theoffending enemy (HiraNyAksha placed me on His tusk and came out of the waters like a powerfultook theformofaBoarandliftedMe elephant and "I salute that Yaj~na VarAha Moorthy, who is the cause of vibhumiti|| tam praNatAsmi krIDannivebha: this Universe, who krtvAgradamshTre niragAtudanvata: | jagadAdisUkara: mrdhe yomAmrasAyA pramathya daityamprativAraNam ³Ifi inrgaÊdNvt> k«Tva¢d<ò+e àmWy dETy<àitvar[
40 40 40 sides here forever only in order to sides here forever only in order les of His dearest devotees. This les of His dearest devotees. with the ball of fire at its end for for at its end with the ball of fire ink that these are the same balls of of are the same balls that these ink nts out of their cultivated fields, run fields, out of their cultivated nts t these elephants get scared, when when get scared, t these elephants 21 who had destroyed th
SURAM SURAM SURAM PA PA PA chase them from their fields. chase them from the path away from their vEngadamE, mEl asurar வழம் - இ விசும்பில் வழம் - இ விசும்பில் கண்டஞ்சும்மீன் ழக் ேமலசுரர் ேவங்கடேம குன் . ேகான் ழ கண் கந்தான் kai chem thee kuRavar peruvil pakazhik thuRantha vEzham- iruvisumpilveruvip punam kaNdu ancum meen veezha kunRu. kOn veezha kaNdu ukanthAn re Sri Srinivasa perumAL of ThiruvEnkatam the hurd and destroy crush the enemies out and esacape to forests. Bu the skies and th the meteors fall from the fire used by the gypsies to ெப வில் பகழிக் குறவர் ைகச்ெசந்தீ பகழிக் குறவர் ெப வில் ே றந்த ெவ விப் னம் Thirumalai is the place of the Lord Thirumalai is the place of the torches them holding big well-lit behind showing the directions and HiraNyan and rejoiced making him fall dead.HiraNyan and rejoiced making In this divya Desam, the [kuRavar] the elepha gypsies who live here chase sadagopan.org
Malayappa Swamy with Sahasra hAram Malayappa Swamywith Sahasra Malayappa Swamy with Sahasra hAram Malayappa Swamywith Sahasra Malayappa Swamy with Sahasra hAram Malayappa Swamywith Sahasra The essence of four vedAs! four of essence The The essence of four vedAs! four of essence The The essence of four vedAs! four of essence The 22
sadagopan.org . They . They The joyous . Vedas! Who can Vedas! Who can (One who is comprehended (One who
68 68 68 clining posture on milky ocean! Youclining posture on milky ocean! ual to You, why to talk about anyone ual to You, why to talk about anyone Your form! Even if one studies Your form! Even if one who takes avathAramsthis earth! on AprApya manasA saha e essence of four e essence e is none who can claim that he has he has that e is none who can claim pAsuram] You are the one who cannot vigor and recognize the Lord of their pramANams). You are the Primordial 23 SURAM SURAM SURAM PA PA PA r aeons- yuga after yuga, he can not get even an dantha pAl? ooRRamudayAi, PeriyAi, ulahinil thORRamAi ninRa SudarE"
Meaning:
Meaning: You are an incomprehensible Lord; ther You are an incomprehensible Your trueunderstood You or has realized Oh Lord! The glories in its entirety. The One is at Sri VaikuNTham! One who Th ThiruvEnkatam! The One who is at உணர்வாரா ன் ேதா ழி ெப ைம? ஊழி உணர்வாரா ன் வம் உணர்வாரார் தன்ைன? மண்ணகத்தாய்!விண்ணகத்தாய்! ேவங்கடத்தாய்! நால்ேவதப் நீகிடந்த பால்? பண்ணகத்தாய்! perumai? Uzhi thOr Uzhi, uNarvAr yAr un yAr uruvam thannai? uNarvAr uNarvAr yAr un viNNagatthAy! maNNagatthAy! vEngadatthAy nAlvEthap paNNakatthAy! nee ki perceive Your glories? Who can know perceive Your glories? Who and attempts for aeons afte glories. Even Your form - one can not - one can Even Your form infinite glories. Your iota of knowledge about Your re understand. Who can comprehend are the Supreme One! You are PERIYAVAN. You are unparalleled, Peerless One You are unparalleled, You are PERIYAVAN. One! are the Supreme demonstrating Your Parathvam. kalangaL AndAL says: "PeriyAy! [in yERRa Vedas."- even by the be understood with heightened Gopis eulogize the Lord desire as " recognize Him as "druda-tara PramANa Siddhan" with the help of the powerful VedA eq There is none are Supreme. Chief. You Meaning: sadagopan.org makes usqualifiedto receiveSadAch through HisAchAryAs, whoremovethe" celebratesthisMaay SwAmy NammAzhwAr incarnates asKaNNan,th the YaagasaalaiofBaliasVaamanan the MilkyOcean andlaterju blessestheDevA His sankalpavisEsham SankalpAthi Jn~Anam.AstheController, and Prakruthi asMoola describesMaayai MaayOn. AbhinavaDesikan of Hisvownottouseweaponsinthat night inthe battlefield of BrindhAvanam, Hisservingasthechario at VadaMathuraitogrowthinAyar " "mAyOnai": before Youappearedinthishous (which neverextinguishes)onyourbed AdhisEshan) can'tthey notrealizeYourgreatness? ThereisanandhAviLakku Your birthisnotlikeours.YoursavatAr.Whenoneseesbed,(of tEjas thatappearedinthisworld. tEjobirApUrya jagatsamagram and mercifullyatthisDivyaDesamofThiruvEnkatam". everyday. YouareParanchudar.th day. Youhaveunbounded effulgence[a grandeur expands.Youhaveresplendency jAyamAna: combined. YouarethejyOthiswarUpan.Vedassay: One forYou.Thatitselfis enough are thedarlingsonofcowherd Nand being superior to You? In addition sambhavAmi AtmamAyaya sambhavAmi
- in every avatAr, Youbecomegrander;Yourgreatness- ineveryavatAr, and Our LordisaMaayAvi.Hehi e MaayOnoradhbhuthan. Kuru KshEthram, taking the disc in His hand in spite Kuru KshEthram,takingthediscinHishandspite ". AllthemAya HisavathAram ChEstithamsfrom mps outofthe pillaras LordNarasimhan,goesto - Arjunasaid inthebattlefield-"Youare e. (i.e.BalarAma-Adhiseshan). to nArAyaNathvam, Jagathpathithvam,You Ara Jn~Anamthrough thewondrous act 24 forYourParathvamandsowlabhyam and transforms into Thiruvikraman and transformsintoThiruvikraman and war, areexamplesoftheMaayA Is there any jAthi (caste) for you? Is thereany jAthi(caste)foryou? near Yourhead.ThisBedhadappeared pAra thEjas]increasingexponentially paadi, many leelaisinGokulamand many paadi, s and incarnates as PadhmanAbhan in s andincarnatesasPadhmanAbhan teer forArjunA,convertingdayinto and You increase instrengthevery andYouincrease commanderofthis Maayai,through e OneshowingYourselfsogracefully hagOpan. ThistitleistheGrandest am of the Lord, which Heperforms am oftheLord,which Poy ninRaJn~Anam nted thatmuchinGithai: SrEyAn bhavati SrEyAn bhavati " ofoursand sadagopan.org 25 " (SaraNAgati) according to Sri aNNan SwAmy. Our SwAmy. Our to Sri aNNan according " (SaraNAgati) Irumbai ponnAkkuthal Irumbai of " Lord stands MaayAthi and is therefore Paramparai of this AchAryA on top Maayan. sadagopan.org Meaning: This pAsuramissupposed tothemostfa more] andtheyareblessed byParamapadamitselfthroughsAyujya Moksham. be blessed bySecondly, AzhwArsays,merecomingto Your grace [and slowlyVaasam. they willgrace onthem,attainthepositionof be devotedperform Bhaktiyogaandarepaying their obeisancetoYou; They, dueto Your to You more Firstly It isaninterestingpAsuram. and willitnotgranttheneverto ThiruvEnkatam, theresidenceofLo in Vedas. intheformorjeevaathmaswaroopamasdeclared aspects - position of being at Your Lotus Feet forever and ever and be equal to You in all pay theirobeisancetoYouareblessed by or desire.ThosedevoteesofYourswhoareinthepathbhaktiyoga,and that? YourThiruvEnkatam[Thirumalai]itself would granton Oh Lord!Thosewho paytheirobeisance Meaning: seerAn thiruvEngadam. vArAtha vaNNamEviNk mozhi ninRamUrtthiyarEyAvar-pazhuthonRum vazhininRu ninnaiththozhuvAr, vazhuvA சீரான் தி ேவங்கடம். வாராத வண்ணேமவிண்ெகா க்கும்மண்ணளந்த ெமாழிநின்ற ர்த்தியேரயாவர்-ப ெதான் ம் ெதா வார்வ வா வழிநின் நின்ைனத் Meaning:
odukkum maNNaLantha return Paramapadam itself? [Yes] return Paramapadamitself? PA PA PA SURAM SURAM SURAM 26 AzhwAr mentionsthatYourdevotees fullest gloriesfound inVaikuNTha ThiruvEnkatam isadequatefor oneto ThiruvEnkatam vorite ofSriEmbAr - thediscipleand rd whohadmeasuredtheUniverse- to You will be saved- should one say besaved-shouldonesay to Youwill Yourmercyandgracetoattainthe 76 76 76
e whatthey seek sadagopan.org nArAyaNa sayujyamavApnOti, nArAyaNa sayujyamavApnOti, rd nArAyaNa at His pleasure and for rd nArAyaNa birth and death and paves the way for birth and death 27 " is the nArAyaNa Upanishad salutation" is the nArAyaNa which the saraNAgathan. " the saraNAgathan. surrender to the Lord's lotus feet (SaraNagati) frees the frees feet (SaraNagati) Lord's lotus to the surrender - cousin of Sri RamanujAchAryA. Sri RamanujAchAryA. cousin of sAyujyam supplicant from the endless cycle of of the endless cycle supplicant from Divya Sampath (NityaDivya Sampath Kaimkaryam Lo to sAyujyam,Surrender at the Lord's lotus feet gains His pleasure). the highest for form of Moksham nArAyaNa sAayujyamavApnOti His lotus feet. phalanx from act of surrender to describes the sadagopan.org
SrI YatOktkAri PerumAL SrI YatOktkAri SrI YatOktkAri PerumAL SrI YatOktkAri SrI YatOktkAri PerumAL SrI YatOktkAri ThiruviNNagarappan ThiruviNNagarappan ThiruviNNagarappan - - - Thiruveqkka (Thanks:SrI Venkat) Thiruveqkka Thiruveqkka (Thanks:SrI Venkat) Thiruveqkka Thiruveqkka (Thanks:SrI Venkat) Thiruveqkka 28
sadagopan.org VeqkA-
77 77 77 stands, sits, reclines and walks in ess us] itself is adequate to get out Ar expresses the divinity of Divya Ar expresses the divinity t easy. The mind is so fickle and goes ing to ThiruvEnkatam alone is enough. Lord is gracefully posture in standing lUr ulagaLandha perumAL; then, all his all his lUr ulagaLandha perumAL; then, Tham, ThiruveqkA and ThirukkOvilUr His mercy and dayA on us for taking [Kanchi]; measure and walking [to the 29 - Paramapadam (upper world), - Paramapadam (upper world), SURAM SURAM SURAM PA PA PA ases] will get crushed. ases] will get crushed. Tirupathi, ViNNagaram
ThiruveqkA divya desam, The most fragrawater [as nt flowered, deep canals of golden city- ThirukkOvalUr are mentioned agazhi] around in the most beautiful that the in this Paasuram. If one utters posture in Paramapadam [SrI in sitting in ThiruvEnkatam; VaikuNTham]; reclining wonderfully in ThiruveqkA; ேவங்கட ம் விண்ணக ம் ெவஃகா ம் அஃகாத ெவஃகா ம் விண்ணக ம் ேவங்கட ம் - நான்கிடத் ம் நீள்ேகாவல் ெபான்னக ம் ங்கிடங்கில் நின்றான் இ ந்தான் கிடந்தான் நடந்தாேன இடர் என்றால் ெக மாம் vEngadamum viNNagarum veqkAvum, aqkAtha ponnagarum - nAn kidatthum pUnkidangil neeLkOval kidanthAn nadanthAnE, ninRAn irunthAn enRAl kedumAm idar. Venkatam- Universe as Thirvikraman] in ThirukkOva Universe as Thirvikraman] in pApams [sins- karmic dise Azhw which manner in What a wonderful Desams and mere utterance that the Lord the names of these divya utterance [from where we are] of Now he mentions desams of ThiruvEnkatam, SrI VaikuN washed away. to get the sins alone will suffice Can one not utter this easily? No! It is no these divya desams [contemplating of such archA roopams for our sake and to bl pApams crushed. Last verse, AzhwAr mentioned saying: go sadagopan.org quicker thanemperumAn donotsaveus then questionhowAzhwAr cansaythat Rudranbuttheonlysaviour Brahma or be able tocritical circumstances. Manypeoplema keep up his devoteestofateandhenceheistheonlypersonwhowecantrustinall their wordsthe supremeSrimannArAyaNan,whois alwa bhakthAs liketoutterof we aremoreconcerned withhimprotec leaves his devotees.Heta Lord emperumAnSrimannArAyaNawhic NithyasUris! CowherdBoy]:achutha acutha! amararere!AyarthamkozhundhEennum the upperworld(IndiralOka acutha, arangAisenoughformeandeven Thondaradippodi AzhwAralsomentionsme [vyAjam] andhasentered intomyheart "I have justthirumAl vandhuennenj utteredthirumAl irumchOlaimalaienREnenna ThirumAlirunchOlaiதி மால் வந் என் ெநஞ்சுநிைறயப் குந்தான் மைலஎன்ேறன்என்ன தி மா ஞ்ேசாைல once.AzhwAr says: He tookThis isthesameasechoedin Namm this as anParamapadam; reclinesinThiruv excuseto haveeven a thought to henceit and anytime, remembers Himat behind andrunsamuckbehind material u niRaiyappukundhAn ten. SohereAzhwArwa kes care of his devotees at any point in time. Since mention that He stands in ThiruvEnkatam; sitsin mention that HestandsinThiruvEnkatam; m), Idowantthateven. eqkA andwalksinThirukkOvilUr. 30 ys, including the devatas and also the also includingthedevatasand ys, AzhwAr ThiruvAimozhi[10.8.1]where and filledmy hearttotallyandfully". otherwise calledacuthannever, leaves pursuits andworldlypleasures;hardly is one of the prime nAmAs of the is oneofthe primenAmAsof ; nowAzhwArsays"amararere" here y say, they will save us but will not theotherdevatas who giveresults ting us,itisoneofthenAmAs the ifIam[Imaynotbe]askedtorule is definitelyablessingandbhAgyam at alltimesisacuthan.Peoplemay h meansthathe re utteranceofHisdivinenameas
[uttering acutha,Chiefof [uttering nts toprovetheworld is onewhonever sadagopan.org http:// mai vaNNa, ]. s such an affinity for this Divya Divya for this s such an affinity e thinking of a deva. So if acuthan So if acuthan of a deva. e thinking a long adjective about its beauty,a long adjective about its in reference to this verse. Detailed verse. Detailed in reference to this vatas arevatas the only by governed his leela with us like one among us. So his leela with us like one among out KrishNa - "Ayar tham kozhundhu". out KrishNa - "Ayar tham kozhundhu". has a great guNA called sowlabhyam has a great guNA of the Three ThiruvanthAdhis by the of the Three ThiruvanthAdhis ere AzhwAr along with the other two ere AzhwAr along with the 31 the king of amarAs (Devargal).the king ThiruneduntAandagam he says ThiruneduntAandagam [Though he is beautiful, one who is standing in front of beautiful, one who is standing [Though he is .. Mudhal AzhwArs in dehaLeeSa stuti: SvCDNd iv³m smuÚimtadmu:mat! öaetôy< ydÉvt! tv padpÒat!, veta¦ ÉUt srsampidZy vac< àaye[ àsv ÉUimmvap tt! ÉUy>. www.sundarasimham.org/ebooks/ebook72.htm SwAmi Desikan celebrates the advent AzhwArs as blessed with a divine darsan of the Lord in the dhEhaLi-rEzhi dhEhaLi-rEzhi the in Lord the of darsan divine a with blessed as AzhwArs [corridor] and hence the Lord is called dhEhaLeesan. of ThirukkOvilUr-called stOtram on this Lord a SwAmy Desikan composed one verse dehaLeesa stuti. Let us enjoy is available at: of this stOtram write up on slOkams He is Sriman nArAyaNan. supreme AzhwAr's Even in Thirumangai AzhwAr devar endRu anjinOmE then But him. near go never will we then kings) of (king devadevan is says though he has supreme powers he uswhich makes him to come to and play to talk ab the AzhwAr proceeds thereby with AzhwAr elaborates ThirukkovilUr AzhwAr ha fragrance, flowers etc. Why Desam? place wh Naturally so as this is the thereby proving that even those de those even proving that thereby me but I fear if he is a deva who is unapproachable by ordinary human]. So it is is it So human]. ordinary by unapproachable is who deva a he is if fear I but me fear whil of a human to natural tendency sadagopan.org Extended Meaning: to them. theystartedlikeGa SwAmi suggeststhat Poygai, BhUthamandpEyAzhwArfina streams thentookontheformof reached dEvalokham,Manushyalokham sankalpam fromYourupliftedfeetbranched off intothree divisionsand Oh LorddehaLeesA!Thefl Extended Meaning: prAyeNa tatprasavabhUmimavApabhUya:|| apadiSyavAcam vetALa bhUtasarasAm yatabhavattavapAdapadmAt| srotastrayam amushmAt svacchanda vikramasamunnamitAt Extended Meaning: Thanks SrIGopal([email protected]) Thanks SrIGopal([email protected]) Thanks SrIGopal([email protected])
Shining inthirukkOvalUr Shining inthirukkOvalUr Shining inthirukkOvalUr ood ofsacredwatersthatflowedout Yourown 32 three thiruvandhAthis associated with three thiruvandhAthisassociated andthenetherworld.Thosethree nga atHissacredfeet andreturned lly returned toYour sacredfeet. - - - dehaleeSan dehaleeSan dehaleeSan ---Slokam 16
sadagopan.org vaiyam ). The tradition is to AzhwArs is compared to AzhwArs is compared is compared to the three here )
Parama Bhakthi. Sri D. RamaswAmy Parama Bhakthi. Sri D. RamaswAmy ed by this verse to consider Srimad consider Srimad verse to ed by this . um opus as originating like the GangA srOthastrayam . They have the tatthva trayam. They have the with m, another triad, is connected to the m, another triad, is connected andhAthis of Mudal AzhwArs) from in the dehaLi of ThirukkOvalUr stOtra of in the dehaLi d reminds us that these andhAthis are d reminds us that these andhAthis GangA in TrivikramAvathAram, is the GangA in TrivikramAvathAram, 33 srOtAstrayam thirukkanDEn and purpose of the three and purpose of and
The triple stream of GangA ( stream of The triple anated from the three AzhwArs. The AzhwArs. from the three emanated that of divine utterances floods of feet, the origin Lord's celebrated bhakthAsgoal of the parama assembled priyan. of thought The unanimity of the same river ( the three branches in unison prabandhams three enjoy these and AzhwAr's Parabhakthi, Paraj~nAnam an IyengAr points out this connectivity the extraordinary beginnings, which are echoes of one another: are echoes which beginnings, the extraordinary PurushArtha Similarly, tattva, hitha and named "VyatthandhAthi, anbhandhAthi and ThiruvandhAthi". affectionately Sri D. RamaswAmi IyengAr also speculates that KumAra VaradAchAr, the son been inspir of SwAmi Desikan might have tahaliyA, anbE tahaLiyA Rahasya trayahis AchAryA as "stOtra trayam": Saaram of vigAhE nigamAntArya samudbhavAm VishNupAda | rahasya traya sArAkhyam trisrOtasamakalamaSAm || his father's (AchAryA's) magn He salutes (the three with the three branches VishNu nArAyaNan. Sriman the sacred feet of sadagopan.org From theveryfirstthATakai, hehesitate never ever wishedtokillthe enemies. cries whenthespousewasabducted; Rama isendearingtothem. their favourite,notKrishNa. talks aboutwomenfolk payingtheir obeisance, AzhwArreferstoRama whois Why doesAzhwArrefertotheLord ThiruvEnkatamudaiyAn. garlands tooffertheLord anddecoratethem in PushkariNi,dress easily accessibletowomenfolksalso. The LordofThiruvEnkatam issuchso effortlessly sentanarrowtokillmAreechan. the Lordwhoresidesthere. This mounta reachThiruvEnkatam dhoopam [incenses]; collectThe spear shapedshiningeyed-women fo flowers,mAn mAyaeythAnvarai. vEngadamE,mElorunAL meen mAyamAsooNum make EnthiyadhUpam-idaiyidaiyin thodaiyalOdu garlandspadaiyArum vALkaNNArpArasinAL,paimpoon எய்தான்வைர. மான்மாய மீன்மாய மாசூ ம்ேவங்கடேமேமெலா நாள் with பம்-இைடயிைடயின் ஏந்திய ெதாைடயேலா the most ைபம் ந் வாள்கண்ணார்பாரசிநாள் பைடயா ம் fragrant flowers; carry PA PA PA SURAM SURAM SURAM 34 the onewhoisEkapatnivrathan; who lovedandcaredforSitA.Rama Sri Ramachandra murthy here?As he Sri Ramachandramurthy wlabhyan andsowsee and paytheirobeisanceto the in istheplace wherethe Lordwhohad In theearly hours,theytakebath lks intheweehoursofdvAdaSiday, selves and gather flowers to make selves andgatherflowers tomake d tokillherasshewas awoman;He mountain topaytheirobeisance 82 82 82
lyan forbeing so sadagopan.org
Thirupathi Thirupathi Thirupathi - - - subAhu; He even wished to forgive He even wished subAhu; m to surrender. kaRpAr rAmapirAnai kaRpAr m to surrender. 35 SrI KothaNDa rAmar SrI KothaNDa rAmar SrI KothaNDa rAmar - - -
. 'Manatthukku iniyAn' 'Manatthukku iniyAn' 'Manatthukku iniyAn'
learn Why would anyone kaRpArO? - asks NammAzhwAr... allAl maRRum as AndAL's calling Rama Rama? This also echos anything but manatthukku iniyAn RavaNa andRavaNa for hi ample chances gave let MaarIchA go away; while he killed while he go away; let MaarIchA sadagopan.org Meaning: ThiruvanthAthi 86 Thirumazhisai AzhwArrefers to antharyAmi (inallbeings). always residespermanentl and protectus;Atall times,andatallpl return, EmperumAn-Purush uLan kaNdAy!uLLuvAruLLatthukaNdAy ( mind! "Oh Mydearestsupporting is theSame OnewhoisatThiruvEnka willingly andlovingly).HeistheOnewh hearts ofHisSupremacyandLordship Greatest ofvirtuousLord! Oh goodsupportiveandcooperativeMind! Meaning: uLLatthin uLLAnenRuOr. veLLatthin uLLAnumvEnkadatthumEyAnum uLanKaNdAy uLan kaNdAy,uLLuvAruLLathu uLan kaNdAynalnenjE!utthamanenRum உள்ளத்தின் உள்ளான்என் ஓர் ெவள்ளத்தின் உள்ளா ம்ேவங்கடத் ேமயா ம் கண்டாய் உளன் கண்டாய் உள் வார்உள்ளத் உளன் உத்தமன்என் ம் கண்டாய் நன்ெனஞ்ேச! உளன் VERSE T Meaning: HE
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OF y inthemindsof thos P Otthaman- ishere, righ OIGAI PA PA PA uLan kaNdAy!nalnenjE!.... utthaman enRum SURAM SURAM SURAM A Those whocontemplate onHimintheir 36 the samewordsinhisnAnmukhan o isonMilkyOcean ZHW tam. HeistheOn aces, Heisalwaysthere tosaveus;He Realize thatthereisOne;who isthe , Heresidesinthem(intheirhearts A 99 99 99 R
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sadagopan.org have NO OTHER have NO OTHER
--GItA 15.18 --GItA 15.17 rs (like me) who rs (like me) who and only God is Purushottama: SrIman completely and firmly, my mind!" completely and erent from all chit and achit entities. achit entities. erent from all chit and 37 rumAn, who has NONE EQUAL who has NONE rumAn, HIM, TO e God (ParamAtma) is Purushottama: chapter of Bhagavad Gita), BhagavAn chapter of Bhagavad SrI th hAvena bhArata || --GItA 15.19 He who understands clearly that the one yo mAm evam asam mUDho jAnAti purushottamam| sa sarvavid bhajati mAm sarvab yae mamevms
e corner stoneofVisishtAdvaitham: al tohisnenju orManas: yasya pruthvIsarIram ve thisSambhadha 38 ram ofThiruvAimozhi(TVM),SwAmy ram has doubts,confusionsonthetrue the Lordas"uyir"andispresent pAvana ThiruvadigaLforbeing lifted Elevate YourselfoutoftheSamsAric e entireprapancham(Jeevansand antharyAmin, Sarvaj~nanandSarva antharyAmin, withHis ananthaKalyANaGuNamsis ys: Onewhounderstands thus:is me ts another fundamental vaishNavite ts anotherfundamentalvaishNavite jan willremove oursufferings.Heis ly feet of the Lord, who is the ly feetoftheLord, whoisthe -TVM: 1.1.1 Jn~Anam (Seshathva
--BruhadhAranya --BruhadhAranya sadagopan.org Prabhu and Rakshakan. If Prabhu and conversation takes an intensively therefore to us this central us this to therefore of thanks to his nenjam that has of thanks to his nenjam that even before I have started. I am even before I have started. of KurukshEthram using ArjunA as a of KurukshEthram g his mind as a vyAjam just as g his mind 39 s spell. He is indeed my th the Carama slOkam. th the Carama
Meaning: Meaning: Meaning: You "Oh my sweet mind! Well done! says: cooperated with him. He our Lord, worship of have commenced (heart) cooperate with me". fortunate to have you, my mind NammAzhwAr's In the TVM 1.10.6, SwAmy ெநஞ்ேம நல்ைல நல்ைல உன்ைனப் ெபற்றால் நல்ைல உன்ைனப் ெநஞ்ேம நல்ைல nallai unnaip peRRAl --1.10.4 nenjamE nallai Meaning: us wi vyAjam to bless a vote pleased AzhwAr gives Here the sweet touch: ேமல்மற்ேறார் நீ ம் நா ம் இந் ேநர்நிற்கில் ெநஞ்சேம ெசான்ேனன்ேநா ம் சார்க்ெகாடான் தா ம் தந்ைத மாய் இவ் லகினில் எந்ைதேய வா ம் ஈசன் மணிவண்ணன் niRkil mEl maRROr in nEr neeyum nAnum nOyum chArkodAn nenjamE sonnEn does He thAyum tanthaiyumAi ivvulakinil Mother. caring a vAyum eesan MaNivaNNan enthaiyE. like us to things dear does Lord Our mind! My Oh enslaved has Lord hued blue-gem This Father. affectionate an like us to hitham me and caught me under Hi doctrine of VisishtAdvaithamdoctrine of usin field did in the battle GeethAchaaryan explained by an AchAryAn.to be explained has Jn~Anam This sambhandha an As explains NammAzhwAr SwAmy AchAryAn, Meaning: Meaning: sadagopan.org SambhOdhanam ofAzhwArwith Sarvesvaran. ofNammAzhwAr These pAsurampassages torment us.Hewillch no inauspiciousnesswillcomeourway. You andmejointogetherinprai ase themallaway. 40
Diseases like desire, anger will not desire,angerwillnot Diseases like sing this most mercifulLord, sing thismost are thehighestlevelofMaanasa sadagopan.org
R R R A A A
ZHW ZHW ZHW start to enjoy the next AzhwAr's - A A A 41 BhUthathAzhwAr BhUthathAzhwAr BhUthathAzhwAr THATTH THATTH THATTH U U U H H H B B B on ThiruvEnkatam. wonderful anubhavams BhUthatthAzhwAr's- After Poigai AzhwAr's anubhavam, let us After Poigai AzhwAr's sadagopan.org
SrI KothanDarAmar SrI KothanDarAmar SrI KothanDarAmar 42
- - - Thirupathi Thirupathi Thirupathi
sadagopan.org -
vandhu
], has come
25 25 25 kooRungkAl SURAM SURAM SURAM A A A P P P , , , THI THI THI A A A nt [senRathu] to LankA; and there nt [senRathu] to LankA; and ss; most auspicious attributes; Such ss; most auspicious attributes; - The One who is praised to the largest largest is praised to the One who - The forests; lose SitA; cry for Her; finally dam He came here to ThiruvEnkatam. the NithyasUris; His kalyANa guNAs as human being? Get married? Face
43 Rama- [if we have to say- HIRUVANTH HIRUVANTH HIRUVANTH T T T vvE than seeRRatthAl, vvE than seeRRatthAl, M M M A A A D D D N N N IRA IRA IRA - He went from Ayoddhi to LankA; the verse ends with with ends verse the LankA; to Ayoddhi from went He - reach LankA to kill RavaNa; reach LankA The Lord could have simply killed RavaNa with His sankalpam (pledge); or He ParasurAma; to be instructed to go to konRathu irAvaNanaik kooRungkAl - ninRathuvum kooRungkAl - ninRathuvum konRathu irAvaNanaik viNNavartham vEyOngu thaN sAral vEngadamE, vAy Ongu thol pugazAan vandhu. A wonderful verse! viNNavartham pugazhAn vAy Ongu thol by extent- vAyAra) extent (maximum limitle are innumerable and unbounded; Sri Rama, we greatest Lord Sarveswaran RavaNa; He killed with anger, That most merciful Lord Sri He did Why LankA? to way the all go to come to ThiruvEnkatam; from Paramapa have He did why LankA; to went He have to be born for that matter ெசன்ற இலங்ைகேமல் ெசவ்ேவதன் சீற்றத்தால் ெசவ்ேவதன் இலங்ைகேமல் ெசன்ற - நின்ற ம் கூ ங்கால் ெகான்ற இராவணைனக் விண்ணவர்தம் தண்சாரல் ேவங்கடேம ேவேயாங்கு ெதால் கழான் வந் . வாேயாங்கு se senRathu ilangaimEl to this ThiruvEnkatam [which has tall bamboo trees breezes and and cool beautifully. the verse drizzle]. AchAryAs have enjoyed senRathu sadagopan.org saying thatRavaNa had committedas funeral rites forRavaNa, VibhIshaNarefusesto perform hiselder brother. VibhIshaNa toperform Same RamaafterRavaNa's deathimmediatelyasks seRRa sending arrowsfiercelytokillRavaNa. arrows toAnjaneyahurtinghim,Rama equal andmorevigorouslyvictorio When RavaNastartedhittingRamawith develop angerinHim. He has angerastheguNAnaturallywithHi doesnotaddange Gadyam. ButRamaanuja Such guNAsareenlistedbySriRama kalyANa guNas. mahArNavan.Ocean of anavadhika adhiSaya,ananthakalyANagaNauka guNa itistholpugazh-svabhAvika, Himalone to thembythisLord.For these. NithyasUrisalsohavethesequa attributes arenaturallywiththeLord guNAs. These thoseguNAsaresvAbhAvika of qualities,kalyANAguNAs; Hence, senRu.. wenttoLankA. When enjoyed by us. flower that Gajendrawasoffering.Else, HiskalyANaguNAwouldnotbe His foreheadleavingLakshmibehind;and from Paramapadam.WhydidHehave He couldhavesimplykilledthecrocodile That'sthere sAdhUnAm. al. ParitrANAya devotees; BhakthAs,thesages,JatAyu mentioned byvyAkyAtha[commentators] to takeallthistrouble?Thereason have killedRavaNa;butwhydidHe could have simply sent the chakrAyudham from where He was and that would says AndALin12 th pAsuramThiruppAvai. is suchmercifulOne. 44 usly. However whenhestartssending the NithyasUrispraiseHimwithlots lities; buttheirqualitiesweregranted ahya apachAram,which hecouldnot on itsown.NoneneedstograntHim is angeredandthat is with hissankalpamorsentthechakrA nuja verybeautifully inSaraNAgati , Sabari,BharadwAja,Anjaneya,et m. He needs to cultivate or forcibly rush toGajendrareceivethe lotus to runwithHistressesfallingon lots of arrows, Rama responds with with lots ofarrows,Ramaresponds r hereasHisguNA.TheLordnever ason -toaccepttheirobeisance. Sinatthinaal thennilankaikOmAnai is thatHehadcometoblessHis 's why Hestarts sadagopan.org ink of me as his statement. "Until death, RavaNa "Until statement. d not be able to th d not be able ma earlier had considered RavaNa as ma earlier had rform rites or should I?" That's why rform rites or dy even. Rama instructs VibhIshaNat VibhIshaNat instructs Rama dy even. 45 re to ThiruvEnkatam to bless us. e; after that there is no enmity. there is no that after e; ad, Rama does That not consider him as an enemy. enemy, VibhIshaNa. Are you going to pe Are you going enemy, VibhIshaNa. manatthukku iniyaan. AndAL calls Him come he Such most merciful One has enemy and not that he is de enemy and not Rama had meant in that is NOT what he woul as his enemy. Now considered me be misunderstoodIt should not that Ra that until death alone enmity is ther death alone that until forgive and he would not touch his bo not touch his and he would forgive sadagopan.org Pancha bhUthamsforourbodies: during PraLayamand recreatesusingthem Lord as the creatorperivaLi....SuranE of all thingsIt is from also pancha echoed bhUthamsPancha bhUthamsforourbodies: and dissolves by NammAzhwtheir obeisance. them letting themgooutastray,theyreachth pleasures andmaterialpursuits.Thus the Lordastheytemptmindand The fiveelementswithin thebody are devas forthemtocomehere and paytheirobeisance. This divyadesamofThirumal padiyamarar vAzumpathi. padiyamarar vElaiyAnpaNduamararkkueentha, ainthum agaththuadakkiArvamAy-unthip vanthiththu avanaivazhininRaaimbUtham வா ம் பதி. ப யமரர் ப யமரர் ேவைலயான்பண் அமரர்க்குஈந்த ஐந் ம் அகத்தடக்கிஆர்வமாய்-உந்திப் வந்தித் அவைனவழிநின்றஐம் தம் Periyavacchan Pillairefersthesetwo reference was25 refers to theplacewhichwaslastre them; howevertheverserefe 26 Pancha bhUthamsforourbodies: th and27 th versesdonotcontain anyrefe ", [TVM 1.1.7] where SwAmy NammAzhwAr celebratesthe ", [TVM1.1.7]whereSwAmyNammAzhwAr th versewhichisThiruvEnkatamverse.HenceSri PA PA PA ai Tirupathiislikethe r topathi(place)asthat SURAMS SURAMS SURAMS
Ar inThiruvAimozhipAsuram" verses toThiruvEnkatam aswell. 46 body torunamuckbehindtheworldly taming andcontrollingthemnot the hurdlesandvirO 26&27 26&27 26&27 e Lord with devotion and love and pay devotionandlove e Lordwith ferred toasthat . There are additional placesalso, . Thereareadditional rence toThiruvEnkatamnamein
prize granted and given to prize grantedandgiven place,whichmeansit dhis ofreaching place. Thelast thidavisum sadagopan.org da pramAnams and da pramAnams compete with each other, pushing other, pushing each compete with NammazhwAr stressNammazhwAr this point. The Ocean where He is most beautifully is He Ocean where to be the prize given to NithyasUris to be the prize than six dozen Ve than six dozen 47 pAsuram of SwAmy NammazhwAr of SwAmy pAsuram is to
where other AzhwArs as well as SwAmy well as SwAmy as other AzhwArs where place to enjoy this above quoted quoted this above enjoy place to connect to ARaayirappadi, where more to ARaayirappadi, connect citations are made. PurANa-IthihAsa and other BrahmA devas Chathur mukha other to reach the Milky against each deemed is the place Thirumala reclining; for them to come and pay their obeisance on this earth. [such divinely this earth. on and pay their obeisance to come for them beautiful place is Thirumala-ThiruvEnkatam]
sadagopan.org
Malayappa Swami in Chandra Prabhai (Thanks: SrI Raamakrishna Deekshitulu archakam)
48 sadagopan.org http:// NaaDi to ensure st
27 27 27 s of the Universe. It reaches even s of the Universe. It reaches evan if he has performed SaraNAgati mapadam is always explained. AzhwAr r crossing the boundaries of Chandra r crossing the boundaries are available in its entirety at: are available in its entirety ti dIpikai by SwAmy Desikan describes mapadam or SriVaikuNTham at the end upathi and grows upwards towards Him. grows upwards looking for the hold for grows upwards looking for ng Paramapadam and enjoying the Lord His paramapadam, the upakAram of the 49 g and seeking Paramapada nAthan. nAthan. seeking Paramapada g and SURAM SURAM SURAM the Jeevan to enter the 101 PA PA PA
Meaning: Lord to the Prapanna Jeevan as it exits from its physical body. SwAmy SwAmy body. physical its from exits it as Jeevan Prapanna the Jeevan to of the prapanna the ascent to Lord Desikan's SaraNAgati dIpikai slOkams
Meaning: how the Lord helps beautifully, பதியைமந் சிந்ைத ப த்ெத ந்த நா ப் மதி ாிஞ்சி வான் க ேநாக்கி கதிமிகுத்தங் - ேபான்றேத ெகா ந்தேத ேகால்ேத ஓ ம் மனம். மால்ேத ஓ ம் pathiyamainthu nAdip parutthezuntha sinthai, am nOkki - kathi migunthu mathi urinci vAnmugadu pOnRathE, kOl thEdi Odum kozunthathE mAl thEdi Odum manam. My mind fixes itself on Thirumala Thir My mind fixes itself on Thirumala its support and sustenance. far as Para Here the mind reaching as of the birth through archirAdhi mArgam. Thirty Eighth slOkam of Sri SaraNAga It thus goes even further and furthe further and It thus goes even maNDalam (moon) and the border touches the Ultimate Paramapadam searchin that This is similar to the tall creeper thus contemplates on his mind reachi and serving Him at His Lotus feet. The je at the Lord's Lotus Feet, reaches Para Meaning: sadagopan.org Meaning: The following slOkam(38 [those whohavesurrendered totheLord eternal residencethere toserve You.At end of their assigned timeor nightdoesnotinterferewith on theirreaching Your Supreme abode.Atthe this earth, they ascendsuch restrictions.uttarAyaNamordaks to SrI VaikuNTham for Thosewhohave performe days ornights. enter auspiciousworldsatothertimes the daytime.SaasthrAssaysuchsouls death happensduringtheuttharAyaNaS consequences. They canhope to attain therearesomelimitations Prapatti, Oh ViLakkoLiPerumALE?deepaprakAsA! Forthose,who have not performed Meaning: slOkam38 dIpikai, ---SaraNAgati tvam|| naaDImpraveSayasinAthaSatAdhikAm hArda: svayamnijapadeviniveSayishyan sapadiprapannAn| sankalpitaAyu:avadhIn niSivAsarevA savya anyayo:ayanayo: Tvm!. ztaixka< naw àvezyis nafI— hadR> Svy th ) of SarNAgati dIpikaielab ) ofSarNAgati 50 hiNAyanam orthePakshamsday without thebenefitofPrapatticannot such asdakshiNaya such the auspiciousworldsonly whentheir d Prapatti at Your Lotus feet have no theendoftheirlives as Prapannans on thetimeofdeathand their ], Youastheindweller ofthe jeevan ukla pakshamandparticularlyduring ) orates onthisupakAram na KrishNaPaksha sadagopan.org st visesham. You make visesham. You NaaDi (Brahma NaaDi or slOkam of his adhikaraNa st NaaDi and as a result start NaaDi and as rd st the Lord's help in detail for ecial help in illuminating the 101 ecial help in illuminating the a adhikaraNams (IV.ii.8a adhikaraNams to IV.ii. 11) journey of the Jeevan following the evans, who did not perform Prapatti Prapatti who did not perform evans, Nam, it is stated that for a Prapanna does not interfere with the travel to t its journey on the upward path to sed on their karma sed on their karma d. KaTha and BrahadAraNya Upanishads NaaDi and to proceed further along the NaaDi 51 st NaaDi path of light journey via the to begin its st s other the 101 than ee nothing but the 101 ee nothing but of the Lord. In the 493 the Prapanna Jeevan s Jeevan the Prapanna SaarAvaLi, SwAmy Desikan describes 101 to enter the Jeevan the Prapanna prescribed route to SrI VaikuNTham. In the rasmayanusArya-adhikaraNam, the Upanishad manthramrays of the Sun are described following the ChandOgya (8.6.5). In the next adhikaraNam, niSaa-adhikara Jeevan, death at day time or night time [SaraNAgati] enter NaaDi to Svargam or Narakam ba their journey Moordhanya NaaDi) and help it to star SrI VaikuNTham. of four Brahma sUthrThe subject matter SwAmy Desikan. by the Kavi Simham, slOkam are condensed into one single are: The names of these adhikaraNams IV.ii.8 is tad-okodhikaraNam IV.ii.9 is raSmyanusAryAdhikaraNam IV.ii.10 is niSaa-adhikaraNam IV.ii.11 is dakshiNAyana-adhikaraNam In the tad-okodhikaraNam, the Lord's sp facilitate it to enter the 101 it to enter facilitate towards SrItowards Je Other The VaikuNTham. NaaDi and the closed door of that pushing open NaaDi to permit the is describe Prapanna Jeevan to enter attest to this help sadagopan.org not travelinthepathof the SupremeBrahman.Thenon-prapanna (inthesixmonthperiod, dakshiNAyanam In thedakshiNAyana-adhikaraNam, attain theauspiciousworlds(He reach theSupremeBrahman.Non-prapanna the prapannaJeevan. and iscondemnedtobebornagainin light, butinthepathof is bornagaininthisworld). 52 SamsAra without attaining Brahmanlike SamsAra withoutattaining the prapanna who diesevenin Jeevan dying in dakshiNAyanam does Jeevan dyingindakshiNAyanam when theSuntravel Jeevans dying during night do not Jeevansdyingduringnightdonot smoke (DhoomAdhimaargam) s South)attains sadagopan.org says Sruthi] - Very many devotees, sages like 28 28 28 here in this verse in his anubhavam. devan Sriman nArAyaNan - Chief of - Chief of devan Sriman nArAyaNan the Chief of Devas and NithyasUris, , Vishvaksena and others, mukthAthmAs 53 - That day He took KrishNa avathAram athur mukha Brahma, Rudran, Devendra etathur mukha Brahma, Rudran, SURAM SURAM SURAM PA PA PA Universe) - Para roopam Universe) - The Lord of ThiruvEnkatam [archA roopam] also - The One who reclines on Milky Ocean (vyUha roopam) Ocean (vyUha on Milky who reclines - The One Who is that Lord? ennai palarum devAthi enap paduvAn devan Who is that Lord? மனத் ள்ளான் மாகடலான்ேவங்கடத்தான் மற் ம் - எைனப்பல ம் நீள் அரங்கத் ள்ளான் நிைனப்பாிய ேதவாதிேதவன் எனப்ப வான், ன்ெனா நாள் மகன். மாவாய் பிளந்த vEngadatthAnmanatthu uLLAn mAkadalAan, maRRum palarum - enaip arangaththu uLLAn ninaippariya neeL oru nAL mun devAthi devan enap paduvAn, mAvAy piLantha magan. of the Lord forms AzhwAr enjoys all five VyAsa, Vasishta like Ch et al; devas Garuda al; NithyasUris namely anantha, - everyone proclaim and praise Him as He is Paramapada nAthan - devAdhi - devAdhi devan. [yatra pUrve sAdhyAssanti devA: NithyasUris vibhUthi and the Nithya vibhUthi (cosmic who rules both leelA Supreme Lord Universe and Transcendental mAkadalAn mun oru nAL mAvAy piLantha magan and killed Kesi asuran [Vibhava avathAram] vEnkatatthAn Who is that Lord? sadagopan.org His eternal world.WhatadayAoftheLord! on Hischildtobringhimbackthe does onlyinordertoenterintotheheartofHisdevoteesandthustakespity reclines,walks avathAram; stands,sits, reclinesatMilkyOcean;walksduringVibhava He sitsatParamapadam; [Haarda] manathu uLLAn comprehending thegloryofthisLordor unperceivable in itsglory(means commentator writes: ThiruvEnkatam-He commentator writes: Why doesAzhwArrefer toThiruvEnka ninaippariya neeLarangatthuuLLAn - The Lord is here inthemind - TheLordishere He is ParamapadanAthan! He is He is ParamapadanAthan! He is He is ParamapadanAthan! He is - the One who is at Srirangam- which is - theOnewho isatSrirangam-which - onecanneverreachtheendof 54 right track and take him ultimately to right trackandtakehimultimately evenitsdivyaDesamforHismercy] in DivyaDesams;-Allthesedeeds,He tam as well asSrirangamhere?The tam aswell is standing;Perhaps, He maychoose (heart) as antharyaami roopam. roopam. (heart)asantharyaami sadagopan.org ' means '. He is illuminating '. He is illuminating e stars and others. e stars and others. in between the two the two in between that is never tainted who is described in the AkASa bhuvanasya madhye Upanishad - 1 ' or the infinite, is expounded. resides in the vast ocean, in the in the resides in the vast ocean, of the celestial abode, and having s own light, this Lord of people, is ificantly in three places for blessing ificantly in three places e sun, the ocean, th Srirangam. He is there to stay. Hence is there Srirangam. He chooses to recline chooses 55 Sriman nArAyaNan' -MahAnArAyaNa kSy p&óe mhtae mhIyan!, > àjapitírit gÉeR ANt>. > àjapitírit gÉeR ANt>. ' is the abode of the Lord ng in the Milky Ocean. ' Ocean. the Milky ng in taittirIya' as 'ananta the same roopams as: the same roopams nAka Meaning: entered into the luminary bodies with hi moving within the hearts of all people. In this section, the supremacy of ' previous section of the ' This supreme Lord is showing himself sign His devotees. He is residi the orb of the sun. ' ' like entities vast any than vaster is He sorrow. with brilliance, all luminaries like th with His atmospheric region and on the surface Meaning: the great The one who is greater than madhye ambhasyapAre bhuvanasya nAkasya prshThe mahIyAn mahato | SukreNa jyotIgumgumshisamanupravishTa: prajApatiScarati anta: || - garbhe AMÉSypare ÉuvnSy mXye na AMÉSypare ÉuvnSy mXye Cauvery, in such a wonderful place of Cauvery, in such these echoes also the Divya Desam. Thirumazhisai AzhwAr refers to both thoughts: ஊரகத் நின்ற எந்ைத ooragatthu ninRadhu enthai reflects Upanishad also zu³e[ JyaetI‡i; smnuàivò to leave as He is just standing; as He is just to leave not immediately sitting, He may if someone is He at all, if Not to worry go away; Meaning: sadagopan.org nArAyaNa thesupremeself. Thus, thismanthraexpoundsthesupr saprajApatihi sapitA vijAnImaha ISvaram tam sarveSAmVishNuhubrahmamayOmahAn rAjAdirAja: the MahAbhArata: used inthismanthrasignifiesSr granting theblissofhiscommunio the 'upAsaka'. Hepeople, astheinner controller.Thus is in His own form'AdityamaNDala' isthesameason inHiseternal abode,SrIVaikuNTham, upon the devoteestomeditate andothers.Heisresidi Brahma, Indra The LordresidesintheMilky Oceanto residing intheheartsofa He is the one Lord of all beings in ll beingsastheirinner-self. n totheliberated.Theterm' 56 this Universe.Such a SupremeLordis Him. Theonewho residesinthe He makes Himself easily available to to He makesHimselfeasilyavailable ng in the 'AdityamaNDala', to enable ng inthe'AdityamaNDala',to iman nArAyaNa as described in iman nArAyaNaasdescribed becomeaccessible tothegodslike emacy andaccessibilityofSriman e who resides intheheartsofall prajApati ' sadagopan.org verse, she refers to the verse, she refers to th 33 33 33 ting and trying to do that. My body ree factors synchronizes, and act and ree factors synchronizes, contemplating and meditating only on contemplating and meditating e divine names of the most fragrant of the most fragrant e divine names utter His glorious deeds and attributesutter His glorious deeds and 57 - here also three namely mind, body and SURAM SURAM SURAM thUyOmAy vandu, thUmalar thUvi thozhdhu, PA PA PA vEngadavanaiyE, pEruLLatthup palkAal- paNinthathuvumpEruLLatthup thUmalar thUvi thozhdhu, vAyinaal pAdi, manatthinAl sindhikka. Meaning: above line: thuLasI garland adorned Lord and been Meaning: vAy thiRangaL sollum vagai. vAy thiRangaL sollum vagai. hold of th My mind has firmly caught Him very many times. has It been attemp praNAmamsprostrates performing sAshTAnga at the strongest and Supreme Lord of ThiruvEnkatam where tall bamboos tress have grown densely; my chosen to mouth has bravely and wisely of Him again and again. AzhwAr mentions that his manas, vAk and kAyam (mind, speech and action) all Lord to the his obeisance to pay themselves align three ThiruvEnkatamudaiyAn. Unless the th and there will be forward actions in tandem, then there will be no straight our own self. conflicts within ANDAL also mentions the same in vAyinaal pAdi, manatthinAl sindhikka Thiruppavai 5 to. In action are referred ணிந்த சிந்ைத ழாயலங்கல் ழாயலங்கல் சிந்ைத ணிந்த அங்கம் - பணிந்த ம் பல்கால் அணிந்தவன் ேப ள்ளத் ப் ேவங்கடவைனேய விறல் சாரல் ேவய்பிறங்கு ெசால் ம் வைக. வாய்திறங்கள் sinthai thuzAy alangal angam thuNinthathu aNinthavan vEy piRangu sAral viRal Meaning: sadagopan.org cotton thrownintoablazingfire. will the onesaccruedafterSaraNAgati onHim,a glory ofHisnAmAsandmeditate thUsAhum Cheppu " KrishNa(Savaimana: dhyAnam of dhyAna chinthanai(dhyAnam)follows guNa tobeconducted. Bhagavat pAdi)has (vAyinAL nAma sankIrthanam Lord's heart.HenceANDA Pushpa samarpaNamandmanthraareverydeartoour yA which arecollectedthrough pushpamisonegrownincommo madhyama garden (nandhavanam)fortheLordli flowers, Utthamapushpamisthe asatThirumalai Suddha pushpAnjali m, puhu taruvAn ninRanavum theeyinil manathinAl chinthikka,pOyapizhayum,puhutaruvAnninRanavumtheeyinil ThUmalar thUvi thozhuthu ThUmalar thUvi thozhuthu ThUmalar thUvi thozhuthu ThUmalar thUvi thozhuthu ThUmalar thUvi thozhuthu ThUmalar thUvi thozhuthu ": IfweofferpushpAnjaliwi L recommendsthemhere.AfterPushpAnjali,the KrishNa:) isthewaytofollow. 58 - - - ke periyAzhwAr and ThoNDaradippodi; ke periyAzhwArandThoNDaradippodi; pushpayAgam pushpayAgam pushpayAgam one grownbyinone'sown next.AmbharIshachakravarthy's is thUmalar thUvuthal.Amongthe is thUmalar n ground;the adhamapushpamis one, chakam fromothers. TuLasI be burnt toasheslikethebaleof ll ofour accumulatedsinsaswell th a suddha manas, sing the th asuddhamanas,sing - - - Thirupathi Thirupathi Thirupathi sadagopan.org jump with joy and BhAgavathAs and he to contemplate only on only to contemplate 45 45 45 Uthan (servant). He will be blessed Uthan (servant). He will be blessed t able to fully due to His unbounded t able to fully due to His unbounded rd would not be affected by other other by rd would not be affected ands at ThiruvEnkatam where the ands at ThiruvEnkatam where ed like the water on the lotus leaf, be according to his true nature as e Lord Himself. He will neither rejoice neither rejoice He will e Lord Himself. or SaraNAgathars or Prapannans] do or SaraNAgathars or Prapannans] mething; nor do they other than SwarUpa prAptha kaimkarya re; SwAmy Desikan takes this verse for an offence towards towards an offence 59 SURAM SURAM SURAM PA PA PA rrendered to and are used n/reinforcements in his magnum opus Srimad n/reinforcements in his desires or AzhwAr he failures; - says reference and explanatio RahasyatrayasAram. have su who Those devotees who st the Lotus Feet of the Lord; NithyasUris by heads at His Lotus feet; who is praised place their [but no the unbounded Vedas themselves; [devotees and limitless glories]; - they so have not do they if affected get not brim with pride if they have something (materialistic or worldly). They are detach Lotus Feet and are firm at His though they live in this material world. There will be nothing to fear other th will not entertain desire for anything or service to the Lord only; which will bh Sesha His eternal jeevathman - being with such a kind of noble attitude by th உளெதன் இ மாவார் இ மாவார் உளெதன் உண் ல்ைல என் சாரார்தளர்தல் அதன கும் - அளவாிய ேவங்கடத்தான்ேவதத்தான் ேதா ம் விண்ேணார் பயின் . பாதத்தான் பாதம் uNdu illai enRu, uLathenRu iRumAvAr thaLarthal athanarukum sArAr - aLavariya mudithOyum vEthatthAn vEngadatthAn viNNOr pAthatthAn pAtham payinRu. to the Lo Those who have surrendered sadagopan.org AnantharangachAr SwAmi,Bangalore] from "essence ofSrimad RayashyatrayasAram"- byDr. N.S one arelike jeevan mukthas,andthey objects ofthesenses,whonever getde "Oh Lord,yourdevoteeswhoarewithou acuta Satakam:verse47- the Lord.Thisissimilartostateof fear nor pleasedsteadfast inhisessentialna with causes ofA Prapanna(onewho hassurrenderedto joy other than loving servicethings thatcausefeartotheworldlypeople. at the feetin things that worldly people of like or take delight; nor does he become afraid of ture isneitherdisturbedonaccountofcauses 60 t anydesirefortheenjoymentof are holyand purifyothers.[Extract a sthitapraj~na.Desikamentionsin tracted even by things that detract tracted evenbythingsthatdetract the Lord Sriman nArAyaNan) who is the LordSrimannArAyaNan)whois sadagopan.org NamperumAl with Mutthu KoNdai NamperumAl with Mutthu KoNdai NamperumAl with Mutthu KoNdai 46 46 46 He waits for us at Thiruvarangam He waits for us at Thiruvarangam He waits for us at Thiruvarangam 61 SURAM SURAM SURAM PA PA PA - the one who is desirous is - the one who mAl [of me] wishes to give Himself, His most wonderful sowndharya thirumEni [divya mangaLa vigraham] to such an audhAryan, vaLLal,me. He is benefactor. பயின்ற அரங்கம் தி க்ேகாட் தி க்ேகாட் அரங்கம் பயின்ற பன்னாள் - பயின்ற ேவங்கடேம பன்னாள் பயின்ற ம் அணிதிக ம் ேசாைல அணீநீர் மைலேய மணிதிக ம்வண்தடக்ைகமால். thirukkOtti, pannAL payinRathu arangam vEngadamE pannAL- payinRathu payinRathuvum malaiyE aNithikazhum sOlai aNineer maNithikazhum kai mAl. vaNthadak mentioned In last verse - AzhwAr had a Prapannan about the state of mind of the Lord]. [one who has surrendered to dayA, His due to The Lord Himself vAthsalyam so many on His child, takes births; and resides many divya in so desams, says AzhwAr here. Srirangam;He learnt [to wait] here at at He learnt [to wait] ThirukkOshtiyoor; He has been waiting at ThiruvEnkatam for very many ages; and also been at Thiruneermalai for thousands of years. Why? Because the Lord, sadagopan.org stand". to haveasked:"Whatistheusein againappears PiraaTTi TheLordthusstandsatThiruvEnkatam; towards you". for thechild?Getupandst tobeasking nithrA. PiraaTTiappears ThirukkOshtiyUr forsomanyages.How?By reclining andhavingYoga AzhwAr starts off saying the Lord has been learning to wait at Srirangam and ---Thiruchcchanda viruttham, pAsuram 64 64 ---Thiruchcchanda viruttham, pAsuram ninRathum irunthathum kidanthathumennenjuLe. anRu nAnpiRanthilEn pi ennilAtha munnelAm anRu Vekkanaikkidanthathu irunthathu enthaipAdagaththu ninRathu enthaiUragaththu என்ெநஞ்சுேள. நின்ற ம் இ ந்த ம்கிடந்த ம் அன் நான்பிறந்திேலன்பிறந்தபின் மறந்திேலன் ன்ெனலாம் என்னிலாத கிடந்த அன் ெவஃகைணக் நின்ற எந்ைதஊரகத் இ ந்த எந்ைத பாடகத் Thirumazhisai AzhwAralsopraise have beenblessedby Yourself". Hence AzhwArsays:"solong, youhave to YoudueYourgraceonme. karma; andhadtakenthebodiesgrante piRappum piRandhu" – "I have takensentiment: " very many birthsturned towardsHimforverymanybirths.NammAzhwAralsoechoesthe same in the pastThiruvEnkatam manyages-pannaaL.Why? Because AzhwAr hasnot due to mysthalams aswell. Allfor divyadesamsandotherabhimana archAavathAramsat108 takes such meanthatonlythesefour It doesnot templesaretobereferredto.TheLord ninRAn, irundhAn,kidanthAan annAL nee thandha Akkai vazhi uzhalvEn annAL neethandhaAkkaivazhi Ranthapin maRanthilEn our sake.AzhwArsays: and; eagerlywaitforhim; s theLordinsamemanner: 62 - atThirueermalai. the Lord:"Isthatwayonewillwait just standing? Walk,Sit,reclineand just standing? d by you; now I have become devoted d byyou;nowIhavebecomedevoted been waiting formepatiently!NowI He hasbeen waiting at then only he will come maaRi maaRi pala ..."; "maaRi sadagopan.org abhyAsEna been initiated by been initiated [after being initiated and . At that time I was not born. At that time with , it is just vegetating. And, once the , it is just vegetating. Thiru Ooragam, was sitting in Thiru in Thiru was sitting Ooragam, Thiru ". Only by practice; consistent and consistent practice; ". Only by wisdom, I never forgot. Therefore, the wisdom, I never nam'. One who has nam'. One who 63 I have never ever forgotten You]. I have never ever forgotten He does what He has preached. He does what He has preached. taken permanent abode in my heart. taken permanent Asam? SrI says: " KrishNa Himself Rantha pin maRanthilEn j~nAnis never considered themselves as born at all at all as born themselves considered j~nAnis never anRu nAn piRanthilEn; pi Meaning: Meaning: tu KauntEya! VairAgyENa ca gruhyatE tu KauntEya! VairAgyENa constant practice, can one achieve. Why does the Lord do such abhy Why does the Lord do such SadAchAryA, is only considered born; else SadAchAryA, no other avocation than being immersed in the j~nAnis realize this, they have thought of the Lord. So, You, to realise having been blessed Lord left all those places and has places Lord left all those the great The idea is that this 'artha j~nA until they realized once I was born with this wisdom; when Meaning: Meaning: in He was standing I was born, Before was lying down inPaadagam and Tiruvekka Meaning: Meaning: sadagopan.org to them?Creepersare alsoso blessedtoholdonthese bhAgavathAs. likekind arealso that thesebhAgavathAs nearbyassume creepersthatgrow andthe andlonger Their hairsgrowlonger their paths;[Oronewholiesdown ontheway] fromwhattheyseek. not goastray ultima te forthesedivinedevotees,whodo lying downinThiruvEnkatamwas They simply do not wish to getdevotees cansteponthemandgoup.[ up an lie down,asprostrationsonthestepsoftheserockymountainssothat These bhAgvathAs with an ardentyEdhEnum AvEnE desire to be just just inThiruvEnkatamasmereachith(insentient);emperumAnmalaiyil at ThiruvEnkatamimmerse themselvesinthegreatestglorie simply and BhAgvathAs whoaregreatlydevotedtoSriSrinivasanofThiruvEnkatam This isforerunnerof KulasekharAzhwAr A simpleandniceverse! veRpu. vEngadamE yAmvirumpum pUnkodikaL vaikumporupunalkunRenRum, aRiyAthu iLangirienRueNNi-piRiyAthu neRiyAr kuzal kaRRaimunninRupinthAznthu ேவங்கடேம யாம்வி ம் ம்ெவற் . ங்ெகா கள் ைவகும்ெபா னல்குன்ெறன் ம் என்ெறண்னி-பிறியா அறியா இளங்கிாி ெநறியார் குழற்கற்ைற ன்னின் பின்தாழ்ந் - says KulasEkarAzhwAr onsimilartoken. - saysKulasEkarAzhwAr PA PA PA SURAM SURAM SURAM neRiyAr d doanything.Theirenjoyment ofmere 64 padiyAy kidanthu 's desire,whichwe ofsmallhillsandattempttoholdon s ofThiruvEnkatam; wouldliketobe 53 53 53 - whoneverever swervesfrom ] willenjoylater. sadagopan.org Ar] and rains of om this river are i RamanujAchAryA]. the Lord of Seven Hills (Srinivasa) the Lord of Seven Hills (Srinivasa) ol that blesses us in order to enable ese could be some NithyasUrisese could be some living tes through which the waters are are waters the tes through which testimony in support of this fact can ation, where SwAmi establishes that ocean of mercy. The ocean of dayA is ocean of mercy. The ocean of Moorthy standing majestically on top ambiguous and forthright declaration opened the lunch packet, and there packet, and there opened the lunch of waters and immerse ourselves in of waters and immerse ourselves an Naathamuni] from which there are an Naathamuni] from which et, asked him as to why did he not eatet, asked him streams of water fr st divya desams to be with the Lord desams to st divya heat of samsAra sAgaram] [From SrI y routine and he was carrying the curd y routine and MaNakkAl nambi and thereby flows the MaNakkAl nambi and thereby . Other bhAgavathAs who saw him going saw him who bhAgavathAs . Other 65 SaThakOpa - NammAzhw [of EmperumAnAr-Sr and enjoy. It seems on Sri AnanthAN PiLLai came down from the the from down came PiLLai AnanthAN Sri the on closed seems immediately It He packet. food enjoy. his inside and mountainThiruvEnkatam as per his dail crawling ants anushtAnam, he hand. After his rice in few were back to the mountain packet and went the enjoy and reside to wish they not wish to commit apachAram byin ThiruvEnkatam mountain and hence I do [where temple the from down them bringing divya sthalam]. great vEnkatam Such a is where these devotees desire to reside and just be there. ThiruvEnkatamudaiyAn's dayA is like the (of Sri absorbed by the dark clouds [of Srim His mercy fall on the mountain and UyyakkoNdAr two water falls of It is also told by AchAryAsIt is also that as perour Sampradaya, NithyasUris take in these greate and reside such births back to the mountain with the food pack back to the mountain Th replied: SwAmi go back. and choose to five [kaataaRu]; turbulent river of dayA for His dayA to be available to our bhAgyam It is greatest divine enjoyment. and their deep due to their devotion are so cool us so easily. The AchAryAns association with theertham? It is their co contribution of Muralidhar RangaswAmi's anubhavam:] A most touching ALavandhAr is the Siddhithrayam declar among the three SrivaishNava Rahasyams, denotes the Carama Slokam-the most un of the maargam of SaraNagati. Eloquent stored in the huge reservoir of dayA stored in the huge reservoir There are 74 [simhAsanAdhipathis] ga the dayA flowing out for us to take us to get rid of our thApams (scorching archA the posture of the from be seen sadagopan.org in Slokam59. athunderingdeclarationontheeffica SwAmi ALavandhArin paystributetothe greatness of Desikan Again intheDayASatakam,SwAmi glorified intheyathirajasaptati- bahuLAm SItalAmgurusantatim SwAmi nammAzhwAr,extolledinverse2 oftheDayA Satakam( greater paththanthat ofunconditional totalsurrendertoYourLotusFeet). have establishedthatfortheredemption geniuses likeSriRamanujAchA Deviishispaintbrush.Shesendsus DayA amaster artisan. is (Lord Srinivasa || jagati hitamnana:tvayibharanyasanAdadhikam daye yatipati yAmunaprabhrtaya:prathayanti | citradhiya: Silpinaivaparikalpita sthira cara tUlikAbhiramunAvrshaSailajushA tvadudaya jgitiht oftheentireuniverse there isno l and precise usage l andpreciseusage cy ofSaraNAgati vigAhE vigAhE tIrtha vigAhE tIrtha ". Oneis sadagopan.org Nothing greater than surrender at Your Feet! - Malayappa Swamy VasantOtsavam (thanks: SrI Ramakrishna Deekshitulu archakam) 67 sadagopan.org Meaning: taken offlayerby (there appearsto refurbishment] ofthe temple, thepowe What is bAlAlayam? WheneverbAlAlayam. PLEASEDONOTDISCARDtheilankOil- there is samprOkshanamA wonderfulline-isthela [after renovationquality ofYours! or reside inmyheartasifitisTHEpe You haveforsakentheMilkyOceanan in myheartaswellifit'sye comprehension- asYouhaveconsidered I havealso realized thatYoursowseelya so lowtoourlevelandbewithus! the sakeof blessingtheworld. Whatasowseelyam[ these two divyaThe Mountains-namelyThirumAlirunchOl desams - You have on YourMeaning: own accord chosen to resideiLankOyil kaividEl'enRu. for uLLinEn,'veLLaththu uLankOyil uLLamvaiththu niRpenRu neemathikkum neermaipOl-niRpenRu veRpenRu iruncOlai vEngadam திளங்ேகாயில் ைகவிேடல்'என் 'ெவள்ளத் உள்ளிேனன் ைவத் உளங்ேகாயில் உள்ளம் நிற்ெபன் நீமதிக்கும்நீர்ைமேபால் - நிற்ெபன் ெவற்ெபன் இ ஞ்ேசாைல ேவங்கடம்என்றிவ்விரண் ம் Meaning: st line in this verse enRu ivviraNdum t anotherplaceofyour residence. PA PA PA SURAM SURAM SURAM rmanent abode for you. What a sowseelya rmanent abodeforyou.Whatasowseelya 68 d thesedivyadesams in YourThiruvuLLam(heart)toreside rs in the divya mangaLa vigrahamare rs inthedivyamangaLa m is so vast and deep and beyond our m issovastanddeepbeyondour be16layers) leavingjustone layer ai, Thirumalai [ThiruvEnkatam] - in -in ai, Thirumalai[ThiruvEnkatam] 54 54 54 . iLankOilkaividEl-ilamkOil ] - stooping down down neermai] -stooping anddecidedto - sadagopan.org presence in the presence in r You have entered ng to worship You there ARD as they after do the kalasams done [to be fit enough] to qualify to done [to be fit enough] POWERS also in baalaalayam namely POWERS also in baalaalayam them off their Lord's d bAlAlayam (small temple or infant d bAlAlayam - divya desams afte mountain, ThiruvEnkatam mountain,mountain, ThiruvEnkatam the 69 Agama SaasthrAs and the shines mUrthy yAzhwAr's wonderful verse: 5.4.9 yAzhwAr's akavittu, Odi vandhu en those bhAgavathAs who thro temples. I do not wish to commit such apachArams! temples. I do not wish to commit bAlAlayam those PLEASE do not ignore As if the powers are stored are all Your bAalAlayam; Milky Ocean [pArkadal] during in and once the renovation or refurbishment in the kalasams the interim SareeramadiyEn's heart, mind, and is temple]. At the end of samprOkshanam, the powers are again of samprOkshanam, the back passed end temple]. At the vigrahamto divya mangaLa as per the blessing the devotees. again resplendently ThirumAaliruncholaiAzhwAr says here: heart my in reside to chosen accord own your on have You and You, housing for DOas the PERMANENT abode, NOT DISC have your the samprOkshanam; instead, those divya desams, lest deprived would only blame me for having His is it if as devotees there also! into my heart. Please remain ardent His of hearts the What a wonderful anubhavam! in live to desires Lord The even not ocean; most favourite place and nothing else, not even Milky paramapadam. Similar version, one can enjoy Peri என் வந் ஓ பனிக்கட ல் பள்ளிேகாைளப் பழகவிட் , மனக்கட ல் வாழவல்ல மாயமணாளநம்பீ தனிக்கடேல! தனிச்சுடேர! தனி உலேக என்ெறன் உனக்கிடமாய் இ க்க என்ைன உனக்கு உாித்தாக்கிைனேய. panikkadalil paLLikOLaip pazh in original mUrthy and the layers of power are stored in kalasams (which are are (which kalasams in stored are power of layers the and mUrthy original in kalasams are days, the five during those and consecrated) is calle This offered nithyArAdhana. sadagopan.org Meaning: Meaning: way to me to pick my heart as the place of residence much more lovingly than asplacesofYourresidence andcomealltheseats ofAdiSeshAand GarudA You seem to have accomplishedMeaning: by reducing---PeriAzhvAr Thirumozhi5.4.8 Your love andninaindhu irundhE ciramam theernthEnnEmi nediyavanE! affection for theninaindhu enuLLEninRu manam thanuLLEvanthuvaikivAzhacheytAy-empirAn anandhanpAlum garudanpAlum நிைனந்தி ந்ேத சிரமம்தீர்த் நிைனந் என் ள்ேளநின் ெநக்குக்கண்கள்அசும்ெபா க வந் ைவகிவாழச்ெசய்தாய்எம்பிரான் மனந்த ள்ேள அனந்தன்பா ம் க டன்பா ம்ஐ ெநாய்தாகைவத் , என் description. your preferredseatofresidence. ocean andtheorbitofSun thematchlessplacesofYour discarded Lord paripooRNA! Samastha kalyANaguNa ( heart ofmine!OhLordwhoiscapable cool, MilkyOceanand runawayfromth haveforgottenYo asif]You [It appears Meaning: unakkidamAy irukkaennaiun thanikkadalE! thanicchudar nambI vAzhavallamAyamaNaaLa manakkadalil Meaning: Meaning: mAya maNaaLa nambI)!OhLordofPeriyaPiraaTTi-MahALakshmi! mAya maNaaLa nekkuk kaNkaLasumpozhuka ந்ேதன் ேநமிெந யவேன! E! thaniulakEenRenRu akku urithuAkkinaiyE. aidhunoythAka vaiththu, en aidhunoythAka vaiththu, 70 YoursowseelyaguNamisbeyond ur habitofrestingcomfortablyonthe of performingsuchmiraculousdeeds erstwhile residence suchasMilky ere toreside intheoceanofthis have chosen thislowlyheart as fullof auspicious guNAs!Youhave sadagopan.org - adhi u did all days the of my life and kAram on soul-adiyEn). lowly this I iyEn, I am going to rest now with a rest now with am going to iyEn, I about this magnificent blessings and blessings and magnificent about this affection and choosing my heart as affection and 71 aidhu noydhAga vaitthu aidhu noydhAga worries of any kind. relieved from feel svalpamAki- [Making them reduced in of residence]. the best choice will keep remembering the mahOpakAram Yo will keep remembering of YoursdayA, compassion mercy, on ad joy and with tears (of with gratefulness and eyesheart filled filled mahOpa due to Your emotion overwhelming Your AdhiSeshanand Garuda. Thinking sadagopan.org Meaning: their headsintoittotake straighttothe great enthusiasm;go the mountainofThiruvEnkatam,getupfr Knowing thatitisalreadyweehours; Meaning: pErAynthu. aNi vENgadavan adikkEsella, malar maNi vENgadavan pOtharinthu koNduEtthumpOthu,uLLam-pOthu pOthaRinthu vAnarangaLpUncunaipukku,Angualarntha அணி ேவங்கடவன்ேபர்ஆய்ந் . ெசல்ல மலர க்ேக மணி ேவங்கடவன் ேபாதாிந் ெகாண்ேடத் ம்ேபா உள்ளம்- ேபா ேபாதறிந் வானரங்கள் ஞ்சுைன க்கு, ஆங்கலர்ந்த that. Ourmindislike that kaimkaryam (mAnasa vAchikaandkAyika AzhwAr verybeautifully referstomo divine names". the LordofThiruvEnkatam,whichislike You also start; proceed to go collect th (collectflowers) (praising) andkAyika such mAnasa(mindbygettingupthin AzhwAr lookingattheseblessed monkeys names. flowers; pay theirobeisance;ontheway, to offertheir sannidhi(sanctumsanctorum) ThiruvEnkatamudaiyAn collect thejustbloomedfreshflowers Meaning: headbath(inthatchill ofmonkeys(itisan insu PA PA PA SURAM SURAM SURAM 72 , addresseshismind:"Ohmydearmind! e flowersand offeratthelotusfeet of PushkariNi (sacred the ornamentfortheearth;utterhis is goingtodawn;themonkeyslivingin king ofHimearlymorning);vAchika kaimkaryam) and we humans do notdo andwehumansdo kaimkaryam) om theirsleepin theearlyhours with theypraisetheLordwithhisdivine nkeys performingsuch thrikaraNa to offer; they proceed straight to to offer;theyproceedstraight living inthemountainandperforming 72 72 72 mornings); thenpluckand lt nowtothemonkey to pond) and immerse andimmerse pond) sadagopan.org th and in 5 - both can thU malar thUvi ), politely: "Oh! My Lord! "Oh! My politely: - worship by body, Speech and ": When one surrenders to Sri surrenders one ": When took the incarnation of a big boar and prArabdha karmas (started to should utter loudly Hari: Hari: seven should utter loudly Hari: Hari: ; collect flowers, praise Him with His praise Him with His ; collect flowers, AgnyA, anugnyA no hurdles karmA with ckle monkeys stand firmckle monkeys and steadfast ": The scholars, Sages, and elders who ": The scholars, and prArabdha karma) get extinguished thUyOmAy vandhu the straw dirt being burnt by fire - - fire by burnt straw dirt being the the Lord. Still BhUmAdevi was shivering. and prays to Him for making us perform and prays to us perform Him for making 73 aasthrAs get up and loudly utter "Hari: aasthrAs get up and loudly r the reason, She replied meLLa yezhundhu Hari enRa pEraravam meLLa yezhundhu urs, contemplate on Him, go straight and take bath bath take and straight go Him, on contemplate urs, thUyomAy thUmalar vandhu thUvi thozhudhu meLLa ezhundhu Hari enRa pEraravam meLLa ezhundhu Hari thUvithUyOmAy vandhu thUmalar thozhudhu in getting up at the wee ho up at the wee in getting anything) in pushkariNI (without eating go to the sannidhi. divine names and and oh SaasthrAs; follow saying the monkeys us by reminds AzhwAr gently adhere to SaasthrAs. mind, you also the same ANDAL mentions compare the mind to them). Even the fi the them). Even the mind to compare times when waking up in the morning morning up in the times when waking be referred to here. " hours. [One Hari:" seven times in the wee Kaimkaryam - Nithya, naimittika karma, - Sriman nArAyaNa prItyartham]. - and with Saathvika thyAgam " lead their lives in accordance with S with lives in accordance lead their verse of ThiruppAvai, verse of ThiruppAvai, karma KrishNan, all karmas (Sanchitha (accumulated) - All the Sanchita karmas like yield) will be completely finished within no time. By going to Him with pure heart ( thozhudu, vAyinAl paadi, manathinAl sindhikka asura an by ocean the in submerged was [BhUmAdevi kAyam)- vAk, (mano, Mind called Hiranyaksha. Lord Sriman nArAyaNa She was (varAha avatAr) and went into the ocean to lift up BhUmAdevi. of lap the on seated was and up lifted fo the Lord asked her When are helpless and in the samsArA me. But still our children You have protected rrupted meditation in Bhakti yoga as They cannot practice the uninte suffering. sadagopan.org samsAra. ThuscomesThiruppAvai. toreachtheLordandthought SaraNAgati praise ofHim.ImmediatelybhUmipiratt Think onlyabouthim,actforpUja action andthought]-surrendertoMe." [with allthreeorgansofsenses(karaN reply:"Thesimplestwayto compassionate theaffectionofbhUmAdEvi understood be kind preached byyouintheVedaswithth enough to show them a simpler way to reach you." The Lord 74 am) viz. manas, vAk and kAyam - speech, -speech, vAkandkAyam viz.manas, am) i [ANDAL]graspedthiseasymeansof [ArAdhana] to Him, and speak only in toHim,andspeakonly [ArAdhana] towards her childrenandgaveamost towards her eir limitedknowledge. Soyou must reach me is in stable state of mind, it fittobepreachedusinthis sadagopan.org esses the AzhwAr to verse. th 75 75 75 y found in a nearby tree; and offers tree; and offers a nearby y found in appease SriranganAyaki and then the r the whole day; comes back the next r the whole day; comes back ad] breaks a small tender branch from to Your mercy adiyEn is granted this to Your mercy adiyEn is granted is quite angry and upset. The male is the grand mountain of ThiruvEnkatam. nt, the strong male elephant [with the [with nt, the strong male elephant [AzhwAr reminds himself of praNaya Yours" and then bl then and Yours" 75 SURAM SURAM SURAM in chaste pure grand Tamil." in chaste pure - and thus comes this verse. PA PA PA verse, AzhwAr had said: "My SwAmi! In all states, at all times, th Standing in front of the female elepha Standing in front the nearby bamboo tree, dips in the hone The male elephant loiters somewhere fo somewhere loiters The male elephant elephant the female day to its place; tries to appease the lady. elephant kalaham - where Sri RanganAtha tries to Panguni utthiram sErtthi sEvai] love tender with elephant its he madha waters trickling down from female beloved its to honey] in [dipped bamboo the and care for its spouse's consumption in [The lady gets pleased. And anger subsides]. and due Yourself adiyEn is blessed by benefit of singing about You andbenefit of singing about You placing the poems at Your Lotus Feet. adiyEn has been blessed to sing verses asked AzhwAr: "Azhweer! If You are so good inThe Lord appears to have skills of us see some poetic Tamizh let Comes the 75 and imagination: sing one with poetic skill ன்னின் மதேவழம் மாப்பி க்கு ெப கு வாங்கி - அ கி ந்த இள ங்கில் இ கண் ேதன்கலந் நீட் ம் தி ேவங்கடம் கண்டீர் வான்கலந்த வண்ணன் வைர. mAppidikku munninRu, peruku mathavEzam vAngi - arugiruntha irukaN iLamUngil kaNdeer, thEnkalanthu neettum thiruvEngadam vAnkalantha vaNNan varai. In the 74 sadagopan.org The Ocean of dayA! (Thanks: SrI AMRKannan) SrI (Thanks: dayA! of Ocean The The Ocean of dayA! (Thanks: SrI AMRKannan) SrI (Thanks: dayA! of Ocean The The Ocean of dayA! (Thanks: SrI AMRKannan) SrI (Thanks: dayA! of Ocean The 76 sadagopan.org ] chana (helpless), e relating to tattva hitha and e relating to tattva hitha nion after terminating once for all of the chethanas that surrender to ccount of mere vyAja (excuse) or of the Prapannas (those who have r one who is akin us: The infinite compassion for the for our sake; certainly takes care of takes care certainly for our sake; e the dark cloud hued most merciful most merciful cloud hued e the dark iman nArAyaNan [whoiman nArAyaNan is always with - all jeevathmans are like the beloved jeevathmans - all 77 that seek refuge in Him, that seek refuge in of dayA resides in this mountain. in this mountain. resides of dayA on or desire for liberation, agalagillEn iRaiyum enRu alarmEl mangai uRai maarbhan enRu alarmEl mangai agalagillEn iRaiyum purushArtha and the Goal), (entities, way fo functioning in the place of upAya ignoring and pardoning infinite faults in Him on a Him and take refuge granting His infinite Bliss of commu the minds causing repentance in the enlightenment of the knowledg the enlightenment of the the origination of an aspirati humanity redeeming the erring pretext of bhakti or prapatti, their migration from births to births, l three kinds of chethanas and and of chethanas kinds three of all the nature and existence achethanas, the creation of the world, promulgation and SaasthrAs [which are equal to thousand of the Vedas living, talking care and for our better parents for us in terms of upliftment], b b b b b b b b b b Lord is the Prime Cause for: Sri MahAlakshmI - Sri MahAlakshmI mountain forever eternally resides in this - His spouses [i.e. us His dependents PurushOtthaman]. spouses for the for SwAmi Desika enlists His upakAram Isn't this the wonderful mountain wher mountain the wonderful Isn't this Lord Srinivasan resides? The ocean The ocean resides? Lord Srinivasan livingEven the animals lovingly takes care of their dependents in this mountain Sriya: Pathi Sr The Lord and caringly; sadagopan.org Meaning: ParAsara Bhattar'sashTaslOki mUrthi inDivyaDesamslikeThiruvEnkatam. It is His dayA on us that He takes su access totheLord's feetforourSaraNAgati. MayIbeblessed alwaysto at Her lotusfeettoempowerourselvesacquire themeansof prostrations nArAyaNa istheemperor.She istheinseparable cons Sri Devi(Lakshmi)istheempress(Sover Meaning: ---slOkam 6 aSeshamapratiha kartum dAsyam arthaye ISvarAya casahitAyaAtmA ishTa upAyatayASriyA samSritya ASrayaNaucitaakhila nityaanapAyAmSriyam ISAnAm jagatAmadhISadayitAm ktu¡ daSymze;màitht tharangAchAryA SwAmi] istobeenjoyedhere: guNasyA anghrIhare: ASraye| tam nityam tvahamnirmama:|| tam nityam 78 ch mostbeautifulavathAramsasarchA eign Goddess) ofALLtheworlds, as Srimad Rahasyatraya sAram by Dr sArambyDr Srimad Rahasyatraya on oftheLordisPrimeCause ults committedintentionallyand ort ofHis.Weofferour sadagopan.org , who is the embodiment of DayA. of DayA. the embodiment , who is 79 hwAr anubhavam on ThiruvEnkatamudaiyAn.hwAr anubhavam Next perform service devoid of ego to the Lord service devoid perform This completes BhUthatthAz This completes the third AzhwAr – pEyAzhwAr. we will take up sadagopan.org pEyAzhwAr's- wonderfulanub After thedivineBhUthatthAzhwAr's PEYAZHWAR PEYAZHWAR PEYAZHWAR havams onThiruvEnkatam. PeyAzhwAr PeyAzhwAr PeyAzhwAr PeyAzhwAr PeyAzhwAr PeyAzhwAr 80 anubhavams, let us begintoenjoy anubhavams, letus sadagopan.org 14 14 14 to the beauty of e direct sevai of SURAM SURAM SURAM A A A P P P , , , THI THI THI A A A s able to have th AzhwArs. He was born in Mylapore er blooming in the well at AdhikeSava er blooming in the bed, mentioned is the essence by and and gets attracted and adhere to VedAnthic SaasthrAs sire to hug the shoulders of beautiful to hug the shoulders of beautiful sire 81 [when they prostrate at His Feet]. [when they prostrate at His - moonRAm ThiruvanthAthi, pAsuram 14 the Lord's Sword (Nandhakam). HIRUVANTH HIRUVANTH HIRUVANTH viNNOr mudithOyum, T T T M M M RA RA RA MOON MOON MOON Meaning: pAthatthAn pAdham paNinthu. மாற்பால் மங்ைகயர்ேதாள் மனம்சுழிப்ப ைகவிட் நாற்பால ெநாய்விதாம் - ற்பால் மனம்ைவக்க ேவங்கடத்தான்ேவதத்தான் ேதா ம் விண்ேணார் பணிந் . பாதத்தான் பாதம் mARpAl manamsuzippa mangaiyarthOL kaivittu vaikka noyvu ithAm, nARpAla nooRpAl manam vEthatthAn vEngadatthAn of all four Vedas; The Feet of this greatest Lord - where the crowns of of crowns the where - Lord greatest this Meaning: of Feet The his on there who resides - the Sowseelyan - one The Lord of ThiruvEnkatam Vedas; is descri who own for our sake; the One four all of respect NithyasUris are placed with My mind that gets involved, immersed mind the due to which ThiruvEnkatamudaiyAn Lotus Feet of Lord these two the de staying away from is now easily (mAda mAmayilai) inside a red lotus flow PerumAL Koil as the amsam of This AzhwAr was obsessed with PerumAL (pitthan) and hence was called pEy AzhwAr. Just like PeriyAzhwAr, he wa women and get more liking to learn thereby get closer to the Lord's Lotus Feet. A wonderful verse from pEyAzhwAr! is the third of the Mudhal pEyAzhwAr Meaning: sadagopan.org Meaning: of theLord;Hiseffulgence waslike (ThirumEni), by His grace. I saw MahA Lakshmi; I saw Her on a pure gold body Today isagreatday. Isecuredtheprivilegeofseeing the Lord's Form Meaning: ennAzhi vaNNanpAlinRu. ponnAzhi kaNdEn purisangamkaikkaNdEn, arukkan aNiniRamumkaNdEn-serukkiLarum thirukkaNdEn ponmEnikaNdEn,thikazhum வண்ணண்பால்இன் . என்னாழி ைகக்கண்ேடன் ெபான்னாழி கண்ேடன் ாிசங்கம் -ெச க்கிள ம் கண்ேடன் அணிநிற ம் அ க்கன் திக ம் கண்ேடன், ெபான்ேமனி தி க்கண்ேடன் (weapons): Ayudhams and Hisdivya describes withexultationthegreatjo -pEyAzhwAr ThiruvanthAthi In theveryfirstverseofAzhwAr'smoonRaam Heisthemosttenderhealerofa 3. HeisthemostbeautifulandsatisfyingBeing 2. TheSupreme LordisSrimannArAyaNanpossessingSriDeviinHisdivine 1. AzhwAr's prabandham: We have to rememberconsidered asanAchAryAnforThirum ThirukkOvalUr justasPeriyAzhwArdid three forPerumAL,ThAyArandPerumAL'sweaponsat mangaLAsAsanam gemsPerumAL effortlesslythroughhis of spiritual experience of God in pEy Meaning: of samsAram as well as granter ofMoksham. aswellgranter of samsAram heart ---pAsuram 1 ll sorrows andabolishe ll sorrows 82 azhisai AzhwArinoursampradhAyam. thatoftheSun;I sawtheenemy- y ofseeing theLordwithSriDevi Parama Bhakthi. He performed Parama Bhakthi.Heperformed at thEnMathurai.pEyAzhwAris r ofsinsandfear sadagopan.org m (in one hand); I saw also the bent also the bent hand); I saw m (in one 83 thirukkaNDen ponmeni kaNDen thirukkaNDen ponmeni kaNDen thirukkaNDen ponmeni kaNDen All of these I saw in my dear Ocean- dear my in saw I these of hand. All in the other Conch (Paanchajanyam) nArAyaNan. hued Lord, Sriman destroying, fiery, but beautiful chakra fiery, but destroying, sadagopan.org Sriya: pathi wearing cool, most fragrant thuLasI garland Thirumanjanam for malayappa Swamy (Thanks: SrI Ramakrishna DIkshitulu archakam) 84 sadagopan.org 26 26 26 n accord enjoys residing in his heart heart in his n accord enjoys residing e my heart (which is siRanda - great praising Him and His glories; and He res to reside in two one, on places: of His great compassion and dayA, He had desired for his heart/mind that had desired for his heart/mind thuLasI garland - Sriya: Pathi - never hwAr also adds: He stays along with r wishes to leave AdhiSeshan as well. eqkA and ThiruvELukkai Thiruppathi. sam of the wealthiest Thirukkacchi sam of the wealthiest Thirukkacchi 85 taken by other AzhwArs as mentioned AzhwArs taken by other SURAM SURAM SURAM NammAzhwAr takes up enjoyably: PA PA PA d another in my heart. i uLLum - uRainthathuvum, i uLLum - uRainthathuvum, reside in divya desams. earlier in this series; especially earlier in this AnanthAzhwAn in my heart, as He neve AnanthAzhwAn in my is also The mind being cooperative because it always cooperates with me in because it relishes staying in my heart) and Az Here AzhwAr says: He would never leav reddish eyed AdhiSeshan an out For the sake of His dear devotees, (Kaanchipuram), ThiruvEnkatam, Thiruv vEngadamum veqAvum vELukkaip pAdiyumE, vEngadamum veqAvum vELukkaip thAm kadavAr thaN thuzhAyAar. way Lord AzhwAr here rejoices the paying obeisance to Him and praising Him. Here cooperates with AzhwAr for ow His on Lord the that mentions AzhwAr more than He wishes to fragrant The Lord wearing cool, most ever thinks of leaving always and desi resides also forever in divya de சிறந்த என் சிந்ைத ம் ெசங்கண் அர ம் ெசங்கண் என் சிந்ைத ம் சிறந்த உள் ம்நிைறந்தசீர் நீள்கச்சி உைறந்த ம் - பா ேம ெவஃகா ம் ேவ க்ைகப் ேவங்கட ம் தண் ழாயார்.தாம் கடவார் senKaN aravum, siRantha en sinthaiyum kacch neeL niRaintha seer sadagopan.org thAyum tanthaiyumAi ivulakinil nOyum chArkodAnnenjamE!sonnEn neeyum nAnum innErniRkilmElmaRROr வா ம் ஈசன்மணிவண்ணன்எந்ைதேய. இவ் லகினில் தா ம் தந்ைத மாய் ெநஞ்சேம, ெசான்ேனன் ேநா ம் சார்ெகாடான் நீ ம் நா ம்இந்ேநர்நிற்கில்,ேமல்மற்ேறார் sweet touch: In theTVM1.10.6,SwAmyNammAzhwAr's of suchasoubhAgyam." know anantha kalyANaguNams?DoYou available tousforenjoyableanubha "Oh mymind!Haveyounoticedour KaNDAyE nenjEkarumangaLvAayikkinRu ெநஞ்ேச க மங்கள்வாய்க்கின் கண்டாேய to haveyou,mymind(heart)cooperatewithme. commenced worshipofourLord,evenbefo cooperated withhim. Hesays:"Oh givesaquota "Here thepleasedAzhwAr nenjamE nallaiunnaippeRRAl ெநஞ்ேம நல்ைலஉன்ைனப்ெபற்றால் keep onworshipping ourLord!" "Oh mymind!HowfortunateIamthat empirAnaith thozhAimaDanenjamE எம்பிராைனத் ெதாழாய்மடெநஞ்சேம --1.10.4 --Thiruvaymozhi 86 vam of His divyAnga Soundharyam and Soundharyam vam ofHisdivyAnga my sweetmind!Welldone!Youhave how this happened? We did not dream how thishappened?Wedidnotdream Lord, theSarvEswaran,hasbecome --1.10.5 you arecooperatingwithme!Please re Ihavestarted.amfortunate of thankstohisnenjamthathas conversation takes an intensively conversation takesanintensively 1.10.3 sadagopan.org Prabhu and Rakshakan. If Rakshakan. Prabhu and sing this most merciful Lord, Diseases like desire, anger will not 87 s spell. He is indeed my s spell. He is ase them all away? ase them all away? Meaning: Meaning: Oh My mind! Our Lord does dear things to us like a caring Mother. He does does He Mother. caring a like us to things dear Meaning: does Lord Our mind! My Oh enslaved has Lord hued blue-gem This Father. affectionate an like us to hitham me under Hi me and caught join together in prai You and me will come our way. no inauspiciousness will ch torment us. He vAyum eesan maNivaNNanvAyum enthayE. Meaning: Meaning: sadagopan.org Vengadam nAlAyira divyaPrabandhamthroughSriman Naathamuni; Kudanthai (when the Oceanwas churned) Thiru sErndhamAlKadal ThirupAdakam. ArAmud Thirukkudanthai (KumbakONam The Lordwhohadjoined orreachedtheOcean (ThirusErnthamAlkadal) places- rAjadhAni). (orimportant allhiscapital cities theyare addsthat andalso accord stays; as well.AzhwAr again AzhwAr enjoys the way Lord chooses to reside enlists in ivai. iRaipAdi Aya his heart in this verse the kaNNi, vaNthuzhAyk maRai pAdakamananthan gloriousnErntha ensinthainiRaivisumpu-vAyndha placessErntha thirumAlkadalkudanthaivEngadam in whichஇைறபா ஆயஇைவ. the Lordமைறபாடகம் அனந்தன்வண் ழாய்க்கண்ணி on his ownேநர்ந்தெவன் சிந்ைதநிைறவிசும் -வாய்ந்த குடந்ைதேவங்கடம் கடல் ேசர்ந்த தி மால் other material, worldly pleasures; whic other material,worldly pleasures; nErntha ensinthai one ofus. the Lordtoenjoyresidingherecr - ThiruvEnkatamdivyadesamhasgot - KumbakONam - My mind-which had been loit - The Milky Oceanfromwh Milky - The ThisistheLordwhomercifully blessedus with PA PA PA SURAM SURAM SURAM ush anddestroyallourpApams,foreach 88 h been going astray; isnowblessed h beengoingastray; 30 30 30 han), Vengadam(Tirupathi), unparalleled greatnessinitfor ering atallsidesand inall ich MahAlakshmi appeared sadagopan.org rajadhAni- says rajadhAni- says es that praise and talk His es that praise the grandest, Nithya vibUthithe grandest, or faults in leelA vibhUthi are not not are vibhUthi or faults in leelA enlists all His favorite places of enlists all His favorite places residence and His blessed mind has become His favourite mind has become blessed 89 eelA vibhuthi is iruL tharumA j~nAlam. eelA vibhuthi r's] wonderful blessed heart) r's] wonderful blessed heart) es to reside therein. es to reside therein. - To the Lord adornedwith the most fragrant, cool - These places are His iRaipAdi - CAPITAL- These places are His iRaipAdi cities or - Vedas and Upanishads- are the on - ThiruppAdakam Divya Desam - where The Lord resides most - AdhiSeshan place of residence. place of residence. blemishless, - the faultless, niRai visumpu imperfections - where the SrivaikuNTham l ThirunAdu; theLivisumbu there; This vAyndha maRai and is thinking of Him at all times; It is His grace that my mind has been so so been has mind my that grace His is It times; all at Him of thinking is and and thus THUS nErndha- blessed. my These are His most favorite place of These are His most favorite vaN thuzhAy kaNNi glories and hence He choos glories and hence pAdakam beautifully. ananthan residence including his [AzhwA AzhwAr. thuLasI garland iRaipAdi Aya ivai RaajadhAnis. (AzhwAr very beautifully RaajadhAnis. (AzhwAr very sadagopan.org GopAlan GopAlan GopAlan GopAlan GopAlan GopAlan - - - MalayappaSwamy MalayappaSwamy MalayappaSwamy 90 sadagopan.org the coolest place - the coolest place - t. The heart is like ws (the jeevathmas) - jeevathmas) ws (the 32 32 32 rd chooses to stay in divya desams desams divya in stay to chooses rd [along with the mortar - when he he when - mortar the with [along n like VedAnthas and SaasthrAs] He ramapadam that is oke the trees; That GopAla resides in That GopAla resides oke the trees; o always in their lotus hearts, meditate like vedAnthas and SaasthrAs; and alsolike vedAnthas and SaasthrAs; ll and understanding the unparalleled ll and understanding the unparalleled in the scorching heat of samsAram. in the scorching heat of samsAram. 91 sUris, demi gods come to ThiruvEnkatam - The lotus is like hear SURAM SURAM SURAM PA PA PA e One who protects the co Also He resides in the huge vast ocean Also He resides in the huge of the Rishis or Sages wh in the hearts has got no limits at all. is His dayA. That GopAlan - go pAlakan - Th br and trees the Kurundha through went crawling YasodhA] by it to down toed was The Pa ThiruvEnkatam; the Milky Ocean; burning the refuge - for those who are on His Lotus Feet [knowing fully we Supremacy of His Lordship from the ocea resides in their hearts mercifully forever. padma koSa pratIkASagum hrdayam an inverted lotus flower- AchAryAs have said. He is the God of all Devas, all Nithya to pay their obeisance. பாற்கட ம் ேவங்கட ம் பாம் ம் பனிவிசும் ம் பாம் ம் ேவங்கட ம் பாற்கட ம் பாற்பட் - தாமைரேமல் ண் ல ற்கட ம் இ ந்தார் மன ம் இடமாகக் ெகாண்டான் ேகாபாலகன். கு ந்ெதாசித்த pARkadalum vEngadamum pAmpum panivisumpum, nooRkadalum nuNNula thAmaraimEl-pARpattu irunthAr manamum idamAkak koNdAn, kurunthosittha gOpAlakan. AzhwAr says: Thus, the place where the Lo sadagopan.org • • • • • vibh namely Param,vyUham, Here inthis verseAzhwArenlists allfiveformsofLordbeingreferred to- Vibhavam- GopAlakan. hArdham- Heart-antharyAmiroopam archA- ThiruvEnkatam MilkyOcean VyUham- PaarKadal- Param- panivisupu-Paramapadam avam, Haardha andarchA. avam, Haardha 92 sadagopan.org nanRaga t; He is the SwAmi - "Without You we do Nithya vibhUthi itself as 39 39 39 as well. He is standing here as well. He is dAsa bhUthan; and thus resides and dAsa bhUthan; and thus resides Mountain touches even the moon; TheMountain touches even the enter into my hear 93 The One declared and enjoyed in VedasThe One declared and enjoyed hvAr's nAnmugan tiruvantAdi (7) - SURAM SURAM SURAM PA PA PA nAraNanE! nee ennai anRi ilai ssence of Vedas; He is the ssence of Vedas; vAnAy - piRaivAyntha vAnAy - piRaivAyntha enter into my heart. nAn unai anRi ilEn kaNDAi, not exist, and as for You, if we are not the ones You protect, there is nothing to protect". else for You for me. He wanted to enter into His for me. He wanted to enter manifests everywhere to SwAmi. not be a If there is no dAsabhUthar, Sesha bhUthan, He Himself can into adiyEn's He has been waiting to enter be SwAmi, To declare Himself to heart! What a dayA! What a mercy and compassion! This may refer to Tirumazhisai Az இைறயாய் நிலனாகிஇைறயாய் தானாய்எண் ைச ம் பிைறவாய்ந்த வானாய் - மைறயாய் மைறப்ெபா ளாய் விளங்ெகா நீர் ேவங்கடத்தான் ெவள்ளத்த வி உளன் உள்ளத்தி ள்ேள eN thisaiyum thAnAy, iRaiyAy nilanAki maRaiyAy maRaipporuLAy veLLaththu aruvi viLankolineer vEngadatthAn, uLLatthin uLLE uLan. manifeststhe bhUmi; The One who resides and for SwAmi for all; antharyAmi objects; in all directions and in all place is so charming with water falls flowing and falling down so noisily and and noisily so down falling and flowing and SaasthrAs; e He is the falls water NithyasUris well as antharyAmi in with at ThiruvEnkatam. This ThiruvEnkata charming so is place in my heart. Now He is beautifully. only to at all these places He is there sadagopan.org Without You, we do not exist! we donot You, Without Without You, we do not exist! we donot You, Without Without You, we do not exist! we donot You, Without 94 sadagopan.org e hands it over to why He has blessed to attain is i.e. Me. He His property ow and enjoys his eating. The Lord Lord ow and enjoys his eating. The wait for the right moment to enter to enter the right moment wait for does not want to go and give straight straight give and go to want not does VedAs. SaasthrAs are thousand like ting what he grants us; bestows upon ting what he grants us; bestows hiding Himself at all these places to hiding Himself astray. Due to His enormous grace like his anger. Hence sh s in Paramapadam or Milky Ocean, we and betterment. That's the very reason the very and betterment. That's aasthrAs and that's aryAmi to observe us, protect us, caution What a grace of our emperumAn! What a grace of our emperumAn! d, He is so compassionate that He resides at all that He resides d, He is so compassionate the innkeeper pleading him to give it to her son, as if it is his food. She She food. his is it if as us and save us. son, her to it outside the mother and leaves the home and goes The boy is very angry with give to vAthsalyam, cooks a her Mother due to inn. a nearby the village; sleeps in him She the inn. and carries to delicious food pleading to her son as he would not take it due to innkeeper the the wind watches her son eating through ea us does the same waiting and watching places around us; resides in us as anth places around us, residing in eight directions. and S He wished to teach us VedAnta the mother towards the chil the mother towards and us with the unparalleled SaasthrAs would not even bother and lead our lives bother and lead would not even our good mothers wishing us only for SaasthrAs. why we should try to adhere to me to been serving and has The BhUmi reside into my heart. He If us. protect refers this to Lord Sri PiLLai ulagAryan- and us save He is SwAmi and stoodHe is SwAmi places at all these sadagopan.org Meaning: uRum kaNdAyoNkamalam thannAl-uRumkaNdAy uRum kaNdAynalnenchE சாற்றி உைரத்தல்தவம். ஏத்திப் பணிந்தவன்ேபாீைரந் எப்ேபா ம் -உ ங்கண்டாய் உ ங்கண்டாய் ஒண்கமலந்தன்னால் நற்பாதம் உ ங்கண்டாய் நன்ெனஞ்ேச!உத்தமன் ThiruvandhAthi" BhUthatthzhwAr referstoth sky. (AkAsaGangA). ThiruvEnkatam wherethebeautifulwater to His Form when he measured).measured theEarthandhuge earthbe He is in them(intheirheartswillinglyandlo Greatest ofvirtuousLord!Th Oh MydearGoodcooperativemind!Realizethat thereisOne; Who isthe Meaning: thAnaLanthaman. maN odungath viN odungakkOduuyarumveenkuaruvivEngadatthaan, uLankaNdAy, uLan kaNdAy,uLLuvAruLLaththu uLan kaNdAynalnenjE!utthamanenRum மண்ெணா ங்கத் தானளந்தமன். விண்ெணா ங்கக் ேகா ய ம் ங்க விேவங்கடத்தான் உளன்கண்டாய் உள் வா ள்ளத் உளன்கண்டாய் நன்ெநஞ்ேச!உத்தமெனன் ம் உளன்கண்டாய் Meaning: ! utthamannaRpAdam e linessimilarlyinhis77 PA PA PA SURAM SURAM SURAM 96 the One, Whoistheresogracefullyat ose whothink ofHimsuch,Heresides vingly outofHisownaccord).Hehad falls from so high a place near the falls fromsohighaplacenearthe came smallest in size (as compared insize(ascompared came smallest 40 40 40 th verse:inhis"iraNdAm sadagopan.org uLan kaNdAy. He is there in here by AzhwAr. When AzhwAr He is the Lord of all; He rules all; of Lord the is He ramapadam under his Lordship as Lordship ramapadam his under ip), he had an apprehension that that ip), he had an apprehension dearest great mind! Realise and see great mind! Realise dearest who is our saviour. Our Master who who is our saviour. Our Master enRu uLan kaNdAy. is our Lord; He the existence of the Lord as " of the the existence uvEnkatamudaiyAn the mountain - with 97 rumAn's Divine names incessantly. rumAn's Divine rything enRu uLan kaNdAy." rything enRu uLan kaNdAy." may go away from Him. So, he addresses the Lord's PurushOtthaman enRu uLan - The water falls are referred to - with the Nithya vibhuthi and Pa and - with the Nithya vibhuthi He was not an atheist firstly to He was not an atheist firstly realise now that there is one who is ". Meaning: Oh My dear good Mind! See that He is There; See that most Virtuous Lord, Lord, Virtuous most that See There; is He Meaning: that See Mind! good dear My Oh on the Beautiful Lotus Flower.who is there See that it is a great always to utter the Empe thapas (penance) refers NOT to just Here PeyAzhwAr Etthip paNinthavan pEr eer ainnooRu eppozhudhum eppozhudhum eer ainnooRu paNinthavan pEr Etthip uraitthal thavam saaRRi kaNdAy my "Oh means is: AzhwAr What here. namakkAga protects us always! avan our mAthA, our PithA, our eve His establishes thus rishisthe hearts of those sages, their of and yogins - and be the object He and dhyAnam. penance everything]. above much viN odunga reaching (as Thir well, with the skies below Him ThiruvEnkatam of Supremacy and Parathvam. aruvi Veengu mentions His Parathvam (Supreme Lordsh people may get scared and sowlabhyam and sowseelyam by saying He is so compassionate and comes down to our level (water falls) though He is high above? Parathvam kaNdu anjAmaikku sowlabhyam kaNdu igazhAmaikkku parathvam Sowlabhyam us? Because should He protect How and why that here is One, our Supreme Lord our Supreme is One, that here He is the utthaman; He is Meaning: sadagopan.org Trivikrama inthe31 The AchAryAsfollowedthewayshownby salvation, hence. theSripAdatheer Our Lord'spAdamand ( upandouttomeasuretheearth sky sacred feetoftheLordshooting NammAzhwAr thusinvited anyway. earth withthreemeasures. Otherwise,th to lookatthesmalldwarflikeVaamanan The Feetgrewandalmosttouchedeveryo ulagam. saying itseemstheholyfeetalsogr world!L that"Hey Trivikrama avathAram it seemsLord'sfeetappeartohave kadA puna:SankharathAnga kalpaka mdIymUxaRnml»ir:yit. iÇiv³m Tv½r[aMÉujÖy< XvjarivNda»‚zv¿laÁDnm!, kda pun>zŒrwa¼kLpk- decorate hishead: thunderboltaregoingto of thedivineconch,chakram,mace,flag,goad,and the lotusfeetof LordofTrivik NammAzhwAr says:" whole UniversewithHisLotusFeet. He rules thewhole Universe. He kaaNmingal ulaheerenRukaNm kaaNmingal st kAnmin ulageer!enakkaNmugappEnimirnthathaaL slokam of his StOtraratnam and wondered as to when the worldtoseeenfo ukappE nimirnthataaLiNaiyan 98 ew and rose to reachbeyondthevaan ew androseto is theone Whohadmeasuredthe raman withthemarksof(lAnchanam) as to how he is going to measure the saidtobholOkaresidentsduring ook at This Feetandenjoy"while ook atThis ey wouldneverhavebenttheirheads ne's head, as they all were bending theAzhwArs.ALavanthArsaluted tham is the most sacred for us as lding wonderment ofthe -T.V.M: 6-3-11). " i.e., sadagopan.org http:// ) (Stotra Ratnam 31) (Stotra Ratnam otra can be accessed at: Ratnam 99 Thus, He is "the man" [meaning king] who "the man" [meaning king] Thus, He is - www.sundarasimham.org/ebooks/ebook49.htm maN odunga thAn aLantha man maN (earth). measured the commentaries on St (Note: Annotated dhvajAravindA vajralAnchanam| ankuSa dvayam tvat SaraNAmbhuja trivikrama madIiyamUrdhAnam alankarishyati || -- sadagopan.org Thiruvaymozhi.) His twohorns(which arelikethecr tosavethe BhUmi killed HiraNyaakshan and hidunderthewaters.Lordt thetroubled wate from BhUmi PiraaTTi Sri VarAhamurthytookHisavathAra tobehere atThiruvEnkatam(PeriyavAcchAnPiLLai). permission ThiruvEnkatam sincethebeginning.It isSriVenkatesawhosoughtHis murthyistheOne whohasbeenVarAha Moorthyresides.SriAdhivarAha in the ground?Sucha beautifulplaceis against therocksthereby thewhite ivory tuskersdropoffitspearls on and thefuriouselephantloiters,wand withthefe "oodal" [domesticsquabble?] trickling downfromitshood]unites In themountainofThiruvEnkatam, all ofus. blessesusbybe nArAyaNan AzhwAr enjoysherethattheParabrah koNdAnmalai. maNkOttuk mElorunAL veNkOttu muththuuthirkkumvEngadamE, thirinthu sinatthAlporuthu-virinthaseer ooDi, purinthu mathavEzhammAppidiyOdu மண்ேகாட் க் ெகாண்டான்மைல. ேவங்கடேம,ேமெலா நாள் ெவண்ேகாட் த் உதிர்க்கும் ெபா -விாிந்தசீர் திாிந் சினத்தால் ாிந் மதேவழம்மாப்பி ேயா ஊ ing here at ThiruvEnkatam -soeasilyaccessibleby ing hereatThiruvEnkatam PA PA PA SURAM SURAM SURAM 100 the maleelephant [withthewatersthe with its mate; and then has some withitsmate;andthenhassome man, theLord ofParamapadamSriman rs when HiraNyaakshan took the earth ThiruvEnkatam iswherethe LordSri ers hereandtherehittingitshead m ofVarAha[hugeboar]torescue ook thehugeBoaravathArand escent moonsaysNammAzhwAr in devi. HetookBhUmiDeviinbetween male. Themaleis[asusual]angered 45 45 45 sadagopan.org unnaip peRRu , will I let You go --TVM- 10.10.7 ha avatAr and hints that it is ha avatAr and hints that Lord! Who churned the Blue Ocean! the Blue Lord! Who churned i, (the One who sits close and next toi, (the One who sits close and a huge blue mountain, raising with two with two a huge blue mountain, raising decide to leave me happiness of mine too (as I am happiness of mine too aTTi, You struggled for getting to me out of the Oceans with the Earth on out of the Oceans with the 101 Ar! (AzhwAr gently reminds the VarAha Ar! (AzhwAr gently reminds ll I ever leave You? NEVER. ( leave You? ever ll I Ire sit yae nr>, ?- NampiLLai's commentary is: In as much You struggled for ?- NampiLLai's commentary is: In as much You struggled Meaning: away?). slOkam: VarAha BhagavAn says in His carama iSwte mnis suSvSwe zr xatusaMye iSwte Smta R ivñêp< c mamjm!. inippOkkuvanO getting BhUmi PiraaTTi and Periya Pira too, and now after getting me, if You You) You are the enjoyment and You) You are the enjoyment You came crescent moons on its top, Meaning: happiness for the most divinely enjoyment, are the greatest Since You Lakshm beautiful Periya PiraaTTi - MahA avat Similar to Periya PiraaTTi's possession.) VarAha Your during tusks, Your carama slOkam by narrating His VarA wi You as my refuge, After getting ேகாலமலர்ப்அன்ேபேயா என் அன்பாகிய பாைவக்கு ஒப்ப நிமிர்ந்த இரண் பிைறகவ்வி நீலவைர நிலம்ேகாட் ைடக்ேகால வராகெமான்றாய் ெகாண்ட எந்தாய் நீலக் கடல்கைடந்தாய்! இனிப் உன்ைனப்ெபற் ேபாக்குவேனா? anbAkiya en anbEyO! kOlamalarp pAvaikku piRaikavvineelavarai iraNdu oppa nimirnthadhu enthAy! koNda onRAy nilam kOttidaik kOla varAkam pOkkuvanO? peRRu inip neelakkadal kadaindhAy! unnaip His responsibility to take care of him now since AzhwAr had alreadyHis responsibility to take -prapatti).performed his SaraNAgati Oh Meaning: sadagopan.org Meaning: tirumala/history.htm under control)Ithinkofhimathisdeath( (young -clear mind,healthybody Who ( Meaning: || gatim paramAm nayAmi madbhaktam aham smarAmi tatastam mriyamANamtukA || camAmjam sthitesmartAviSvarUpam dhAtu-sAmye SarIresatiyOnara:| sthite manasisusvasthe Ah< SmraimmÑKt ) thinks(smartA ]- says Lord VarAha. ]- saysLordVarAha. gatim paramAm having re-establishedtheUniverse,Hedecidedto shTa pAshANasannibham| ) of me as ( 102 ect thegoodanddest of woodandItakehimpersonallyto north-western bankofthePushkariNI , dhatu-piththam allworkingand, dhatu-piththam ion astheWhiteBoar isenshrinedin thepreviousincarnationasVarAha puraaNic legendssaythatafterthe viSva rUpam) when he is able bodied kAshTha pAshANasannibam http://www.sribalaji.com/ roy theevil.Thus ) when sadagopan.org earth rightfully and in tain is so high that the moon 58 58 58 athi's compassion and concern, love athi's compassion and concern, e same, though it can not and will not will not and can e same, though it and and lovable enjoying her beloved untain - where the monkeys are sitting. d desires for the same and asks for it. ThiruvEnkatam Mountain] on which sits ThiruvEnkatam Mountain] on commentators like Sri PeriyavAcchAn commentators like Sri PeriyavAcchAn lam (mind) is and explain to us. lam (mind) is and explain to 103 SURAM SURAM SURAM PA PA PA Lord who had got back His Meaning: So the lady looks at the moon down an So the lady an intelligent manner (during His Vaamana avathAram] commentary says: The moun The wonderful appears lower than the apex of the mo The beloved male also promises to get th to. be able Meaning: place beautiful such Only for us. A great poetic imagery! In ThiruvuL PiLLai can infer what AzhwAr me.' for A brilliant verse! moon white that me [on top of The crystal clear like rock get looking at the lady monkey (mandhi) male monkey (kaduvan)at his love incessantly]. She asks the also gazes [which male-'please of ThiruvEnkatam, lives the ெதளிந்த சிலாதலத்தின் ேம ந்த மந்தி ேம ந்த சிலாதலத்தின் ெதளிந்த அளிந்த க வைனேய ேநாக்கி - விளங்கிய ேமெலா நாள் தாெவன் ம் ேவங்கடேம, ெவண்மதியம் மண்மதியில் ெகாண் கந்தான் வாழ் . mEliruntha manthi, theLintha silAthalatthin nOkki - viLangiya aLintha kaduvanaiyE veNmathiyamvEngadamE, mElorunAL thAvennum maNmathiyil vAzhvu. koNdu uganthaan the divya damp AzhwAr enjoys here about Meaning: sadagopan.org SrI Mahalakshmi acts as mediatrix 104 sadagopan.org gets the jeevan the jeevan to go ed, never-ceasing tam) and please do needful to get do tam) and please e analogy of the wild animals to of the wild e analogy tell nkey asks for its own pleasure. But But nkey asks for its own pleasure. a Dampathis, and thus They Both are e moon) takes pity on it and askse moon) takes n Her children (us) and the Father n Her children (us) and the Father the Divya Dampathi heed to your prayers. Should I not heed to your prayers. Should We are here in crystal clear faultless crystal clear faultless We are here in Her Lord and the jeevan's pleasure. Her Lord and the jeevan's d Limitless dayA, benevolence, Her d Limitless dayA, benevolence, es. While the Lord takes the role of es. While the Lord takes the role of erful deeds and narrate all this as in accordance with our karma) She in our karma) She accordance with n beings, for their prayers. When you When you prayers. their n beings, for and total uninterrupt recommends [purushAkAram] here and recommends [purushAkAram] of the divya dampathisof the the towards 105 ited. ammA's dayA is amazing. the child i.e. moon to our kingdom? It is there there is It kingdom? our to moon i.e. child the ng of the transgressors against SaasthrAs and ultimately in SriVaikuNTham. The lady mo ultimately in SriVaikuNTham. of pleasure MahAlakshmi asks for the un lies in seeing them Her happiness unity, eternal presence, Her eternal the Lord why don't you get me the Lord why and the compassion us about love JeevAtmAs. The most merciful and most compassionate MahAlakshmi One, (th child jeevathman seeing her darling leelA vibhUthi. that in down somewhere forms, avathArams for smiles and says: "Devi. I take so many that. The Lord the rishis, devas, huma their sake; for ask, I would naturallyand immediately the jeevan and then takes act immediately? blesses I will". He in the path of SaraNAgati etc. PiraaTTi becomes the mediatrix and unbounde identity with the Lord, Her lastly Her special all Humans and being the MEANS as well as The GOAL, of role as PurushAkAra (Mediatrix) betwee (the Lord). The Lord and She are the Divy Themselv for all except Seshi (Master) dhaNDadharathvam (punishi everyone of us are in this category- and saving us. forgives us to recommend our pitiable case to Him for protection Only AzhwAr can think of such wond is in AzhwAr's what r poorvAchAryAs can infe Bhagavth vishayams and only PeriyavAcchAn PiLLai adds: AzhwAr uses th adds: AzhwAr PiLLai PeriyavAcchAn blemishless SriVaikuNTham (or ThiruvEnka SriVaikuNTham blemishless the Lord saves the jeevan. here moon; get the The monkeys never sadagopan.org the AzhwAr/AchAryA paramparai. paramparai. the AzhwAr/AchAryA Let uspayourobeisanceandpraNaamams mind soclearly. 106 to most merciful divya Dampathi and tomostmercifuldivyaDampathi sadagopan.org s in Milky ocean . 61 61 61 sion thus reside for us to enjoy seeing his Divya for us to enjoy then to these Divya Desams. As then to these Divya and then in divya desams namely sam [as the eternally Youthful Lord - sam [as the eternally Youthful da nAthan's and the Divya Dampathi's da nAthan's and the Divya Dampathi's ukkadigai sthalam with most beautiful ukkadigai sthalam with most ) he was in Paramapadam and then later 107 been excellent and wonderful. been excellent and wonderful. SURAM SURAM SURAM PA PA PA paNdu ellAm kshIrArNava niketana: angu vaitthu ingu piRandhu esha nArayaNa SrImAn @; naray[ ïIman! ]Ira[Rv ivketn> compassion love for us in taking forms in Vyooha avatArams and and concern, roopams. in archA being present has A great verse! The commentary His compas VaikuNTha nAthan out of பண்ெடல்லாம் ேவங்கடம் பாற்கடல் ைவகுந்தம் பாற்கடல் ேவங்கடம் பண்ெடல்லாம் குைறவார்க்குக் ேகாயில்ேபால்ெகாண்டங் - வண் வளங்கிள ம் நீள்ேசாைல வண் ங் க ைக தன் விண்ணகர். இளங்குமரன் pARkadal vaiguntham, paNdellAm vEngadam kOyil pOl - vaNdu kondu angu uRaivArkku kadikai, vaLangiLarum neeLsOlai vaNpoo iLam kumaran than viNNagar. Paramapa AzhwAr enjoys here about the He has come to Milky Ocean; and [paaRkadal] of devas; for the sake and place Thir ThiruvEnkatam, the charming Divya De gardens; and in ThiruviNNagar Ocean; Oppiliappan] etc. Milky AzhwAr here says that Paramapada nAthan resides in such places namely Milky to Ocean and the divine Divya Desams come mangaLa vigraham. Earlier ( has He NammAzhwAr says: sadagopan.org iLankumaran - nitya yuvA - Forever young Malayappa Swamy 108 sadagopan.org is is the most ] He was residing ] He was paNdu ellAm paNdu ceans). It is not of easy access toceans). It is not of easy access Pillai very nicely infers AzhwAr AzhwAr nicely infers Pillai very am very nicely. Th n in literal sense. This is termed as as termed is This sense. literal in n ter and enjoy the anthamil pErinbam ram. Only as a muktha jIvan ram. Only as a muktha as Paramapada nAthan is surrounded as Paramapada nAthan is surrounded w years ago, during a teleupanyasam, w years ago, during a teleupanyasam, hArams were enjoyed by those who devotees. If He was there at all these He devotees. If ach with SthUla sarIram. Hence, it is is it Hence, sarIram. SthUla with ach ean), ThiruvEnkatam, ThiruviNNagar,ean), ThiruvEnkatam, there even to get a vessel filled with with filled get a vessel to there even desams; now He has entered into mydesams; now VyUham, Vibhavam, antharyAmi rUpam ry and we can not enjoy Lord KrishNa as . Hence param and paramapadam can not can not . Hence param and paramapadam 109 Sesha Saayee in the middle of the Milky ), now He is in my mind - says AzhwAr. Once upon a a upon Once AzhwAr. says - mind my in is He now ), appropriateenjoy it as it has time to direct to reference of archA rUpam among Sriman this subject. The superiority nArAyaNA's (param, pancha rUpams and archA). is resident Paramapadam, where the Lord waters and the AvaraNam (O by the aNDams travel not us residing on earth. We can far away AvaraNam waters. It is too SarI with our sthUla be enjoyed possessing Sookshma sarIram, one can en there. as is Lord the of rUpam second The ting Himself as KshIrAbhdhi nAthan to DevAs andOcean. Here He is presen maharishis. Again, this is beyond our re see or enjoy. to either not of much use for us has been celebrated as Raama, is what rUpam of the Lord The third KrishNavathArams. These Vibhava avat were contemporaries. Today, it is histo Also commentator Sri PeriyavAcchAan Sri PeriyavAcchAan Also commentator ThiruvuLLam (alternatively) here: Earlier [ here: (alternatively) ThiruvuLLam in Paramapadam, PaaRkadal (Milky Oc in Paramapadam, etc, for the sake of those Thirukkadigai heart. It should not be take A great anubhavam! rasOkthi. Srimad PaRavakkOttai Andavan about fe archA roop of mentioned the greatness places, earlier (paNdu ellAm places, earlier there in all these divya time He was sadagopan.org celebration ofthisArchAvathArambyeedugrantham. theLord." the VisvarUpamof and mAmsachakshus.Nodivyadhrushtias easily availabletooneandall The fifth rUpamistheOnethatSrim on thisearth. is thissvarUpam such effortsandthus, seatedinourheartcavities. dampathis difficult J~nAnaYogam,onecanvisu have todigintheriverbedsand an svarUpam antharyAmi The fourthrUpamis water, whichisnolonger availableto ThusthisrUpamis Gopis andakrUrardid. angu vaitthu, inghE piRanthathuangu vaitthu,inghE quench ourthirst (driedupriverbed). 110 d accessthewaterun enjoy Himwith ourownsthUlasarIram Very fewhaveVery thepowertosucceedin also not within reach of ordinary folksalso notwithinreachofordinary an nArAyaNan tooktomakeHimself an nArAyaNan alize this svarUpam oftheDivya alize thissvarUpam needed by ArjunA is a must to see . ItislikenedtoOoRRujalam. You in the past like last year's river der. Throughthe " isthe sadagopan.org huge palatial buildings so that it 62 62 62 rthy and blesses us all with such rthy and blesses us all with rangam] with honey flooded gardens tiful water falls) ThiruvEnkatam Dhivya Desams wherein the Lord out Lord Dhivya Desams wherein the looking at ThiruvELukkai Divya Desam 111 ThirukkOttiyoor Divya Desam. SURAM SURAM SURAM of the bhUmi [earth] itself PA PA PA thiruvarangam thenkOtti, (honey dripping from their flowers] and This is THE Place! People exclaim exclaim This is THE Place! People Popular and beautiful Thirukkudanthai (ArA amudhan) The most fertile Thiruvarangam [Sri The most wonderful Southern ThiruviNNagaram (Oppiliappan Koil) ThiruviNNagaram (Oppiliappan ThiruvehkA (in Kaanchipuram) The water splashing (with most beau which is filled with the most beautiful appears as if it is the center b b b b b b b thankudangai neerERRAn thAzhvu. thankudangai neerERRAn thAzhvu. some more AzhwAr enjoys here enlisting விண்ணகரம் ெவஃகா விாிதிைரநீர் ெவஃகா விண்ணகரம் ேவங்கடம் மாமாடமண்ணகரம் மண்ணகத்த ேவ க்ைக - ெதன்ேகாட் ேதனார் தி வரங்கம் ெதன்குடந்ைத தாழ் . நீேரற்றான் தன்குடங்ைக virithirai neer vEngadam, viNNagaram veqkA maNNakaram mAmAda vELukkai - maNNakattha then kudanthai thEnAr in archA mU of His own accord resides easy accessibility. for three low to beg with His small palms so The Lord who stooped down His Vaamana avathAram], resides in the following measures of His Feet [during Divya Desams: sadagopan.org is tobeenjoyed inthesedivyadesamsi.e.sowlabhyam, sowseelyam. which ismentioned, itisthequalityofLordVaamanan Thus whenVaamanan inthe us inthesedivyadesams Such sowlseelyamisthe very reasonforHisbeing made availablesoeasilyfor not felt. Supremacy sothatthedistinctionbe the sametime,GodinarchAmurthy are notmadetoentertainanyfearinth Sudharsana Suri, that virtue of the Lord by which devotees Itma becomes Suseela(orgracious). who approach Him communion takesplacewithoutanymotivationandoccursoutofHislove,it Sowseelyam means:Mixingintimately with His easyaccessibilityforallofus-dayafterday. only afewminutes,buthere avataa manner ifnotmore.InVaamana Vaamana avathAramthatisseeninth says:AzhwArreferstothesowseelyamof his smallpalms?Commentator that inthesedivyadesamsonecan s Whydo Where isVaamananinthisdivyadesamlist? these archAmurthysandblessestheworld everyday. In ordertosavetheworld(itspeople be alsoseenineachofthesemo in asadiminutivebrahmachAriboy the Lordwentbeggingforthreemeasures For thesakeofgettingbackDevend in thesedivyadesams,th form of divya mangaLa vigrahams. mangaLa form ofdivya st wonderfuldivineDivyaDesams. ee Vaamanan - theOn ee Vaamanan 112 Vaamanan. SuchasowseelyamofHiscan -namelyHis children], Hehastaken ese divyadesamsaswellin thesame and inVibhavamdo e ground that He is Supreme Being. At ram He displayed His sowseelyam for HedisplayedHissowseelyamfor ram ra's worlds[Himself y also mean as interpreted bySri asinterpreted y alsomean tween himselfandHis devoteesis ofLandbyHisLotus Feet.Hecame theinferiorclass.Sincesucha e Lordcontinuestoshow es AzhwArrefersaying e whobeggedwith es NOTshow any beingUpEndran], sadagopan.org rAyaNan] due to Himself being 63 63 63 hy and blesses us all with such such hy and blesses us all with divya desams Lord out of wherein the esA's ThirumEni as AzhwAr performed esA's ThirumEni 113 SURAM SURAM SURAM the AzhwAr in this pAsuram, the AzhwAr in this pAsuram, PA PA PA - the matted locks of hair that hang down [which- the matted locks of hair are due to - The golden crown [of Sriman nA - The golden crown [of Sriman - the weapon that Rudra has in his hand. - the right Hand of VishNu holding CakrA. Hand of VishNu holding CakrA. - the right - the snake that hangs around the neck of Rudra. - the golden waist band (araijnAN) declaring His beauty. archA mUrt His own accord resides in easy accessibility. by Regarding the words chosen thAzh cadaiyum thapasvi - Rudran's continuous penance neeL mudiyum the Lord. oN mazhuvum chakkaramum soozh aravum mentioned as Lordship Supreme His of spite in MangaLAsAsanam at Thirumala. It is the Lord's sowlabhyam and sowseelyam others with mix to able [being தாழ்சைட ம் நீள் ம் ஓண்ம ம் சக்கர ம் ஓண்ம ம் நீள் ம் தாழ்சைட ம் ேதான் மால்சூழர ம் ெபான்னா ம் - சூ ம் பா ம் தி மைலேமல் எந்ைதக்கு திரண்ட அ வி இைசந் . ஒன்றாய் இரண் உ ம் chakkaramum, muDiyum oN mazhuvum neeL thAzh cadaiyum soozh aravum pon nANum thOnRumAl, soozhum thiraNdu aruvi pAyum thirumalaimEl enthaikku, iraNdu uruvum onRAy isainthu. more some AzhwAr enjoys here enlisting pon nANum appear in the Lord Venkat The above sadagopan.org His bodytoRudran.Isthis The Lord'sudhArasvabhAvamisillust the latter,thoseofa practitioner lying hairlock,tridentandsnakearound.Theformer aremarksofaMaster, the rightdisplayingabigcrown,chakra unique synchronizedforminwhichHean dwelling on theThiruvenkatam hill, enri Dr V.N.VedAnthaDesikanSwAmi gives in verseno.62] rudrO jAyatE from nArAyaNawas born Rudraetc.[ that Brahmawasbroughtintoex Brahma. [ Upanishadstates The swethaswathara as enunciatedintheSacredtexts, thecharacterist into consideration they aredifferentwith equalstatus,it over theissue whether thethreedeitie [inThiruvaymozhi1. NammAzhwAr says rescue GajendraastheAdhimoolam. being the primordialCh declinedtosave Devendra andRudra Cause ofall–" the PrimordialChief.Wh deities popularlyacknowledgedashigher devathas includingChathu He is Sarvesvaran;AzhwAr brings in identityvidhyAsam teriyAthavARuthORRumvindhaithAnennE! of Rudran and nArAyaNa Sriman here. It is surely nArAyaNa not so. is the Lord of all; and of all other yo brahmANam vidadhAti pUrvam brahmANamvidadhAti yo ]. In the same manner, MahOpanishad relating to primary cause na aham,chaaham rmukha BrahmaandRudran en Gajendracalled"Adh ief andCauseCreator ofall,rushedto isasERAsErtthi?No! . Whata union ofthe twoforms!" that nArAyaNan istheHighest. thatnArAyaNan 114 nArAyanAt brahmAjAyatE; nArAyaNAt ic features ofthethree deities and goldgirdleetc.,theleft, alow- rated here.Hehasgivenaportionof that theSupreme Beingfirstcreated becomes obvious to one's mind, taking mind,taking one's obviousto becomes the kingelephant. It wasnArAyaNa, ched byperennialstreams,exhibitsa istence bynArAyaNanandthat . In other words Sriman nArAyaNa is nArAyaNais . InotherwordsSriman the meaningofthis d Sivaappear inabodyharmoniously, s together constitute one Reality or s togetherconstituteoneRealityor 3.7]: ifonedispassionatelyponders ]. The Upanisahd clearly points out ]. TheUpanisahdclearlypointsout ?" saidalldevasincluding Brahma i moolame" - the Primary i moolame"-thePrimary the two important Vedic the twoimportantVedic Itmayappearthat oru kOvayAi porunthi oru kOvayAiporunthi verse:"MyLord- sadagopan.org navel-lotus. Devas e AzhwArs and their ekO ha vai nArAyaNa ekO ha vai nArAyaNa the One who can grant us can grant us the One who pAsuram of his MoonRAm th in the divya desams meaning - His that of the atasee flower (kAyam m? This is similar to previous verse rn Brahma in the the in Brahma rn en; nor the earth; nor the stars; nor the stars; nor earth; nor the en; nor hibit any sectarian bias. In facthibit any sectarian bias. two deities Brahma and Rudra in such two deities Brahma and Rudra accommodating Rudra Brahma and in and affliction and thatand affliction they can not ng] only nArAyaNa existed, neither existed, neither nArAyaNa ng] only gnisOmau meme dhAvA prthivI na gnisOmau meme here, NammAzhwAr also refers to all here, NammAzhwAr also refers e body of nArAyaNa. Lakshmi resides in e body of nArAyaNa. Lakshmi 115 ] Dr. V.N. VedAntha Desikan SwAmi): Dr. V.N. e in respect of MahAlakshmi. of MahAlakshmi. e in respect d Rudra quite often to prove that they along with often to prove that they along d Rudra quite as Supreme Being and as as Supreme Being Salvation. They too seek His protection and they (devas) worship SrimanSalvation. They too seek reason. nArAyaNa for the same be noted that none of th In this connection, it may please Rudra ex references to Brahma and ThiruvandhAthi (as translated by "The Lord, with His complexion resembling Poo), is prime creator - from Him was bo nakshatrAN na sUryO na candramAah nakshatrAN na of these AzhwArs speak about the glory us venerable terms as he would these divya desams.sowseelyam can be enjoyed in Same manner this needs to be understood. in the 97 clearly states The same AzhwAr nor ISaana [Rudra],Brahma, the heav nor the sun. [ the fire; nor the moon and the water and nEsAnO nApO nA brahma Aseet; na to Brahma an AzhwArs refer also subject to origin, other devas are be considered therefore mentioned Similar to what PeriAzhwAr these deities as having abode in th an is accommodatedHis divine Chest, whereas Brahma in His navel and Rudra on the right side ofbody. Thus AzhwAr mentions the Supremacy of His of nArAyaNan as well as His sowseelyam His Body [TVM 2.8.3; TVM 4.8.1] Where does one see Rudra in ThiruvEnkata where AzhwAr says: one can see Vaamanan of the Universe says: [In the beginni says: Universe of the sadagopan.org Seshithva Yogam.Thisisreflectedinitsentiretythisverse. with theprefixof"Srimad"(SrimannA thisUbhayaVibhUthi asserted that nArAyaNa nAmamstandsfortheUbhaya Bh VaikuNTham). [this worldandSri thewealthofboth Yukthan (possessorof rememberedthatPoygaisa It maybe oftheLordwithHis PirAtti. -SaakshAthkaram) [ParipoorNa vision/sevai AzhwAr joinedbothexperiencestoa effect.pEy tosimilar ofJn~Anam,dhyAnam/nithidhyAsanam derivative as hiswayofexperiencing theLo knowledge) Jn~Anam(transcendent Poygai elaborateduponmananaParyantha (golden crown)-toNithyavibhUthi. reference forthAzhcadaitoleelA vibhUt mentioned here.which areHis Sareeram vibhUthi)are [Nithya vibhUthi (Lord'scosmicUniverse)andHisParamapadam Also, thePoorvAchAryAshavementione the indweller. body ofSivahasnArAyaNan(thePara In thefifth pAsuramofMudalThiruv to aslightdegree,Isay?" Lord. Could theyeven mentally compre like Brahma, Indra,Rudraandthelikeareno-where-nearinstatureto 116 yuktha nArAyaNanshouldbeaddressed rd. BhUthatthAzhwArfocusedonthe UthatthAzhwAr pointedoutthatthe andhAthi, MudhalAzhwArstates:The rrive atParaJn~Anamforthetotal hend thegreatness oftheLord?Even devathai) as his anatharyAmi rUpam, rUpam, devathai) ashisanatharyAmi luted theLordasubhayaVibhUthi d thatthetwoworldsnamelyleelA VibhUthisofourLord.pEyAzhwAr rAyaNan) inrecognitionofHisEka leelAvibhUthiandnithyaVibhUthi hi beinglowerworld;andneeLmudi (Body as attributes). That is the (Body asattributes).Thatisthe sadagopan.org fruit in the nearby tain, resides our Lord who 68 68 68 ared looking at its own reflection and [as begging] to the water monkey (its (its [as begging] to the water monkey sitting] but from the branch of sitting] but from the branch e demonic calf against the viLampazha mpted with flickering mind, trying to ctly similar to human minds, trying to is strong and majestic] and attempts to is strong and majestic] and branch of a tress in the ThiruvEnkatam branch of a tress in the ThiruvEnkatam tempted to taste the 117 other asurA who had hidden in the tree; SURAM SURAM SURAM a fruit from that branch?" PA PA PA on in the pond below, mistakenly thinks that it is is it that thinks mistakenly below, pond the in on place of ThiruvEnkata moun had thrown [during KrishNavathAram] th had thrown [during KrishNavathAram] tree to kill both vathsAsura and the both intending to kill Kutti KaNNan. its gets sc though The male monkey even chooses to go to avoid trouble, gets te [exa of trouble. at the time enjoy even vice of samsaaric the ht between caug enjoy the dripping honey though In such a cool beautiful mountain] looks at its reflecti it;another monkey staring at It gets scared and of becomes afraid the hero our reflection [meaning: by itself, enemy. potential trouble from the [imaginary] leave the place to avoid any mind gets While leaving, its flickering it is in the tree where branch [not palm its tree and extends the reflected own reflection). "Please give me பார்த்த பார்த்த சுைனநீர் நிழற்கண் க வன் க வெனனப் ேபர்ந் -ேபர்த்ேதார் கார்த்த ைகநீட் ம் ேவங்கடேமகளங்கனிக்குக் ேமனாள் ெவற் . கன்ெறறிந்தான் விளங்கனிக்குக் kaNdu, chunai neer nizhal pArttha kaduvan enap pErnthu- kArththa pErtthOr kaduvan mEnALkaLankanikkuk kaineettum vEngadamE, veRpu. viLanganikku kanRu eRinthAn The strong Yet another pAsuram displaying the poetic skill of AzhwAr! [masculine] male monkey, [sitting on a sadagopan.org sensual pleasures-nowaydifferentfrommonkeys]. afflictions andbeingawareofthefleetinglives,stillrunningamuckafter The permanent cure for samsaaric afflictions (Thanks:SrIAMRKannan) curefor samsaaric The permanent The permanent cure for samsaaric afflictions (Thanks:SrIAMRKannan) curefor samsaaric The permanent The permanent cure for samsaaric afflictions (Thanks:SrIAMRKannan) curefor samsaaric The permanent 118 sadagopan.org ke holy dip into ke holy uvEnkatamudaiyAn and His uvEnkatamudaiyAn and His reclines on] to ta 69 69 69 thuLasI leaves, her head she adorns e. PeyAzhwAr. Similar to kangulum e. PeyAzhwAr. Similar to and Thirumangai AzhwAr for their s to Him and only Him". [She does not katam. Whenever anyone is uttering umAlirunchOlai Malai, Thiruneermalai, out excited and any mountain, she gets adition avers that this verse is the is the adition avers that this verse kumara: eternally Youthful Lord Sriman ther of AzhwAr (in the Naayaki) sings ther of AzhwAr (in the Naayaki) om His Lotus Feet should adorn my dark 119 SURAM SURAM SURAM PA PA PA uzhal mEl - maRponRa uzhal mEl - maRponRa pagalum (of NammAzhwAr) ab someone mentions My girl - whenever the she sees sings "ThiruvEnkatam", when ெவற்ெபன் ேவங்கடம் பா ம் வியன் ழாய்க் பா ம் ேவங்கடம் ெவற்ெபன் மற்ெபான்ற - சூ ம் க ங்குழல் ேமல் கற்ெபன் மால்கிடந்த நீள்கடல் நீரா வான் நீண்டேதாள் ண்டநாெளல்லாம் கும். pAdum, viyanthuzhAy veRpenRu vEngadam karung kaRpenRu soodum neeNdathOL mAlkidantha neeLkadal neerAduvAn, neeNdathOL mAlkidantha neeLkadal pooNda nALellAm pugum. nAyaki tr This verse in the role of great verses in Naayaki bhaavam. ifThis verse is to be read as the mo daughter i. about the condition of her with that saying, "the thuLasi leaves fr inspiration for NammAzhwAr probably black tresses as mark of my belongingnes stop with that]. She also goes on and starts to reach Milky Ocean [paaRkadal - nArAyaNa where the Lord Sriman the ocean nArAyaNa resides. Whether it is Thir it for purifying herself. A great verse! She is all the time thinking of Thir divine sthalam - the mountain ThiruvEn kunRuany mountain, she exclaims singing ThiruvEnkatam. irukkum idam. Yuva the there Hill, there is Wherever sadagopan.org Enter intoPaaRkadal [Milky Ocean].Onemay wonderhowAzhwArcanask usto rid ofthesamsaaric affl Nowrealiseanddeclare Yo karma vaasana. His property;asservants;Itisjust niyanthaa; Heeternal natural SeshathvamtoSrimannA is the Lord yourtresses with ThiruvEnkatam. Adorn of all; All it isThiruvEnkatamalone.ThatISthemountain;othersareNOT. So,sing So, itmeansthatwheneveranyone utteri Pugum-Youenter]an upadesamtous. Soodum -Youadorn; can also be as if it is AzhwAr instructsThe as [you all sing - paadugum or paadum; this verse: as aboveinNayakirole]suggestsanalternative interpretationasbelowfor PiLLai[thoughcommentsfirstly refer tonaayakibhaavam,SriPeriyavaachAn Since theearlierverse andnext verseof meanwhile andconsol there. [Motherperhapstakesherto there? Doessheknow whereitis?Sh She proceedstopaaRkadalfortakingth anyway- shedoesrecogniseandrealise]. for alljeevathmAsnaturallyandeter being servitude toanyoneelse except property. Shedeclares hernithya, ni prasAdham anddeclaresherbeingHiset blacktresseswi She alwaysadornsher AzhwAr nAyakiexclaimsThiruvEnkatam. Hasthigiri or ThiruvEnkatam, it is He, Who is seen there. That's why Pey paadum, soodum, pugum paadum, soodum, es herprobably] iction; andcrushyour paapamsbyvEm+katam. in theverse-meaning:si 120 jeevathmans belongtoHimas naturally rUpAdhika ananhArya Seshathvam (not rUpAdhika ananhAryaSeshathvam(not Sriman nArAyaNan-which isthe case th the fragrant thuLasI as Bhagavath th thefragrantthuLasIasBhagavath e doesnotcare.Sheattemptstogo nally; but arenotrealisedby them e holy diptherein. How canshereach ng thenameofany ThiruvEnkatampushkariNIinthe AzhwArisnotconnectedordoes His thuLasi leaves and declare your HisthuLasileavesanddeclareyour thatyoudonotrealise thatdue to ernal Seshan (servant)andbeingHis ur eternalbelongingness toHim.Get rAyaNan. He is the Master; He is ngs; adornsandenters- mountain, itmeans sadagopan.org the Milky Ocean; [It the Milky can at least try. Not this. We do not this. We do not least try. Not can at kariNI as if it is kariNI 121 His Push into Enter where it is. even know grander than that]. is equal to if not go and enter Milky Ocean. Other two we Other two Milky Ocean. enter go and sadagopan.org Meaning: animals are not supposedtohaveas animals are - ThiruvEnkatamudaiyAn andprostrates It pluckstheflowers andoffers atth namah anantaayaandGovindAyanamah. its legs-enjoysthat theelephant the elephant havingits faceand mouthwi BhagawAn with clea One should approach it prostratesandpaysitsobeisance. theSupremacyofThiruvEnkatamudaiyAn; knowing ThiruvEnkatamudaiyAn, flowers withitstrunk,theelephant off feet also.Thuscleansing itself, elephant washes itsmouth.Thewater co thes Itappears the waterfromitseyes. eyes. Thewatersthatoozeoutofitshead The maleelephantgenerallyhas watersooz Meaning: Yet anotherdisplayofpoeticsk kaNdu vaNangumkaLiRu. vENgadavanaiyE, viNdamalar koNduviRal ugumathatthAl kAlkazuvikkaiyAl-migumathamthEn pukumathatthAl vAypoosikkeezthAzhnthu,aruvi கண் வணங்கும்களி விண்டமலர் ெகாண் விறல்ேவங்கடவைனேய ைகயால்-மிகுமதத்ேதன் உகுமதத்தால் கால்க விக் குமதத்தால் வாய் சிக்கீழ்தாழ்ந் அ வி Meaning: PA PA PA ill andnarrationbyAzhwAr! SURAM SURAM SURAM 122 performs Achamanam uttering acutaaya acutaaya performs Achamanamuttering e feet oftheLord,unparalleledOne much intellect and vivEkam as human much intellectandvivEkam ashuman plucking thehoney dripping fragrant offersthesameat thefeetof ming downlikethewater-fallswashes e waters enter into its mouth and the e watersenterintoitsmouthand n body,[andmindalso].AzhwArsees th watersand at HisFeet.Eventhe elephant (the ing out of its head and also from its ing outofitsheadandalsofrom trickles down its face and so does andso tricklesdownitsface 70 70 70 flowing downto sadagopan.org its obeisance, performs SaraNAgati. performs its obeisance, ess to Him and follow aachaaram andess to Him and 123 more of and be aware not realise intelligent beings Sarva swami (Thanks: SrI Ramakrishna Deekshitulu archakam) Sarva swami (Thanks: SrI Ramakrishna Deekshitulu archakam) Sarva swami (Thanks: SrI Ramakrishna Deekshitulu archakam) called we, the so Shouldn't our eternal belongingn His Supremacy, beings) realises His greatness and pays greatness and realises His beings) anushtanam by going to Him purer; perform nithya karma like perform nithya karma by going to Him purer; anushtanam will go on... etc? The list Sandhyavandhanam sadagopan.org DayA asaDeviandconversedwithHer SwAmiDesikanhasinvokedLordSrinivasa's Satakam. Desikan inhisDayA Each ofthesenamAs canbeconnected toDayADEvi salutedbySwAmi GuNam. MangA, WhohasDayAasHiscardinalKalyaaNa incorporated inthisversearepowerf Sarva Shakthan[Omnipotent]andSw nidhi[thewealth Omniscient], KrupAjala of thesevenHills asSarvaSeshin slokam addressestheeasilyaccessiblePa toofferPrapatti The slokamgoeson SrIvenkaTeSa caraNauSaraNamprapadye|| sulabhASritapArijAta svAmin suSIla | sarvaj~na SaktanatavatsalasarvaSeshin SrIman krpAjalanidhekrtasarvaloka ïIve»qezcr[aEzr[<àp*e. sulÉaiïtpairjat suzIl Svaimn! z´nt svR} k«tsvRlaek ïImn! k«pajlinxe SrI VenkatEsa Prapatti: can saveusfromsamsaaricaffliction. He isSarva SwAmi;akhilajagatsvAmin vTsl svRzei;n!, 124 through theSlokasofDayASatakam. ThisremindsmeoftheslOkamfrom ; asmatsvAmin.Heistheonlyone who ul remindersoftheLordAlamelu Amin [Master].EachofthenAmAs at theLotusfeetofLord.This arijAtha pushpamstandingonthe top of Krupai - grace and compassion], ofKrupai-graceandcompassion], [master ofall],Sarvaj~nan[the sadagopan.org d the events that ons: One - In that wild mountain mountain wild that In - One ons: 71 71 71 e wild animals live - resides the Lord er than the elephant listening to its listening to er than the elephant who killed the enemies of His dear of His the enemies who killed in the mountain an in the elephant's tusker and kills it, yelling yelling tusker and kills it, elephant's eir respective opponents and conquer, 125 SURAM SURAM SURAM LAmpazha tree to kill the asurAs. PA PA PA kunRu. living AzhwAr again enjoys the animals take place there. is it that at the dark clouds loitering and almost looking The strong male elephant thinking same the chases touching the mountains of ThiruvEnkatam, behind and runs shouting with its trunk raised, yet another elephant; attempting (elephant). to hit the cloud is strong The YALi (a wild animal) which breaks the [elephant's] shout, fights, and roaring in its success. AzhwAr adds: in such a mountain where th who had thrown the calf at the vi the animals kill th devotees, here even says AzhwAr in this verse. Why would AzhwAr talk about while by the killing of an animal other, Two reas mentioning about ThiruvEnkatam? களி கில் குத்தக் ைகெய த்ேதா ைகெய த்ேதா குத்தக் களி கில் - பிளிறி ஒளி ம ப் ெபாசிைகயாளி ேமனாள் நின்றதி ம் ேவங்கடேம விழ ெகான் ெகாண்ெடறிந்தான் குன் . குழக்கன் kaiyeduththu Odi, kaLiRu mukil kutthak oLiRu maruppu osi kai yALi- piLiRi mEl nAL athirum vEngadamE, vizha, konRu ninRu kuzhak kanRu koNdu eRinthAn Similar to The Lord of ThiruvEnkatam sadagopan.org birth. mountain ThiruvEnkatam,andtherebythe Two-ItisalsoequallyapuNya togetkilledanddieinthedivine and survival. lives lotsifanimalsanditisnaturalfo Malayappa Swamy in YaaLi vAhanam Malayappa Swamyin Malayappa Swamy in YaaLi vAhanam Malayappa Swamyin Malayappa Swamy in YaaLi vAhanam Malayappa Swamyin 126 r ananimaltokilltheother foritsprey elephant getsupliftedinits next sadagopan.org e moon rid of its ayed and separated of ThiruvEnkatam. In of ThiruvEnkatam. 72 72 72 ernally Youthful Lord of all eternally of all eternally Lord ernally Youthful ty of power of the residents of ty of power of the residents on itself and get th around their wrists; play in the thick around their wrists; play in tam is so much that the bamboo goes goes bamboo the that much so is tam hands when they play and when they hands when they play and g to ThiruvEnkatamudaiyAn and who do the gypsy women pl rAhu - as per our scriptures] and frees 127 SURAM SURAM SURAM PA PA is so thick that the moon rays first could not PA d the moon gets back its gets back its s, the raahu runs away and the moon owingly into the mountain குன்ெறான்றினாய குறமகளிர்குன்ெறான்றினாய ேகால்வைளக்ைக ெவன் - தீங்கைழேபாய் ெசன் விைளயா ம் விளங்கு மதிேகாள்வி க்கும் ேவங்கடேம ேமைல ேகாமான்இளங்குமரர் இடம். kuRa magaLir kOlvaLaik kai kunRu onRinAya theem kazhai pOy - venRu senRu viLaiyAdum vEngadamE,viLangu mathi kOL vidukkum mElai iLankumarar kOmAn idam. the beau verse - describing Excellent The gypsy women folk residing in the divine mountain of ThiruvEnkatam, who who ThiruvEnkatam, of mountain divine the in ThiruvEnkatam! residing folk women gypsy The prayin than other anything do not know than their Lord ThiruvEnkatamudaiyAnnot know anyone else other Srinivasan; bangles shining, most beautiful who wear to hit the mo leave them back, they rise jungles of tall, majestic and beautiful bamboo trees. The bamboo sticks are beautiful bamboo trees. The bamboo sticks are jungles of tall, majestic and their these women folks with by bent them, with the shining bangle back and hits the rAhu to free the moon! - AzhwAr exclaims. Also it may be - AzhwAr the moon! to free back and hits the rAhu interpreted that the bamboo eclipse (namely the moon as caught by eclipse (namely the moon to shine more gl such a great divya sthalam, resides the et Young NithyasUris. of gypsy ladies in ThiruvEnka The power enter into the mountain and later when sadagopan.org Him andHisglories. their paramaikAntithvamandenjoyingth ananhaarya Seshathvam(bei AzhwAr enjoysthepowerof reside muktha jeevathmasandnotforNithyars). time conceptinSriVaikuNThamexcepttheofentry(for Sruthi says: He is YuvA kumara:here topay theirobeisance Ever young. AlsoHe HimselfisyoungerthanthoseNith NithyasUris doeternally YouthfulNithyasUris-ishereinThiruvEnkatam.Thismeans that not age; no ThiruvEnkatam duetotheLordbeingth about thepowerofresidentsCommentators enjoyindifferent ways of its eclipse. mountain]; thestonesreachmoonandhitsrAhutofreefrom Or itcanalsobeenjoyed thatthegypsy lustre again. to HimatThiruvEnkatam. ng servantonlytoHiman 128 yasUris; and all those NithyasUris come come andallthoseNithyasUris yasUris; nts ofThiruvEnkatamduetotheir e dhEha yaathra with extollingonly e dhEhayaathrawith girls playwithstones[sittingonthe ere. The LordwhoistheChiefof d noneelse)anddueto sadagopan.org bhIshOdEti s divine pair of 73 ng the glories of hi 73 73 - says Upanishad. Lord Sriman - says Upanishad. Lord that Lord? He is the one who had who had that Lord? He is the one the sun and directs him to function the Sun? Because He is the indweller is the indweller He Because Sun? the ght and left [of thEr- chariot] the Sun ght the Sun and left [of thEr- chariot] 129 SURAM SURAM SURAM PA PA PA nnum - kudam nayantha nnum - kudam kooRuvathE, kootthanAy ninRAn kuraikazhalE nAtthannAl uLLa nalam. horses ri Driving the chariot with seven everyday. இடம் வலம் ஏழ் ண்ட இரவித் ேதேராட் இரவித் வலம் ஏழ் ண்ட இடம் குடம்நயந்த மன் ம் வட க ேவங்கடத் நின்றான்கூத்தனாய் கூ வேத குைரகழேல உள்ள நலம் நாத்தன்னால் pooNda iravi thEridam valam Ezh Otti, vadamuga vEngadatthu ma rises and travels across therises and travels across world. The charioteer is this Lord of ThiruvEnkatam [says Who is AzhwAr]. nArAyaNa is the One who resides within danced keeping the pot on His head. Utteri danced keeping the pot on His His divine Lotus Feet [meaning uttering names] is the only befitting and good thing that [our] tongue do. should chariot of How does the Lord drive the all[antharyAmi rUpam] in and directs them to act. [ ca sUrya: bhIshAsmAdhagniScEndra: sadagopan.org Lord Kannanresidesin thiruvengadam Lord Kannanresidesin thiruvengadam Lord Kannanresidesin thiruvengadam 130 sadagopan.org e moon thinks that 75 75 75 awls on its surface [when the moonawls on its surface [when mes that it is white rabbit [the poets is so tall that the white moon appears reach and touch nor it is able to get reach and touch nor it is able uching the ThiruvEnkatam mountain's ThiruvEnkatam mountain's uching the ace is cool and fertile - where our oon as rabbits- poetic imagination] and mpts to pounce on its prey. It keeps keeps It prey. its on pounce to mpts the dark spots on th katam, the vEngai trees [neem trees] trees] the vEngai trees [neem katam, aves the place due to temptation nor is 131 SURAM SURAM SURAM PA PA PA Meaning: Meaning: to belly The moon with its sweet white high] cr so surface (the mountain being at eyed tiger looking fiery moves]. The and atte it is the white rabbit nearby ThiruvEn able to ogling at the prey without being of so near yet so far. Thus it is away from it as it is inaccessible. mountain lovely a such In grow dense and tall and the whole pl Lord KaNNan resides. The mountain A wonderful scenic beauty! to be touching on its stomach and crawling on the surface. The tiger sees the dark spots of the moon [so near] and assu always consider the dark spots of the m attempts to pounce on it. It neither le it able to reach its prey due to inaccessibility. This is similar to our running behind the transitory pleasures which appear to சார்ந்தக ேகாட் ச்சிவாய் தடாவிய ேதய்ப்பத் ஊர்ந்தியங்கும் ஒண் யைல ேசர்ந் ெவண்மதியின் சினேவங்ைக பார்க்கும் தி மைலேய ஆயன் நா ம் ெபா ப் னேவங்ைக uchchivAy thEyppath thadAviya kOtu sArnthu akadu veNmathiyin oNmuyalai-Urnthu iyangum sErnthu Ayan sinavEngai pArkkum thirumalaiyE, punavEngai nARum poruppu. Meaning: sadagopan.org tiger notbeingabletoproceed;norstop. be giving us happiness; but not actually so. Also it pulls us down further. This 132 sadagopan.org 89 89 89 Next line it says, in spite of that says, in spite of that Next line it their daily routine of planting seeds, their daily routine of planting and touch the skies on top of this of this on top and touch the skies d tear open with their horns these d tear open with their horns katam mountain, in the evening who are their strengths run and go on rampage this mountain and touch the skies. , bamboos cut and destroyed by these 133 SURAM SURAM SURAM PA PA PA L vittha- thadinthu ezuntha L vittha- thadinthu growing them and harvesting etc, do not do full justice to their work and their work etc, do not do full justice to growing them and harvesting in the forests at all. The boars loitering there try doing it slowly or not work loiter an walk, run, of ThiruvEnkatam the cut trees and branches. And then these bamboo cut fields and even to grow bamboo branches also start ThiruvEnkatam mountain where the little KaNNan [Kutti KaNNan] who has played so beautifully the bamboo (flute) in His mouth. The verse appears a little vague! First it says: old folks are tired and are not able to grow the seeds. The boars with and break, cut all the trees and plants. though the field is kind of ploughed boars, the bamboos started to grow on What does it imply? Poorvars say: of their lives; being unable to perform perform unable to being of their lives; vEngadamE,vEynkazaipOy viNthiRakkum mEl orunAL theenkuzhalvAy vaitthAn silambu. A wonderful verse again! ThiruvEn folks residing in The old gypsy ந்த ெபா தில் குறவாணர் ஏனம் ெபா தில் ந்த த த்ெத ந்த ைபந்திைனகள் வித்த ப ந் சால் ேவங்கடேம ேமெலா நாள் விண்திறக்கும் ேவய்ங்கைழேபாய் வாய் ைவத்தான் சிலம் தீங்குழல் Enam kuRavANar, mudintha pozuthil painthinaika padinthu uzhusAl sadagopan.org Perform SaraNAgati at His divine feet! atHisdivine Perform SaraNAgati Perform SaraNAgati at His divine feet! atHisdivine Perform SaraNAgati Perform SaraNAgati at His divine feet! atHisdivine Perform SaraNAgati Swarna alankAra perumAL Swarna alankAra Swarna alankAra perumAL Swarna alankAra Swarna alankAra perumAL Swarna alankAra 134 sadagopan.org patti [SaraNAgati] sandhyAvandhanam, no skies). This is what is implied here. skies). This is what is implied Thiruvenkatam and we can enjoy the the enjoy and we can Thiruvenkatam rma, j~nAna yoga and hence declares hence declares yoga and rma, j~nAna es his hand to ThiruvEnkatamudaiyAnes his hand to ka karma etc.again grow All should to What to do after performance of What to do after performance bamboo started This is to grow again? ushes the karma vAsanAs;ushes the karma destroysthe s (of Bhagavad prItyartham, and for all 135 perform the ceaseless meditation and the ceaseless perform jyOthi in the next volume. the next jyOthi in do any thing else - no SrI PadmAvati samEta Sri SrinivAsa parabrahmaNE namah: SrI PadmAvati samEta Sri SrinivAsa It is like a jeevan being unable to being unable a jeevan It is like dhyAnam i.e. the bhakti yoga through Ka yoga through i.e.dhyAnam the bhakti his helplessness [aakinchanyam] and rais his helplessness performing the small [but grandest] deed of SaraNAgati [when it is able]. able]. is it [when SaraNAgati of deed grandest] [but small the come personally performing would he that ised VarAha who had prom The boars (meaning and take them to His SaraNAgati performed of those who have and take care gypsies and cuts and cr abode) help the same and thereby everything is clean. everything same and thereby that the What does it mean to mention kruthyA.none other than utthara SaraNAgati? not just say: One should I have performed Pra and hence I should not no naimitti kaimkaryam, no nithya karma, height different the same extent with touch Him (the His pleasure and that would of anubhavam This completes PeiyAzhwAr SaraNam acAryAn ThiruvadigaLE adiyOngaL anubhavams of mazhisai vandha sadagopan.org 136 137 Sadagopan.org Sundara simham-ahobilamutt 138 Sadagopan.org over placed is pointer OOKS online) the B E titles If OF GeetArtha Sangraham Adaikala Patthu Azhagiyaingar Thaniyans Charama Surukku AahAra Niyamam Gopala Vimsati Navamani MAlai Thirumanthira Churukku PAdukA Satakam Amruta Ranjani PradAna Satakam DevarAjAshtakam HayagrIva Panjaram Vegasethu stOtram Panniru nAmam RAmAnujar Chronology Title eBooks. access the ERIES 30 20 21 22 25 26 27 28 29 31 32 17 18 19 23 24 eBook # can ïI> S 139 individual you to clicked, and hyper-linked text (http://www.sundarasimham.org/e-books.htm) (http://www.sundarasimham.org/e-books.htm) UNDARASIMHAM are the S Garuda Dandakam mAlai Thirucchinna Arutta Panchakam Dvaya Churukku VairAgya Panchakam DasAvatAra slOkam DayA satakam kAmAsikAshtakam AshtabhujAshtakam SrI Stuti BhU Stuti Godha Stuti HayagrIva Stotram Gadyam Raghuveera ParamArta Stuti Sudarshana Ashtakam Title below titles 15 6 8 13 14 16 5 7 10 11 12 2 3 4 9 eBook # 1 (The Sadagopan.org 33 eBook # 53 52 51 50 49 48 47 46 45 44 43 42 41 40 39 38 37 36 35 34 Title SrI Stavam Thirumanjana Kattiyam Amruta svAdini Stotra Ratnam SAma UpAkarma Yajur UpAkarma Rig UpAkarma Prakrutam AzhagiyaSingar 44th PattamJeer 43rd PattamJeer Injimedu AzhagiyaSingar Mummani KOvai Abheeti Stavam Guna RatnakOsam Mey VirathaManmiyam Vaishnava Dinasari Nrusimha PanchAmrutham Prabhanda SAram Paramatha Bhangam AdhikAra Sangraham Sandhya Devathaas eBook # 67 58 74 69 68 65 64 62 61 60 59 57 56 55 54 73 72 71 70 66 63 140 Title Vaikuntha Stavam Sri BhashyamVol2 Sri BhashyamVol1 Paramapada Sopanam SaraNAgati Deepika Chitra DesikIyam Pillayandhadhi NacchiyAr Thirumozhi Desika Darsanam Purusha SUktham Dehaleesa Stuti SaranAgathi (Tamil) Thiruppalliyezhuchchi Rahasya Padavee Rahasya Navaneetham AvatAram Narasimha HayagrIva SahasranAmam Mangalya Stavam Stotram Agaramanimaala Tattva Padhavee Thiruppavai Sadagopan.org (Varaha Puranam) (Brahmanda Puranam) Puranam) (Brahmanda PadukA Sahasra Yantrams ThirunedunthanDakam ThirukkurunthanDakam ThiruvezhukURRirukkai Manthra Pushpam Virodha ParihAram Oppiliappan vaibhavam Sri Venkatesha Ashtottaram Sri Venkatesha Ashtottaram Sri Venkatesha Famous Five Almighty Arithmetic and Peerless Preceptor SrI Lakshmi Sahasram Sri Venkatesha Sahasram Sri Venkatesha Title 105 106 108 98 100 102 103 104 107 95 96 97 99 101 eBook # eBook # 141 Sri Venkatesha Sooktis Sri Venkatesha Tattva Muktha kalApam Chillarai Rahasyam Srimad RahasaTrayaSAram Fabulous Four Sudarashana Vaibhavam Thiruviruththam ThiruvAsiriyam Periya thiruvandhadhi Thiruvaimozhi Desika Sahasranaamam Satha DUshani AparyAptAmrutha sopanam AparyAptAmrutha A Day in Sri Matam ThiruppallANDu Thiruvellur Vedams ad upanishads Bhagavad dyAna sopanamBhagavad Neevi SubhAshita NaimisAranyam Title 94 84 87 88 89 90 91 92 93 78 83 85 76 77 80 81 82 86 eBook # eBook # 75 79 Sadagopan.org ahObilavalli -Chenchulaksh 142 mi thAyAr-ahobilam Sadagopan.org over placed is pointer online) the OOKS B titles If E VishnuSahasranAmam Vol2 VishnuSahasranAmam Vol3 VishnuSahasranAmam Vol4 RanganAtha Mahimai Vol 1 RanganAtha Mahimai Vol 2 RanganAtha Mahimai Vol 3 RanganAtha mahimai Vol 4 Thiru Vaikunta Vinnagaram Thiru ThevanAr Thogai Koil Thiru Semponsei Thiru Arimeya Vinnagaram Ramanusar nURRandhAdhi VishnuSahasranAmam Vol1 Title Thiruvellarai Achyutha Satakam Sundara kANDam OF eBooks. access the 31 27 28 29 30 32 eBook # 18 19 20 21 22 23 24 25 26 17 can ERIES ïI> 143 S individual you to clicked, and hyper-linked (http://www.ahobilavalli.org/ebooks.htm) (http://www.ahobilavalli.org/ebooks.htm) text AHOBILAVALLI are the below NyAsa Tilakam NyAsa Vimsati PeirazhwAr krishnAnubavam AmalanAthipirAn ThiruvellakuLam DevanAyaka Pancasat NyAsa Dasakam Title Mukunda MAlA VAsantika parinayam SampradAya parisuddhi ThiruppAvai YatirAja Saptati AthimAnusha Stavam Anjali Vaibhavam DanurmAsa ArAdanam SALagrama ArAdanam titles (The 12 15 16 11 eBook # 1 3 10 13 2 4 5 9 14 6 7 8 Sadagopan.org 48 44 35 34 33 eBook # 38 53 52 51 50 49 47 46 45 43 42 41 40 39 37 36 Title Bhagavan nAmasahasram -1 SadAchAryAs Ahobila DivyaDesam Mahalakshmi Kritis othervrtams Ekadashi & slokam Manasa Aradanam HanUmath vaibhavam RAmAshtaka Kritis Lakshminarayana Hrdayam Yadavabhyudayam Raghava YadavIyam Brahmotsavam Samaveda PunyahavAcanam Vasudeva PunyahavAcanam Varaha Puranam ThirutheRRiambalam Vishnu SUktham Pancasat VaradarAja VishnuSahasranAmam Vol5 VaradarAja panchakam VaradarAja Homa HavisandYajna 144 eBook # 60 73 72 70 68 67 66 65 64 63 61 59 58 57 56 54 74 71 69 62 55 Title Jitante Stotram-Vol4 Jitante Stotram-Vol3 Jitante Stotram-Vol2 Jitante Stotram-Vol1 PerumAL Thirumozhi Stotram Apamarjana Bhagavan nAmasahasram-3 Bhagavan nAmasahasram-2 Prapanna Paarijaatam SrI SUktham Bhishma Stuti Vol2 Tattva Nirnayam Vol1 Tattva Nirnayam Abhaya PradanaSaaram Sundarabahu StavamVol1 2 Rangaraja StavamVol 1 Rangaraja StavamVol Garuda Panchasat Bhagavan Gunaratnasatakam Acharya Panchasat Sri Varadarajastavam Sadagopan.org Catussloki - Pt 2 Sri UpakAra Sangraham - Pt 3 Sri UpakAra Sangraham Roles of LakshmaNa KritisPurandaradAsa on Ashtasloki Tatparya Ratnavali SrI Srinivasa Vaibhavam Swamy Desika Vigraha DhyAnam Swamy Desika MangaLam Pancha BrundAvanam of Poorva Azhagiya Singars Title SrinivAsar - Vol 2 SrI Lakshmi Tantram ThirumAlai aRivom Sareeraika Suprabhatam 95 99 102 103 104 105 106 107 108 eBook # eBook # 96 97 98 100 101 145 Srimad Rahasyatraya Saara ThirukkAvaLampADi Dvadasa naama panjaram Swami Desikan & Tiruvaimozhi Srimad Rahasyatraya Saara Saaram - Vol 1 Srimad Rahasyatraya Saara Saaram - Vol 2 Saaram - Vol 3 Vol-1 Sri Upakara Sangraham Pt.1 Thiruppullani mahimai Panchayudha Stotram Dvadasa naama Stotram Hamsa Sandesam Sankalpa Sooryodayam Krishna karnamrutam Desika Prarthanashtakam SrI Lakshmi Tantram (Vol1) Sri Upakara Sangraham Pt.1 Vol-2 Title Rakshai Nikshepa PrapattiVedanta Desika TrayamidamSarvam Srinivasa Kalyanam(PPT) 89 92 93 94 77 78 84 85 86 87 90 91 75 76 79 80 82 eBook # eBook # 81 88 83