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  1. #181
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    i will give the pasurams in tamil at the earliest. kindly bear with me till then.
    ஸ்ரீமதே ராமானுஜாய நம: ஸ்ரீமதே நிகமாந்த மஹாதேஸிகாய நம:
    அடியேன் இராமானுஜ தாஸன்

  2. #182

    Default athigri arulaalar

    Mukunth sir
    thanks for the reply. i left my book in India. if it is in tamil it will be easy to study for every one. hence the request.
    thanks in advance
    regards
    Rukmani

  3. #183
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    Default Thaniyan inTamil

    மன்னு திருமந்திர த்தின் வாழ் துவயத்தின் பொருளும்
    துன்னு புகழ் கீதை தனில் சொன்ன எண்ணான்கின ் பொருளும்
    அன்ன வயல் கச்சி அருளாளர் திருசின்ன ஒலி
    இன்னபடி என்றுரைத்த ான் எழில் வேதாந்தாரி யனே

    ஏகாந்தம் மூன்றும் எழிலால் உரை செய்து
    மாகாந்தம் செய்து அருளும் வள்ளலாய் சாகாந்த
    தேசிகனாம் தூப்ப்ல் திருவேங்கட ேச குரு
    வாசகமே எங்களுக்கு வாழ்வு

    பரிசின்னமா ன இருநால் எழுத்தின் பல் வண்மை எல்லாம்
    விரிச்சு நலம் பெற ஓதவல்லோர்க ்கு இந்த மேதினிக்கே
    மரிச்சின்ன மீளப் பிறவாமல் வாழ்விக்கு ம் மால் வரதர்
    திருச்சின் ன ஓசையின் இனிமை உண்டே மற்றை தேவருக்கே
    Last edited by adiyarkadiyan; 05-21-2010 at 08:12 AM.
    ஸ்ரீமதே ராமானுஜாய நம: ஸ்ரீமதே நிகமாந்த மஹாதேஸிகாய நம:
    அடியேன் இராமானுஜ தாஸன்

  4. #184
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    பாசுரம் 001
    ஈர் உலகைப் படைக்க எண்ணி இருந்தார் வந்தார்
    எழில் மலரோன் தன்னை அன்றே ஈன்றார் வந்தார்
    மாருதம் மண்நீர் ஆகும் மாயோர் வந்தார்
    வானோடு எரி ஆகும் மறையோர் வந்தார்
    சூரியர் தம்முடன் துலங்கும் தூயோர் வந்தார்
    சுரர்களுக் கு அன்று அமுது அருள் சுந்தரனார் வந்தார்
    வாரிதி சூழ் வையகம் வாழ்வித்தா ர் வந்தார்
    வண்மையுடன் வரம் தருவார் வந்தார் தாமே

    பாசுரம் 002
    அருமறையை ஊழி தனில் காத்தார் வந்தார்
    அது தன்னை அன்று அயனுக்கு அளித்தார் வந்தார்
    தருமவழி அழியாமல் காப்பார் வந்தார்
    தாமரையாளுட ன் இலங்கும் தாதை வந்தார்
    திரு உரையாய் தாம் பொருளாய் நிற்பார் வந்தார்
    திருவருளால ் செழுங்கலைக ள் தந்தார் வந்தார்
    மருவலர்க்க ு மயக்குரைக் கும் மாயோர் வந்தார்
    வான் ஏற்ற வழிதந்தார் வந்தார் தாமே
    Last edited by adiyarkadiyan; 05-21-2010 at 08:12 AM.
    ஸ்ரீமதே ராமானுஜாய நம: ஸ்ரீமதே நிகமாந்த மஹாதேஸிகாய நம:
    அடியேன் இராமானுஜ தாஸன்

  5. #185
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    பாசுரம் 003
    அனைத்துலகு ம் காக்கும் அருளாளர் வந்தார்
    அனைத்துக்க ும் அதிபதியாய் நிற்பார் வந்தார்
    தினைததனையு ம் திருமகளை விடாதார் வந்தார்
    தேசொத்தார் மிக்காரும் இல்லார் வந்தார்
    நினைக்க நமக்கு இன்னறிவு தந்தார் வந்தார்
    நிலை நின்ற உயிர்த்தோன ்ற நினைந்தார் வந்தார்
    எனக்கிவர் நான் அவர்க்கு என்ன இனியார் வந்தார்
    எழுத்தொன்ற ில் திகழ நின்றார் வந்தார் தாமே

    பாசுரம் 004
    நாம் வணங்கத் தாம் இணங்க நிற்பார் வந்தார்
    நம்மை அடைக்கலம் கொள்ளும் நாதர் வந்தார்
    நாம் எமக்காம் வழக்கெல்லா ம் அறுத்தார் வந்தார்
    நமக்கிது என்று உரையாமல் வைத்தார் வந்தார்
    சேமம் எண்ணி எம்மை அன்பர்க்கு அடைந்தார் வந்தார்
    செழும் தகவால் திண்சரணாம் ஈசர் வந்தார்
    தாம் அனைத்தும் தீவினயைத் தவிர்ப்பார ் வந்தார்
    தமக்கேயாய் எம்மை ஆட்கொள்வார ் வந்தார் தாமே

    பாசுரம் 005
    உலகெல்லாம் உள்ளே வைத்து உமிழ்ந்தார ் வந்தார்
    உலகுடம்பாய ்த் தாம் உயிராய் நின்றார் வந்தார்
    அலைகடலாய் ஆனந்தம் அடைந்தார் வந்தார்
    அளவில்லா அருள் ஆழிப் பெருமாள் வந்தார்
    திலகமெனும் திருமேனிச் செல்வர் வந்தார்
    செழுங்குணங ்கள் இருமூன்றும ் உடையார் வந்தார்
    இலகு சுடர் முழு நலமாம் இனியார் வந்தார்
    எல்லார்க்க ும் கதியானார் வந்தார் தாமே
    ஸ்ரீமதே ராமானுஜாய நம: ஸ்ரீமதே நிகமாந்த மஹாதேஸிகாய நம:
    அடியேன் இராமானுஜ தாஸன்

  6. #186
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    பாசுரம் 006
    அருளாலே விலங்கு இரண்டும் அழிப்பார் வந்தார்
    அஞ்சிறையைக ் கழித்தருளு ம் அன்பர் வந்தார்
    மருள் வாரா வகை நம்மைக் காப்பார் வந்தார்
    வானேற வழி நடத்தி வைப்பார் வந்தார்
    தெருளாரும் தெளிவிசும் பு தருவார் வந்தார்
    திண்கழர்கீ ழ் வாழ நமக்கு அருள்வார் வந்தார்
    பெருவானில் அடிமை நம்மைக் கொள்வார் வந்தார்
    பிரியாமற் காத்தளிப்ப ார் வந்தார் தாமே

    பாசுரம் 007
    அகலகில்லாத ் திருமகளர் அன்பர் வந்தார்
    அடியிரண்டு ம் ஆறாகத் தந்தார் வந்தார்
    புகலில்லார ் புகலாகும் புனிதர் வந்தார்
    பொன்னுலகில ் திருவுடனே புகழ்வார் வந்தார்
    அகிலமெல்லா ம் ஆனந்தம் ஆனார் வந்தார்
    அடியிணைக்க ீழ் வைத்து அடிமை கொள்வார் வந்தார்
    பகல் நடுவே இரவு அழைக்க வல்லார் வந்தார்
    பகலொன்றாய் இரவு அழித்தார் வந்தார் தாமே

    பாசுரம் 008
    தருமன் விடத் தாம் தூது போனார் வந்தார்
    தரணி பொறா திண்பாரம் தவிர்த்தார ் வந்தார்
    அரு மறையின் பொருள் அனைத்தும் விரித்தார் வந்தார்
    அஞ்சின நீ என்னை அடை என்றார் வந்தார்
    தருமமெல்லா ம் தாமாகி நிற்பார் வந்தார்
    தாமே நம்வினையனை த்தும் தவிர்ப்பார ் வந்தார்
    பரம் எனது நீ புலம்பல் என்றார் வந்தார்
    பார்த்தனுக ்குத் தேர் ஊர்ந்தார் வந்தார் தாமே

    பாசுரம் 009
    வஞ்சனைசெய் பூதனையை மாய்த்தார் வந்தார்
    மல்லர் மதகரிமாள மலைந்தார் வந்தார்
    கஞ்சனைப் போர்க் கடும்சினத் தால் கடிந்தார் வந்தார்
    கண்ணுதல் முன் வாணந்தோள் கழித்தார் வந்தார்
    வெம் சொல் தர வீடுகொடுத் து உகந்தார் வந்தார்
    விலக்கில்ல ா வழி நடத்த விரைந்தார் வந்தார்
    பஞ்சவரை பல்வகையும் காத்தார் வந்தார்
    பாஞ்சாலி குழல் முடித்தார் வந்தார் தாமே
    ஸ்ரீமதே ராமானுஜாய நம: ஸ்ரீமதே நிகமாந்த மஹாதேஸிகாய நம:
    அடியேன் இராமானுஜ தாஸன்

  7. #187
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    பாசுரம் 010
    அத்திகிரி அருளாளப் பெருமாள் வந்தார்
    ஆனை பரி மேல் அழகர் வந்தார்
    கச்சிதனில் கண்கொடுக்க ும் பெருமாள் வந்தார்
    கருதவரம் தரும் தெய்வப்பெர ுமாள் வந்தார்
    முத்தி மழை பொழியும் முகில் வண்ணர் வந்தார்
    மூலமென ஓலமிட வல்லார் வந்தார்
    உத்தர வேதிக்குள் ளே உதித்தார் வந்தார்
    உம்பர் தொழும் கழல் உடையார் வந்தார் தாமே
    (Title Song)

    பாசுரம் 011
    மறைத்தலையி ல் இசை எழுத்தில் வணங்கும் வாக்கின்
    மந்திரத்தி ல் நாலெழுத்தா ம் திருநாமத்த ில்
    நிரைத்திலக ு வேற்றுமையி ல் இரண்டாம் ஒன்றில்
    நெடுமால் தன் கீதையெல்லா ம் நிறைந்த சொல்லில்
    உரைத்தவர் கண்டு உரைத்த பொருளான் எல்லாம்
    உயர்விரத அருளாளப் பெருமாள் தேசின்
    திறத்திலிய ை திருச்சின் னமாலை பத்தும்
    செவிக்கு இனிதாம் சிற்றின்பம ் இசையாதார்க ்கே
    Last edited by adiyarkadiyan; 05-21-2010 at 09:19 AM.
    ஸ்ரீமதே ராமானுஜாய நம: ஸ்ரீமதே நிகமாந்த மஹாதேஸிகாய நம:
    அடியேன் இராமானுஜ தாஸன்

  8. #188
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    The Seventh Paasuram Of Thirucchinna Maalai Deals With The Glorious Dhvaya Manthram, Which Is Our Staff During Wanderings On This Earth Prior To Reaching The Supreme Abode Of The Dhivya Dampathis.
    ahalahillAt-ThirumahaLAr anbhar vanthAr
    adi iraNDum aaRAhat-tanthAr vanthAr
    puhalillAr puhalAhum Punithar vanthAr
    ponn ulahil ThiruvudanE ThihazhvAr vanthAr
    ahilam yelAm aanandhamAnAr vanthAr
    adiyiNaikkeezh vaitthu adimai koLvAr vanthAr
    pahal naduvE iravu azhaikka vallAr
    vanthAr pahal onRAi iravu azhitthavar vanthAr ThAmE
    Meaning:
    Lord VaradarAjan is the object of adoration of MahA Lakshmi (PerumdEvi ThAyAr), who is never away from Him even for a fraction of a second. He is the One, who pointed out His matchless pair of feet (ThiruvadikaL) as the means for Moksham. He is the most compassionate One, who stands in place of difficult to practice upAyams like Bhakthi Yogam for the benefit of those, who can not undertake the pursuit of such upAyams. He is the radiant One, who shines with His PirAtti at SrI Vaikuntam. He is the most generous One, who makes available His two Isvaryams (LeeelA and Nithya VibhUthis), auspicious ThirumEni and GuNams to the assembly of Mukthas and NithyAs (Liberated Jeevans) and let them enjoy those blisses as ParipoorNa BrahmAnandham.
    He is the welcoming One, who initiates His devotees to perform kaimkaryams for Him and accepts them with pleasure. He is the all powerful One, who invited the darkness of the night to hide the bright midday Sun. He is the illustrious One, who banishes the long, dark night of SamsAram and makes Mukthi (Moksham) as the bright reigning day.
    Swamy Desikan has extolled the glories of the Manthra Rathnam, the Dhvayam, in many of His SrI Sookthis ranging from SrIMath Rahasya Thraya Saaram to Dhvaya Churukku. This paasuram is a succinct summation of the power and meanings of this most sacred Manthram dear to SrI VaishNavAs.
    Let us correlate the passages from this Paasuram relating to the Dhvayam with the "pugalAgum punithar" sections of the Dhvaya Manthram itself:
    1. “AhalahilA” = The Madhubh portion riding with the SrI Sabdham as the first word of Dhvaya Manthram.
    2. “Adi iraNDum aaRAha” = this is the elaboration of the “CharaNou SaraNam” section of the dhvaya manthram.
    3. “Puhal illAr” = connects to “PrapadhyE “section of the manthram. (Denoting Vinai muRRil uLLa Tanmai vihuthiyin poruL).
    4. “PuhalAhum” = refers to the Lord standing in the place of other UpAyams like Bhakthi Yogam.
    5. “Punithar” = refers to MahA VisvAsam, one of the key angams of One’s Prapatthi.
    6. “Ponnulahil” and “Akhilam” = the elaboration of the dhvaya manthra section, “SrImathE NaarAyaNAya”.
    7. “adiyiNaikkeezh vaitthu adimai koLvAr”: this passage refers to the fourth case (Vibhakthi) accompanying the NaarAyaNa sabdham (NaarAyaNAya).
    8. “pahal naduvE Iravu” = the dark samsAric night; the shrinking of Jn~Anam (JN~Ana sankOsam) for SamsAris due to their accumulated karmAs. It is also linked to the aksharam, “Ma” of the Nama: sabdham of the dhvaya manthram.
    9. “IravazhitthAr” = the destruction of the encircling virOdhi (KaaLa Raathri of SamsAram) associated with the Nama: sabdham of the dhvaya manthram is saluted here.
    Once upon a time lost in memory, our compassinate Mother, MahA Lakshmi saw the Jeevans struggling in SamsAric Ocean and was moved to ask Her Lord to bless the Jeevans with a means (UpAyam) for practice (anushtAnam) that would rescue them form the dangers of drowning. The ever-responding Lord united two separate sentences of the Upanishad and blessed the Jeevans to recite it at all times as an ujjevana (rescuing) manthram. Since two parts were united, the resulting manthram is known as Dhvayam.
    The first part deals with the UpAyam (means) and the Second part the fruits there of (Phalan). The first part is associated with the choice of the Lord as the object of surrender by the Jeevan for protection. The second part deals with the actual samarpaNam of its Svaroopam, the burden of its (Jeevan's) protection and the fruits of that responsibility for that protection to the Lord Himself. This is why the Manthram resulting from the union of two separate Veda BhAgams is named Dhvayam.
    ஸ்ரீமதே ராமானுஜாய நம: ஸ்ரீமதே நிகமாந்த மஹாதேஸிகாய நம:
    அடியேன் இராமானுஜ தாஸன்

  9. #189
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    The Eighth Paasuram Of Thirucchinna Maalai Deals With The Charama Slokam Blessed To Us By Geethacharyan At Kurukshethram:
    Dharuman vida ThAmm thUthu pOnAr vanthAr
    DharaNi poRa thiNN bhAram tavirtthAr vanthAr
    aru maRayin poruL anaitthum viritthAr vanthAr
    anjina nee Yennai adai yenRAr vanthAr
    Dharamum yelAm ThAmAhi niRpAr vanthAr
    ThAmE namm vinai anaitthum tavirppAr vanthAr
    Bharam Yenathu nee pulampal YenrAr vanthAr
    Paartthanukku tEr UrnthAr vanthAr thAmE
    Meaning:
    Lord VaradarAjkan is the Supreme Being with the simplicity and soulabhyam to accept the request of Dharmaputhrar to go to DhuryOdhanan's court as the negotiator for the PaaNDavAs. He is the One, who cut to the roots the enemies of His BhakthAs and reduced the big load on Earth. He is the most merciful One, who instructed through His Bhagavath GitA the precious truths about the inner meanings of VedAnthA. He is the One, who informed that those without recourse to the practice of difficult UpAyams like Bhakthi Yogam to surrender to Him so that they can be freed from the fears of falling in narakam. He stands in place of all the UpAyams for those, who seek His refuge. He destroys all the KarmAs of those, who perform SaraNAgathi at His sacred feet. He accepts the full responsibility for the protection of the SaraNAgathAs and asks them not to grieve anymore (Ma sucha:). He is the divine charioteer for Arjuna. Lord PaarthasArathy of this limitless vaibhavam is now amidst us as inferred from the sound of His Thirucchinna oli.
    The links between Pasuram words and the Charama SlOkam of BhagavAn are:
    1. “Dharuman vida ThAmm thUthu pOnAr” = the limitless mercy of the Lord to be Bhaktha ParAdheenan is referred to here.
    2. “DharaNi poRA tiNN BhAram TavirtthAr” = the reason for the avathAram of SrImad Bhagavath Geethai is hinted. As a result of Sri ParthasArathy's UpadEsam, Arjuna engaged himself in the war and when BhAratha Yuddham was over, the burden that Mother Earth carried until then was reduced.
    3. “AruL MaRayin PoruL anaitthum viritthAr” = the reference here is that all the meanings elaborated in the VedAs are condensed in SrImath Bhagavath GitA.
    4. “anjina nee Yennadai” = this is a direct echo of the Charama slOkam Passage: “MaamEkam SaraNam vraja”.
    5. “Dharumam yelAm ThAmAhi NiRppAr” = The “yEka” sabdham in “MaamEkam” is captured in this Paasuram passage.
    6. “ThAmE namm vinai anaitthum tavirppAr” = this section is a direct echo of the Charama SlOkam passage “MokshayishyAmi”.
    7. “Nee pulampEl” = Lord's instrcution to the Jeevan is that it should not grieve anymore after performing SaraNAgathi to Him. That is connected here (Maa Sucha:).
    During the BhAratha Yuddham, Lord became the charioteer for His friend Arjuna; latter was overcome with grief over the sight of his relatives and AchAryAs lined up to fight him. He recognized in a fight with them, they will all be killed by him and feared about the sins that he will accumulate by the acts of killing his BhandhUs and AchAryAs. He was devastated and was unable to stand up to fight them. Arjuna sought refuge in KrishaNa and asked the Lord to instruct what hitham under the circumstances is. Our most merciful Lord took pity on the confusion of Arjuna and instructed Arjuna through Bhagavath GeethA the eternal nature of AathmA, Karma and Jn~Ana yOgams and the direct means for Moksham: Bhakthi Yogam with its branches. After BhagavAn's upadEsam, Arjuna recognized that Bhakthi Yogam is very difficult to practice and that it gives the fruit of Moksham after a long delay. He got agitated over his deficiencies in seeking the Bhakthi Yogam as a means for Moksham. When the ever compassionate Lord sensed the sorrow of His friend, ArjunA, He revealed the easy to practice and fast fruit-yielding Prapatthi Yogam and concluded His instructions.
    This paasuram and the more elaborate “Charama SlOka Churukku” SrI Sookthi focus on the glories of the unconditional Surrender to the Lord.
    ஸ்ரீமதே ராமானுஜாய நம: ஸ்ரீமதே நிகமாந்த மஹாதேஸிகாய நம:
    அடியேன் இராமானுஜ தாஸன்

  10. #190
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    The Ninth Paasuram Of Thirucchinna Maalai Is A Glorious Tribute To Lord's Avatharam As Sri Krishna, Who Blessed Us With The Charama Slokam For Our Ujjeevanam (Upliftment).
    Vanjanai sey Poothanayai mAytthAr vanthAr
    Mallar madha-kari mALa malainthAr vanthAr
    Kanjanaip-pOr kadumchinatthAl kaDinthAr vanthAr
    kaNNUthal munn VaaNan thOL kazhitthAr vanthAr
    vemm soil tara veedu kodutthu uhanthAr vanthAr
    vilakku illA vazhi nadattha virainthAr vanthAr
    Panchavarai pallvahayum kAtthAr vanthAr
    PaanchAli kuzhal muditthAr vanthAr
    In the previous paasurams, the Lord's roles as PaaNdava DhUthan, as PaarthasAraThy, as the One who performed GeethOpadEsam and blessed us with Charama slOkam and gave abhaya pradhAnam to SamsAris were covered. The Paasurams for PaaNDavar DhUthan and ThiruvallikkENi dhivya dEsams as well as the aruLiccheyalkaLs for Pancha Krishna kshEthrams have to be enjoyed in this context.
    In this Desika Prabhandha Paasuram, PoothanA SamhAram, destruction of the wrestlers in the court of Kamsan, the vadham of Kamsan, BhANAsura Garva Bhangam, granting of Moksham for offending SisupAlan and protection of the vow of PaanchAli (Droupathi) as well as His innumerable upakArams for the PaaNDavAs are covered. This covers the content of many chapters of MahA BhAratham and the Dasama Skandham of SrImadh BhAgavatham.
    1. LINE 1: “VANCHANAI SEY POOTHANAYAI MAAYTTHAR VANTHAR”:
    Lord VaradarAja is the One who sucked the life out of the raakshasi, Poothanai, who took on the deceitful role as a mother & a wet nurse to destroy the infant KrishNa. She tried to cheat KrishNa and pretended to serve as His caring Mother, who wanted to feed Him with the poisonous milk from her *******. Our Lord obliged to be fed and during that process sucked the life out of Poothanai. The reference is to “pEy mulaittala nanjuNDa PiLLai” /PoothanA Naasakan (Periya Thirumozhi: 7.10.4, ThirukkaNNamangai Paasuram).
    2. LINE 2: “MALLAR MADHA-KARI MAALA MALAINTHAR VANTHAR”
    The Lord who killed the mighty wrestlers and the angry court elephant of Kamsan (KuvalayApeetam) at Vada Mathurai is saluted here. Krishna accompanied by BalarAma arrived at the wrestling arena to watch the wrestling match between the wrestlers of KamsA's court. At the entrance of this arena, Kamsan had placed his royal elephant in rut to attack KrishNa and His brother. The elephant controller ordered the elephant to charge at KrishNa to kill the Lord of the Universe. KrishNa fooled the attacking elephant in to making many missteps, tired it out and finally killed it with a blow of His palm and pulled its tusk and hit it to put an end to its suffering (Srimath BhAgavatham: 10.43). Next, KrishNa was challenged by the mighty wrestlers of KamsA's court to fight them. The combat between the boyish KrishNa and the seasoned strong men (wrestlers) looked uneven for the onlookers. Our Lord accepted their (ChaNura and Mushtika) challenge and crushed their joints with thunderbolt like punches and destroyed them.
    3. LINE 3: “KANCHANAIP-POR KADUM SINATHAL KADINTHAR VANTHAR”
    After the destruction of the royal elephant and the wrestlers, the next in line for the Lord's anger was His offending uncle: Kamsan. He lightened Himself and flew at Kamsan seated at His high throne and grabbed Kamsan like Garudan seizing a Serpent (YaTOragam Taarkshyasutha: prasahya: BhAgavatham 10.44.36). Our Lord threw Kamsa from his high seat in to the arena and killed him. The mighty anger of KrishNa over the many apachArams of Kamsan is saluted by Swamy Desikan as “Kadum Chinam” here.
    4. LINE 4: “KANN NUDHAL MUNN VAANAN THOL KAZHITTHAR VANTHAR”
    The reference here is to the humiliation of BhANAsuran right in front of the eyes of his protector, Rudra Sivan (SrImath BhAgavatham: 10.62 & 63). Siva fought on the side of BaaNan and was chased away from the battle field by the mighty KrishNa. Rudra saluted the Lord as His Master and offered SaraNAgathy to the Lord of the universe. Rudra's SaraNAgathy words are:
    “Brahma and I and other DevAs and sages, who have attained purity of mind by Thy grace, all of us have made total surrender to Thee, the Soul of our Souls, the dearest of the dear and our Lord and Master” (BhAgavatham: 10.63.43).
    Our Lord accepted Rudran's SaraNAgathy and spared the life of the client of Rudran (BaaNan) and also spared his life, while cutting off all but four of his thousand shoulders to put down the asuran's pride.
    5. LINE 5: “VEMM SOLL TARA VEEDU KODUTTHU UHANTHAR VANTHAR” Sisupaala Vadham and granting of Moksham to him by the Lord is eluded to here (BhAgavatham: 10.74). SishupAla was a sworn enemy of the Lord. During the Raajasooya Yaagam, king Yudhishtra elected to perform the Agrapooja for KrishNa. SisupAla challenged that choice and put KrishNa down and mocked at KrishNa's qualifications. Bhagavan KrishNa could not put up with the arrogance of SisupAla and used His chakram to cut off latter's head. Now a jyOthi rose from the fallen body of SisupAla and reached KrishNa's sacred feet. SisupAlA's constant thinking of the Lord even if it was in the mode of Him as his (SisupAlan's) enemy, SisupAla got Moksham from BhagavAn KrishNa.
    6. LINE 6: “VILAKKU ILLA VAZHI NADATTHA VIRAINDAR VANTHAR”
    “Vilakku illA vazhi “ means the archirAdhi Maargam without any obstacles. Our Lord is the One, who hastens to take the Muktha Jeevan on this ArchirAdhi Maargam to SrI Vaikuntam.
    7. LINE 7: “PANCHAVARAIP-PALAVAHAYUM KATTHAR VANTHAR”
    “Panchavar “is Pancha PaaNDavar. Our Lord Krishna protected the PaaNdavAs in many, many ways from all the dangers that they faced from DuryOdhana and his ill meaning brothers.
    8. LINE 8: “PAANCHALI KUZHAL MUDITTHAR VANTHAR THAME”
    When Droupathi was humiliated at DuryOdhana's court and an attempt to disrobe her in front of her husbands was made, Bhagavan Krishna came to her rescue and protected her. At that time, Droupathi untied her hair and vowed that she will not tie it back until DuryOdhana and his brothers were killed. BhagavAn Krishna empowered the Pancha PaaNDavAs to destroy the DuryOdhana, his brothers and all who fought on his behalf. After that, Droupathi tied her hair back. Thus, Lord VaradarAjan, who during His KrishNAvathAram protected Pancha PaaNdavas, Droupathi and their families from all the harms caused by DuryOdhanan and his brothers. The Lord of such Vaibhavam has now appeared amidst us to the accompaniment of the Thirucchinna SunAdham.
    ஸ்ரீமதே ராமானுஜாய நம: ஸ்ரீமதே நிகமாந்த மஹாதேஸிகாய நம:
    அடியேன் இராமானுஜ தாஸன்

  11. #191
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    Tenth Paasuram Of Thirucchinna Maalai Expresses The Paravasam Of Swamy Desikan On The Darsanam Of Lord Varadarajan Embodying The Three Sri Vaishnava Rahasyams (Moola Manthram, Dhvayam And The Charama Slokam).
    Atthigiri AruLALa PerumAL VanthAr
    Aanai pari mEl Azhagar VanthAr
    Kacchi tanil KaNN kodukkum PerumAL vanthAr
    Karudha varam tarum DhaivapperumAL VanthAr
    Mutthi mazhai pozhiyum muhil vaNnar vanthAr
    Moolamena Olamida vallAr vanthAr
    UtharavedikkuLLE udhitthAr vanthAr
    umbar thozhum kazhal udayAr vanthAr thAmE
    Special Notes On This Paasuram
    We shall enjoy Swamy KurEsar's and Swamy Desikan's anubhavams of Lord VaradarAjan in their Sri Sookthis: Sri VaradarAja Sthavam and Sri VaradarAja PanchAsath respectively.
    Sri Vardaraja Sthavam Of Kuresar
    KurEsar salutes the Lord of Hasthigiri (Atthigiri AruLALa PerumAL) as “Nissema abhyadhika Hari” (the One without equal or Superior). He is the One saluted by “Oupanishadhee Sarasvathi Sthuthya Devan” (Praised by the manthrams of Upanishads).
    He is in AzhwAr's eulogy:
    “KoLLak-kuRaivilan VeNDiRRellAm tarum VaLLal”
    The 278th Desika Prabhandha Paasuram echos these thoughts on the unmatched OudhAryam of the Lord of Hasthigiri as: “Karudha Varam tarum Dhaivap-PerumAL vanthAr Swamy KurEsar salutes Him in this context as the undepletable mine of gold for those who seek varams from Him:
    “ArTinAm apAram nidhim, arTitArTa paridhAna dhikshithan”
    He has taken the vow (Dheekshai) to be the responder for granting the boons (Varams) sought by His bhakthAs. He is the undisputed Varada Raajan. He is “SarvabhUtha Suhruth”- One who wishes well for all ChEthanams. He is “DayAnidhi” (possessor of abundant wealth of Mercy). He is “AdhirAja DevarAjan” (ImayOr Talaivan).
    Lord VaradarAjan is “Mrushta Varadhan” (ParipoorNan) according to KurEsar and all the four PurushArTams are granted by Him. KurEsan concludes that He is Iswaran (Ayam Iswara: / avanE ParamporuL). He is Tunga MangaLa GuNAspadhan (the abode of all the auspicious GuNAs that nourish the Bhaktha Janams). In Swamy Desikan's Paasuram Passage, He is: “Umbar Thozhum Kazhal Udaya Mukthti mazhai pozhiyum muhil VaNNar”.
    LORD VARADARAJAN IS “adhbhuthan” (Joy generating mysterious One),
    “Mahath aseema BhUmakan” (One who has matchless lofty vaibhavams), “Nisthulan” (Incomparable),
    That adhbhutha, Nisthula Vasthu is standing in front of us on top of Hasthigiri (Tadhidham TaTyamEva KaridhAmni dhrusyathE) and is experienced/seen by us.
    In the 12th slOkam of Sri VaradarAja Sthavam, KurEsar pours out his reverence for the Lord of Atthigiri in a most moving manner and SALUTES HIM AS:
    NirABAadhan” “Nithyan” “Niravadhi” “Nirupaman” (One without any changes), (eternal), (Present everywhere, prathi vasthu poorNan), (Matchless) and “SadhA Saanthan” (always tranquil)
    This Vara Varadhan (Grantor of lofty boons) is aasritha sulabhan (easy to reach by those, who seek His refuge) be they humans or animals or birds. When Gajendhran cried out for rescue by addressing Him as Aadhimoolam, He rushed to rescue that elephant (Moolam yena Olamida vallAr avnthAr).
    In this ThiruchinnamAlai Paauram, Swamy Desikan salutes VaradarAjan as “Azhagar” From slOkams 21 to 54th slOkams of SrI VaradarAja Sthavam, KurEsar describes the asAdharaNa beauty of Lord VaradarAjan.
    Swamy Desikan's Sri Varadaraja Panchasath & The 278th Paasuram
    Swamy Desikan's tribute to Lord VaradarAjan in His PanchAsath is the most beautiful and has many echos of this Paasuram. Here are some anubhavams:
    KaaruNya Raasi: = embodiment of the auspicious guNam of KaruNai
    AvyAja Vathsalan = sahaja vAthsalyan
    In the 48th PanchAsath SlOkam, Swamy Desikan enjoys the beauty of the Lord adorning many vAhanams (Garudan, AaaLum PallAkku, Horse, ThirutthEr/ Ratham) during the many uthsavams and prays for the daily anubhavam of those pleasurable moments. This is an echo of the 2nd line of the 278th Paasuram: “Aanai Pari thEr mEl Azhagar VanthAr”.
    Propelled by the beauty of the Lord's ThirumEni Azhagu (Beauty of His sacred Body), Swamy Desikan swears that he has no interest to lose that experience and opt for life in Sri Vaikuntam (Vaikunta VasEapi abhilAshaL na, sathyam sabhE).
    Such is the glory of Lord VaradarAjan, who has now arrived amidst us to the accompaniment of His Thirucchinna Oli.
    ஸ்ரீமதே ராமானுஜாய நம: ஸ்ரீமதே நிகமாந்த மஹாதேஸிகாய நம:
    அடியேன் இராமானுஜ தாஸன்

  12. #192
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    Eleventh And Final (Phalasruthi) Paasuram Of Thirucchinna Maalai
    In this Phala Sruthi Paasuram, Swamy Desikan States that our PoorvAchAryAs were intensely familiar with the essence of the meanings of the three rahasyams and he sang about those meanings in ThiruchinnamAlai Prabhandham. Swamy Desikan states further that These ten Paasurams of ThiruchinnamAlai dealing with Lord VaradarAjan as the embodiment of the meanings of the three rahasyams would be sheer joy for the ears of those, who are not enamoured by the alpa Sukhams of SamsAric world.
    maRaittalayil isai yezhutthil vaNangum vaakkin
    manthiratthil naalu yezutthAm ThirunAmatthhil
    niRaitthu ilahu vERRumayil iraNDAm onRil
    NedumAl tann geethaiyellA(m) niRaintha sollil
    uRaytthavar kaNDu uraiyttha poruLAn yellAm
    Uyarviratha AruLALa PerumAl tEsin
    tiRatthiliyai Thirucchinna Maalai patthum
    sevikku inithAm siRRibham isayAthArkkE
    SALUTATIONS TO THIRUMANTHIRAM/ASHTAKSHARAM
    “MaRai Talayil isai yezhutthu”: The first aksharam of AshtAksharam is PraNavam; it is seen at the beginning and end of the Vedams.
    “VaNangum Vaakkil”: the second and third aksharams are found in “ Nama: “ sabdham, which is the sabdham for expressing vaNakkam (reverential salutations to SrIman NaarAyaNan).
    The next four aksharams are constituted by “NaarAyaNa” sabdham (Naa+ra+ya+Na aksharams) and that adds up sofar to 7 Aksharams in the AshtAksharam. Swamy Desikan describes the sacred Nama (ThirunAmaa) of the Lord as: “Manthiratthil naalu yezhutthAm ThirunAmatthil”
    The 8th aksharam that completes the AshtAksharam and lets it shine is the 4th case (aaya) riding over the NaarAyaNa sabdham (niRaitthu ilahu vERRumayil).
    SALUTATIONS TO THE SECOND RAHASYAM: DHVAYAM
    “IraNDAm onRil”: Dhvayam is the manthram with two parts (Poorva and Utthara BhAgams) and yet shines as one unified king of Manthrams.
    SALUTATIONS TO THE 3RD RAHASYAM: CHARAMA SLOKAM
    “NedumAl tann Geethai yellAm niRaintha sol”: The charama slOkam (soll) that has all the meanings (yellAm niRaintha) of EmperumAn's SrI Sookthi of Bhagavath GeethA (NedumAl tann geethai).
    THE POORVACHARYA'S FAMILIARITY WITH THE MEANINGS OF THE 3 RAHASYAMS “URaitthavar kaNDu uraittha PoruL”: Our great PoorvAchAryAs were fully familiar with (uRaitthavar KaNDu) the deep meanings of these three rahasyams. They performed upadEsam for us about these esoteric meanings and helped us comprehend the object of the meanings of these rahasyams (uraittha prouLAna yellam). They pointed out who is that object at the center of these three rahasyams.
    WHO IS THAT CENTRAL OBJECT?
    He is none other than the Lord of Hastigiri, who has taken the vow of SaraNAgatha RakshaNam (uraittha poruL yellAm uyar viratham AruLALa PerumAl). The uyar viratham (the lofty vow or dheekshai) is SaraNAgatha RakshaNa vratham announced through the Charama slOkam. Lord VaradarAjan's Moola vigraham (dhruva bhEram) displays on one of His hands the message “ Maa Sucha:” (Do not grieve) even today.
    THE TEN PAASURAMS OF THIRUCHINNAMALAI ARE ABOUT HIS VAIBHAVAM “AruLALa PerumAL tEsin tiRatthil iyai Thirucchinna Maalai Patthu”:
    The ten Pasurams of Thirucchinna Maalai are about the elaboration of the Vaibhavam of this Rahasya Thraya Moorthy, Lord VaradarAjan.
    WHO IS PLEASED BY THESE TEN PAASURAMS OF THIRUCCHINNA MAALAI? “SiRu inbam isayAthAr sevikku inithAm”: These paasurams would be delectable feast for the ears of those who are not swayed by the trivial and nonlasting sukhams offered by Samsaric way of life.
    After the Thirucchinna Maalai Prabhndham, Swamy Desikan went on to elaborate the grand meanings of the three rahasyams with additional prabhandhams:
    Thirumanthira Churukku (10 Paasurams);
    Dhvaya Churukku (12 Paasurams) and
    Charama SlOka Churukku (11 Paasurams)
    As the first step towards the elaborations on these three rahasyams with 33 Paasurams, Swamy Desikan completed his salutations to the 12 NaamAs of the Lord with a Prabhandham named “Panniru ThirunAmam”. We will study “Panniru ThirunAmam” next before offering our salutations to the three Churukkus on the Rahasya Thrayam.
    kavitaarkika siMhaaya kalyaaNa guNa shaaline
    shrImate ve~NkaTeshaaya vedaanta gurave namaH.
    Attigiri arulalar thiruvadigale saranam
    Arulvardhar Srisookthi Anubhavam Muttrum
    ஸ்ரீமதே ராமானுஜாய நம: ஸ்ரீமதே நிகமாந்த மஹாதேஸிகாய நம:
    அடியேன் இராமானுஜ தாஸன்

  13. #193
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    with this posting i am closing the anubhavam of Arul varadhar Sri Sookthis. This is a leave taken with great grief as i am no longer going to make postings about my Arul Varadhan. Adiyen would like to Thank Dri Satakopan Swamy on whose works i have relied upon for these postings. In additions, adiyen would fail in Srivaishnavam, if due gratitude is not Shown towards Kanchi Sri U.Ve. Prativadi Bhayangaram Annan Swamy, whose monumental work in telugu lipi, on Swamy Desikan works, I relied upon. I asked ny friends to read it out and explain the same to me as i dont know reading telugu. My Gratitude to my friends also.

    பெரும்தேவி தாயார் சமேத பேரருளாளன் திருவடிகளே சரணம்

    தஞ்சம் அடைந்த நம் எதிராசன் திருவடிகளே தஞ்சம்
    முக்குறும் பு அறுத்த நம் கூரத்தாழ்வ ான் திருவடிகளே தஞ்சம்
    எந்தை வேதாந்தாரி யன் திருவடிகளே தஞ்சம்
    எந்தை நாராயண யதி திருவடிகளே தஞ்சம்
    எந்தை ரங்கநாத யதி திருவடிகளே தஞ்சம்
    ஸ்ரீமதே ராமானுஜாய நம: ஸ்ரீமதே நிகமாந்த மஹாதேஸிகாய நம:
    அடியேன் இராமானுஜ தாஸன்

  14. #194

    Default arulala perumal

    million million thanks for this wonderful kingaryam.Mukunth sir.

    i first read pallandu. now i have the tamil pasuram and stated to read thiru chinna maalai explanation from the begining once again.
    . thanks again and again
    regards
    rkmani

  15. #195

    Default

    adyenin aneka kodi nandrigal for positng this mahatmiyam

    SriRamanuja Dhaasan
    R. Sridhar

  16. #196

    Default


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