I have a request, in honour of the approaching mArgazhi mAsam.
In the Vaishnava sampradayam, AndAL's ThiruppaAvai is recited everyday (Odhugiradhu ??) during this month. Before Ariyakkudi standardized the currently popular Dhathu / mettu for ThiruppaAvai, the 30 poems used to be sung in a very different set of ragams. Those of you who may have seen P. T. Pani's publication of ThiruppaAvai would have noticed that the first five poems are not in the Ghana Ragams. My elderly father sings them in entirely different set of mettus to this day.
My request is as follows: if any of you have the earlier renditions, where many of the songs were set in Prabhatha Ragams, would you please share them here? Sri cmlover and others - would you please contribute your knowledge of the Bhajana sampradaya of the early 20th century.
Many thanks.
Chithra
AndAL's ThiruppaAvai
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param
- Posts: 255
- Joined: 21 Oct 2005, 14:19
Dear Chitra,
I am not all that well versed in replying you to the point - but would nevertheless mention that www.coolgoose.com does house AndAL's ThiruppaAvai rendered by Nityashree - might be of use.
Many thanks,
Parameswaran
I am not all that well versed in replying you to the point - but would nevertheless mention that www.coolgoose.com does house AndAL's ThiruppaAvai rendered by Nityashree - might be of use.
Many thanks,
Parameswaran
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venkmal
- Posts: 103
- Joined: 23 Jun 2005, 10:38
here is the link og goshti tpavai. i have vasumathi badrinath sung the same. i will u/l that also if u r interested.
welcome.
http://rapidshare.de/files/9117656/Tpav ... i.mp3.html
welcome.
http://rapidshare.de/files/9117656/Tpav ... i.mp3.html
-
venkmal
- Posts: 103
- Joined: 23 Jun 2005, 10:38
tiruppavai meanings
PASURAM 1 , MARGHAZHI THINGGAL
(1)The sacred Month of Marghazhi has Kesavan ( the first of the 12 Upa-VyUha Moorthys) as the presiding deity . Therefore , any Vratham , charity (dhAnam) , SnAnam ,AarAdhanam performed in Marghazhi will quickly yield fruits according to Swamy Desikan ( Taathparya Chandrikai). That desired fruit is Parai or nithya kaimkaryam in His SaamrAjyam (Sri Vaikuntam).
(2) Swamy JnaanyaachAr summarizes the significance of the message of this paasuram as " PrApya PrApakangaL iraNDum NAARAYANANE " .
(3) "yElOrempAvAi" --This refrain is the Chandas for the Nonbhu according to Swamy JananAycchAr. Upanishad BhAshyakArar recognizes this Makutam of ThiruppAvai as "Paadha PoorNArtham ".
(4)" PaRai TaruvAn ":As the Purushan with the greatest affection for His Pathivrathai wife , Sriman NaarAyaNan will bless us with the requirements(tools) for Kaimkaryam and Ubhaya anushtAnam such as Jn~Anam , Seelam and other auspicous Aathma GuNams ( Sri Abhinava Desikan ).
(5) " NaarAyaNanE--TharuvAn ": Lord NaarAyaNan Himself , the inner meaning of Thiru AshtAksharam , will bless the ChEthanams (MakArArtha Jeevans)-- after being pleased with their AshtAkshara Japam -- will perform UpAya anushtAnam for them (through a SadAchAryan)...(Sri Abhinava Desikan).
(6) The yEkAram in " NaarAyaNanE " and "NamakkE": This yEkAram asserts that " SadhArchanE TantharuLa Vallan ; SathsishyanE PeRatthahunthavan" ( The SadAchAryan ALONE can bless us; the sath-sishyan alone is qualified to receive that rarest of blessings "
Moksham in the spirit of Swamy NammAzhwAr's Paasuram set in KuraL VeNNpA (KuraL Metre):
KaNNan kazahliNai-- naNNUm manamudayeer
YeNNUm ThirunAmam-- tiNNam NaaraNamE
--ThiruvAimozhi: 10.5.1
(meaning): Oh People of the World (Vyatthu-VaazhveerkAL) aspiring to reach as the Supreme goal of this life on Earth , the sacred feet of Lord KrishNA , meditate on His most important naamam , NaarAyaNA . Do it without fail. That meditation will be rewarded most assuredly by Sriman NaarAyanan.
In the second Paasuram ( Vaitthu VaazhveerkAL), ANDAL describes about what is KARTHAVYAM( to be done) and what is THYAAJYAM ( to be discarded ). ANDAL mentioned in the first paasuram , what the Lord will do for the ChEthanams and in the second Paasuram , She lists what chEthanams should do to qualify for His grace.
PASURAM 2 VAIYATHTHU
(1)ANDL refers to KIRISAIGAL (Observances) in this paasuram. Karthavya kirisaikaL to be performed are of three kinds:
Vaachikam , Kaayikam and Maanasam ( by one's speech , limbs and mind).Singing /naama Sankeerthanam (paadi) is Vachika kaaryam ;taking bath , giving alms are kaayikam kaaryams; thinking about Him (yeNNi/reflecting on Him ) is the maanasika kaaryam.
"UyyimARu YeNNi" has also been split this way "Uyyum+aaRu+ yeNNi" and commented upon. Uyyum means the way to Moksham . "aaRu YeNNi " means repeated reflections on those six doctrines that Lord VaradarAjA gave to AchArya RaamAnujA through Thirukkacchi Nampi .
We seek the life of ParamaikAnthi through conductance of our lives with these six guidelines given by Lord VaradarAja of Kaanchi to AchArya RaamAnujA .
The "aaRU " referred to by ANDAL to Her fellow gopis are the six mangaLa vasthus for women :
(1) Mettu in toes (Silver aabharanam for the toes)
(2) Valai ( bangles ) in hands
(3) Nose screw
(4) ThirumAngalyam or sacred thread on the neck
(5) Tilakam on the forehead and
(6)Pushpam in their hair.
Vaachika , Kaayika , maanasika thyAjyams (acts to be abandoned/rejected) are :
(1)"TheekkuRalaic-chenROdhOm " ( we will not speak painful untruth and engage in purposeless talk ) is vaachika ThyAjyam ( to be abandoned by our speech).
(2)"SeyyAthana seyyOm": We will not think on subjects that will lead us astray.(PraathikUlya Varjanam of SaraNAgathi anushtAnam is referred not only here but in all thyAjyams referred to above and below).
(3) NeyyuNNOm PaaluNNOm": We will not consume ghee and milk, which are day to day items in the lives of Gopis.
(It is easy to reject exotic items in our lives rather than some thing that is part of "the pleasures of daily life"). Bhagavan Naama Sankeerthanam takes the vratham observers's appetite away in the spirit of ANDAL's father's (PriyAzhvAr's Paasura Vaakhyams) statements: "uNNA nALL PasiyAvathu onRillai (N-DIVYA-PRA:438)" and "nedumayAl ulahEzhum aLanthAi--KooRai sORivai VeNDuvathillai.." (N-DIVYAD PRA: 436). Before, Ghee and Milk were Taarakam (nourishment)for them; now Bhagavan Naama SankIrthanam and Hari KathA PaarayaNam is their Taarakam .
The guidance here is: "EkAdasyAm Jaagaranam tathA (One has to be wide awake in following the prescriptions and the proscriptions of EkAdasi Vratham). Similar to observing the rites and rejecting those that are not prescribed the Vratham is undertaken and completed. Here, ANDAL connects such Karthavyam and ThyAjyam to ThiruppAVai Vratham (Nonbhu).
As additional thyAjyams, ANDAL vows that She and Her fellow observants will not beautify themselves with flower in their hair and collyrium in their eyes (Mai ittu yezhuthOm, Malarittu naam mudiyOm).
" Seyyum KirisaikaL kELIrO ":
ANDAL Appeals to the fellow-gOpis in the spirit of "Bhadram karNEbhi: SruNuyAma:" (Listen to the glories of the Lord as an integral part of the Vratham) and asks them to observe the anushtAnams. These listening & observances are of three kinds:
(1) through Ears
(2) "Through Vaak " and
(3) Through Mind.
In the first paasuram, ANDAL advised us that we should perform SaraNAgathi at our Lord's feet with the utterance of Dhvaya manthram. Here, She points out who qualifies for such anushtAnam (observance) and Uttara kruthyams (the code of life after Prapatthi/ SaraNAgathi through a SadAchAryan).
That Sriman NaarAyaNan is "PARAMAN"
The Greatest of the greatest One is our Lord, who performs Yoga Nidhrai on Adhi Seshan in the midst of the Milky Ocean reflecting on ways to come to our rescue ."Na Tath sama: Nabhyadhikasccha " ( There is none Equal to Him or Superior to Him). With Sri MahA lakshmi's sambhandham , He shines as Param JyOthi there and becomes Parama Purushan and purushOtthaman .
ANDAL addressed us as " Vaitthu VaazhverkAL " or the BhAgyasaalis , who got the difficult-to-obtain Nara Janmam (Human birth) to observe the Vratham of SaraNAgathi and follow the life of PrapannA afterwards and qualify for Nithya Kaimkaryam in the Transcendent world of Sri Vaikuntam.
" Oh People who reside in this world! May You listen to our austerities, which we are to follow during our Paavai Nonbhu.(We will observe this routine). We will sing in praise of the holy feet of Paraman (the Supreme Purushan) that has taken to sleep (YoganidhrA) merrily on the milky ocean. We will refrain from consuming ghee and milk (till the end of our Nonbhu). At the early small hours of the day (dawn) , we will bathe (getting ourselves immersed )in the river; we will refrain from applying collyrium (anjanam) to our eyes; we will not decorate our locks of hair (lit. bind our hairs ) with flowers; (we will abide by the holy text books (ShaasthrAs ); we will refrain from performing proscribed duties; we will not speak painful untruth; we will give liberally
alms to those people , who seek for it and even to those , who do not seek for it (to SanyAsis);we will always contemplate upon the fair method to achieve the aim of purposeful life( Bhagavath-BhAgavatha-AchArya Kaimkaryams); and we will (thus)live a contented life . (This way , Oh dear girl, You may know our routine). { Refraining from doing wrong acts, through the path of VairAgyA (dispassion) one should adore the feet of KshIrAbdhisAyin (PaaRkkadaluL paiya-thyuinRa Paramandi paadi) is what is prescribed/insisted upon in this second paasuram)}.
Pasuram 3 Oongi ulagalandha
If we ( who adhere to the Vratam-Paavai nOnbhu) sing in praise of the holy names of the Utthaman , Lord Thrivikraman ( the most benovolent Lord) , who grew to a cosmic form and measured the three worlds in two strides and put His third step on the head of Emperor MahABali , and then if we take the bath (in sacred YamunA) in the name of our Vratham , then there will be three timely showers (of rain) throughout the country and there will be no harm at all (i.e., no drought , nor any famine).The country will be rich and plentiful (because of the copious rains); the fish (kayal) will roam about amidst tall stalks of large red paddy crops (drinking sufficient honey from fallen-pollen and becoming dazed);the bees with spots (all over their bodies) will fall asleep amidst the petals of KuvaLai-flower ( Blue Lotus/NeelOthpalam )and the great , profusely milk-giving , generous cows will yield milk just while being touched on their stout udder filling up a number of milk-cans very quickly;because of plenty of milk , only skillful people could undertake to milk these cows. Thus , the whole country will be filled with undecaying wealth and prosperity (Richness in fields, lands and villages is assured if the good poeple take to righteous path and sing the glory of Lord Thrivikrama ).
In the First Paasuram of ThiruppAvai , ANDAL foucsed on AshtAkshara manthram and celebrated it . She covered the three meanings incorporated in AshtAksharam in Her first paasuram (ananya Seshathvam/,unalloyed servitude to Sriman NaarAyaNa ALONE ,ananya SaraNathvam/seeking Refuge at the feet of Sriman Narayana ALONE ,and ananya PrApyathvam / Reaching Him ALONE as the supreme goal). Her MahA VisvAsam ( Her unshakable trust--NaarayaNanE NamakkE PaRai TharuvAn--) is most comforting to us .
In the second Paasuram , She shifted Her attention to Dhvayam , the Manthra rathnam . In the third Paasuram to be covered today, She elaborated on the powerful message of Charama SlOkam of GeethAchAryan (MaamEkam CharaNam vraja-MokshayishyAmi-Maa Sucha:).
AshtAksharam , Dhvayam and Charama SlOkam of GeethAchAryan,the subject of the first three paasurams respectively , have been described as "Taarakam , BhOgyam and POshakam ". Taarakam is like annam (Food); BhOgyam is like Milk and Ghee ; Poshakam is like sandal paste and betel leaves (TaambhUlam ). With these three, we have every thing that we need for our spiritual nourishment and enjoyment of the ananatha kalyANa GuNams of the divine couple and gain Moksha siddhi .
Another view is that ANDAL invited every one through the first paasuram (Maarghazhi ThingaL--) to come and join in the enjoyment of AchArya GuNa anubhavam (the celebration of the glories of AchAryan) .In the second Paasuram (Vaiyatthu VaazhveerkAL), She stressed the importance of the participants to have the qualifications to obey the dictates of ShAsthrAs ( Saasthra-Vasya Yoghyathai).
In the third paasuram ( Ongi UlhaLantha--), She declared that AchArya Kula Sambhandham (Connection and involvenment with AchArya Kulam starting from Sriman NaarAyaNA to the present AchArya in that lineage) will give the Mumukshus (Those who desire the boon of MOksham) immense SrEyas (auspiciousness).
Yet another view by Sri Upanishad BhAshyakArar ,Sri Ranga RaamAnuja Muni is that ANDAL invites Her friends for the Vratham observance (Sakhi JanAn aahvayanthi). In the second paasuram , She spells out the rites to be observed and the deeds to be abandoned (Karma Phalam upadisanthi). In the third Paasuram, She describes the fruits of the Vratham (Vrathasya Phalam Vadanthi).
Thiruvikraman addressed as "Utthaman"
The salutation of the Lord as Utthaman deserves study. Utthaman is One who stands at a height, where Paapams can not touch Him . ChAndhOgya Upanishad called such a lofty personage as "UTH". A Chethanan after SaraNAgathi and after leading the prescribed life after SaraNAgathi / Prapatthi can also become an "UTH " at Sri Viakuntam .The eternally liberated (Nithya Mutha Jeevans) like Garuda and VishvaksEna have a higher level than "UTH" and are revered as "Utthara". Even beyond them is the "Utthaman" or PurushOtthaman (Sriman Narayanan) celebrated in the GithOpanishad of our Lord.
In ANDAL's visualization , Thrivikraman appeared as that " Utthaman " and She addressed Him as " Ongi Ulahu-aLantha Utthaman " and She invited Her friends to sing about the glory of that Utthaman's Naamam ( Utthaman pEr Paadi)
as an important part of the Paavai Nonbhu sankalpam to attain the desired fruits (Phalans)of the Vratham .Thrivikraman is "PurushOtthaman" because His sacred feet touched devotees and dhvEshis( enemies ) all alike (Samastha Janthus) during this avathAram and blessed them all with His anugraham.
ANDAL hints that the Lord's name is grander than Him and hence She says " Utthaman pEr Paadi " (Naama sankIrthanam of Utthama name). She invites Her fellow-gOpis to sing about the Naama Mahimai of Thrivikraman and His deeds. She recommended that they do this Naama sankIrthanam and observe the Vratham with Sankalpam that it is for Bhagavath-Preethi ( SaaRRI NeerAdinAL). Then she describes what kind of phalans will result from such an observance.
The Inner Meanings of the third Paasuram
"SaaRRI NeerAdinAl " here refers to the UpadEsam of SaraNAgathi rahasyam by SadAchAryAs and the observance of it by SadhsishyAs.
" MummAri" here refers to the benefits of attaining the fruits of the Vratham (SaraNAgathi) through Upadesam, through study of AzhwAr's Prabhandhams and enjoyment of the ArchA moorthis at their dhivya desams through pilgrimages.
"Ongu peru-sennalUdu Kayal ukaLa" refers to the tall stalks of PrapannAs thriving in the land rich with AchAryAs; the strong fishes jumping with joy in the paddy fields are the happy AchAryAs , who recognize that their efforts through Ukthi and AchArya Nishtai (to perform SaraNAgathi) have borne fruit .
" PoomkuvaLai pOthil PoRi VaNDu kaNN Paduppa" refers to Sriman NarAyaNa sleeping without worry in our heart lotuses ( Hrudhaya Kamalams) that His work through His AchAryAs has been successful.He sleeps like a contente farmer , who has realized abundant crops.
" TengAthE pukkirinthu seertha Mulai paRRi Vaangak kudam " refers to the sishyAs, who have flocked to the AchAryan pulled closer by the affection ( vaathsalyam) of their AchAryans.
" VaLLal perum pasukkaL " refers to the most generous AchAryAs , who do not expect any returns . They use the equivalent of the four fingers of the udders of the abundant milk giving cows to impart knowledge about the three parama rahasyams of Sri VaishNavam .The four fingers of the udder through which this milk of Knowledge (Jn~ana milk) flows are : Vedam , Smruthi, Saathvika PurANams and AzhwAr Paasurams.
"NeengAtha Selvam NiRainthu" refers to the un-diminishing wealth of Jn~Anam at all times during our stay on His Leela VibhUthi ( Earth) and in His Transcendent world of Sri Vaikuntam.
PASURAM 1 , MARGHAZHI THINGGAL
(1)The sacred Month of Marghazhi has Kesavan ( the first of the 12 Upa-VyUha Moorthys) as the presiding deity . Therefore , any Vratham , charity (dhAnam) , SnAnam ,AarAdhanam performed in Marghazhi will quickly yield fruits according to Swamy Desikan ( Taathparya Chandrikai). That desired fruit is Parai or nithya kaimkaryam in His SaamrAjyam (Sri Vaikuntam).
(2) Swamy JnaanyaachAr summarizes the significance of the message of this paasuram as " PrApya PrApakangaL iraNDum NAARAYANANE " .
(3) "yElOrempAvAi" --This refrain is the Chandas for the Nonbhu according to Swamy JananAycchAr. Upanishad BhAshyakArar recognizes this Makutam of ThiruppAvai as "Paadha PoorNArtham ".
(4)" PaRai TaruvAn ":As the Purushan with the greatest affection for His Pathivrathai wife , Sriman NaarAyaNan will bless us with the requirements(tools) for Kaimkaryam and Ubhaya anushtAnam such as Jn~Anam , Seelam and other auspicous Aathma GuNams ( Sri Abhinava Desikan ).
(5) " NaarAyaNanE--TharuvAn ": Lord NaarAyaNan Himself , the inner meaning of Thiru AshtAksharam , will bless the ChEthanams (MakArArtha Jeevans)-- after being pleased with their AshtAkshara Japam -- will perform UpAya anushtAnam for them (through a SadAchAryan)...(Sri Abhinava Desikan).
(6) The yEkAram in " NaarAyaNanE " and "NamakkE": This yEkAram asserts that " SadhArchanE TantharuLa Vallan ; SathsishyanE PeRatthahunthavan" ( The SadAchAryan ALONE can bless us; the sath-sishyan alone is qualified to receive that rarest of blessings "
Moksham in the spirit of Swamy NammAzhwAr's Paasuram set in KuraL VeNNpA (KuraL Metre):
KaNNan kazahliNai-- naNNUm manamudayeer
YeNNUm ThirunAmam-- tiNNam NaaraNamE
--ThiruvAimozhi: 10.5.1
(meaning): Oh People of the World (Vyatthu-VaazhveerkAL) aspiring to reach as the Supreme goal of this life on Earth , the sacred feet of Lord KrishNA , meditate on His most important naamam , NaarAyaNA . Do it without fail. That meditation will be rewarded most assuredly by Sriman NaarAyanan.
In the second Paasuram ( Vaitthu VaazhveerkAL), ANDAL describes about what is KARTHAVYAM( to be done) and what is THYAAJYAM ( to be discarded ). ANDAL mentioned in the first paasuram , what the Lord will do for the ChEthanams and in the second Paasuram , She lists what chEthanams should do to qualify for His grace.
PASURAM 2 VAIYATHTHU
(1)ANDL refers to KIRISAIGAL (Observances) in this paasuram. Karthavya kirisaikaL to be performed are of three kinds:
Vaachikam , Kaayikam and Maanasam ( by one's speech , limbs and mind).Singing /naama Sankeerthanam (paadi) is Vachika kaaryam ;taking bath , giving alms are kaayikam kaaryams; thinking about Him (yeNNi/reflecting on Him ) is the maanasika kaaryam.
"UyyimARu YeNNi" has also been split this way "Uyyum+aaRu+ yeNNi" and commented upon. Uyyum means the way to Moksham . "aaRu YeNNi " means repeated reflections on those six doctrines that Lord VaradarAjA gave to AchArya RaamAnujA through Thirukkacchi Nampi .
We seek the life of ParamaikAnthi through conductance of our lives with these six guidelines given by Lord VaradarAja of Kaanchi to AchArya RaamAnujA .
The "aaRU " referred to by ANDAL to Her fellow gopis are the six mangaLa vasthus for women :
(1) Mettu in toes (Silver aabharanam for the toes)
(2) Valai ( bangles ) in hands
(3) Nose screw
(4) ThirumAngalyam or sacred thread on the neck
(5) Tilakam on the forehead and
(6)Pushpam in their hair.
Vaachika , Kaayika , maanasika thyAjyams (acts to be abandoned/rejected) are :
(1)"TheekkuRalaic-chenROdhOm " ( we will not speak painful untruth and engage in purposeless talk ) is vaachika ThyAjyam ( to be abandoned by our speech).
(2)"SeyyAthana seyyOm": We will not think on subjects that will lead us astray.(PraathikUlya Varjanam of SaraNAgathi anushtAnam is referred not only here but in all thyAjyams referred to above and below).
(3) NeyyuNNOm PaaluNNOm": We will not consume ghee and milk, which are day to day items in the lives of Gopis.
(It is easy to reject exotic items in our lives rather than some thing that is part of "the pleasures of daily life"). Bhagavan Naama Sankeerthanam takes the vratham observers's appetite away in the spirit of ANDAL's father's (PriyAzhvAr's Paasura Vaakhyams) statements: "uNNA nALL PasiyAvathu onRillai (N-DIVYA-PRA:438)" and "nedumayAl ulahEzhum aLanthAi--KooRai sORivai VeNDuvathillai.." (N-DIVYAD PRA: 436). Before, Ghee and Milk were Taarakam (nourishment)for them; now Bhagavan Naama SankIrthanam and Hari KathA PaarayaNam is their Taarakam .
The guidance here is: "EkAdasyAm Jaagaranam tathA (One has to be wide awake in following the prescriptions and the proscriptions of EkAdasi Vratham). Similar to observing the rites and rejecting those that are not prescribed the Vratham is undertaken and completed. Here, ANDAL connects such Karthavyam and ThyAjyam to ThiruppAVai Vratham (Nonbhu).
As additional thyAjyams, ANDAL vows that She and Her fellow observants will not beautify themselves with flower in their hair and collyrium in their eyes (Mai ittu yezhuthOm, Malarittu naam mudiyOm).
" Seyyum KirisaikaL kELIrO ":
ANDAL Appeals to the fellow-gOpis in the spirit of "Bhadram karNEbhi: SruNuyAma:" (Listen to the glories of the Lord as an integral part of the Vratham) and asks them to observe the anushtAnams. These listening & observances are of three kinds:
(1) through Ears
(2) "Through Vaak " and
(3) Through Mind.
In the first paasuram, ANDAL advised us that we should perform SaraNAgathi at our Lord's feet with the utterance of Dhvaya manthram. Here, She points out who qualifies for such anushtAnam (observance) and Uttara kruthyams (the code of life after Prapatthi/ SaraNAgathi through a SadAchAryan).
That Sriman NaarAyaNan is "PARAMAN"
The Greatest of the greatest One is our Lord, who performs Yoga Nidhrai on Adhi Seshan in the midst of the Milky Ocean reflecting on ways to come to our rescue ."Na Tath sama: Nabhyadhikasccha " ( There is none Equal to Him or Superior to Him). With Sri MahA lakshmi's sambhandham , He shines as Param JyOthi there and becomes Parama Purushan and purushOtthaman .
ANDAL addressed us as " Vaitthu VaazhverkAL " or the BhAgyasaalis , who got the difficult-to-obtain Nara Janmam (Human birth) to observe the Vratham of SaraNAgathi and follow the life of PrapannA afterwards and qualify for Nithya Kaimkaryam in the Transcendent world of Sri Vaikuntam.
" Oh People who reside in this world! May You listen to our austerities, which we are to follow during our Paavai Nonbhu.(We will observe this routine). We will sing in praise of the holy feet of Paraman (the Supreme Purushan) that has taken to sleep (YoganidhrA) merrily on the milky ocean. We will refrain from consuming ghee and milk (till the end of our Nonbhu). At the early small hours of the day (dawn) , we will bathe (getting ourselves immersed )in the river; we will refrain from applying collyrium (anjanam) to our eyes; we will not decorate our locks of hair (lit. bind our hairs ) with flowers; (we will abide by the holy text books (ShaasthrAs ); we will refrain from performing proscribed duties; we will not speak painful untruth; we will give liberally
alms to those people , who seek for it and even to those , who do not seek for it (to SanyAsis);we will always contemplate upon the fair method to achieve the aim of purposeful life( Bhagavath-BhAgavatha-AchArya Kaimkaryams); and we will (thus)live a contented life . (This way , Oh dear girl, You may know our routine). { Refraining from doing wrong acts, through the path of VairAgyA (dispassion) one should adore the feet of KshIrAbdhisAyin (PaaRkkadaluL paiya-thyuinRa Paramandi paadi) is what is prescribed/insisted upon in this second paasuram)}.
Pasuram 3 Oongi ulagalandha
If we ( who adhere to the Vratam-Paavai nOnbhu) sing in praise of the holy names of the Utthaman , Lord Thrivikraman ( the most benovolent Lord) , who grew to a cosmic form and measured the three worlds in two strides and put His third step on the head of Emperor MahABali , and then if we take the bath (in sacred YamunA) in the name of our Vratham , then there will be three timely showers (of rain) throughout the country and there will be no harm at all (i.e., no drought , nor any famine).The country will be rich and plentiful (because of the copious rains); the fish (kayal) will roam about amidst tall stalks of large red paddy crops (drinking sufficient honey from fallen-pollen and becoming dazed);the bees with spots (all over their bodies) will fall asleep amidst the petals of KuvaLai-flower ( Blue Lotus/NeelOthpalam )and the great , profusely milk-giving , generous cows will yield milk just while being touched on their stout udder filling up a number of milk-cans very quickly;because of plenty of milk , only skillful people could undertake to milk these cows. Thus , the whole country will be filled with undecaying wealth and prosperity (Richness in fields, lands and villages is assured if the good poeple take to righteous path and sing the glory of Lord Thrivikrama ).
In the First Paasuram of ThiruppAvai , ANDAL foucsed on AshtAkshara manthram and celebrated it . She covered the three meanings incorporated in AshtAksharam in Her first paasuram (ananya Seshathvam/,unalloyed servitude to Sriman NaarAyaNa ALONE ,ananya SaraNathvam/seeking Refuge at the feet of Sriman Narayana ALONE ,and ananya PrApyathvam / Reaching Him ALONE as the supreme goal). Her MahA VisvAsam ( Her unshakable trust--NaarayaNanE NamakkE PaRai TharuvAn--) is most comforting to us .
In the second Paasuram , She shifted Her attention to Dhvayam , the Manthra rathnam . In the third Paasuram to be covered today, She elaborated on the powerful message of Charama SlOkam of GeethAchAryan (MaamEkam CharaNam vraja-MokshayishyAmi-Maa Sucha:).
AshtAksharam , Dhvayam and Charama SlOkam of GeethAchAryan,the subject of the first three paasurams respectively , have been described as "Taarakam , BhOgyam and POshakam ". Taarakam is like annam (Food); BhOgyam is like Milk and Ghee ; Poshakam is like sandal paste and betel leaves (TaambhUlam ). With these three, we have every thing that we need for our spiritual nourishment and enjoyment of the ananatha kalyANa GuNams of the divine couple and gain Moksha siddhi .
Another view is that ANDAL invited every one through the first paasuram (Maarghazhi ThingaL--) to come and join in the enjoyment of AchArya GuNa anubhavam (the celebration of the glories of AchAryan) .In the second Paasuram (Vaiyatthu VaazhveerkAL), She stressed the importance of the participants to have the qualifications to obey the dictates of ShAsthrAs ( Saasthra-Vasya Yoghyathai).
In the third paasuram ( Ongi UlhaLantha--), She declared that AchArya Kula Sambhandham (Connection and involvenment with AchArya Kulam starting from Sriman NaarAyaNA to the present AchArya in that lineage) will give the Mumukshus (Those who desire the boon of MOksham) immense SrEyas (auspiciousness).
Yet another view by Sri Upanishad BhAshyakArar ,Sri Ranga RaamAnuja Muni is that ANDAL invites Her friends for the Vratham observance (Sakhi JanAn aahvayanthi). In the second paasuram , She spells out the rites to be observed and the deeds to be abandoned (Karma Phalam upadisanthi). In the third Paasuram, She describes the fruits of the Vratham (Vrathasya Phalam Vadanthi).
Thiruvikraman addressed as "Utthaman"
The salutation of the Lord as Utthaman deserves study. Utthaman is One who stands at a height, where Paapams can not touch Him . ChAndhOgya Upanishad called such a lofty personage as "UTH". A Chethanan after SaraNAgathi and after leading the prescribed life after SaraNAgathi / Prapatthi can also become an "UTH " at Sri Viakuntam .The eternally liberated (Nithya Mutha Jeevans) like Garuda and VishvaksEna have a higher level than "UTH" and are revered as "Utthara". Even beyond them is the "Utthaman" or PurushOtthaman (Sriman Narayanan) celebrated in the GithOpanishad of our Lord.
In ANDAL's visualization , Thrivikraman appeared as that " Utthaman " and She addressed Him as " Ongi Ulahu-aLantha Utthaman " and She invited Her friends to sing about the glory of that Utthaman's Naamam ( Utthaman pEr Paadi)
as an important part of the Paavai Nonbhu sankalpam to attain the desired fruits (Phalans)of the Vratham .Thrivikraman is "PurushOtthaman" because His sacred feet touched devotees and dhvEshis( enemies ) all alike (Samastha Janthus) during this avathAram and blessed them all with His anugraham.
ANDAL hints that the Lord's name is grander than Him and hence She says " Utthaman pEr Paadi " (Naama sankIrthanam of Utthama name). She invites Her fellow-gOpis to sing about the Naama Mahimai of Thrivikraman and His deeds. She recommended that they do this Naama sankIrthanam and observe the Vratham with Sankalpam that it is for Bhagavath-Preethi ( SaaRRI NeerAdinAL). Then she describes what kind of phalans will result from such an observance.
The Inner Meanings of the third Paasuram
"SaaRRI NeerAdinAl " here refers to the UpadEsam of SaraNAgathi rahasyam by SadAchAryAs and the observance of it by SadhsishyAs.
" MummAri" here refers to the benefits of attaining the fruits of the Vratham (SaraNAgathi) through Upadesam, through study of AzhwAr's Prabhandhams and enjoyment of the ArchA moorthis at their dhivya desams through pilgrimages.
"Ongu peru-sennalUdu Kayal ukaLa" refers to the tall stalks of PrapannAs thriving in the land rich with AchAryAs; the strong fishes jumping with joy in the paddy fields are the happy AchAryAs , who recognize that their efforts through Ukthi and AchArya Nishtai (to perform SaraNAgathi) have borne fruit .
" PoomkuvaLai pOthil PoRi VaNDu kaNN Paduppa" refers to Sriman NarAyaNa sleeping without worry in our heart lotuses ( Hrudhaya Kamalams) that His work through His AchAryAs has been successful.He sleeps like a contente farmer , who has realized abundant crops.
" TengAthE pukkirinthu seertha Mulai paRRi Vaangak kudam " refers to the sishyAs, who have flocked to the AchAryan pulled closer by the affection ( vaathsalyam) of their AchAryans.
" VaLLal perum pasukkaL " refers to the most generous AchAryAs , who do not expect any returns . They use the equivalent of the four fingers of the udders of the abundant milk giving cows to impart knowledge about the three parama rahasyams of Sri VaishNavam .The four fingers of the udder through which this milk of Knowledge (Jn~ana milk) flows are : Vedam , Smruthi, Saathvika PurANams and AzhwAr Paasurams.
"NeengAtha Selvam NiRainthu" refers to the un-diminishing wealth of Jn~Anam at all times during our stay on His Leela VibhUthi ( Earth) and in His Transcendent world of Sri Vaikuntam.
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ranjani33
- Posts: 160
- Joined: 10 Jul 2006, 16:07
Please provide the meaning for the fourth Pasuram.....
Maayanai mannu vada madhurai maindhanai
Thooya peru neer yamunaith thuraivanai,
Aayar kulathinil thondrum aNi viLakkai,
ThAyaik kuDal viLakkam seidha DhAmOdharanai,
ThUyOmAi vandhu nAm ThUmalar ThUvith thozhudhu
vAyinAL pAdi manathinAl sindhikka,
pOya pizhaiyum pugutharuvAn nindranavum
Theeyinil thoosagum cheppaelO rempAvAi.
Maayanai mannu vada madhurai maindhanai
Thooya peru neer yamunaith thuraivanai,
Aayar kulathinil thondrum aNi viLakkai,
ThAyaik kuDal viLakkam seidha DhAmOdharanai,
ThUyOmAi vandhu nAm ThUmalar ThUvith thozhudhu
vAyinAL pAdi manathinAl sindhikka,
pOya pizhaiyum pugutharuvAn nindranavum
Theeyinil thoosagum cheppaelO rempAvAi.
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rshankar
- Posts: 13754
- Joined: 02 Feb 2010, 22:26
Ranjani33,
Try this website: this is the song for day 5 of mArgazhI -
http://www.ambahouse.org/margazhi_5.html
This lovely website has the songs for all days of mArghazi mAdam - just change the # in the URL to get the songs from day 1 to day 30.
Ravi
Try this website: this is the song for day 5 of mArgazhI -
http://www.ambahouse.org/margazhi_5.html
This lovely website has the songs for all days of mArghazi mAdam - just change the # in the URL to get the songs from day 1 to day 30.
Ravi
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Vocalist
- Posts: 1030
- Joined: 19 Feb 2006, 18:53
ranjani33, it's the 5th pasuram. An alternative meaning is below.
Let us (naam) come (vandhu) with a clean (thooya) body and mind, spraying (thoovi) clean flowers (thoo malar), and worship (thozhudhu) the Lord Damodara (dhaamOdharan); who is a magician (maayan); who is the son (maindhan) of the northern (vada) madhurai; who is the hermit (thuRaivan) on the pure (thooya) and great (peru) river (neer) Yamuna (yamunai); who appeared (thOnRum) in the cowherd (aayar) community (kulam) as a sacred (aNi) light (viLakku); who brought maternal honour (kudal vilakkam sey) to his mother (thaay). Let us sing (paadi) orally (vaayinaal) and think (sindhikka) mentally (manaththinaal) about the Lord. Our past (pOya) sins (pizhai) and the the future unintentional sins (pugutharuvaan ninRanavum), will become (aagum) like sawdust (thoosu) on a flame (thee). Let us say (cheppu) his names.
Source: MIO
Let us (naam) come (vandhu) with a clean (thooya) body and mind, spraying (thoovi) clean flowers (thoo malar), and worship (thozhudhu) the Lord Damodara (dhaamOdharan); who is a magician (maayan); who is the son (maindhan) of the northern (vada) madhurai; who is the hermit (thuRaivan) on the pure (thooya) and great (peru) river (neer) Yamuna (yamunai); who appeared (thOnRum) in the cowherd (aayar) community (kulam) as a sacred (aNi) light (viLakku); who brought maternal honour (kudal vilakkam sey) to his mother (thaay). Let us sing (paadi) orally (vaayinaal) and think (sindhikka) mentally (manaththinaal) about the Lord. Our past (pOya) sins (pizhai) and the the future unintentional sins (pugutharuvaan ninRanavum), will become (aagum) like sawdust (thoosu) on a flame (thee). Let us say (cheppu) his names.
Source: MIO