Wednesday, December 30, 2020

41

Mudal Aaayiram

 Periyaazvar tirumozi                        Periyaazvar.

1.Periyaazvar taniyan

Tiruppallaandu

Vannamaadangal

Shiidakkadalul

Maanikkam katti

Tanmugattu

Uyyavulagu

Maanikkakin kini

Todarshangiligai

Ponniyal

Vattunaduve

Mechchundu

Aravanaiyaay

Poyppaadu

Venneyalainda (Niiraattam)

Pinnai

Vellikkol

Aanirai (puuchuuttal)

Indiranodu (Kaappidal)

Venneyvizungi

Aattilirundu

Tanner

Anchana

Shiilaikkudambai

Tazaigalum

Attukkuvi

Naavalam

Ennaadan

Nerinda

Kadiraayiram

Alambaa

Uruppini

Naavagaariyam

Aashaivaay

Kaashumkarai

Tangaiyai

Maadavatton

Maravadiyai

Tuppudaiyaarai

Vaakkuttuumai

Neykkuumai

Neykkudattai

Tukkachchuzaliyai

Shenniyongu

2. Tiruppaavai                                        Aandal

3. Nachchiyaar Tirumozi.                      Aandal

Nachchiriyaar tirumozi taniyangal

Taiyoru Tingal

Naamamaayiram

Koziyazaippadan

Telliyaar Palar

Mannuperumpugaz

Vaaran anaayiram

Karuppuram Naarumo

Vinniila melaappu

Shinduracchempodi

Kaarkkodal puukkaal

Taamugakkum

Mattrirundiir

Kannanennum

Pattimeyundu

4. Perumaal Tirumozi                             Kulashekhara azaavar

Perumaal tirumozi taniyangal

Iruliriya

Tettarundiral

Meyyilvaazkkaiyai

Uuneru

Taruduyarandadaayel

Emalarppunguzal

Aalainiikarumbu

Mannupugaz

Vandaalininai

Angannedumadil

5.Tiruchchandaviruttam               Tirumalyishaiyaazvaar

6. Tirumaalai                                Tondarardippodiyaazvaar

7. Tiruppalliyuzuchehi                  Tondarardippodiyaazvaar

8. Amalanaadipiraan                     Tiruppaanaazvar

9. Kanninun Shiruttaambu            Madhura Kaviyaazvar

Irandaam Aaayiram

10. Periya Tirumozi                      Tirumangaiyaazvaar

Tirumangaiaazvaar taniyan

Vaadinen

Vaalimaa

Murramuuttu

Enamunaagi

Kalaiyum

Vaanilaa

Angannyaalam

Kongalarnda

Taaye

Kannaar

Vaanavar

Kaashai

Virperu

Anraayar

Paaraayadu

Nannaada

Tivalum

Tiripuram

Shollu

Manjaadu

Irundan

Uunvaada

Vaada

Orukural

Vandanadu

Tuviriya

Kalvan

Nandar

Shalamkonda

Tirumadandai

Podalamda

Kambamaa

Peranindu

Maattarashar

Tuumbudai

Taavalandu

Kannaarkadal

Kavalayaanar

Nummai

Aaychchiyar

Arivadariyaan

Taandam

Venri

Undimel

Veruvaadaal

Kaimmaana

Pandai

Ezai Edalan

Kaiyilangu

Tiidaru

Vandunum

Porutten

Turappen

Kannum

Kalanga

Ambaramum

Aalum

Maankonda

Pedaiyadartta

Kidanda

Karavaa

Pullaay

Shinavil

Kanshora

Tandai

Singamadaay

Tiruvukkum

Shengamala

Kallam

Perumpura

Shilaiyilangu

Telliyiir

Karai

Vinnavar

Tandaikkaalil

Tondiir

Viyamudai

Vaanor

Kaimmaanamada

Vandaar

Vangamaa

Ponnivar

Tannai

Kaavaar

Tavala

Akkum

Tandaitaay

Mundura

Muuvaril

Engal

Orunal

Irakkam

Ettuginrom

Shanda

Puungodai

Engaanum

Maanam

Kaadil

Pulluru

Tiruttaay

Kunram

Kunrameduttu

Mannilangu

Nilaiyidam

Maanamaru (maanamaru)

Mainninra

Niinaagam

Maarram

11. Tirukkunundaandagam       Tirumangai aazvar

12. Tirundundaandagam           Tirumangai aazvar

Muunraam aayiram.

13. Tiruvaaymozi                       Nammaazvar

Nammaazvar Taniyangal

Uyarvara

Viidumin

Pattudai

Anchiraiya

Valavez

Parivadil

Piravittuyar

Odumpulleri

Ivaiyum

Porumaanil

Vaayum'

Tinnan

Uunil

Aadiyaadi

Andaamattu

Vaigundaa

Keshavan

Anaivadu

Emmaaviidu

Kilar

Mudichchodayaay

Munnir

Ozivil

Pugazum

Moymmaam

Sheyya

Payilum

Mudiyaane

Shonnaal

Janmam

Orunaayakamaay

Baalanaay

Kovai

Mannaiyirundu

Vittirundu

Tiirpaarai

Shiilam

Eraalum

Nannaadaar

Onrum

Kaiyaar

Poliga

Maasharu

Uurellaam

Ennaneyo

Kadalnaalam

Norranorpilen

Aaravamude

Maaney

Pirandavaarum

Vaigai

Minnidai

Nalguravum

Kuravai

Tuvalil

Madukku

Uunum

Ponnulagu

Niiraay

Ulagamunda

Unnilaaviya

Kangulum

Vellaichchuri
Aaziyera

Karpaar

Paamaru

Ezaiyar

Maayaa

Enraikkum

Inbam

Devimaar

Nangal

Angumingum

Vaarkadaa

Maayakkuuttaa

Elliyum

Iruttum

Kangal

Karumaanikka

Nedumaarkadimai

Kondapendir

Pandai

Oraayiramaay

Maiyaar

Innuyir

Urugumaal

Engaanal

Arukkum

Malligai

Maalainanni

Taala

Kedum

Veymaru

Shaarve

Kannan

Arulperuvaar

Shenjol

Tirumaalirunjolai

Shuuzvishumbu

Muniya

Naangam Aaayiram

Mudal Tiruvandaadi            Poygay aalwar

Irandam Tiruvandaadi          Bhothad aalwar

Munram Tiruvandaadi         Pey aalwar

Naanmugan Tiruvandaadi    Tirumalisai aalwar

Tiruviruttum                          Nammalwar

Tiruvaaliiriyan                       Nammalwar

Periya Tiruvandaadi              Nammalwar

Tiruvezukuruvirkkal             Tirumangai aalwar

Siriya tirumadal                     Tirumangai aalwar

Periya tirumadal                     Tirumangai aalwar 

Ramanuja Nuttandadi             Tiruvarangatha mudanar


Tuesday, December 29, 2020

carama.

 Will those who appreciate the wholesome message of the Charama Sloka end with clarity of mind ponder :

What unto them the Lord has done, the long list of favours, ridding them of the cloak of births, pestilence, old age and deaths rooting out kaivalya moksha the great disaster of getting lost in self enjoyment granting asylum secure, At his very feet serve aught but the bewitching lord?

Sunday, December 27, 2020

mumukshupadi.

 Our srivaishnava sampradayam is called as EmperumAnAr darshanam not because EmperumAnAr invented this sampradayam but our vaishnava matham is a parama vaidhika matham that was brought to light by EmperumAnAr. Andal’s vAzhi thirunAmam says, “perumbhoodur mAmunikku pinnAnAl vAzhiyE”. How did andal being an azhvar become the younger sister of EmperumAnAr who took birth so many years later? Our acharyas immediately reply that since swamy udaiyavar made andal’s words come true by submitting 100 vessels of butter and akaravadisal as per andal’s paasuram “maliruncholai nambikku nAn noor thadA niraintha vennai vAi nErdhu parAvi vaiththEn nooru thadA niraintha akkAravadisal sonnEn” andal herself accepted him to be her brother and called swamy with pleasure as “nam kOil annano!” So even more than the other Azhvars, EmperumAnAr had a special attraction towards andal and her prabhandams. When we start reciting the thaniyan for Periya thirumozhi we say, “engal gadhiyE rAmAnusa muniyE sangai keduththu Anda thava rAsa pongu pugazh mangaiyar kOn Endra marai Ayiram anaiththum thangu manam nee enakku thA” and while reciting thaniyans for thiruvAimozhi we say, “A-indha perunkeerthi rAmanusamunithan vAintha malarpAdham vanangugindren AindhaperunseerAr sadagopan senthamizh vEdham tharikkum pErAdha ullam pera”. This shows the involvement and deep knowledge of emperumAnar in the above two prabhandhams. But we don’t find anything about emperumAnar in the thaniyan for thiruppavai. Even while writing sribhasyam emperumAnar is supposed to have taken guidance from azhvar’s erachchorkal (nectarine words). Here we have to know the difference between learning and anubhavam. ThiruvAimozhi is the essence of sAma vedam and Periya thirumozhi is a veda angam. No doubt that EmperumAnAr was well versed in all the vedas and veda angas but is just learning enough? What about putting it into practice? And that anubhavam swamy got only from thiruppAvai and hence swamy is praised by our acharyas as “THIRUPPAVAI JEEYER”. Among the many thirunamams of swamy this is one of the special thirunamams. Each day when swamy started to unja vruththi, it was his practice to recite the thiruppavai and go from one door to the other. Once he stood in front of Periya nambigal thirumAligai (some say it as thirukkoshtiyur nambi thirumaligai) and nambi’s daughter andal (or devaki piratti) opened the door with akshadhai and at that very instant udaiyavar fell to the feet of andal. Perplexed by swamy’s

sudden action andal ran inside and told nambi about swamy’s action. Nambigal immediately came outside and asked udaiyavar, “vundu madhagalitran anubhavamO?” (Where you enjoying andal’s vundu madhagalitran paasuram?). In this paasuram andal says, “seerAr valaiolippa vandhu thiravAi” Andal begs nappinai piratti to come and open the door amidst the sound of the divine bangles in her hands.

  While swamy was reciting this line, andal opened the door and hence swamy considered nambi’s daughter to be nappinai piratti and hence prostrated her. What a deep anubhavam? And that is why swamy is praised as thiruppAvai Jeeyer. For further anubhavam, our acharyas show places in thiruppavai which points to EmperumAnAr. 

In the very first paasuram in thiruppAvai “mArgazhi thingal” soodikkoduththa nAchiyar sri andal praises emperumAnar as, “kadir madhiyam pOl mugaththAn”. Swamy’s face glowed like the sun when he did sribhasya kalashepam and established the significance of our srivaishnava sampradhayam whereas while swamy did bhagavat vishaya kalashepam on thiruvAimozhi swamy’s thirumugam was like a cool full moon. 

In the second paasuram kOdhai nAchaiyar shows how perumbhoodhur mAmuni is none other than the divine serpent, adishesha on which the lord reclines. The lord Sriman nArayanan lays as an impeccable divinity, as the start and end for everthing, the Adimoolam on top of ananthan, the divine serpent. Ananthan who is the divine bed to emperuman, is blessed with a rekha called svasthikam and has 12000 heads, in this kaliyuga has taken birth as Sri rAmAnuja in sriperumbhoodhur on chittrai thiruvAdhirai. Swamy went all over the place and spread the fame of emperuman and paved way for bhakthas to reach the holy feet of emperuman. So nAchiyar says, “pArkadalul payyath thuyindra paraman adi pAdi” having EmperumAnAr in her minds.

 In the third paasuram, “Ongi vulagalandha” Sri andal talks about the charitable nature of EmperumAnAr. She regards swamy rAmAnujar as a cow full of charitable love, which sheds the milk without anyone milking it. Swamy doesn’t allow his shisyas to just glance through any divine meanings instead he fills their mind with deep knowledge and makes them great jnani’s. That is what anju kudi koru sandhadhi Andal says, “kudam niraikkum vallal perum pasu”. The big cow EmperumAnAr fills the minds and hearts of his disciples with deep knowledge and anubhavams.

In the fourth paasuram, “Azhi mazhai kanna!” andal refers to swamy as her elder brother. In tretha yugam adisesha became the younger brother of Sri rama, as lakshmana. In the dvapara yugam he became the elder brother of Sri Krishna, balarama. The same adisesha in kaliyugam is going to become the elder brother of nAchiyar, Sri Andal in order to establish the srivaishnava sampradayam and give the great Sribhashyam. So Andal proudly calls her brother as “Azhi mazhaikku annA!”

 In the fifth paasuram, “mAyanai mannu vadamadurai maiyindhanai” Andal proudly declares the efficiency of swamy ethirajar to win over the mayAvAdhis. Like Krishna who won over all his enemies through his mayai, emperumAnar won over all the mayAvAdhis and established our sampradayam. So andal refers to swamy as “mAyanai”. In yethiraja vimsathi, mAmunikal praises EmperumAnAr as “mAyavAdhi bhujanga bhanga garuda: trividhya choodAmani:”

In the sixth paasuram, “pullum silambhinakAn” Pullaraiyan koil refers to srirangam in bharatha kandam where the biggest garudan gives darshan. The great acharya who is going to adorn the acharya peedam in srirangam, Sri rAmAnujar who has a beautiful neck similar to the beauty of the white conch (vellai vili sanghu) and a striking voice is going to spread the srivaishnava matham all over the world. This is what andal means while she says, “pullaraiyan kOil vellai vilisanghin pEraravam” (The sound of the white calling conch belonging to srirangam).

In the seventh paasuram, “keesu keesendru” Andal says “kalandhu pEsina pEcharavam” referring to the debating talent of EmperumAnAr both in Sanskrit and tamil. EmperumAnAr showed his vedantic knowledge to all the kudarka vAdhis and astonished them and more over explained to them how all these meanings were flooded inside the Azhvars arulicheyalgal. This is what andal says as “kalandhu pEsina pEchu”. This shows emperumAnAr’s ubhaya vedantha knowledge. Even today that is why srivaishnavas well versed in Sanskrit and tamil vedas are called as ubhaya vedanthins. 

In the eighth paasuram, “keezhvAnam vellendru” Sri kOdhai nAchiyar refers to the saddest incident in the history of kanchi devAdhirajan. Some araiyar from srirangam will go in front of devadhirAjan and will sing and enact beautifully some azhvar paasurams. Deva perumal who has a craze for azhvar paasuram will get immersed in the divine anubhavam and will accept to give anything other than him and his consorts. Immediately the araiyar will ask for EmperumAnAr and the big tragedy will occur in the history of devaperumal. That is what andal says, “devAdhidevanai sendru nAm sEviththAl AvAendru Araindhu aruluvAn”. 

In the nineth paasuram, “thoomani mAdaththu” Andal calls EmperumAnAr to come and save all the baddha jeevatmas from this samsAric world by bringing to light the divine arthas which has been passed on from one acharya to other in a very safe manner and not being allowed for everyone. EmperumAnAr will learn the same from thirukkoshtiyur nambi after many hardships and make it known to all so that everyone can reach the divine abode of emperuman, though he will be punished for disobeying the orders of his acharya. That is what andal says, “manikkadhavam thAl thiravAi” (open the doors to the divine abode)

In the tenth paasuram, “nOttru cuvargam” Sri andal adorns the divine qualities of EmperumAnAr. EmperumanAr will spread to the world the great divine qualities of sriman narayanan and establish the vishistAdvaita philosophy through his sribhashyam and win over all other philosophies and show the right path to the world. So andal praises Sri ethirajar to be “arunkalamE” (a vessel of grace).

In the eleventh paasuram, “kattru karavai” Sri andal talks about the master genius who is going to spread bhakthi in the hearts of the people. ElaiyAzhvar will be regarded as “panchAcharya padhAsritha”. He will learn the vedas, vedantha, ethihasa, puranas, divya prabhandam and other strotra padams from 5 great acharyas and will spread bhakthi throughout the world. In the meantime, ethirAjar will win over anyone who comes in his way and make them loose their charm and fame (“chettrAr thiralazhiya”). Sri kOdhai nAchiyar praises that  elaiyAzhvar as “kattru karavai kanagal pala karandhu chettrAr thiralazhiya sendru seruch cheiyum kuttramondrillAdha kOvalar”. 

In the twelfth paasuram, “kanaiththilam kattrerumai” nAchiyar talks about ethirajar the “narchelvan” (good fortune) to his disciples. There never exists any idol worship for any religious heads in any other religion. But in all our temples we have the idol of Sri rAmAnuja. Sri rAmAnuja is seen in the archa roopam as thamarugandha thirumeni (thirunArAyana puram), thAnugandha thirumEni (sriperumbudoor), thAnAna thirumEni (Srirangam). Even after the completion of the vibhava avatharam, swamy still remains in his archa roopam to shower his grace on one and all. Predicting the kind nature of swamy andal praises him as “narchelvan”. 

In the thirteenth paasuram, “pullinvAi keendAnai” Andal talks proudly about the genius who is going to pick pearls from deep inside the ocean. Ethirajar will immerse himself in the deep ocean of vedantha, ithihasa puranas and divya prabhandam and bring to light all the indepth rahasya arthas and give to the world the essence of the same. Predicting the same, pattarbiran kOdhai in great ecstasy says, “kulla kulira kudaindhu neerAdi” 

In the fourteenth paasuram, “vungal puzhakkadai” Andal talks about what sort of an acharya ethirajar is going to be. As the days pass, due to the effect of kali people will start going towards materialistic pleasures and live an unworthy life. At that time the birth of sri rAmAnujar will bring a dramatic change in the world. The nastika vAdhis will loose their charm, the petals of the flower which flourished under the name of nAstikam will wither (“Ambal koobinakAn”). Like making Azhvars words “kaliyum kedum kandu konmin” true the faces of the Asthika vAdhis will enlighten (“senkazhuneer vAi negizhindhu”) due to the avatharam of ethirajar.

 In the fifteenth paasuram, “ellE elankiliyE” Andal calls EmperumAnAr as elankili (young parrot) as he repeats the words of his poorvAcharyas and follows their divine path. EmperumAnAr’s way of sticking to poorvAcharya vyakhyanams and at the same time giving detailed and easy interpretations of the same is extraordinary. That is why andal admires and says “ellE” (what a wonder!)

In the sixteenth paasuram, “nAyaganAi nindra” Sri kOdhai nAchiyar regards EmperumAnAr as the king of leaders. Sri rAmAnujar will show the path to moksha and he himself will act as the guide for the route. About 12,000 Srivaishnavas, thousands of ammaiyars (female disciples), 700 jeeyers will follow EmperumAnAr and will always remain in his shadow and hence Andal clearly says, “nAyaganAi nindra” He is going to be the head of all acharyas.

In the seventeenth paasuram, “ambaramE thanneerE” andal shows how EmperumAnAr is going to be everything for his disciples. Swamy will be like foodand life for all his disciples. Andal calls EmperumAnAr as “ambaramE! thanneerE! Sore!” indicating that he is going to be all three purusharthas for adiyars (dharma, artha, kama) since Srivaishnavas never worry about their food, water or shelter swamy will be thirumanthram, dvayam and charama slokam for Srivaishnavas. Further indicating that adisesha who took avatharam as balarama is again going to take another avatharam as ramanuja andal does mangalAsAsanam as “semporkazhaladi selvA baladEvA!”.

In the eighteenth paasuram, “vundhu madhakalittran” andal talks about the strength of EmperumAnAr. Sri rAmAnuja will gain all his strength from the knowledge attained from his panchAcharya and will win over all the pAshandhis and mAyAvadhis and remain with fame. That is why andal praises as “vundhu madhakalittran OdAdha thOlvaliyan” 

In the nineteenth paasuram, “kuththu vilakkeriya” andal tells about the bright lamp of knowledge and bhakthi that is going to glow to enlighten the lives of all the disciples. EmperumAnAr will have the four vedas as his cot’s 4 legs and the vedantha will be his cozy bed. In the room the light which will glow will be his works namely, vedantha saram, vedantha deepam, Sribhashyam, geetha bhashyam, gadhyatrayam. That is what andal says, “kuththu vilakkeriya kOttukAl kattil mEl meththendra panja sayanaththil” lies Sri ramanuja. 

In the twentieth paasuram, “muppaththu moovar” Sri andal praises how Sri rAmAnujar will remain like a fire to all his enemies. EmperumAnAr will appear like a fire of knowledge in front of all those who have come to argue with him and will burn all their ignorance and will make them realize the heat of fear. Those who come opposing ramanuja will be burnt in the fire of defeat. That is what Sri andal says, “settrArkku veppam kodukkum vimalA!”

In the twenty-first paasuram, “Ettra kalangal” Sri Andal, talks about the greatness of the acharya who is going to be a refuge to all jeevatmas. Ethirajar will even change the wrong attitude of his acharya, yadhava prakasa who wrongly misinterpreted the verses in vedas. Yadhava will later become the shisya of ethirajar. Yagna moorthi, who once opposed rAmAnuja will later surrender to his divine feet and will be named as ‘arulAlapperumAl emperumAnAr’. In this way, rAmAnujar will win over all those who opposed him and later they will surrender to his divine feet and become his sath sishyas. This Sri andal celebrates as, “mAttrAr vunakku vali tholaindhun vAsarkan AttrAdhu vun adipaniyumApOlE”.

In the twenty-second paasuram, “angan mA nyAlaththu” Sri kOdha piratti enjoys the calm nature of ethirajar. Ethirajar will be a master in both Sribhashya tattvams and in bhagavat vishaya kalashepams. But while teaching the same to his disciples he will not just show off his talents but with great mercy on the ignorant disciples, the acharya will make the meanings clear and make it stay in the minds of the disciple for ever. After explaining the points in a slow pace swamy will glance at the disciples’ inorder to make sure that the point is clear in the minds of the disciple which Sri andal celebrates as “senkan chiruchirithE enmEl vizhiyAvO!”

 In the twenty-third paasuram, “mAri malai muzhanjil” Andal regards emperumANAr as the great lion ruling over the crown of Srivaishnavism. Ramanujar will remain as the sleeping lion when he stayed in thirunArayanapuram, regarded as the jnana mandapam by srivaishnavas. He will remain as the awakened energetic lion when he stayed in bhoga (Srirangam) and pushpa (thiruppathi) mandapams and then he will remain with great charm along with the 74 simhAsanAdhipathis which andal praises as “seeriya singam”. 

In the twenty-fourth paasuram, “andru evvulagallanthAn” Sri andal talks about the bhashyakArar who is going to measure whole of India with his foot. Inspite of no means of transport and lot of hindrances on the way ethirajar will go to all the divya desams from Kashmir to kanyakumari (including vadari, salagramam etc.,) on his foot and spread the great philosophy of vishistAdvaitam to one and all. Andal does mangalasasanam to those divine feet well in advance as “vulagamalthAi adi pOttri”

 In the twenty-fifth paasuram, “oruththi maganAi pirandhu” andal tells about the ethirajar who is going to get lost for a night and will be saved by the divine couples, like attaining a new janma. Yadhava getting angry towards rAmAnujar, talking against his interpretations will try to kill him during the ganga yathra. Coming to know about the plan from his cousin, govindan ethirajar will escape through the forest where he will loose his way. A hunter and his wife (devaperumal and perundEvi thAyar in disguise) will show him the way. While rAmAnujar goes to fetch water for the couple who are in thirst the couple will disappear. Coming to senses, ethirajar will realize that the place where he was standing, was kanchi and also that the couples where none other than the divine couples and from that day will start to do theertha kainkaryam to devAdhirAjan and perundevi thayar. Andal predicts this incident and says, “Oriravil ….. oliththu valara” 

In the twenty-sixth paasuram, “mAlE! ManivannA!” puduvaiyarkOn kOdhai talks about the great muni who holds the tridandam in his hand. Andal praises the bright face of the great teacher, Sri rAmAnuja filled with knowledge as the “kOla vilakku”. She calls the tridandam as the winning torch (jaya kodi). Thereby andal does mangalasasanam to ethirajar as, “kOla vilakkE! KodiyE “

In the twenty-seventh paasuram, “koodArai vellum seer” andal predicts the greatness of EmperumAnAr who will win over all those who were on the other side opposing him. Not only will the lord Krishna win over anyone who opposed him and make them his bhakthas, his greatest devotee rAmAnujar will also have the same capacity to make everyone his adiyars. In the twenty-eighth paasuram, “karavaigal pin sendru” andal admires the relationship, which is going to be built between emperuman and EmperumAnAr. Periazhvar her father, thiruvaragan, her manavalan (husband), and all the divya desa emperumans who dissolved her in love mesmerizing her with their beauty (thirumAliruncholai azhagar, thiruvenkatamudayAn) are going to consider udayavar    as their close relative and she herself is going to enjoy calling udayavar as her brother. This thoughts in andal’s mind is reflected behind her words, “vunthannOdu vuravEl namakku engu vozhikka vozhiyAdhu” 

 In the twenty-nineth paasuram, “chittranchiru kale” andal shows the desire of empermAnAr (adisesha avatara) in doing divine service to the lord. In rAmAvatharam adisesha did service to ramapiran as lakshmana. In the Krishna avathara, adisesha became the elder brother balarama and now in this kali yuga he will take avathara as rAmAnuja to serve all the archa emperumans and hence andal says, “vunakkE nAmAt seivOn” reflecting the mind of adisesha.

 In the thirtieth paasuram, “vanga kadal kadaindha” andal says, “engum thiruvarul petru enburuvar”. This thiruvarul is going to be granted by EmperumAnAr as he will be the “Vishnu lOka mani mandapa mArgadhAyee” (the one who will show the route to srivaikundam). People who are interested in attaining paramapadam as per azhvar’s words “vaikundam puguvadu mannavar vidhiyE” may ask, “Who is the emperuman who will grant moksha –emperuman+yAr? The answer is simple, EmperumAnAr. Thereby sri andal all through her 30 paasurams in thiruppavai has kept in mind the future avatharam of EmperumAnAr and reflects the prediction in her words.

Andal thiruvadigalE sharanam EmperumAnAr thiruvadigalE sharanam


 PB Annangarachariar swamy’s anubhavams on Thiruppavai (Thiruppavai Jeeyer in Thiruppavai) Translated in English by Smt. Sumithra Varadarajan

 

Friday, December 25, 2020

a m of BM

 A month full of Brahma Murtha. not to be missed. Blessed indeed hope this continues for ever.


Monday, December 14, 2020

c t lessons for all.

 The one strike rather tap sets lessons for all, its made everyone realize that he has a specific purpose in life. A duty to perform a direction to take. Each one as unique as we are have also lessons as per our standing. Lessons to implement. we have been out there watched the changes it has brought. overall seems positive. Grateful one must be to have belonged to this era where we can experience first hand the change.  

to be continued.

Thursday, December 10, 2020

AS

 

Annamayya Keerthana – Nigama Nigamantha Varnitha Lyrics in English:

nigamanigamantavarnita manohara rupa-
nagarajadharuda srinarayana ||

dipincu vairagyadivya saukhyam biyya-
nopakara nannu nodabarapucu |
paipaine samsarabandhamula gaṭṭevu
napaluku celluna narayana ||

cikakupadina na cittasantamu seya-
lekaka nivu bahulila nannu |
kakusesedavu bahukarmala baduvaru
nakoladivarala narayana ||

vivividha nirbandhamula vedaladroyaka nannu
bhavasagaramula nadabada jetura |
divijendravandya sri tiruveṅkaṭadrisa
navanita cora srinarayana ||

Annamayya Keerthana – Nigama Nigamantha Varnitha Meaning:

Oh Narayana, the Vedas and the Vedic philosophy extol your fascinating form. You lifted the Govardhana mountain.

You are reluctant to bestow me with the happiness of renunciation. You are binding me in the worldly bonds. Oh Narayana, will my appeals ever reach you?

When I lost peace of mind due to disgust, You are confusing me with your leela's (sports). Are others entangled in various karmas comparable to me?

Instead of pulling me out of the entanglements, You are confusing me. Oh Sree Venkateswara, Oh Narayana the butter thief, You are adored by Indra the king of Devatas.


Annamayya Keerthana – Raamudu Lokaabhiraamudu lyrics in English:

Raamudu lokaabhiraamudu trailokya
Dhaamudu ranaramga bheemudu vaadae |

Varudu seetaku, phalaadharudu mahograpu
Sarudu raakshasa samharudu vaadae |
Sthirudu sarvagunaakarudu kodamda deekshaa
Gurudu saevakasubhakarudu vaadae ||

Dheerudu lokaikaveerudu sakalaa
Dhaarudu bhavabamdhadoorudu vaadae |
Soorudu dharmavichaarudu raghuvamsa
Saarudu brahmasaakaarudu vaadae ||

Baludu yinnitaa ravikuludu bhaavimcha, ni
Rmaludu nischaludavikaludu vaadae |

Velasi Sree vaemkataadri nijanagaramulona
Talakone punyapaadataludu vaadae ||

Annamayya Keerthana – Raamudu Lokaabhiraamudu Meaning:

Sri Rama is the most beautiful and the most valiant in war. All the three “lokas” are his abode.

Sri Rama is the lord of Sita. He is ferocious archer and annihilator of demons. He is firm and treasure-house of virtues. He is the Supreme archer wielding “Kodanda” bow with great determination. He is benevolent to devotees.

He is the mightiest hero of all worlds and is the prop for all. He is free from worldly bonds. He stands for Dharma. He is precious jewel of Raghu dynasty. He is the embodiment of Supreme consciousness(Brahman).

Rama is the mighty descendant of Sun dynasty. He is unblemished, serene and steadfast. He appeared on Venkatadri victoriously. His sacred feet are adorable.

Annamayya Keerthana – Phala Netranala Lyrics in English:

phalanetranala prabala vidyullata
keli vihara laksminarasimha ||

pralayamaruta ghora bhastrikaputkara
lalita nisvasadola racanaya |
kulasailakumbhini kumudahita ravigagana-
calana vidhinipuna niscala narasimha ||

vivaraghanavadana durvidhahasana nisthyuta-
lavadivya parusa lalaghatanaya |
vividha jantu vratabhuvana magnaukarana
navanavapriya gunarnava narasimha ||

darunojjvala dhagaddhagita damstranala vi-
kara sphulinga sangakridaya |
vairidanava ghoravamsa bhasmikarana-
karana prakata venkata narasimha ||

Annamayya Keerthana – Phala Netranala Meaning:

Of the forehead eye’s powerful lightning creeper, roaming for sport, is Lakshmi Narasimha!

The wind of the storm(destruction), with heaps of frightening bellows, one who stays on/with Lotus/Lakshmi, the composer;
The mountain in his Class, the caretaker of Lakshmi(Sridevi) and Earth(Bhoodevi), moving in the Sun filled sky, the skilled one at fate, is the steady Narasimha.

The detailed splendid faced one, that laughs off the bad ways, one who destructs the devout joining/connection, The Divine one who is harsh and severe in deeds, the one who drools,
The cause for various animals groups to be immersed on this Earth; the one blooming with love is the new characterized Narasimha.

With fierce brightness, with shining large unpleasant teeth ; the one who plays with the heaps spark of fire,
The killer of enemy and demons, with a frightful lineage, one who reduces to ashes, the one who appeared for a reason, is the Venkata Narasimha.



Sunday, December 6, 2020

V V

 namo ‘stu te vyasa visala-buddhe

phullaravindayata-patra-netra
yena tvaya bharata-taila-purnah
prajvalito jnana-mayah pradipah

word to word meaning:
namostu te : Obeisance to thee; vyasa: O Vyasa!; vishala- (of)extensive
(mighty); buddhe- intellect; netra- (with) eyes; phulla- (as that of a)
large fully blossomed; aravindayata- (like) lotus; patra- petal of; (and)
yena- it (was); tvaya-(by) thee; pradeepa- (the)lamp ; gnanamaya- (of)
wisdom; prajvalita:- (was) lit ;purna: -filled with; taila- oil;
bharata- (which is) Mahabharata
“Obeisance to thee, O Vyasa, of might intellect, with eyes large as
as a  petal of a fully blossomed Lotus  , and it was by thee the lamp of
wisdom was lit filled with the oil that is Mahabharata”

Dhyana sloka 2 refers to Vyasa. Vyasa was a colossus among our
rishis. He is the greatest of writers of all times. He rearranged and
edited the Chaturvedas, wrote the Mahabharata, The eighteen puranas
and the Bhagavata. Who was he ?
vyasam vashishta naphtaram sakte poutramakalmasham
parasaratmajam vande sukhadatam taponidhim
“I salute the faultless Vyasa, of great spiritual wealth, the great
grandson of Maharishi Vashishta, grandson of Rishi Sakthi, son of
Rishi Parasara, and father of Rishi Sukha.”

vyasaya vishnu rupaya vysa rupaya vishnave
namo vaibrahmanidhaye vashishtaya namo n
ama:

“I pray Vyasa, who is Vishnu rupa and Vishnu , who is Vyasa rupa, who
is the descendant of Vashishta and who is the storehouse of brahmanic
knowledge.”

Bhagavata states that Vyasa is the seventeenth incarnation of Maha
Vishnu.

narayanam namaskruthya naram chaiva narottamam
deveem saraswateem vyasam tatho jayamudeerayet

Read ( the Gita or the Mahabharata)by prostrating first before
Narayana, then the greatest of humans Arjuna, then Devi Saraswati and
finally Vyasa.
Guru in general refers to Vyasa only unless particularly mentioned.
Vyasa blessed Sankara by first choosing to argue with him about
Brahmasutra. When Sankara, seeing the old man’s extensive wisdom, and
the endless train of sound questions which he had to face , (which he
had never encountered in his life), finally only came to know he was
none other than Vyasa. Vyasa reportedly told that he wanted Sankara
to write a Bhashya for the Brahmasutra and this visit was just a
primer towards that.

 Vyasa was the Direct Guru of Sri Maddhwa, the proponent of
Dwaita siddhanta.

Vyasa is said to live in his Sookshma sareera (subtle body) even to
this day like Hanuman, Narada, Sri Raghavendra and a host of other
Rishis. 


Wednesday, December 2, 2020

ss

 When a sadak does his duty say karma with the right spirit, unattached and only as an instrument of Nature as if performing his job mechanically in the prakriti functioning, then will dawn upon him the jnana. when this jnana reaches a pinnacle bhakti develops, pure bhakti is performing once task with jnana as if he were an instrument in the whole functioning of creation which leads him to pure prema. when and how this unalloyed prema merges to become one with Brahma , the whole. it is the realised jiva at its highest the shining light the Prabhe as it were.

Sadak ----- Karmi ----- Janani ----  Bhakti----- Premi ---- Brahmi ----Prabhe.  

the seven stages each one more difficult than  the previous one.all this with the aid of connections emotions work and worship quiet a canvas enjoyable too. The attitude is all that matters and the consistency of performance the passion into continuous moving towards the goal or laksya.

You have to work towards being the chosen one.

Tuesday, December 1, 2020

a v

The appropriate method of deity worship of Lord Vishnu has been elaborately descibed in Nitya written by Sri Ramanujacharya.

Annamacharya here sings the essence in the following verse which salutes the nityas and muktas along with Lord Vishnu at Vaikuntam.

Kurmadin divyalokam tadanumanimayam mantapam tatrasesam

tasmin dharmadi pidham tadupari kamalam camarag rahinisca

Vishnu devih bhusaganayudhamuragam paduke vainateyam

senesam dvarapalan kumuda mukhaganan visnubhaktam prapadye

savramanngala murtaye saparivaraya srimate narayanayanamah

sriman narayana caranau saranam prapadye srimate narayanaya namah


I salute Lord Narayana in the form of tortoise bearing on its back the entire universe. I pay salutations the fourteen worlds of the universe including the earth. I salute the entire Vaikunta, the mantap studded with jewels the base of the four pillars of the mantap representing dharma, jnana, vairagya, aishwarya, the body of the pillars representing adharma. Ajnana, avairagya, anaishwarya sesha within the mantap. The lotus flower in the middle of sesha the eight ladies standing on the eight petals offering the service of chamara (fanning) the Lord. The supreme Lord who is seated at the centre of the lotus along with the consorts  Sri Bhu Neela the acharyas on the left side, the dress and the ornaments worn by the lord such as silk cloth crown earrings waist belt and weapons of the Lord such as the conch, discuss, mace, bow, sword lotus the paduka of the lord. Vainateya (garuda) Vishvaksena guards at the doorway such as Chanda prachanda, bhadra subhadra dhatra vidhatra jaya vijaya guarding the doors of vaikuntam in the four directions, the other armed guards protecting the directions of Vaikuntam. The other devotees of Lord Vishnu such as nityas and muktas. I  salute the auspicious form of Lord Sriman Narayana with all the paraphenalia.


Sunday, November 29, 2020

18 of 18

 These 18 verses to change from ordinary person to a sadak.

श्रीभगवानुवाच |
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् |
आत्मन्येवात्मना तुष्ट: स्थितप्रज्ञस्तदोच्यते || 55||

śhrī bhagavān uvācha
prajahāti yadā kāmān sarvān pārtha mano-gatān
ātmany-evātmanā tuṣhṭaḥ sthita-prajñas tadochyate

दु:खेष्वनुद्विग्नमना: सुखेषु विगतस्पृह: |
वीतरागभयक्रोध: स्थितधीर्मुनिरुच्यते || 56||

duḥkheṣhv-anudvigna-manāḥ sukheṣhu vigata-spṛihaḥ
vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir uchyate

य: सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् |
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता || 57||

yaḥ sarvatrānabhisnehas tat tat prāpya śhubhāśhubham
nābhinandati na dveṣhṭi tasya prajñā pratiṣhṭhitā

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वश: |
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता || 58||

yadā sanharate chāyaṁ kūrmo ’ṅgānīva sarvaśhaḥ
indriyāṇīndriyārthebhyas tasya prajñā pratiṣhṭhitā

विषया विनिवर्तन्ते निराहारस्य देहिन: |
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते || 59||

viṣhayā vinivartante nirāhārasya dehinaḥ
rasa-varjaṁ raso ’pyasya paraṁ dṛiṣhṭvā nivartate

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चित: |
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मन: || 60||

yatato hyapi kaunteya puruṣhasya vipaśhchitaḥ
indriyāṇi pramāthīni haranti prasabhaṁ manaḥ

तानि सर्वाणि संयम्य युक्त आसीत मत्पर: |
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता || 61||

tāni sarvāṇi sanyamya yukta āsīta mat-paraḥ
vaśhe hi yasyendriyāṇi tasya prajñā pratiṣhṭhitā

ध्यायतो विषयान्पुंस: सङ्गस्तेषूपजायते |
सङ्गात्सञ्जायते काम: कामात्क्रोधोऽभिजायते || 62||

dhyāyato viṣhayān puṁsaḥ saṅgas teṣhūpajāyate
saṅgāt sañjāyate kāmaḥ kāmāt krodho ’bhijāyate

क्रोधाद्भवति सम्मोह: सम्मोहात्स्मृतिविभ्रम: |
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति || 63||

krodhād bhavati sammohaḥ sammohāt smṛiti-vibhramaḥ
smṛiti-bhranśhād buddhi-nāśho buddhi-nāśhāt praṇaśhyati

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् |
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति || 64||

rāga-dveṣha-viyuktais tu viṣhayān indriyaiśh charan
ātma-vaśhyair-vidheyātmā prasādam adhigachchhati

प्रसादे सर्वदु:खानां हानिरस्योपजायते |
प्रसन्नचेतसो ह्याशु बुद्धि: पर्यवतिष्ठते || 65||

prasāde sarva-duḥkhānāṁ hānir asyopajāyate
prasanna-chetaso hyāśhu buddhiḥ paryavatiṣhṭhate

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना |
न चाभावयत: शान्तिरशान्तस्य कुत: सुखम् || 66||

nāsti buddhir-ayuktasya na chāyuktasya bhāvanā
na chābhāvayataḥ śhāntir aśhāntasya kutaḥ sukham

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते |
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि || 67||

indriyāṇāṁ hi charatāṁ yan mano ’nuvidhīyate
tadasya harati prajñāṁ vāyur nāvam ivāmbhasi

तस्माद्यस्य महाबाहो निगृहीतानि सर्वश: |
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता || 68||

tasmād yasya mahā-bāho nigṛihītāni sarvaśhaḥ
indriyāṇīndriyārthebhyas tasya prajñā pratiṣhṭhitā

या निशा सर्वभूतानां तस्यां जागर्ति संयमी |
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुने: || 69||

yā niśhā sarva-bhūtānāṁ tasyāṁ jāgarti sanyamī
yasyāṁ jāgrati bhūtāni sā niśhā paśhyato muneḥ

आपूर्यमाणमचलप्रतिष्ठं
समुद्रमाप: प्रविशन्ति यद्वत् |
तद्वत्कामा यं प्रविशन्ति सर्वे
स शान्तिमाप्नोति न कामकामी || 70||

āpūryamāṇam achala-pratiṣhṭhaṁ
samudram āpaḥ praviśhanti yadvat
tadvat kāmā yaṁ praviśhanti sarve
sa śhāntim āpnoti na kāma-kāmī

विहाय कामान्य: सर्वान्पुमांश्चरति नि:स्पृह: |
निर्ममो निरहङ्कार: स शान्तिमधिगच्छति || 71||

vihāya kāmān yaḥ sarvān pumānśh charati niḥspṛihaḥ
nirmamo nirahankāraḥ sa śhāntim adhigachchhati

एषा ब्राह्मी स्थिति: पार्थ नैनां प्राप्य विमुह्यति |
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति || 72||

eṣhā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati
sthitvāsyām anta-kāle ’pi brahma-nirvāṇam ṛichchhati

Monday, November 23, 2020

list a s

List of songs found on copper plates. each one of them are so full of meaning . 

song names.

nityatmudai yundi nityudai

adi ma pursu dacyutudacalu

Devara vaiti

vade venkatadr mida

tolliyunu maraku

vande vasudevam

bhavamulona

brahma kadagina padamu

emta matramuna

podagantimayya mimmu

mudugare yasoda

kondalola nelakonna

narayanate namonamo

nanati baduku natakamu

cakkani talliku changu bhala

ksirabdhi kanyakaku sri mahalakshmikini

vidugade sesudu sri venkatadri

itu garudani ni vekkinanu

niveka ceppajupa nive niveka

o pavanatmaja o ghanuda

cukrama hari chakrama

namo namo dhanava vinasa cakrama

adivo alladivo sri harivasmu

ettu nerieitivayya yinni

sakala lokesvarulu sarusa

marigi virepo madaivambulu

daivama niku velita

pattinadella brahmamu

parama vaishnavula bhagyam bidivo

nivu nasommavu nenu nisommu

cadivi batukaro sarvajanulu miru

narulara neduvo narasimha jayanti

guttuna gotikalella gollavatti

ettayina tesuko ika ni cittamu.

evuaru dikkinka naku

kakuute yisunyavada

ayyo vikalpavadulantata

bhumilona guttalaya

bhakta sulabhudanu paratantrudu Hari

Ekkadi narakamulu yekkadi mrtyuvu

erugudu rindaru nerigineragaru

inni lagulacetu liviyapo

emine raganimammu nekkuvasesi

gatutanni khilamaina

unnato nnatudu vudayavaru

sulabhama manujulaku Hari bhakti

edaivamu sripadanna

bhavayami gopalabalam

alavata patra sayi vaina roopa

namo namo raghukulanayaka

visnudokkade visvatmakudu

nivu sarvasamudavu

ninnu nannu nencukoni

talagaro hokulu

visnude yintanani

immta kaute ne munnadi

oda barach kontivi vupendra

idiye kavalenani ta gaikoni

sri venkatevaruni singaramu

soridimamnitte

vari vari bhagyamulu

gorabai modalundaga

harineruganijanma

sakalopasakalaku nandunu

ttanimaracivunti

nivokkadave naku jalu

kaliyuga metulaina

paramapurusa nirupamana

dharalo nedbhavam tadbhava tanegana

annitiki hari yantryami

itani mulamepo

kantira vintira kamalanabhuni

cepalli mammu gavu

neme brahmamanu

natiki nade na caduva

nivemi setuvayya nivu

parusamokkate kada

dasavargamula kella daridapu

kotiki badagayetti konkanela

parapannulaku nidi paramacaramu

deva nidaya yentuno

mudamalara kalamula miritu mosapoka

nityulu muktulu nirmala cittulu

saranam bitade sakalamu nakunu

idiye sadhana

sri pati yokade

nigamanigamanta

vaishnavulugani varalevuaru

madamatsaramu

dasohamanu buddhi dalacaru

arupamunake hari

okkade daivam bunnatu ditadu

padaina yerukato bandhamoksamulokka

kaladu tirumantramu kaladihamu

telupaga radidi devuni mayalu

abhaya dayakuda vade vive gati

yevva revvari vado yi jivundu

nivanaga noka cota niliei

danujulu ganivi tatvamidi

imduku dhrvadu uta saksi

anisamu dalacaro

cududindariki

idivo srutimula medutane

canda pracandadi jaya

nadulollavu nasnanamu

annicotla baramatma

kaladandepo saruamu

chi chi vo jivuda

satatam srisam

paramapatakuda

ennadu diravu

emta sadinci cucina

ittibrahmanya

kamadhenuvide

vadulela caduvulu

annitike kkudayivi

kallamata doddamudra

sarvopayamula jagati

cellabo yijivulila

eti matalics

ipuditu kalaganti

mediniji vulagava

annilikinidi

ceri kolvaro

vedamantramikanela

kadasiyatadu

emaraka

ekkuva kulajudaina

inni janmamu

idiye vedanta

iddarikiddare sari

atuvanti vaduvo

nenokkada lekundite

nive neravu gani

narayanacyutananta

emta cadivi cucina

kori mabhajamula

dhruvavarada samstuta varada

itti jivula kinkanedi

sakalabalambulu nive

nirmalulu viru

ati sulabhambide sripati

vidura dentaina

nakunandukemi vadu nanu

ivi seyaga ne nalascuda

atade parabrahmamatade

imdira ramanude ceiyiyyaro

padame kada yilamella

kulajudemi yevvadainanemi

emuko cigurata dharamuna

tandanana ahi tandanana pure

jovacyutananda jojo mukunda

kalige makunidi kaivalyamu

kesavadasi naiti geliciti

koluvudi bhaktikondala

garudadri vedadri kalimi

ceri yasodaku sisuvitadu

dacuko ni padalaku

deva devam bhaje

dehinityudu dehamulu

namo namo laksmi narasimha

narayana ni nama me gati

nitya pujalivivo nericina

ni kathamrtamu nirata

ni dasula bhangamulu

palaku tenela talli

purusottamudanivu

manujudai putti manujuni

valenanu varide vaisnavamu

vade venkatesudane vade vidu

vinaro bhagyamu visukatha

vedakina nidiye vedarthamu

srimannarayana

sahaja vaishnava cara vartanula

jaya jaya rama samara

sodasa kalanidhiki

amtaya nive hari

amtarangamella sri hariki

ade cudare mohana

anni mantramulu

arasi nannugacina

alarula kuriyaga

alamelumanga

akativelala

imdariki na bhayambuliccu

itadokade sarvesvarudu

itani kante mari

itarulaku ninu neragatarama

kanti nakhilandakarata

kantimi nedide

ani yanaticce krsudarjununito

itanikante ghanulika leru


Cuda pinnavadu gani jutudanala

Dinuda menu devadevu nivu

Sakalasangrahamu shalala sancayamu

EMI valasina micco neppudainanu

Atadu laksmikantu danniyu

Eduruleka carintu retains

Kantiganti niluvu cakkanimenu

Adimulame maku amgaraksa

Ihamegani is paramegani

EMI setup ninduku mandemaina

Telisinam deliyandu teliyani

Nadavaro jadiyaka navyamarga midi

Kaliyugambunaku galadidiye

Itara Moraga gatineau yidiye saranyamu

Annitiki mulan batadu

Muse natali

Teravaku patients vaitivi

Calada harinama sankhyamrtamu

Telisinavariki devunditade

Garudadhvajam bekker kamalaksu pendliki

Harinamamu Kaduna anandakaramu

Palikedi became

Satulala cudare sravana

Cudaramma satulala

Tiruvidhuls marasi devadevudu

Mangalamu govindunaku

Marali marali jaya mangalamu

Songs by peda tirumalacharya......

Idiyenaku matamu

Telisina variko teruvidi

Ekkadi manus janmambetti

Okapari kokapari

Hariyavatarame atam ditadu

Brahma pujince raghupati

Dinamuduadasine due tirthadivasamu

Nigurutulu cucuko ni buddy


Chinna tirumalacharya songs......

Appani varaprasadi

Sankeleka talacinajanalaku

Hariyavatara mitDu annamayya

Ettihitopadesaku deyuvanti

Tallapakannamacarya daivamavu

Itade muktidova itade


If any one requires words of any song i shall be only too glad to share them with you.





vaishnavas

marigi virepo madaivambulu

keralina hari saukirtanapaulu   ...marigi

viniyedivinulu visnukathalake

panigonduru maparapannulu

kaviyedikannulu kamalaks unilayam

danuvuparatu hari sevakulu   ....marigi

palike dipalukulu paramatmunikai

yalavaraturu saranagatulu

talaceti talapulu dharanidharupai

talakolupudu ratadiyyulu   ......marigi

karamula sri patikainkaryamule

muriyucu jeturumumuksulu

yiravuga sri venkatesuarumatame

sirula nammuduru srivaishnavulu  ...marigi

They themselves arelike God's 

those great ones who praise Hari ardently

the ears that can hear they use them only to listen to 

the glories of vishnu our prapannas

the eyes that can see they fix them only upon

the Lotus eyed Lord Dharanidhara these tadeeyas.

their hands they joyously offer in the service of 

Sree pathi these mumukshuus.

they resolutely consider Sree Venkateswara doctrine as the true treasure those Sree Vaishnavas. 

Paramavaisnavula bhagyam bidivo

nirativaralake ne mokkedanu   ....para

talaca rokappudu dharani bhogamulu

talaca ritaramatadaivamula

talatu rokati haridas uladasyamu

talapu moksamulatagulami (me) gana   ...para

koraru brahmadi guru tara padamulu

koraru meravukona sukhamu

kauduru tadiyyakotlasangamu

korika bhaktito gudigana   ... para

vollaru karmamu lollaru punyamu

lollarahankara moka pariyu

Vullame sri venkatottamu saranani

yellandu dudipada mekkirigana   ...para

Thius is the fortune of Parama Vaishnavas

constantly I pay my salutations to them.   

They don't think even once of earthly comforts

They don't think of  the god's of other philosophies

but they think of being the servants of the servants of Hari.

because their thoughts are towards moksha

they don't desire the posts like that of Brahma and others

they don't even desire the pleasures of the highest kind

but they desire the company of crores of tadeeyas

because their desires are coupled with bhakti.

they do not accept karmas not even merits

they do not accept arrogance even once

offering their hearts in surrender to the supreme Venkatesa

thus have already attached the highest post.