theLLiyAr palar (534-544)

 

theLLiyAr palar (534-544)

theLLiyAr palar

Inviting Lord Krishna to join Her 

This padiham is called “kooDal izhaittal”. It is a sort of sooth saying. It is done like this - a circle is drawn and within it many circles are drawn at random. Then count the number of circles in pairs. If there is remainder the desire will not be fulfilled; if there is no remainder the desire gets fulfilled. This is also called “kooDal vazhaittal” “kooDar kuri”.

teLLiyAr palar kaitozhum dEvanAr 
 vaLLal mAlirum SOlai maNALanAr 
paLLi koLLum iDattu aDi koTTiDa
koLLumAhil nee kooDiDu kooDalE|| One || 

Hey! kooDal deity! I want to do kainkarya at the tiruvaDi of Sree ranganAtha who is in tirumAlirum SOlai. If He also so desires let me do so. Please give me the indication that my desire gets fulfilled by becoming the pair.

 kATTil vEngaDam kaNNapura nahar 
vATTam inri mahizhndu urai vAmanan | 
OTTarA vandu en kai paTTri tannoDum 
kooTTumAhil nee kooDiDu kooDalE|| Two || 

emberumAn stands in tiruvEngaDam and tirukkaNNapuram waiting for me for the samslESa. But He is hesitant not knowing my intention. If only He knows that I am more in haste than He for this samslESa. He will come running to me, hold me with His hands and embrace me tightly. Oh! kooDal dEva! Please fulfill my desire. periyavAchchAn piLLai writes like this – kaNNan took vAmana avatAara to beg three feet of land. He was quite anxious to get them for somebody else. Won’t He come to a Bakta post haste if only the Bakta as much anxiety as He has for the samslESa? Won’t He come like a wind to have me?

poo mahan puhazh vAnavar pOTTrudarku 
Amahan aNi vANudal dEvaki | 
mAmahan mihu Seer vaSudEvar tam 
kOmahan varil kooDiDu kooDalE|| Three || 

He is in paramapada always sung by nityasooris. He is in tirupArkaDal being praised by Brahma and others. He is now on earth born as a son of vasudEva and dEvaki to remove the Boomi BAra. Today will he be here to remove my duhKa?

AichchimArhaLum Ayarum anjiDa 
pootta neeL kaDambEri puha pAindu | 
vAitta kALiyan mEl naDamADiya 
koottanAr varil kooDiDu kooDalE|| Four || 

All the people in AyarpADi – both Aichchis and Ayars were worried and anxious when they saw kaNNan jumping from the kadamba tree on the hoods of kALiya and danced. He proved that He was a great dancer. If this “koottanAr” comes “kooDalE nee kooDiDu”.

mADa mALihai Soozh madurai padi 
nADi nanderuvin naDuvE vandiTTu | 
ODai mA madayAnai udaittavan 
kooDumAhil nee kooDiDu kooDalE|| Five || 

Now ANDAL has the BAvana that she is in madura and kaNNan is in tiruvAipAdi. He is invited by kamsa for the great function. The madura is full of big mansions. kaNNan is coming here for the first time. He should search and enquire “where is nAchchiyAr’s tirumALihai (house), where is her house” at every place and person and finally come to her street. kamsa wanted kaNNan to come to His court to be killed by kuvaLayApeeDa. nAchchiyAr wants Him to come to madura to have samslESa with her. kamsa’s plan may not succeed but mine should succeed.

aTTravan marudam muriya naDai 
kaTTravan kanjanai vanjanaiyir | 
SeTTravan tihazhum madurai padi 
koTTravan varil kooDiDu kooDalE|| Six || 

Oh! The fate has already decided that He is my husband, kaNNan decided that He would fell the huge maruda trees which were standing in front of His house by crawling between them, kamsa decided he would invite kaNNan and get Him killed by kuvaLayApeeDa but kaNNan decided it otherwise – not only killed kuvaLayApeeDa its mahout but also kamsa all in no time. This king of madura if He comes to me kooDalE nee kooDiDu.

anru innAdana Sei SiSupAlanum 
ninra neeL marudum erudum puLLum | 
venri vEl viral kanjanum veezha mun 
konravan varil kooDiDu kooDalE|| Seven || 

SiSupAlan never liked kriSNa; he always used to criticize and insult Him in the open court. The huge maruda trees were haunted by rAkshasAs; the seven bulls were to be conquered by the suitor of nappinnai; the bakAsura sent by kamsa to kill kriSNa and kamsa himself – all were killed effortlessly by kriSNa. If He can do such valiant acts can’t He come here to seek me or doesn’t He find time to see me! Therefore kooDalE kooDiDu if He comes.

Aval anbu uDaiyAr tam manattanri 
mEvalan viraiSoozh tuvarApati | 
kAvalan kanru mEittu viLaiyADum 
kOvalan varil kooDiDu kooDalE|| Eight || 

kaNNan resides in the heart of those who love and like Him; He resides in dwAraka as the ruler; He resides in AyarpADi as gOpAla, shepherd boy. Won’t He come here to reside by me ?

koNDa kOla kuraL uruvAi Senru 
paNDu mAvali tan peru vELviyil |  
aNDamum nilanum aDi onrinAl 
koNDavan varil kooDiDu kooDalE|| Nine ||

kriSNa, as vAmana begged the land from mahAbali; as trivikrama measured the regions of both heaven and earth. Won’t He come to beg me of my love and receiving it from me and enslaving me?

pazhahu nAn maraiyin poruLAi madam 
ozhuhu vAraNam uyya aLitta em | 
azhahanAr aNi Aichchiyar SindaiyuL 
kuzhahanAr varil kooDiDu kooDalE|| Ten || 

He is the secret meaning of all the vEdAs; the merciful redeemer of gajEndra; the enchanting figure in the hearts of gOpis. When He fails to come even after He had promised several times. The gOpis would get angry and would decide not entertain Him in their houses when He comes again. But soon they would change their minds completely when they see His face.

ooDal kooDal uNartal puNartalai 
neeDu ninra nirai puhazh Aichchiyar | 
kooDalai kuzhar kOdai mun kooriya 
pADal pattum vallArkku illai pAvamE || Eleven || 

 oDal kooDal – out of love anger they will say “why did You come here, to my house get out and I don’t want to see Your face again” and such things. He will plead with them and say - “I am not Your dAsa? Where can I go? Won’t You allow me inside?” - and so on. He will come near the window smile enchantingly and plead so much that the Aichchis soon forget their anger and forgive Him.

wherever

 

Kaha Jau Gun Gavan lyrics in Hindi

कुंजन बन छड़ी है माधो
कहा जौ गुण गवन
कुंजन बन छड़ी है माधो
कहा जौ गुण गवन

जो में होती जल की मछलिया
जो में होती जल की मछलिया
परभु करते हो स्नान
चरण छू लेती हो माधो
कहा जौ गुण गवन
माधो कहा जौ गुण गवन

जो में होती सीप की मोती
गली विच होती हर्जो में होती सीप की मोती
गली विच होती हर
थिया पर चड रहती
माधो कहा जौ गुण गवन
माधो कहा जौ गुण गवन

जो तुम चाहो मिलान हमारो
मीरा के घनश्याम
जो तुम चाहो मिलान हमारो
मीरा के घनश्याम
दार्स बिना व्याकुल है माधो
दार्स बिना व्याकुल है माधो
कहा जौ गुण गवन
माधो कहा जौ गुण गवन.

Kaha jau gun gavan

Jo main hoti jal ki machhaliya
Jo main hoti jal ki machhaliya
Parbhu karte ho snan
Charan chhu leti ho madho
Kaha jau gun gavan
Madho kaha jau gun gavan

Jo main hoti sip ki moti
Gale vich hoti harJo main hoti sip ki moti
Gale vich hoti har
Thiya par chad rahti
Madho kaha jau gun gavan
Madho kaha jau gun gavan

Jo tum chaho milan hamaro
Meera ke ghanshyam
Jo tum chaho milan hamaro
Meera ke ghanshyam
Dars bina vyakul he madho
Dars bina vyakul he madho
Kaha jau gun gavan
Madho kaha jau gun gavan.

Immpossible.

 Alavandars stotra Ratna is praise of the Supreme one lord Nârâyana.  Alandar confesses that he is at a loss for words, for the lord has reveled his glory to alavandar. Alavandar doubts if he can make an attempt to praise the lord,s greatness. He has an impossible task he thinks. In Matisyahu purana there is a verse which says for health we should worship Surya, for wealth we should worship agni, for jnana we should worship Shiva and for moksha we should worship Vishnu.  Rudra is sarvajnan an all knower if he cannot  describe the lord how can alavandar do so. Valayapet Ramacharyar compares how the lord appears to aandal and to alavandar. Aandal requests the lord to slowly open his eyes this he quotes angalmaa naayalathu pasuram. Where as in the case of alavandar the revelation is sudden and total revelation. The glory is limitless so where to begin. He says he should be saluted for his attempt Maryam namaha astu. Peralta says he will not praise the lord for his words are not pure. But his tongue disobey him.  The lord is gracious to accept even the praise from a bird. 

He seems to be hungry to hear his praise. Say the northerners.

Bhava ke bhuke hai bhagawan.

भाव बिन मिले नहीं भगवान,

भाव के भूखे हैं भगवान,

ओ भगवान को जपने वाले,

दिल से कर ले ध्यान,

भाव के भूखे हैं भगवान,

भाव बिन मिले नहीं भगवान।

झूठे फल शबरी के खाए,

राम ने रुचि रुचि भोग लगाएं,

जो ढूंढे उसको मिल जाए,

कहते वेद पुराण,

आप मिले नहीं भगवान,

भाव के भूखे हैं भगवान,

भाव बिन मिले नहीं भगवान।

दुर्योधन की छोड़ी मेवा,

भा गई विदुरानी की सेवा,

जो ढूंढे उसको मिल जाए,

कहता संत समाज,

भाव के भूखे हैं भगवान,

भाव बिन मिले नहीं भगवान।

ध्रुव पहलाद सुदामा मीरा,

नरसी भगत की मिट गई पीड़ा,

श्रद्धा और समर्पण से ही,

रीझे करुणानिधान,

भाव के भूखे हैं भगवान,

भाव बिन मिले नहीं भगवान।

भाव बिना ना भक्ति सुहावे,

बिना गुरु के ज्ञान ना आवे,

राहें ना पावे  रसिक

बावरे ओ मूरख नादान,

भाव के भूखे हैं भगवान,

भाव बिन मिले नहीं भगवान।

Chakar rakho

 चाकर राखो जी

मने चाकर राखो जी
चक्र राखो चक्र राखो
चाकर राखो जी
चक्र राखो चक्र राखो
चक्र राखो चक्र राखो
चाकर राखो जी
मने चाकर राखो जी

चाकर रहसु बाग लगा सु
नित नित दर्शन पा स
चाकर रहसु बाग लगा सु
नित नित दर्शन पा स
वृन्दावन की कुंज गली में
तेरी लीला दसु
मने चाकर राखो जी
मने चाकर राखो जी

मोर मुकुट पीताम्बर सोहे
गले वैजयंती माला
मोर मुकुट पीताम्बर सोहे
गले वैजयंती माला
वृंदावन में दें चरावे
वृंदावन में दें चरावे
मोहन मुरली वाला
मने चाकर राखो जी
चक्र राखो चक्र राखो
चाकर राखो जी
मने चाकर राखो जी

ऊँचे ऊँचे महल बनाओ
विच विच राखु बरी
हरे हरे बैग लगा दू
बिच बिच राखु क्यारी
सावरिया के दर्शा पाए सू
सावरिया के दर्शा पाए सू
मने चाकर राखो जी

चकर रह स बैग लगा सु

नित नित दर्शन पा स

वृन्दावन की कुंज गली में

तेरी लीला दसु

चाकर राखो जी

मने चाकर राखो जी

जोगी आया जोग कारन को

तप करने सन्यासी

परभी जी जोगी आया

जोगी आया

जोगी आया जोग कारन को

तप करने सन्यासी

जोगी आया जोग कारन को

तप करने सन्यासी

हरि भजन को साधु आया

विण्डवन के वासी

तेरे विण्डवन के वासी

मने चाकर राखो जी

चाकर राखो जी

मने चाकर राखो जी

मीरा के प्रभु कहत कबीरा

प्रभु जी मीरा

मीरा के प्रभु कहत कबीरा

प्रभु जी मीरा

मीरा के प्रभु कहत कबीरा

आन हरो जी पीड़ा

मीरा के प्रभु कहत कबीरा

आन हरो जी पीड़ा

मने चाकर राखो जी

चक्र राखो चक्र राखो

चाकर राखो जी

मने चाकर राखो जी.

Chakar rakho ji

Mane chakar rakho ji

Chakar rakho chakar rakho

Chakar rakho ji

Chakar rakho chakar rakho

Chakar rakho chakar rakho

Chakar rakho ji

Mane chakar rakho ji

Chakar rahsu bag laga su

Nit nit darshan paa su

Chakar rahsu bag laga su

Nit nit darshan paa su

Vrindawan ki kunj gali mein

Teri leela dasu

Mane chakar rakho ji

Mane chakar rakho ji

Mor mukut pitambar sohe

Gale vaijanti mala

Mor mukut pitambar sohe

Gale vaijanti mala

Varidawan mein dhen charave

Varidawan mein dhen charave

Mohan murli wala

Mane chakar rakho ji

Chakar rakho chakar rakho

Chakar rakho ji

Mane chakar rakho ji

Unche unche mahal banau

Vich vich rakhu bari

Hare hare bag laga du

Bich bich rakhu kyari

Sawariya ke darsha paa su

Sawariya ke darsha paa su

Mane chakar rakho ji

Chakar rah su bag laga su

Nit nit darshan paa su

Vrindawan ki kunj gali me

Teri leela ghasu

Chakar rakho ji

Mane chakar rakho ji

Jogi aaya jog karan ko

Tap karne sanyasi

Parbhi ji jogi aaya

Jogi aaya

Jogi aaya jog karan ko

Tap karne sanyasi

Jogi aaya jog karan ko

Tap karne sanyasi

Hari bhajan ko sadhu aaya

Virndawan ke vasi

Tere virndawan ke vasi

Mane chakar rakho ji

Chakar rakho ji

Mane chakar rakho ji

Meera ke parbhu kahat kabira

Parbhu ji meera

Meera ke parbhu kahat kabira

Parbhu ji meera

Meera ke parbhu kahat kabira

Aan haro ji peeda

Meera ke parbhu kahat kabira

Aan haro ji peeda

Mane chakar rakho ji

Chakar rakho chakar rakho

Chakar rakho ji

Mane chakar rakho ji.

Devotee

 

The greatest tale of Shabari- the one who Shabarimala is named after 

We all know the story of Shabari and Lord Rama but here are the stories about how she came to reside in Shabarimala.

Shabari was a princess in one of her previous births and she was married to a King. But her husband did not like her devotion and her performing Vishnu poojas. But the Princess continued her poojas and was cursed by her husband to die a lonely old lady with no family to look after. 

In another birth, she was the daughter of Chitraketu, a Gandharva, and was called Malini. She was a beautiful girl and her beauty fascinated Gods and Gandharvas. Her father got Malini married to another Gandharva against her wishes. One day, while traveling in a forest, they saw a hunter going about hunting animals. Malini fell in love with the hunter and established a relationship with him. One day, her husband came to know about her relationship with the hunter. Shocked, the gandharva cursed his wife to be born among the wild meat eaters.

Scared and repentant, Malini visited the Ashram of Matanga rishi and narrated her story and curse of her husband.

The knowledgeable rishi asked her to take shelter to the lotus feet of Supreme Lord Vishnu who would grant her moksha in Treta Yuga when he would be born as Rama, the prince of Ayodhya. 

She was reborn as Shabari in the Nishada caste. But due to her satwik nature in her previous births, she was a devotee and didn't like harming animals. Once she came of age, her wedding was fixed with another Nishada man. She saw a flock of animals being herded by her father and asked him why he was doing it. The nishada replied that these animals were to be slaughtered and cooked for her wedding. Shabari felt guilty at causing these deaths and decided to leave her house. 

Shabari fled her house and accidentally reached Matanga Muni's ashram in the jungle. The muni greeted her as an old friend due to his knowing her previous births. 

Matanga muni knew that his end was near and asked Shabari to stay at the ashram with his disciples. He said that Lord Rama would visit the place in tretayuga and she would get moksha after having darshana of Lord Sri Ram.

Shabari's pure devotion.

twice indeed.

9.34

 man-manā bhava mad-bhakto

mad-yājī māṁ namaskuru
mām evaiṣyasi yuktvaivam
ātmānaṁ mat-parāyaṇaḥ

18.65

man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi satyam te
pratijane priyo 'si me

9.34

Engage your mind always in thinking of Me, become My devotee, offer obeisances to Me and worship Me. Being completely absorbed in Me, surely you will come to Me.

In this verse it is clearly indicated that Kṛṣṇa consciousness is the only means of being delivered from the clutches of this contaminated material world. Sometimes unscrupulous commentators distort the meaning of what is clearly stated here: that all devotional service should be offered to the Supreme Personality of Godhead, Kṛṣṇa. Unfortunately, unscrupulous commentators divert the mind of the reader to that which is not at all feasible. Such commentators do not know that there is no difference between Kṛṣṇa’s mind and Kṛṣṇa. Kṛṣṇa is not an ordinary human being; He is Absolute Truth. His body, His mind and He Himself are one and absolute. It is stated in the Kūrma Purāṇa, as it is quoted by Bhaktisiddhānta Sarasvatī Gosvāmī in his Anubhāṣya comments on Caitanya-caritāmṛta (Fifth Chapter, Ādi-līlā, verses 41–48), deha-dehi-vibhedo ’yaṁ neśvare vidyate kvacit. This means that there is no difference in Kṛṣṇa, the Supreme Lord, between Himself and His body. But because the commentators do not know this science of Kṛṣṇa, they hide Kṛṣṇa and divide His personality from His mind or from His body. Although this is sheer ignorance of the science of Kṛṣṇa, some men make profit out of misleading people.

There are some who are demonic; they also think of Kṛṣṇa, but enviously, just like King Kaṁsa, Kṛṣṇa’s uncle. He was also thinking of Kṛṣṇa always, but he thought of Kṛṣṇa as his enemy. He was always in anxiety, wondering when Kṛṣṇa would come to kill him. That kind of thinking will not help us. One should be thinking of Kṛṣṇa in devotional love. That is bhakti. One should cultivate the knowledge of Kṛṣṇa continuously. What is that favorable cultivation? It is to learn from a bona fide teacher. Kṛṣṇa is the Supreme Personality of Godhead, and we have several times explained that His body is not material, but is eternal, blissful knowledge. This kind of talk about Kṛṣṇa will help one become a devotee. Understanding Kṛṣṇa otherwise, from the wrong source, will prove fruitless.

One should therefore engage his mind in the eternal form, the primal form of Kṛṣṇa; with conviction in his heart that Kṛṣṇa is the Supreme, he should engage himself in worship. There are hundreds of thousands of temples in India for the worship of Kṛṣṇa, and devotional service is practiced there. When such practice is made, one has to offer obeisances to Kṛṣṇa. One should lower his head before the Deity and engage his mind, his body, his activities – everything. That will make one fully absorbed in Kṛṣṇa without deviation. This will help one transfer to Kṛṣṇaloka. One should not be deviated by unscrupulous commentators. One must engage in the nine different processes of devotional service, beginning with hearing and chanting about Kṛṣṇa. Pure devotional service is the highest achievement of human society.

The Seventh and Eighth chapters of Bhagavad-gītā have explained pure devotional service to the Lord that is free from speculative knowledge, mystic yoga and fruitive activities. Those who are not purely sanctified may be attracted by different features of the Lord like the impersonal brahma-jyotir and localized Paramātmā, but a pure devotee directly takes to the service of the Supreme Lord.

There is a beautiful poem about Kṛṣṇa in which it is clearly stated that any person who is engaged in the worship of demigods is most unintelligent and cannot achieve at any time the supreme award of Kṛṣṇa. The devotee, in the beginning, may sometimes fall from the standard, but still he should be considered superior to all other philosophers and yogīs. One who always engages in Kṛṣṇa consciousness should be understood to be a perfectly saintly person. His accidental nondevotional activities will diminish, and he will soon be situated without any doubt in complete perfection. The pure devotee has no actual chance to fall down, because the Supreme Godhead personally takes care of His pure devotees. Therefore, the intelligent person should take directly to the process of Kṛṣṇa consciousness and happily live in this material world. He will eventually receive the supreme award of Kṛṣṇa.

18.65

 Always think of Me and become My devotee. Worship Me and offer your homage unto Me.

 Thus you will come to Me without fail. I promise you this because you are My very dear friend.

The most confidential part of knowledge is that one should become a pure devotee of Krsna and always think of Him and act for Him. One should not become an official meditator. Life should be so molded that one will always have the chance to think of Krsna. One should always act in such a way that all his daily activities are in connection with Krsna. He should arrange his life in such a way that throughout the twenty-four hours he cannot but think of Krsna. And the Lord's promise is that anyone who is in such pure Krsna consciousness will certainly return to the abode of Krsna, where he will be engaged in the association of Krsna face to face. This most confidential part of knowledge is spoken to Arjuna because he is the dear friend of Krsna. Everyone who follows the path of Arjuna can become a dear friend to Krsna and obtain the same perfection as Arjuna.

These words stress that one should concentrate his mind upon Krsna-the very form with two hands carrying a flute, the bluish boy with a beautiful face and peacock feathers in His hair. There are descriptions of Krsna found in the Brahma-samhita and other literatures. One should fix his mind on this original form of Godhead, Krsna. He should not even divert his attention to other forms of the Lord. The Lord has multi-forms, as Visnu, Narayana, Rama, Varaha, etc., but a devotee should concentrate his mind on the form that was present before Arjuna. Concentration of the mind on the form of Krsna constitutes the most confidential part of knowledge, and this is disclosed to Arjuna because Arjuna is the most dear friend of Krsna's.

Approach

 How to approach an interview. Especially if it is split in two or more half.

Be truthful to yourself.

Write down all your answers on a piece of paper irrespective of the question. Leave it come back again on a fresh day and just read what you have written. What Impression does it give ? Do you like what you have written? How can you put your thought across? What is the interviewer trying to get from your meeting? doez what you have written impress you. Brainstorm yourself you will get a clue to all your questions. It can take you places you have imagined. Just do it right.

DO YOURSELF THIS KINDNESS. UNDERSTAND YOURSELF BETTER.

EVERY GOOD WISH.