Tapaniya gold

Gopāla-tāpanī Upanishad is a Sanskrit text, probably composed in the first half of 2nd-millennium CE, and a minor Upanishad attached to the Atharvaveda. The Gopāla-tāpanī is one of the four Tāpinī Upanishads (Nṛsiṁha, Rāma, Tripurā and Gopāla).

The central character of the text is Radha who is described as the Shakti of krishna, her devotion and discussion of Gopala Krishna. Gopala Krishna is presented as identical to the nondual Absolute Reality (Atman-Brahman), the sat-cit-ananda, the Guru, the Om and the object of Vedanta, who can be reached by devotion to love. It is an important text to the Vaiṣṇava schools of Hinduism, particularly the Gaudiya Vaishnavas of Bengal region of South Asia.

The text is listed as 95th in the Telugu language Muktika anthology of 108 Upanishads.

Farquhar dates it to have been composed after Nṛsiṁha-tāpanī Upanishad, which he estimates to be complete by the 7th century. He states that the first of the Tāpanīya Upanishads is believed to be the Nṛsiṁha, which served as the model for the others which took this name. The Gopalatapani text was extensively commented by the 16th-century scholar Jiva Goswami placing the two limits on its composition century. The 14th-century scholar Vidyaranya commented on Tapani series of Upanishad, so it is possible the text existed by then.

The Sanskrit word tāpanīya in the context of these Upanishads is not clear. The word is found in four different forms: tapanīya, tāpanīya, tāpinī, tāpanī. Tāpanī is the most common form used in titles and references, but this appears to be an abbreviated form of the more correct tāpanīya, which appears in the texts themselves. According to Monier-Williams verdict we should assume tāpanīya ("gold") to be the name of a school of the Vājaseyani Saṁhitā that produced the four Upanishads bearing this name. This assumes that they come from a common source something disputed by others, who believe that the three other works were written on the model of the Nṛsiṁha-tāpanī as a result of the success enjoyed by that work in bringing legitimation a particular ancient tradition containing Nṛsiṁha mantra. Deussen reads tapanīya, which means "that which must be heated" or "gold". It also has the meaning of "self-mortification".

The process of self-purification is often compared to smelting gold, which is heated repeatedly in fire to remove any impurities. Deussen thus explains the term is as follows: "Tapanam (austerity) is burning pain-suffering or ascetic self-sacrifice; Nṛsiṁha-tapanam thus means ascetic self-surrender to Nṛsiṁha. Therefore Nṛsiṁha-tapanīya Upanishad "the doctrine concerning the ascetic surrender to Nṛsiṁha."

RR

 श्री राम रक्षा स्तोत्रम् (Shri Ram Raksha Stotram)

विनियोग: अस्य श्रीरामरक्षास्त्रोतमन्त्रस्य बुधकौशिक ऋषिः । श्री सीतारामचंद्रो देवता । अनुष्टुप छंदः। सीता शक्तिः । श्रीमान हनुमान कीलकम । श्री सीतारामचंद्रप्रीत्यर्थे रामरक्षास्त्रोतजपे विनियोगः । अथ ध्यानम्‌: ध्यायेदाजानुबाहुं धृतशरधनुषं बद्धपदमासनस्थं, पीतं वासो वसानं नवकमल दल स्पर्धिनेत्रम् प्रसन्नम । वामांकारूढ़ सीता मुखकमलमिलल्लोचनम्नी, रदाभम् नानालंकारदीप्तं दधतमुरुजटामण्डलम् रामचंद्रम ॥ राम रक्षा स्तोत्रम्: चरितं रघुनाथस्य शतकोटि प्रविस्तरम् । एकैकमक्षरं पुंसां महापातकनाशनम् ॥1॥ ध्यात्वा नीलोत्पलश्यामं रामं राजीवलोचनम् । जानकीलक्ष्मणोपेतं जटामुकुटमण्डितं ॥2॥ सासितूणधनुर्बाणपाणिं नक्तंचरान्तकम् । स्वलीलया जगत्त्रातुमाविर्भूतमजं विभुम् ॥3॥ रामरक्षां पठेत प्राज्ञः पापघ्नीं सर्वकामदाम् । शिरो मे राघवः पातु भालं दशरथात्मजः ॥4॥ कौसल्येयो दृशो पातु विश्वामित्रप्रियः श्रुति । घ्राणं पातु मखत्राता मुखं सौमित्रिवत्सलः ॥5॥ जिह्वां विद्यानिधिः पातु कण्ठं भरतवन्दितः । स्कन्धौ दिव्यायुधः पातु भुजौ भग्नेशकार्मुकः ॥6॥ करौ सीतापतिः पातु हृदयं जामदग्न्यजित । मध्यं पातु खरध्वंसी नाभिं जाम्बवदाश्रयः ॥7॥ सुग्रीवेशः कटी पातु सक्थिनी हनुमत्प्रभुः । उरु रघूत्तमः पातु रक्षःकुलविनाशकृताः ॥8॥ जानुनी सेतुकृत पातु जंघे दशमुखांतकः । पादौ विभीषणश्रीदः पातु रामअखिलं वपुः ॥9॥ एतां रामबलोपेतां रक्षां यः सुकृति पठेत । स चिरायुः सुखी पुत्री विजयी विनयी भवेत् ॥10॥ पातालभूतल व्योम चारिणश्छद्मचारिणः । न द्रष्टुमपि शक्तास्ते रक्षितं रामनामभिः ॥11॥ रामेति रामभद्रेति रामचंद्रेति वा स्मरन । नरौ न लिप्यते पापैर्भुक्तिं मुक्तिं च विन्दति ॥12॥ जगज्जैत्रैकमन्त्रेण रामनाम्नाभिरक्षितम् । यः कण्ठे धारयेत्तस्य करस्थाः सर्वसिद्धयः ॥13॥ वज्रपञ्जरनामेदं यो रामकवचं स्मरेत । अव्याहताज्ञाः सर्वत्र लभते जयमंगलम् ॥14॥ आदिष्टवान् यथा स्वप्ने रामरक्षामिमां हरः । तथा लिखितवान् प्रातः प्रबुद्धो बुधकौशिकः ॥15॥ आरामः कल्पवृक्षाणां विरामः सकलापदाम् । अभिरामस्त्रिलोकानां रामः श्रीमान स नः प्रभुः ॥16॥ तरुणौ रूपसम्पन्नौ सुकुमारौ महाबलौ । पुण्डरीकविशालाक्षौ चीरकृष्णाजिनाम्बरौ ॥17॥ फलमूलाशिनौ दान्तौ तापसौ ब्रह्मचारिणौ । पुत्रौ दशरथस्यैतौ भ्रातरौ रामलक्ष्मणौ ॥18॥ शरण्यौ सर्वसत्वानां श्रेष्ठौ सर्वधनुष्मताम् । रक्षःकुलनिहन्तारौ त्रायेतां नो रघूत्तमौ ॥19॥ आत्तसज्जधनुषाविषुस्पृशा वक्ष याशुगनिषङ्गसङ्गिनौ । रक्षणाय मम रामलक्ष्मणावग्रतः पथि सदैव गच्छताम ॥20॥ सन्नद्धः कवची खड्गी चापबाणधरो युवा । गच्छन् मनोरथान नश्च रामः पातु सलक्ष्मणः ॥21॥ रामो दाशरथी शूरो लक्ष्मणानुचरो बली । काकुत्स्थः पुरुषः पूर्णः कौसल्येयो रघूत्तमः ॥22॥ वेदान्तवेद्यो यज्ञेशः पुराणपुरुषोत्तमः । जानकीवल्लभः श्रीमानप्रमेयपराक्रमः ॥23॥ इत्येतानि जपन नित्यं मद्भक्तः श्रद्धयान्वितः । अश्वमेधाधिकं पुण्यं सम्प्राप्नोति न संशयः ॥24॥ रामं दुर्वादलश्यामं पद्माक्षं पीतवाससम । स्तुवन्ति नामभिर्दिव्यैर्न ते संसारिणो नरः ॥25॥ रामं लक्ष्मणपूर्वजं रघुवरं सीतापतिं सुन्दरं, काकुत्स्थं करुणार्णवं गुणनिधिं विप्रप्रियं धार्मिकम । राजेन्द्रं सत्यसंधं दशरथतनयं श्यामलं शांतमूर्तिं, वन्दे लोकाभिरामं रघुकुलतिलकं राघवं रावणारिम ॥26॥ रामाय रामभद्राय रामचंद्राय वेधसे । रघुनाथाय नाथाय सीतायाः पतये नमः ॥27॥ श्रीराम राम रघुनन्दनराम राम, श्रीराम राम भरताग्रज राम राम । श्रीराम राम रणकर्कश राम राम, श्रीराम राम शरणं भव राम राम ॥28॥ श्रीराम चन्द्रचरणौ मनसा स्मरामि, श्रीराम चंद्रचरणौ वचसा गृणामि । श्रीराम चन्द्रचरणौ शिरसा नमामि, श्रीराम चन्द्रचरणौ शरणं प्रपद्ये ॥29॥ माता रामो मत्पिता रामचन्द्रः स्वामी, रामो मत्सखा रामचन्द्रः । सर्वस्वं मे रामचन्द्रो दयालुर्नान्यं, जाने नैव जाने न जाने ॥30॥ दक्षिणे लक्ष्मणो यस्य वामे च जनकात्मज । पुरतो मारुतिर्यस्य तं वन्दे रघुनन्दनम् ॥31॥ लोकाभिरामं रणरंगधीरं राजीवनेत्रं रघुवंशनाथं । कारुण्यरूपं करुणाकरं तं श्रीरामचन्द्रं शरणं प्रपद्ये ॥32॥ मनोजवं मारुततुल्यवेगं जितेन्द्रियं बुद्धिमतां वरिष्ठम । वातात्मजं वानरयूथमुख्यं श्रीराम दूतं शरणं प्रपद्ये ॥33॥ कूजन्तं रामरामेति मधुरं मधुराक्षरम । आरुह्य कविताशाखां वन्दे वाल्मीकिकोकिलम ॥34॥ आपदामपहर्तारं दातारं सर्वसम्पदाम् । लोकाभिरामं श्रीरामं भूयो भूयो नमाम्यहम् ॥35॥ भर्जनं भवबीजानामर्जनं सुखसम्पदाम् । तर्जनं यमदूतानां रामरामेति गर्जनम् ॥36॥ रामो राजमणिः सदा विजयते, रामं रमेशं भजे रामेणाभिहता, निशाचरचमू रामाय तस्मै नमः । रामान्नास्ति परायणं परतरं, रामस्य दासोस्म्यहं रामे चित्तलयः, सदा भवतु मे भो राम मामुद्धराः ॥37॥ राम रामेति रामेति रमे रामे मनोरमे । सहस्त्रनाम तत्तुल्यं रामनाम वरानने ॥38॥

Year

 *Namaskarams!!*

We all remember and instantly tell  our year of birth based on English calendar. But we struggle to remember the Samvatsar  based on Bharatiya Hindu Panchanga. Given below is the Samvatsar in which you were born. Some wise person has prepared this to help us know and remember which Bharatiya year we were born. Please preserve this and regularly use it. 

 

*( 1867, 1927,1987,)*: Prabhava

*(1868,1928,1988)*: Vibhava

*(1869,1929,1989)*: Shukla

*(1870,1930,1990)*: Pramodoota

*(1871,1931, 1991)*: Prajotpatti

*(1872,1932,1992)*: Angeerasa

*(1873,1933,1993)*: Shreemukha

*(1874,1934,1994)*: Bhaava

*(1875,1935,1995)*:Yuva

*(1876,1936,1996)*: Dhata

*(1877,1937,1997)*: Ishwara

*(1878,1938,1998)*: Bahudhanya

*(1879,1939,1999)*: Pramadi

*(1880,1940,2000)*: Vikrama

*(1881,1941,2001)*: Vrusha

*(1882,1942,2002)*: Chitrabhanu

*(1883,1943,2003)*: Swabhanu

*(1884,1944,2004)*: TaraNa 

*(1885,1945,2005)*: Parthiva

*(1886,1946,2006)*: Vyaya

*(1887,1947,2007)*: Sarvajit

*(1888,1948,2008)*:

Sarvadhari

*(1889,1949,2009)*: Virodhi

*(1890,1950,2010)*: Vikruti

*(1891,1951,2011)*: Khara

*(1892,1952,2012)*:  Nandana

*(1893,1953,2013)*: Vijaya

*(1894,1954,2014)*: Jaya

*(1895,1955,2015)*: Manmatha

*(1896,1956,2016)*: Durmukhi

*(1897,1957,2017)*: HeviLambi

*(1898,1958,2018)*: ViLambi

*(1899,1959,2019)*: Vikari

*(1900,1960,2020)*: Sharvari

*(1901,1961,2021)*: Plava

*(1902,1962,2022)*: Shubhakruta

*(1903,1963,2023)*: Shobhakruta

*(1904,1964,2024)*: Krodhi

*(1905,1965,2025)*: Vishwavasu 

*(1906,1966,2026)*: Parabhava

*(1907,1967,2027)*: Plavanga

*(1908,1968,2028)*: Kilaka

*(1909,1969,2029)*: Sowmya

*(1910,1970,2030)*:  SadharaNa

*(1911,1971,2031)*: Virodhikruta 

*(1912,1972,2032)*: Paridhaavi

*(1913,1973,2033)*: Pramaada

*(1914,1974,2034)*: Ananda

*(1915,1975,2035)*: Rakshasa

*(1916,1976,2036)*: NaLa

*(1917,1977,2037)*: PingaLa

*(1918,1978,2038)*: KaLayukti

*(1919,1979,2039)*: Siddharthi

*(1920,1980,2040)*: Roudri

*(1921,1981,2041)*: Durmati

*(1922,1982,2042)*: Dundubhi

*(1923,1983,2043)*: Rudhirodgaari 

*(1924,1984,2044)*: Raktakshi

*(1925,1985,2045)*: Krodhana

*(1926,1986,2046)*: Akshaya 

*Please pass this to all your friends and relatives*

Did you know, that as per Indian *Panchang* system, each year has a specific name? And that each name has a meaning? There are *60* names of years *(Samvatsars)*. Each name replays after 60 years. The year typically begins in *mid-April*.*

The year 2019-20 was named *‘Vikari’*, that lived up to its name by being a *‘illness’ year!*

The year 2020-21 was named *‘Sharvari’,* meaning *darkness*, and it did push the world into a dark phase!

Now the *‘Plava’* year (2021-22) is ending. ‘Plava’ means, *"that - which ferries us across".* The *Varaha Samhita* says: this will ferry the world across unbearable difficulties and reach us to a state of glory. And take us from *darkness to light!*

Proud to be a Hindu 

The year 2022-23 is named *‘Shubhkrut’,* meaning that which *creates auspiciousness.*

*We can now look forward and expect to have a better tomorrow* 

Believe it or not *Sanatan Dharma* is thus far the most *scientific, practical and inclusive* of all systems in existence today. 

Our *Rishis* and *Munis* could accurately predict when modern day gadgets and equipments were non existent.

*Proud to belong to the land of diversity and brotherhood*

Magic miracle.

 It will be dangerous, but we have to do something!

… Or I may never get home.

… Earth moves the air and the wind feeds the fire.
Magic is here, if you dare to believe

… I'm just a regular girl type girl
Come from a regular world type world.
Never thought I could be this brave,
Never thought I would ride this amazing wave.
I'm wide awake but it feels like a dream,
Being a part of this new and magical team.

… I've seen the wonders within this land.

… You wanna come with me? Come just take my hand.
Earth moves the air and the wind feeds the fire.
Magic is here if you dare to believe.
Sail out to sea,
On an ocean of mystery.
Elves bring your heart to the ones that you need.

… Whatever happens, wherever we go,
We are the lengend of the 5
Yeah the 5 and we know

… This is the way we're supposed to be,
This is the way we set the powers free.
We know the portals, we hold the keys
I see my magical friends
Whenever I please.
This girl is living the fairy tale
You wanna come with me? Come to Elvendale.

… Earth moves the air and the wind feeds the fire.
Magic is here if you dare to believe.
Sail out to sea,
On an ocean of mystery.
Elves bring your heart to the ones that you need.

… I'm just a regular girl type girl
Come from a regular world type world.
Never thought I could be this brave,
Never thought I would ride this amazing wave.

Nachiyar Thirumozhi

 

Nachiyar Thirumozhi

Nachiyar means Devi or Consort of the Lord Narayana. Thirumozhi is holy sayings. 

Sri Andal, also known by the name Sri Goda Devi gave the Lord both Poomaalai as well as paamaalai. Poomaalai means Garland of Flowers and Paamaalai means garland of Poetry expressing Her longing and love for the Lord. She has sung 30 pasurams or Hymns of Thiruppavai and 143 Pasurams of Thirumozhi. Thiruppavai has been touched upon already.  

The following are the titles of pasurams ( in groups Of Ten pasurams each ) in which She has put forth the Outpourings on Her love for the Lord. 

1 Sri Andal prays to Kamadeva, Lord of Love, to make Lord Krishna to accept Her. In one of the Pasurams, She says that She has dedicated Her Body solely for the Lord bearing the Discus and Shankham and cannot bear the thought of fixing the marriage with a Human Being. For, She likens the latter event to Desecrating the offering meant for Celestial Devas in a Yaga by a Jackal from the Wild, touching and sniffing it ! 

 2. Andal and friends imagining themselves to be small girls, are playing making castles in sand. In this group of 10 hymns, they plead with the Lord not to damage their creations. 

 3. Krishna is playing pranks with Gopikas.Andal , one in the group is pleading to have mercy and spare inconvenience to them. 

 4. Sri Andal is addressing Her Soul to merge with Lord, if it is possible. 

 5. This group is famous as KUIL PATTHU. In this, Andal is seeking the help of Koel Bird act as Messenger and ask the Lord to come to Her. In one pasuram, She says that in Anticipation of glancing at the Holy Feet of the Lord of Villiputhur, wherein Swans play with their Soft tread,, Her fishlike eyes are ever awake (without Sleep ). If you call the Lord to come, She says to the koel that She will make Her pet parrot befriend it ! 

6. This group is Famous VARANAMAYIRAM. In this , Andal is recounting Her dream, in which The Lord is Marrying Her, to a friend. This group is sung with fervour during weddings. This group consists of various rites gone through in a wedding which Andal went through in Her wedding To The Lord ( Dream ) 

1. She sees Sriman Narayana coming in a procession with 1000 (ayiram ) Varanam or Elephants. To welcome Him, Purnakumbhams are kept and everywhere thoranam or festoons are used in decoration to welcome Him. Purnakumbham is pot (kudam, here gold kudam ) filled with water and pot’s mouth is covered by a coconut and with bunches of green Mango leaves. This Kumbham or Pot is taken in front of Very important persons, a Guru , Heads of State like King etc. The bearer of Kumbha walks backwards facing the guest never showing his own back to the guest . 

2. Andal sees the Lord Govinda entering the decorated wedding pandal for the wedding on the morrow. 

3. Indra and other celestials request Her hand for Lord and present the saree sanctified by chanting mantras. Sister of The Lord Goddess Durgai helps Andal to wear bridal saree and decorates Andal with flower garland 

4. Priests well versed in Religious rites have brought Water from Holy rivers from all directions. While the priests chant loudly the Mantras in benediction, Lord and Andal are tying Kankana (thread ) to take marriage vows. 

5. Young damsels of beauty of age and form are bringing auspicious kalashms and lamps while Lord enters. 6. With auspicious drums beating and blowing of conch I saw ( in dream ) The Lord taking my hand in His, beneath the pandal decked with strings of pearls says Andal. 

7. Amidst chanting Matras by priests, I saw the Lord going round the Holy fire holding my hand says Andal. 8. Andal Sees her brothers come and take part in Laja Homam, where brothers of bride come and give Pori or puffed rice for homam in fire by Both wedded couple.

9. To ease the discomfiture of exposure to the heat of Agni during Homam couple is anointed with cool Kumkumam paste and Sandal paste and in all finery Andal is going round the decorated city with Lord on an elephant in Procession. 

10. This hymn is giving the results of chanting these ten hymns with devotion. They are the reader will get good natured obedient children. Unmarried girls will get a good husband as good as Lord Krishna Himself !

7. This group is on Panchajanyam, Holy Shankham in Lord’s hand . She addresses the conch as the nearest relative of the Lord and enquires about the Lord. 

8. In this group, She is sending Clouds as messenger to the Lord. 

9. Andal is worshipping Lord at Thirumalirunjolai (near Madurai TamilNadu ) It is in this group that Andal is offering Butter in 100 vessels and Akkaravadishil (Payasam of rice cooked in Milk with jaggery and ghee ) in 100 vessels to Lord of Thirumalirunjolai so the Lord may come in person ! (see notes in Andal where reference is made to Sri Ramanuja making the offering promised in place of Andal. Nooru Thada (vessel ) utsavam is celeberated to this day in Melkote.)

10 Andal speaks of the miseries undergone due to Her love addressing various things in Nature. 

11. This group is dedicated to express Her love to Lord of Srirangam In one of pasurams, She says that in the past, when Mother Earth was submerged in water with moss covering Her all over, to get to Her in mud, Lord of Srirangam took avatar of Sri Varaha ( Wild Boar). He promised then to give protection to all His Devotees. This promise can never be erased ( from Memory ). 

12 In this group Andal requests Her people to take Her to the place of the Lord. ( Mathura, Vrindavan of U.P. Dwaraka Of Guj. ) 

13. This is a beautiful composition. Andal requests Her people to treat Her with things connected closely to Lord so that Her sickness due to love is pacified. 

 14. Andal is recounting here as She found the Lord in Vrindavan. 

In penultimate stanza, Andal finds Him coming hunting. VETTAIYADI VARUVAANAI.. she says. Lord known by name of Betarayaswami is worshipped at temple of Denkanikottai (Thenkanikottai ), near Hosur, in Tamilnadu. 

 ANDAL EMPERUMAANAAR DESIKAR THIRUVADIGALE SHARANAM 

 SRI LAKSHMINRISIMHA DIVYA PADUKASEVAKA SRIVANSHATAKOPA SRI NARAYANA YATHINDRA MAHA DESHIKAYA NAMAHA.

Taniyan

nAcciyAr tirumozhi - taniyan

tirukkaNNa mangaiyAnDAn's blissful taniyan for ANDAL's nAcciyAr tirumozhi is a great gift for us:

allinAttAmarai mEl AraNangin intuNaivi 
malli nAdAnda mada mayil - melliyalAL 
Ayar kula vEndanAgattAL ten puduvai 
vEyar payanda viLakku 

ANDAL is the friend of periya pirATTi Sree lakShmi; is the ruler of mallinADu (by her guNAs); is soft natured and beautiful like a peacock; is the consort of kaNNan of AyarpADi; is the daughter of periyAzhwAr and is the light of the world.

*****************************************

allinAttAmarai mEl AraNangin intuNaivi:

ANDAL is the closest friend (priya sakhi) of SrI mahAlakshmI, who gives sEvai as kanakapadmAsani on fresh-bloomed lotus in the forest of red lotuses with beautiful petals. svAmi dESikan prays to SrI mahAlakshmI (in SrI stuti), as She is seated on a golden lotus, which is amidst a forest of lotuses (sthAnam yasyA: sarasijavanam). As ramAdevI's dearest friend, ANDAL stands by the side of emperumAn, joins forces with SrI dEvI (Aranangin tuNaivi) and both of them take turns to plead with emperumAn to salvage the sinners and save them. Like the drum which gets beaten on both sides, perumAL is stuck between SrIdevI on one side and bhUdevI on the other; when SrIdevI tries to plead with Him on behalf of her sinning children, He tries to turn His face away and what does He see? bhUdevI trying to continue the pleading!

malli nADAnDa maDa mayil:

ANDAL is like a female peacock who reigned supreme over the mallinADu - land that surrounds SrI villiputtUr.

melliyalAL:

ANDAL is "melliyalAL" - she is very soft-hearted; even though, as Her children, we commit a lot of sins, being patient as bhUdEvi and forgiving as kamalA (SrIdEvI), She ignores our faults and gives Her hand to save us. The reason why SrI svAmi dESikan says (in gOdAstuti): "sAkshAt kshamAm kAruNayA kamalAmivAnyAm gOdAm ananya SaraNa: SaraNam prapadyE" is that he is following tirukkaNNa mangaiyAnDAn's mArgam.

Ayar kula vEndanAgattAL:

"petram mEyttuNNum kulattil" piranda ANDAL became one with rAjagOpAlan, who was also the king of Ayar kulam.

ten puduvai vEyar payanda viLakku:

SrI tirukkaNNa mangaiyAnDAn states next that ANDAL is the mangaLa jyoti (auspicious lamp) that SrI vishNu cittar of SrI villiputtUr had. "ooRRamudaiyAi periyAi ulaginil tORRamAi ninRa cuDare" - ANDAL calls her nAthan thus. She prays to kAmadEvan "vittagan vEnkata vANan ennum, viLakkinil puga ennai vidikkiRRiyE" and through Her SrI sUktams, ANDAL merges into "vEnkata vANan ennum viLakku" (the lamp that is Lord vEnkatEsvaran), and shines brilliantly as a double jyoti. sarvam SrIman nArAyaNAyEti samarpayAmi.

patti mEynthu (637-646)

 

patti mEynthu (637-646)

patti mEynthu
Describing seeing Him at VrindAvan

From the first pASura ‘tai oru tingaLum’ till the previous pASurAs ANDAL wanted kaNNapirAn's samslESa but could not get it. She lamented over it in all the pASurAs. At last kaNNan comes as she has wished. This pASurAs talks her happiness over it.

paTTi mEindOr kArEru paladEvarkOr keezh kanrAi 
iTTeeriTTu viLaiyADi ingE pOda kaNDeerE| 
iTTamAna paSukkaLai inidu marittu neerooTTi 
viTTu koNDu viLaiyADa virundAvanattE kaNDOmE|| One ||

Where is that kaNNan who is the brother of baladeva; who wandered about the AyarpADi like a bull making all sorts of mischiefs? The people say – we saw Him in brindAvan grazing the cattle, managing them, watering them and playing with His pals. In paramapada BagavAn is in the lap of tiruanandAzhwAn, under the rod of sEnaimudaliyAr and protected by the garuDAzhwAn – living a life of a prisoner. But here in AyarpADi He is freely roaming the forest, playing with pals and grazing the cattle.

anunga ennai pirivu Seidu AyarpADi kavarndu uNNum 
kuNungu nAri kuTTETTrai kOvartananai kaNDeerE| 
kaNangaLODu min mEham kalandArpOl vanamAlai 
minunga ninru viLaiyADa virundAvanattE kaNDOmE|| Two ||

He went away from me making me sad but enchanted the whole AyarpADi by His charming ways making them happy. He always ate butter, ghee etc., and rubbed His hands in His body if He was caught. Did you see this gOvardhana? Yes. He was wearing vanamAla on His dark body and playing with His friends in brindAvan.

mAlAi piranda nambiyai mAlE Seyyum maNALanai 
ElA poihaL uraippAnai ingE pOda kaNDeerE| 
 mElAl paranda veyil kAppAn vinatai Siruvan Sirahennum 
mElAppin keezh varuvAnai virundAvanattE kaNDOmE|| Three ||

His form is enchanting; He deludes people; He is the maNavALan of all the girls of AyarpADi; He is an expert liar. He is seen in brindAvan roaming in the heat protected by the wings of garuDAzhwAn.

kAr taN kamala kaN ennum neDungayiru paDuttu ennai 
eerttu koNDu viLaiyADum eeSan tannai kaNDeerE| 
pOrta muttin kuppAya puhar mAl yAnai kanrE pOl 
vErtu ninru viLaiyADa virundAvanattE kaNDOmE|| Four || 

kaNNan is dark with beautiful lotus-like eyes. They are like ropes dragging me wherever He goes. It appears as if the dark cloud has two lotuses in the sky. He also looks like an elephant covered with a cloth with pearls stitched on it.

mAdavan en maNiyinai valaiyil pizhaitta panripOl 
 Edum onrum koLattArA eeSan tannai kaNDeerE| 
peetaha vADai uDai tAzha perungAr mEha kanrEpOl 
veediyAra varuvAnai virundAvanattE kaNDOmE|| Five || 

He is Sriyah pati and a precious sapphire to me. He is proud like a boar caught in the net and escaped from it. What is not caught can be caught but what is caught and escaped cannot be caught. He roams freely like a wild boar throughout the length and the breadth of the forest. He roams with shining peetAamBara, a proud young rain cloud spreading His form far and wide.

tarumam ariyA kurumbanai tan kai chArngam aduvE pOl 
puruva vaTTam azhahiya poruttamiliyai kaNDeerE| 
uruvu karidAi muham SeidAi udaya paruppadattin mEl 
viriyum kadirE pOlvAnai virundAvanattE kaNDOmE|| Six || 

He is not like Sree rAma who is dharma incarnation. He is mischievous and handsome too. His brows are well curved and beautiful like SArnga bow. He is not easily got even by His BaktAs. Have you seen Him? Yes. With a dark body and red lotus-like face He was seen in brindAvan like the brilliant sun rising on the mountain.

poruttam uDaiya nambiyai puram pOl uLLum kariyAnai 
karuttai pizhaittu ninra akkaru mA muhilai kaNDeerE| 
arutti tArA kaNangaLAl Ara peruhu vAnam pOl 
viruttam peridAi varuvAnai virundAvanattE kaNDOmE|| Seven || 

In the last pASura ANDAL said – ‘He is not easily got by BaktAs’. Now she says makes the contradictory statement. How? There are two interpretations – she feels it is wrong on her part to talk of kaNNan like this. Hence she corrects her statement. This interpretation not very interesting. periyavAchchAn piLLai has a different interpretation – ‘He is very good’ ironically will mean just the opposite. This is the same kind of expression. The people say He was like a bright moon surrounded by group of stars. He was seen in brindAvan.

veLiya Sangu onru uDaiyAnai peetaha ADai uDaiyAnai 
aLi nangu uDaiya tiru mAlai AzhiyAnai kaNDeerE| 
kaLi vaNDu engum kalandAr pOl kamazh poonguzhalhaL taDan tOL mEl 
miLira ninru viLaiyADa virundAvanattE kaNDOmE|| Eight || 

As there are Sanka in the dark sea the dark colored kaNNa has Sanka in His hand. He bears chakra in other hand. One is white and other is red. He wears golden colored peetAmBara. Since He is Sriyah pati He is full of compassion. His thick dark curly hair flow on His shoulders like swarm of intoxicated bees dancing after drinking honey.

nATTai paDai enru ayan mudalA tanda naLir mA malar undi 
veeTTai paNNi viLaiyADum vimalan tannai kaNDeerE| 
kATTai nADi tEnukanum kaLirum puLLum uDan maDiya 
vETTai ADi varuvAnai virundAvanattE kaNDOmE|| Nine || 

He created Brahma and small house for him from His navel. He ordered the prajApati to further create all the worlds. Thus He enjoys the leela viBooti. He destroys adharma in any form to protect the dharma. He is seen in brindAvana.

parundAL kaLiTTrukku aruL Seida paraman tannai pArin mEl 
virundAvanattE kaNDamai viTTu chittan kOdai Sol | 
marundAm enru tam manattE vaittu koNDu vAzhvArhaL 
perundAL uDaiya pirAn aDikkeezh piriyAdu enrum iruppArE || Ten || 

Sree gajEndrAzhwAn suffered for a long time and cried for the help of BagavAn. He was caught by the crocodile and suffered the pain. Similarly ANDAL afflicted by His separation cries and laments. As BagavAn at last comes to rescue the life of gajEndra so also He comes to rescue ANDAL. Thus the samslESa is obtained by her. Those who meditate on these pASurAs will also get the same result as ANDAL. They will live in paramapada forever doing kainkarya. 

nAchchiyAr tirumozhi muTTriTTru 

ANDAL tiruvaDihaLE SaraNam

kaNNanennum (627-636)

 

kaNNanennum (627-636)

kaNNanennum 

Pleading to reduce Her sorrow using Sri Krishna's dress and other belongings 

kaNNan ennum karundeivam kATchi pazhahi kiDappEnai 
puNNil puLi peidAr pOla puram ninru azhahu pESAdE | 
peNNin varuttam ariyAda perumAn araiyil peetaha 
vaNNa ADai koNDu ennai vATTam taNiya veeSeerE || One || 

Oh! ladies! You don’t understand my mind. It is but natural. What astonishes me is kriSNan also doesn’t understand me – ‘peNNin varuttam ariyAda perumAn’. If He had known He wouldn’t have made me suffer this much. If I see His peetahavADai it is as good as seeing Him. If you fan the peetAmBara on me I can smell the sweat of kriSNa and that will make me well.

pAlalilaiyil tuyil koNDa paraman valai paTTirundEnai 
vElAl tunnam peidAr pOl vENDiTTru ellAm pESAdE |
kOlAl nirai mEittu AyanAi kuDandai kiDanda kuDamADi 
neelAr taNNanduzhAi koNDu en neri men kuzhal mEl SooTTeerE || Two || 

kaNNan lies on a banyan leaf after praLaya; goes behind cattle with a stick in His hand; seen as archA moorti in tirukuDandai; plays kuDakoottu in AyarpADi. Thus He is seen on a leaf, in the forest, in the temple and in AyarpADi. I fell in love with Him. I cannot live without Him. However much I cry He doesn’t come. So please bring His tiruttuzhAi (tuzhasi) and put it on my hair.

kanjai kAinda karuvilli kaDaikkaN ennum Sirai kOlAl 
nenju ooDuruva vEvuNDu nilaiyum taLarndu naivEnai | 
anjEl ennAn avan oruvan avan mArvu aNinda vanamAlai 
vanjiyAdE tarumAhil mArvil koNarndu puraTTeerE || Three || 

kaNNan killed kamsa without the least effort. He is an expert killer for He kills me by discharging His arrows (eyes) burning my heart and breaking it beyond repair. That which brings me more pain is not the arrow but His indifference towards me. Knowing fully well my agony He never bothers to console me. Oh! Elderly ladies! You bring the vanamAla that He is wearing and roll it on my chest. It will alleviate my suffering.

ArE ulahattu ATTruvAr AyarpADi kavarndu uNNum
kArEru uzhakka uzhakkuNDu taLarndum murindum kiDappEnai |
ArA amudamanaiyAn tan amuda vAyil ooriya
neer tAn koNarndu pularAmE parukki iLaippai neekkeerE || Four || 

kaNNan not only steals in His house but in the house of everybody in AyarpADi. He tortures me severely. There is no one who can console me, or do something to alleviate my pain. The elders say ‘tell us ANDAL what should we do?’ she says ‘you should go to kaNNan wherever He is and bring me His nectar-like saliva and pour it in my mouth before it dries.

azhilum tozhilum urukkATTAn anjEl ennAn avan oruvan 
tazhuvi muzhuSi puhundu ennai chuTTri Suzhanru pOhAnAl | 
tazhaiyin pozhil vAi nirai pinnE neDu mAl oodi varuhinra 
kuzhalin tuLai vAi neer koNDu kuLira muhattu taDaveerE || Five || 

He is very hard hearted. He doesn’t show Himself even if I cry and pray; neither even say ‘don’t be afraid’. But Oh! He is here! Look He is hugging me! He is near me! Before me! He is everywhere! Alas! It is only my illusion! It is my mAnasa anuBava. Oh! It only increases my agony instead of removing it. If you bring the saliva drops on the flute of kaNNa and rub it on my face, I feel it is the greatest medicine for this disease.

naDai onrillA ulahattu nandagOpan mahan ennum 
koDiya kaDiya tirumAlAl kuLappu kooru koLappaTTu | 
puDaiyum peyarahillEn nAn pOTkan miditta aDippATTil 
poDittAn koNarndu pooSeerhaL pOhA uyir en uDambaiyE || Six || 

Already the world is lacking in showing respect and honor to others. People are very cruel and selfish. If nandagOpa’s son kaNNan is also like them who is to teach them the good? I am in capable of movement out of pain and weakness. I am affected mentally and physically. The best medicine is to bring the dust of His feet and rub it on my body.

kuLappu kooru kOLappaTTu – there is a saying ‘paTTa kAlilE paDum’ in tamizh meaning you get hurt where it is already hurt.

pOhA uyir en uDambaiyE – however much I drink poison, how many times I stab myself, the life refuses to depart from my body. The suggestive meaning is anyone with so much suffering as much as mine would have died by now. ANDAL is astonished at this.

veTTri karuLa koDiyAn tan meemeedu ADA ulahattu 
veTTri varidE peTTra tAi vembEyAha vaLarttALE | 
kuTTram aTTra mulai tannai kumaran kOla paNai tOLODu 
aTTra kuTTram avai teera aNaiya amukki kaTTeerE || Seven || 

In the last pASura she scolded Him as the son of nandagOpa. Now she scolds Him as the son of yaSOda. What kind of a mother is she? Doesn’t she know how to bring up a child with ‘Baya’ and ‘Bakti’. One should rear a child in such a way it should have both fear and love for the parents. Here yaSOda has never punished Him even if the AyarpADi women, men and girls complaint. Thus like a neem fruit He is bitter to everyone. Why should she do this? There seems to be no intention in her action. But still I like Him and want Him. My breasts want them to be tied to His long beautiful shoulders.

uLLE uruhi neivEnai uLaLO ilaLO ennAda koLLai 
koLLi kurumbanai gOvardananai kaNDakkAl | 
koLLum payan onrillAda kongai tannai kizhangODum 
aLLi parittiTTu avan mArvil erindu en azhalai teervEnE || Eight || 

kaNNan is born only to inflict the pain in the hearts of all women. He is the cause of my present condition. But He doesn’t care to enquire whether I am alive or not. Let Him come here I shall pull my breasts hanging useless on my chest from their roots and throw on His tirumArbu. Thus I shall get rid of my sorrow.

kommai mulaihaL iDar teera gOvindarkOr kuTTrEval 
 immai piravi SeyyAdE ini pOi Seyyum tavam tAn en | 
Semmai uDaiya tirumArvil SErndAnElum oru nAnru 
meimmai Solli muham nOkki viDai tAn tarumEl miha nanrE || Nine || 

Oh! I wanted so much His samslESa in this birth. I don’t see any use of tapas after I go to other lOkAs in order to get Him. My thirst is so much that in this birth alone I should have Him. Well! His apathy hurts me. If at least for one day He embraces me and says ‘I don’t want you. Get away!’ I shall be happy.

allal viLaitta perumAnai Ayar pADikku aNi viLakkai 
villi puduvai nahar nambi viTTu chittan viyan kOdai | 
villai tulaitta puruvattAL vETkaiyuTTru miha virumbum 
Sollai tudikka vallArhaL tunba kaDaluL tuvaLArE || Ten || 

Those who read the above pASurAs will get rid of the samsAra duhKa. ANDAL expressed her desire to have samslESa with kaNNan, the lamp of AyarpADi. She desired the objects that He uses and their connections. She couldn’t bear the separation and wants His embrace.