SRI ANDAL’ - Sadagopan
SRI ANDAL’SnAcciyAr tirumozhiANNOTATED COMMENTARY IN ENGLISH BY:SrImati kalyANi kRshNamAcAriandOppiliappan koil SrI varadAcAri SaThakopan
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CONTENTS1TANIYAN 124TANIYAN 225TAIYORU TI’NGALUM27NAMAM56AYIRAMKOZHI AZHAIPPADAN75TELLIYAR99MANNU PERUM PUGAZH121VARANAM148AYIRAMKARUPPURAM NARUMO180VINNILA MELAPPU204SINDURAC CEMPODI232KARKKODAL PUKKAL256TAM UGAKKUM289MARRU IRUNDIRGATKU320KANNAN ENNUM KARUM DEYVAM357PATTI MEYDOR KARERU393NIGAMANAM432sadagopan.orgINTRODUCTION
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nAcciyAr tirumozhiநாச்சியார் தி ெமாழிINTRODUCTIONsadagopan.orgasmad AcAryan, SrImad SrI ra’ngarAmAnuja mahA deSikan, has blessed aDiyEn withenjoying the SrI sUkti’s of kOdai nAcciyAr, especially nAcciyAr tirumozhi.Srimad AnDavan Swami - with the backdrop of SItA-nAcciYAr kalyANam1
sadagopan.orgThe motivation for this effort of translating nAcciyAr tirumozhi into English stemmedfrom SrI uppiliappan koil varadAcAri SaThakopan. Without his initiation and encouragement,aDiyEn would not have even embarked upon this major learning effort. He provided the onlycopy of his hand-written tamizh vyAkhyAnam for translation into English, and that has beenthe basis for this series. But when aDiyEn used his write-up as the nucleus, and took theliberty of including details of pUrvAcAryas’ vyAkhyAnams, he encouraged this effort and gaveample opportunity for freedom and independence. His support was typical of that of a greatguide and motivator. He had distilled all the pUrvAcAryas’ anubhavams in his original writeup. aDiyEn has added additional details of our pUrvAcAryas’ anubhavam-s and word-forword meanings in this series. The anubhavam-s of SrI periyavAccAn piLLai (SrI PVP) asexplained in simple tamizh by SrI puttUr kRshNasvAmi aiye’ngAr, SrI uttamUrvIrarAghavAcArya svAmi (SrI UV), SrI P.B. aNNa’ngarAcArya svAmi (SrI PBA), and SrI T.S.rAjagopAlan (SrI TSR - author of a book on nAcciyAr tirumozhi) have been used to form thebasis for this write-up.It should be noted that while most of the references above follow SrI periyavAccAnpiLLai’s vyAkhyAnam for the most part, SrI uttamUr svAmi’s commentary gives us thebenefit of a fresh look at nAcciyAr’s divine composition. This is very evident in SrI UV’sinterpretation for the very first tirumozhi (tai oru ti’ngaL). While SrI PVP explains thetirumozhi on the basis that ANDAL is clearly indulging in anya devatA worship by falling atthe feet of kAman, SrI UV, using svAmi deSikan’s interpretation for this topic, argues thatANDAL is far from involved in anya devatA worship. The details are explained in theintroduction to the ‘tai oru ti’ngaL’ tirumozhi, and it is a delight to read a fresh alternateinterpretation. Another notable contribution is SrI UV’s description of the vAraNamAyiramtirumozhi, to specifically emphasize that the current practice of our traditional marriage isessentially the same as it was in ANDAL’s times. SrI UV continues to give alternateinterpretations in all the other tirumozhi-s as well, even though not all of them have beencaptured in this write-up – partly because of aDiyEn’s limitations in going into great in-depthanalysis of tamizh grammar and syntax, and partly because the resulting write-up would havemade this document even more voluminous.nAcciyAr tirumozhi consists of 143 pASuram-s. That is why we praise ANDAL as “orunURRu nARpattu mUnRuraittAL vAzhiyE”. The 143 pASuram-s are organized in 14segments, each one called a tirumozhi. Thus, the first set of 10 pASurams – the firsttirumozhi, is called “tai oru ti’ngaLum”, based on the first phrase of the first pASuram.Similarly, all the other tirumozhi-s are named based on the first few words of the firstpASuram of that tirumozhi.Each tirumozhi deals with one specific topic. For example, the 8th tirumozhi called“viNNIla melAppu” deals with kOdai telling her plight to the clouds and sending them as hermessenger to gOvindan, who is stationed in tirumalai.The first tirumozhi starts with a plea by ANDAL to kAmadevan for his help in uniting herwith her nAthan, emperumAn. The remaining tirumozhi-s are dedicated to different efforts by2
ANDAL to somehow speed up her union with perumAL. In the process, she goes throughlots of impatient waiting, and finally in paTTi mEindOr kArERu tirumozhi, she is reunitedwith perumAL.One can view nAcciyAr tirumozhi as godA devi’s advice to us on how a jIva in this lifeshould dedicate itself single-mindedly to attaining the paramAtman. What we see at display isthe intensity with which this effort should be undertaken, and the impatience that the jIvashould feel in achieving this objective at all costs, until the objective is realized. In samskRt,this is called tvarA - it means unbearable haste or speed. An example given to illustrate tvarAis a fish-out-of-water that tries to get back into the water one way or the other to save its life.In the rest of this General Introduction we will briefly discuss a few of the manyinteresting aspects of nAcciyAr tirumozhi, with a view to enhancing the enjoyment of thisgreat work of ANDAL The sequence of topics chosen in the Introduction below is purelyarbitrary.The question arises: Why does ANDAL, who isbhU devi herself, have to go through this kind ofexperience? The answer lies in an understanding ofthe avatAra rahsyam of ANDAL.BhagavAn and pirATTi take incarnations in thisworld among us for several reasons. The mainreasons given for the incarnations are to protect thegood and destroy the evil - paritrANAya sAdhUnAmvinASAya ca dushkRtAm. In His vibhavaincarnations, where He has taken a human form,one of the by-products of His incarnations is that, itshows us humans how to lead our life according tothe sanAtana dharma. Even though in these“nAcciYAr avatAram”incarnations He retains all His powers in full, Hestill does not use these powers, but leads a life as if He is just a human (AtmAnammAnusham manye), and shows us in the process how to lead a life according to the SAstra-s,following the dhArmic path such as performing nitya karmas without fail, following thevarNASrama dharma-s as prescribed in the SAstra-s, etc. His activities in this world duringHis vibhava incarnations are like His putting on a robe during an act, at the end of which Hereturns to SrI vaikuNTham. In Her incarnation as ANDAL, bhU devi is showing us how ajIva should strive to attain the paramAtman as the be-all and end-all of having a body in thisbirth.Another anubhavam of ANDAL’s incarnation among us is provided by SrI perukkAraNaicakravartyAcArya svAmi. After taking several incarnations and trying to unsuccessfully teachthe jIva-s the true purpose of their having been given a body, emperumAn felt that HisConsort will be able to accomplish what He could not successfully accomplish; the upadeSa3sadagopan.orgI. ANDAL’S AVATARA RAHSYAM:
inimai and soft spoken advice coming from a woman will certainly go a long way in bringingsalvation to His children. He chose bhUmi devi for this task. And this is why she took birthamongst us, and showed us how to devote our thought, word and deed to His kainkaryam.ANDAL’s incarnation in this world was meant for the purpose of showing us, the boundsouls, how to live a life of dedication to Him and attain Him through pure devotion. So it wasan incarnation she took for our benefit, and at the end of fulfilling her role, she returned backto emperumAn - kesava nambiyaik kAl piDIkka.SrI vedAnta deSikar says: “dourgatya durvisha vinASa sudhA nadIm tVam”. She was hereto show us how to get out of this “koDiya visham” and to save us all even though we keepcommitting repeated and unforgivable apacArams - opan.orgSrI maNavALa mAmunigaL aptly extols kOdai’s avatAram – “emakkAga anRO i’nguANDAL avadarittAL”; She came here to destroy the misery of our infinite cycle of birth andrebirth - our ploughing through samsAram.SrI perukkAraNai svAmi gives the gist of ANDAL’s avatAra rahasyam in terms of varAhapurANam. When SrI varAhap perumAL rescued bhUmi devi from the bottom of the oceanafter vanquishing hiraNyAkshan, She tells SrI varAhap perumAL: “I am your Sishyai student, dAsyai - servant; and lover; Please instruct about the laghu upAyams or easy meansfor everyone to get salvation from birth. Out of kindness, I will take birth on earth and teachthese upAyams to all the people”. Here are three of the many upAyams that perumALmentions:1. Offer flowers to Him,2. Sing about Him,3. Recite His names with bhakti.When she took avatAram as ANDAL, she precisely taught us these through hertiruppAvai and nAcciyAr tirumozhi.As we go through the 14 tirumozhi-s, we see that ANDAL leads by example, and shows usthata. we should all worship Him with flowers,b. sing His praises andc. say His nAmamsLet’s take these one by one:1. Submitting flowers to Him: kOdai offered flowers of pA-mAlai to perumAL. SrIperiyavAccAn piLLai exclaims about kOdai - “mAlAkArar magaLirE”. She is thedaughter of a malAkArar – periyAzhvAr. Just as kaNNan went looking for malAkAran4
in mathurA and wore his garland, He will surely come to see malAkArar periyAzhvArin SrI villiputtUr and get kOdai too. She is sUDikoDutta suDarkkoDi or sUDikkoDutta nAcciyAr, and she has taught us tUmalar tUvit tozhudal, both in the form ofthe flower garland that she wore on herself, and also in the form of the sweetpASuram-s.2. Singing pAmAlai – kOdai herself calls her tirumozhi “inniSaiyAl Sonna pAmAlai” in‘kOzhi azhaippadan munnam’ tirumozhi. SrI periyavAccAn piLLai comments that,similar to SrImad vAlmIki rAmAyaNam- “pAThye geye ca madhuram” (rAmAyaNambAla kANDam 4-8), ANDAL's songs are sweet whether they are chanted or sung.3. Saying His nAmams: In nAcciyAr tirumozhi, she calls Him by His dvAdaSa nAma-s,namely, kESava, nArAyaNa, mAdhava etc.guNDu nIruRai kOLari (guNdu means very deep – emperuman is lying on the verydeep ocean and He is like a majestic male lion )Seyya tAmaraik kaNNinAi (His eyes are like the red lotus)peyyumAmugil pOl vaNNA (His hue is like that of the dark water-laden cloud)mannu perum pugazh mAdhavan (He is mAdhavan who is ever-existing and hascountless kalyANa guNams),madurak kozhum cARu koNDa sundarat tOLuDaiyAn, (when the devas churnedpArkkaDal, He accepted the most sweet nectar namely SrI MahAlakshmi and He hasbeautiful shoulders).II. DEVELOPMENT OF A DEVOTEE FROM BHAKTI TO PARAMA BHAKTI:SrI PVP’s anubhavam is that bhagavAn is subjecting kOdai to extreme suffering becauseHe wants to develop her bhakti all the way to the stage of parama bhakti before revealingHimself to her. He comments that if bhagavAn reveals Himself to a person who is not yet atthe stage of parama bhakti, this person may just not be able to take the sudden shock of thisextreme delight (refer to the vyAkhyAnam for fourteenth tirumozhi - paTTi mEyndOrkArERU). The parama bhakti stage is described as that stage where the devotee is unable tolive without bhagavad anubhavam even for a moment. It is at that stage that bhagavAnchooses to reveal Himself to His devotee. This is illustrated nicely in the sequence of eventsin ANDAL’s experience. She starts off with several attempts such as praying to kAman,kUDal izhaittal, sending messages through the cuckoo and through the cloud, trying to go todivya dESam-s, etc. Gradually her intensity of devotion keeps increasing, up to the point intirumozhi 13, where she is clearly at a stage where she won’t be able to sustain her lifeanymore unless there is some form of union with Him. It is then and only then that kaNNanreveals Himself to her.5sadagopan.orgShe also calls her nAthan affectionately by many other names, thus providing a specialnAmAvaLi for Him. Examples are:
The lesson for us mumukshu-s is that we should realize that whatever sufferings we areundergoing in this life, is all because He considers it in our best interest, so that He can leadus to His Feet. Throughout our sufferings and ordeals in this samsAra, we should never loosefaith in our ultimate and only goal, namely the nitya kainkaryam at His feet here and hereafter(ingum, a’ngum, eppOdum, ekkAlattum).sadagopan.orgIII. ANYA DEVATA WORSHIP ISSUE:This topic is covered in greater detail in the introduction to the first tirumozhi, but we willgive a brief summary of this topic here. SrI PVPtreats the worship of kAmadevan by ANDAL as acase of anya devatA worship, but says that this isnot for attaining some petty benefit in life, but forthe purpose of attaining the parama purushanHimself. He says that the worship is justifiedbecause this resulted from the tvarai or extremeimpatience on the part of ANDAL in attainingHim, and she became a person of confused mindwhile undertaking these actions.SrI PVP quotes examples of nammAzhvAr,hanumAn, etc, who have also resorted to callingon anya devatA-s in order to realize Him or toassist in His kainkaryam (note: not for their selfishbenefits of enjoyment). HanumAn prays to rudran,indran, yaman, vAyu etc before attempting to lookfor sItai in aSOka vanam. nammAzhvAr, in thestate of a love-lorn lady suffering from separationfrom emperumAn, calls all gods “deyva’ngAL! enSeygEn?” tiruvAimozhi 5.4.8.SrI UV argues that ANDAL was not involved inanya devatA worship at all, but was justperforming a naimittika karma prescribed in theSAstra-s for girls who might remain unmarried until after they reach puberty. In fact, he isreflecting svAmi deSikan’s position on this issue in his explanation. Performing this SAstricnaimittika karma would yield the benefit of removing the dosham of attaining puberty prior tomarriage, and when the dosham is removed, the desired benefit also will be attained. Thus,ANDAL the paramaikAntin, was only performing a prescribed naimittika karma. When aparamaikAntin performs such a naimittika karma involving kAmadevan in this case, there aretwo ways of performing this without any violation of paramaikAntittvam. One is to performthe worship to kAmadevan, but offer the worship to the antaryAmi bhagavan who resides inkAmadevan. The other is to offer the worship to bhagavAn Himself while observing the“alankaram of ANDAL bommai”-Thanks Smt. Padma Veeraraghavan6
naimittika karma. In this context, it is pointed out that the terms kAma devan, ana’nga devan,manmathan, etc., can all be taken to refer to emperumAn Himself (the deva or Lord ofkAman, the deva or Lord of ana’ngan, the manmathan of all manmatha-s namelyemperumAn, etc.). Thus, in the first tirumozhi, kOdai was offering worship to either theantaryAmi bhagavAn in kAmadevan, or was worshipping bhagavAn Himself. SrI UV pointsout that everything in the context of the first tirumozhi can be understood in terms of“SR’ngAra samArAdhyanuguNa kRshNa rUpAntara vishayam”, quoting the words of svAmideSikan. In other words, impelled by her deep love for kRshNa, she was offering worship to aform of Lord kRshna, namely, madana gopAlan.svAmi deSikan’s superb analysis of the issue is something that cannot be translated easilyinto words.In several places, kOdai in her right as His pirATTi, indulges in nindA stuti; and in fact,she excels in it!pAmbaNaiyArkkum tam pAmbu pOl nAvum iRaNDu uLa(10.3) (This emperumAn whois reclining on a serpent bed, is a double-talker who has acquired two tongues just like theserpent – He told me ‘I will not separate from you, and if I do, I shall not live’; but, in reality,He has totally forgotten about me and keeps ignoring me),koDiya kaDiya tirumAl ( 13.6 ) (This great Lord of all is wicked and harsh),vEmbu (13.7) (He is sour like the neem fruit),dharumam aRiyAk kuRumban (14.6) (He is a mischievous prankster who does notknow what is right and what is wrong),puRam pOl uLLum kariyAn (14.7) (Just like He is dark outside, He is dark insidealso).Other examples:tImai Seyyum SirIdhara (2.1), irakkamE onRum ilAdAi (3.4), maSumai ilee (3.9), peNkoDiyai vadai SeydAn (8.9), peNNin varuttam aRiyAda perumAn (13.1), allal viLaittaperumAn (13.10), ElAp poygaL uraippAn (14.3), etc.The question naturally arises: Why would a supreme devotee like kOdai indulge in callingHim names? This can be very easily understood by an understanding of the role of pirATTi inour tradition.pirATTi’s role in our sampradAyam is one of purushakAratvam - recommending toemperumAn to forgive our immense sins, and instead look at even the smallest good deedswe might have done, and based on that, to give us His protection. svAmi deSikan nicelydescribes how bhUmi devi controls Him purely by indicating her displeasure towards Him7sadagopan.orgIV. NINDA STUTI (PIRATTI’S RIGHT):
through the movement of her eyebrows if He does not forgive her children irrespective oftheir sins.gOde guNair-apanayan praNatAparAdhAnbhrUkshepa eva tava bhoga rasAnukUla: karmAnubandhi phala dAna ratasya bhartu:svAtantrya durvyasana marma bhidA nidAnam (gOdAstuti 25)ANDAL’s nindA stuti is the result of her impatience at her Consort for not bestowing Hisprotection to the jIva-s right away, and instead waiting for developing their devotion toparama bhakti stage etc. ANDAL knows only too well how few of us will develop the kind ofparama bhakti that He waited for in her. In gItA, Lord kRshNa Himself declares how fewpeople can realize Him:manushyANam sahasreshu kaScid yatati siddhaye sadagopan.orgyatatAm api siddhAnAm kaScin mAm vetti tattvata: (gItA 7.3)Among thousands of men, rarely a one strives for perfection; even among those who strivefor perfection, maybe one individual knows Me; and among those who know Me, sometimesmaybe only one alone knows Me in reality.bahUnAm janmanAm ante j nAnavAn mAm prapadyate vAsudeva: sarvamiti sa mahAtmA sudurlabha: (gItA 7.19)“gItAcaryan”8
At the end of many births, the man of knowledge finds refuge in me, realizing thatvAsudeva is all. It is very hard to find such a great soul.V. CARAMA SLOKAM, ASHTAKSHARAM:As an incarnation in the form of an AzhvAr, as a paramaikAntin, and as Our Mother whois giving us instructions on how to attain Him without fail, ANDAL is conveying the messageof nArAyaNa parattvam, the SaraNAgati SAstram, the three rahasya’s, etc., through hertirumozhi to us. Just a few instances are given below:ANDAL reminds us of the message of SrI varAha carama Slokam in the eleventhtirumozhi (tAm ugakkum-8):pAsi tUrttuk kiDanda pAr magatkup paNDoru nALmAsuDambil nIr vArA mAnam illAp panRiyAmpEsi irupanagaL pErkkavum pErAvE“Once when tiru ara’ngan came as mahA varAhap perumAn to rescue BhUmi pirATTiwho was lying moss-covered in the bottom of the ocean, He gave some instructions for Hisdevotees; these words will never be forgotten”.There He says:sthite manasi susvasthe SarIre sati yo narah dhAtu sAmye sthite smartA viSvarUpam ca mAmajam tatastam mriyamANam tu kAshTha pAshANa sannibham aham smarAmi mad-bhaktam nayAmi paramAm gatim “if My bhakta remembers My cosmic form during his life, there is no need for him tothink about Me when he is lying like a log and is about to die; I will come and take him to Myabode”.ANDAL also reminds us of the ashTAkshara mantram - at the end of ‘mannu perumpugazh’ tirumozhi. She declares that whoever chants this tirumozhi will get to say “namonArAyaNA” - “namO nArAyaNA enbArE”. SrI periyavAccAn piLLai comments that thereference here is to attaining SrI vaikuNTham and chanting the namo nArAyaNa mantra inHis constant presence.That nArAyaNan is the sole parama purushan to be worshipped is a point that ANDALhas stressed over and over in her nAcciyAr tirumozhi. As our Mother, she has shown us howwe should live like a fish out of water when separated from emperumAn, and the fervor withwhich we should all try to obtain His attention and His grace. She strengthens our faith byproclaiming: “immaikkum EzhEzh piRavikkum paRRAvAn nammai uDaiyavan nArAyaNan9sadagopan.orgteSuDaiya dEvar tiruvara’ngac celvanAr
nambi” (NT6.8). nArAyaNan is our marundu (NT 14.10); He is our aushadham for oursamsAric life. This is what kOdai has strived to inculcate in us, so that jIvAtmA-s like us canuse this marundu to be rid of the disease in th
similar to SrImad vAlmIki rAmAyaNam- “pAThye geye ca madhuram” (rAmAyaNam bAla kANDam 4-8), ANDAL's songs are sweet whether they are chanted or sung. 3. Saying His nAmams: In nAcciyAr tirumozhi, she calls Him by His dvAdaSa nAma-s, namely, kESava, nArAyaNa, mAdhava etc.
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SrI VishNu Sooktham Annotated Commentary in English By: Oppiliappan Koil SrI VaradAchAri SaThakopan . sadagopan.org . sadagopan.org 3 TITLE PAGE Introduction 1 Manthram 1 6 Manthram 2 8 Manthram 3 9 Manthram 4 10 Manthram 5 11 Manthram 6 12
Sri Narasimha Bhattar 27, 29, Sri . vinata vividha bhUta vrata rakshaika dIkshE Sruti Sirasi vidIptE brahmaNi SrInivAsE bhavatu mama parasmin SemushI bhaktirUpA www.sadagopan.org 13 Meaning by Sri. V. Sadagopan: May my intellect be engr
Sri Rama Raksha Stotram Om asya Sri rAmarakShA stotra mahA mantrasya budhakaushika RiShiH srI sItA rAmachandro devatA anuShTup ChandaH sItA shaktiH srImAn hanumAn kIlakam srI rAmachandra prItyarthe Sri rAmarakShA stotra jape viniyogaH Sri Rama protection prayer The sage is Budha Kousika, God is Sri Sita Ramachandra,
Moolamnaya Sri Kanchi Kamakoti Peetam Sri Kanchi Mahaswamigal and Sri Vidyaranya Swamigal by Pujya Sri Atmabodha Tirtha Swamigal (Sri Kumbakonam Swamigal) . Bhagavadgita and Brahmasutram) of Sri Adi Sankara Bhagavadpada from 10.03.1999 to 13.03.2004 (Anusham, Sri Mahaswamigal Nakshatram day) as directed by Sri Kanchi Acharyas. The present Sri .
to Bhagavan Sri Ramana Maharshi by Sri M. Sivaprakasam Pillai, about the year 1902. Sri Pillai, a graduate in philosophy, was at the time employed in the Revenue Department of the South Arcot Collectorate. During his visit to Tiruvannamalai in 1902 on official work, he went to Virupaksha Cave on Arunachala Hill and met the MaharshiFile Size: 539KBPage Count: 40Explore furtherWho Am I? (Nan Yar?) - Sri Ramana Maharshiwww.sriramanamaharshi.orgBe as you are – The teachings of sri Ramana Maharishiwww.sadgurus-saints-sages.comA Light on the Teaching of Bhagavan Sri Ramana Maharshiwww.happinessofbeing.comTeachings of Ramana Maharshi in His Own Words SINGLE PAGEwww.coursnondualite.com(pdf) The Collected Works Of Sri Ramana Maharshi .isitreallyflat.comRecommended to you b
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Hacker/Sommers, A Writer’s Reference, 7th ed. (Boston: Bedford, 2011) Slide 2 of 11 Sample MLA Research Paper Summary and long quotation are each introduced with a signal phrase naming the author. Long quotation is set off from the text; quotation marks are omitted. Page number is given in parentheses after the final period. Marginal annotations indicate MLA-style formatting and effective .
