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    NaimisAraNyam is the dhivya dEsam celebrated by Sri Thirumangai AzhwAr early in his
    Periya Thirumozhi.
    After celebrating the glories of AshtAksharam which he received as UpadEsam from the Lord
    Himself (PeethakavAdaip PirAnAr, who presented Himself as Brahma Guru) in the first decad
    of Periya Thirumozhi, Thirumangai went on a trip to the HimAlayan Dhivya Desams of
    Thiruppirithi, Thiru Badari, SaaLagrAmam and arrived at NaimisAraNyam, where the whole
    forest itself is worshipped as BhagavAn.
    Here, Thirumangai Mannan performed MangaLaasAsanam for Lord DevarAjan and His
    divine consort, Sri Harilakshmi on the banks of Gomudhi river. This was the celebrated
    penance grove of great Maharishis of Yore. This is where the sacred grass (Dharbham /
    Thuppul) rolled itself into a ball and landed to show the Maharishis that it is the sacred grove
    that is fit for their penance and worship of the Dhivya Dampathis. The Lord is in the form of a
    forest here.
    Here, Sootha PurANikar recited the 18 PurANams for the benefit of the Maha Rishis. Here
    arrived the revered 43rd Jeeyar of Ahobila Matam, HH Sri VeerarAghava YathIndhra MahA
    Desikan in a HEviLambhi year Kaarthikai month for the MangaLAsAsanam of this Dhivya
    Desam. After a few days of stay, HH the Jeeyar of revered memory ascended paramapadham
    on a Sukla ThrithIyai day.
    HH the Jeeyar known as the DevanArviLakam Jeeyar was visiting NaimisAraNYam as the 106th Dhivya Desam during his yAthrAs. The remaining two dhivya desams among the 108
    dhivya desams sung by AzhwArs are ThiruppARkkadal and Sri VaikuNTam, which are not
    reachable by anyone with human body. HH Sri VaNN SatakOpa Sri VeerarAghava SatakOpa
    Yathindhra MahA Desikan left this earth for completion of his 108 dhivya desa vijayam from
    NaimisArANyam. Today, there is a sannidhi for this great AchAryan of Ahobila Matam at
    NaimisArANyam. Because of those links, Sri Ahobila Matam sannidhi nithyAnusandhAna
    Kramam includes the ten paasurams of Kaliyan on the EmperumAn of NaimisAraNyam for
    daily recital. These ten begin with the paasuram “VaaNilAmuRuval siRu nudha perumthOL”.
    adiyEn would summarize the MangaLAsAsana anubhavam of Kaliyan of the
    “NaimisAraNyattthuLenthAi” in the next posting. These are beautiful paasurams of Kaliyan
    worth deep reflection by us all.
    Srimans Varadhan and Mani VaradarAjan have posted today their informative comments on a
    passage from Kaliyan’s Periya Thirumozhi Paasuram 1.6.9: “Naanudait tavatthAL
    adiyEn would summarize the meanings of these beautiful 10 paasurams, where Kaliyan with
    great humility expresses his gratitude to the Lord for His anugraham.
    After NaimisArANyam, Kaliyan traveled to AhObilam, ThiruvENkatam, ThiruveLLUr and
    arrived at the sacred feet of GeethAchAryan at the ThiruvallikkENi KshEthram, who said to us:
    “Sarva DharmAn parithyajya MaamEkam SaraNam Vraja, aham thvA sarva PaapEbhyO
    MokshayishyAmi Maa Sucha:”.
    The ten paasurams of Thirumangai on the EmperumAn of NaimisAraNyam are the distilled
    essence of his feelings of NirvEdham. This mind set is associated with despondency, disgust
    over wasted time chasing after ephemeral sensory pleasures instead of the lasting aanandham
    of Bhagavadh- anubhavam leading to Moksha Sukham via prapatthi or Bhakthi Yogam routes.
    The Bhakthan experiencing nirvEdham disparages himself or herself over lost time and seeks
    the Lord’s grace. The experience of NirvEdham leads to the next stage, ShAnthi. NirvEdham
    is recognized as one of the 33 subordinate feeling states in Bhagavath anubhavam. Unless one
    has true nirvEdham, there is no prospect of climbing further on the spiritual ladder.
    There are 32 paddhathis (chapters) in Swamy Desikan’s master piece composed in one small
    portion of a night at Srirangam to pay homage to the dhivya Mani Paadhukais of Sri
    RanganAthA (viz)., Swamy NammAzhwAr.
    The 31st chapter of PaadhukA Sahasram is a clear echo of NirvEdham that Kaliyan
    experienced at NaimisAraNyam and Swamy NammAzhwAr articulated in the many sections
    of his ThiruvAimozhi regarding his SamsAra Bheethi.
    After composing and presenting these 20 slOkams capturing his mood of NirvEdham, Swamy
    Desikan gets immense Saanthi and goes onto describe the Phalan (fruits) of his salutations of the Lord’s Paadhukais with immense tranquility (Shaanthi) and Joy.
    AdiyEn will highlight some of the phrases used by Swamy NammAzhwAr, Madhura Kavi
    AzhwAr in the paasurams linked with their nirvEdhams and compliment them with Swamy
    Desikan’s experience of nirvEdham. The common point in all their statements is their disgust
    with SamsAric experiences resulting from the power of the five Indriyams. Their prayer is to
    receive the protection of the Lord to cross the ocean of SamsAram and reach the other side.
    Sarva rakshaka EmperumAn hears that Aartha Naadham of His BhakthAs and rushes to the
    rescue of His Bhakthan.
    A. Selected Examples of Swamy NammAzhwAr’s NirvEdha Paasurams:
    1. uNNinilAviya eiyvarAl kumai theeRRi--Thiruvaimozhi:7.1
    2. Mayak-kootthA VanmanA --Thiruvaimozhi: 8.2
    B. Madhura Kavi AzwAr’s nirvEdham:
    nambinEn piRar nann poruL tannayum
    nambinEn madavAraiyum munnaleAm --
    C. Kaliyan’s NirvEdham :
    1. VaadinEn Vaadi VarunthinEn --Periya Thirumozhi: 1.1
    2. VaaNilA muRuval siRunuthal perum ThOL-- ---- 1.6
    D. Swamy Desikan’s nirvEdham:
    1. Maathar Mukundha karuNAmapi nihnuvAnAth
    kim vaa param kimapi kilbhishathO madhIyAth
    NirvEdha Paddhathi: 31.6
    Oh Mother PaadhukE! Your Lord’s name is Mukundhan or the One who grants Bhogam and
    Moksham. He is the embodiment of KaruNai. Even His limitless DayA is hidden by my
    paapams, which have no match. (Here Swamy Desikan hints that it is only the krupai of the
    Lord’s Paadhukai, Swamy NammAzhwAr, alone can come to his help).
    2. dowArika dhvirasana prabhalAntharAyair-
    dhUyE Padhaavani! dhurADya bhila pravEsai:
    NirvEdha paddhathi: 31.9
    adiyEn is saddened over my repeated acts of entering the house of the evil ric h, whose gates
    are protected by servants known for their harsh behavior. Because of my suffering from
    unbearable poverty, adiyEn entered those houses and suffered a lot.
    3. “VyAmuhayathAm --pumarthE”
    NirvEdha paddhati: 31.10
    Due to the power of ancient karmaas, adiyEn is bound by the three guNams (Sathvam, Rajas,
    Tamas) and am distracted from the true purushArtham; adiyEn gets deluded and suffers
    immensely by chasing after things to please my wife, children and other samsAric entities.
    There is no sukham resulting from these tiring chases. The SamsAra Ruchi lasts from
    PrArabdha karma visEsham, which acts as Bhagavath anubhava VirOdhi (enemy to the
    enjoyment of the Lord and seeking Him as UpAyam and recognizing Him UpEyam).
    4. acchEdhyayA --krupayA SanATA
    NirvEdha Paddhathi: 31.11
    We are caught up in the net of SamsAram through our ‘unbreakable’ bonds with our children,
    wives, property and suffer immensely. We do not recognize that the SamsAric bonds can only
    enhance our sorrows and sufferings and yet we keep on enduring them. We do not seek the
    exit route (nivrutthi maargam) away from these sufferings and keep ourselves deeply involved
    in the pravrutthi maargam (SamsAric way).
    Our AzhwArs and AchAryALs expressed their NirvEdham not because they were caught up in
    the net of SamsAram, but to symbolize our way of life and to help us follow the path of
    Nivrutthi maargam thru the practise of prapatthi or Bhakthi yOgam to attain parama
    In the concluding posting, adiyEn will summarize the meanings of the ten paasurams of
    Thirumangai mannan on NaimisAraNya dhivya dEsam.
    Earlier, adiyEn has mentioned that HH the 44th Jeeyar of Ahobila Matam ascended parama
    padham from this dhivya dEsam, where the Lord is Vana Roopi. adiyEn dedicates this posting
    to his sacred memory. This most compassionate Jeeyar blessed adiyEn with SamAsrayaNam
    as a young boy. His memory will always be green for adiyEn. He also hails from the small
    village next to Oppiliappan Koil and was devoted to Lord Oppiliappan all his life. His
    VairAgyam, anushtAnam, Scholarship and Dayaa for his sishyAs were exemplary. AdiyEn
    starts this posting with anantha kOti praNAmams to his sacred feet.
    This is KalyAna Uthsava season at Oppiliappan Koil (Iyppasi SravaNam). Our family’s annual
    kaimkaryam of Thirumanjanam of the Lord will take place on Tuesday, November 14. Those
    of you who are in Tamil Naadu are welcomed to join in this Thirumanajna uthsavam on the
    VidAyERRI day after the dhivya dampathi’s ThirukkalyANam. The uthsavam will start at 12
    noon on Nov 14. adiyEn’s sister Sow. Padma Veeraraghavan will represent all of us at the
    Thirumanjana Uthsavam. NAIMISARANYA PAASURAMS
    Our Sri Madhavakkannan of Simhapuri has covered earlier the Paasurams of NaimisArANyam
    in his inimitable manner as a part of the ongoing series on Thriumangai Mannan’s Periya
    Thirumozhi. adiyEn refers you to his article in Bhakthi archives.
    These ten paasurams are nikarsha anusandhAnam steeped in nirvEdha anubhavam.
    Nikarsham means lowliness or unfitness. Nikarsha anusandhAnam is a declaration of that
    lowliness, which is part of the experience of ananya gathithvam (having no on else to protect
    except the Lord). It is also a revealing example of “Vyaktha artha panchakam”. It explains the
    meanings of artha panchakam (Isvara Svaroopam, Jeeva Svaroopam, MokshOpAyam, Moksha
    phalan and the obstacles/enemies for realization of that Moksham).
    Thirumangai Mannan stands in the middle of the vanam of NaimisArANyam and states his
    aakinchanyam (utter helplessness) and ananyagathithvam and performs saraNAgathi.
    AzhwAr addresses his Sarva Swami,who is Sarva-prAkaara, Niradhisaya BhOgyan (Supreme
    Lord, who is the most enjoyable one in every way). AzhwAr requests the Sarva-dEsa- Sarva
    Kaala-SarvaavasthOchitha -sarva vidha Kaimkaryam (Nithya Kaimkarya praapthi fit for all
    Places, Times and States befitting the Jeevan’s svaroopam), which is the svaroopa prApthi for
    a SaraNAgathan and prays for the banishment of the VirOdhis for such a phalan.He seeks
    paripoorNa kaimkaryam in a state where even the trace of sva-rakshaNa bharam (thought
    “Oppiliappan Dhivya Dampathis”
    that one is in charge of protecting oneself) is destroyed and the Aathma-rakshA bhara
    samarpaNam is done at the sacred feet of Sri Lakshmi NaarAyaNan. This is the angapanchaka- sampanna SaraNAgathi (SaraNAgathi performed with its five parts). Thirumangai’s
    prayers are answered and he states that he is now blessed with the Bhaagyam of Nithya
    kaimkaryam at the Lord’s sacred feet due to His grace (naanudait tavatthAl thiruvadi
    The sins listed by Thirumangai in the NaimisAraNya Paasurams were not accumulated by him
    at all. He is a MahAthmA. Thirumangai and other great souls refer to them only for the benefit
    of us, who are deluded about the upAyam and upEyam (means and goal) and continue to
    wallow in the samsAric mud. In the next and the concluding posting, adiyEn will summarize
    the meanings of the ten paasurams of Thirumangai on NaimisAraNYam.
    This is the concluding part in the series of NaimisAraNyam postings. These postings are my
    humble samarpanams to adiyEn’s SamAsrayaNa paramparai AchAryan, HH Sri VeerarAghava
    YathIndhra MahA Desikan, the 43rd Jeeyar to adorn the Great AchArya Peetam of Sri Matam
    prior to His ascent to Sri Vaikuntam from NaimisAraNya dhivya dEsam.
    (1) Oh EmperumAn presiding over NaimisAraNyam! adiyEn has spent my days devoted to
    enjoying the bright moon-like smiles, beautiful small foreheads, big bamboo like shoulders and the pretty breasts of young women; adiyEn considered them as my parama prayOjanm
    (most desired fruits of my life). After receiving upadEsam from you on Your sacred
    ashtAkshara manthram, adiyEn understands now the worthlessness of my erstwhile pursuits
    and have been cured of the illness of samsAraic temptations. adiyEn got disgusted with the
    pursuit of siRRinbham (ephemeral pleasures) and have turned away now from my earlier way
    of life. AdiyEn has arrived at Your sacred feet and gotten rid of all my vinais (paapams and
    puNyams) through the performance of SaraNAgathi (naaNinEn, vanthun Thiruvadi
    adainthEn!) at Your lotus feet.
    (2) Oh Lord of NaimisAraNyam! Oh MaayAvi! adiyEn has foolishly spent (wasted) my days
    worshipping the well shaped, bejeweled feet and the bewitching eyes of the beautiful ladies
    and did not think even for a moment about You, who is Dharma Svaroopi. adiyEn chased these
    pleasures endlessly and wasted my time on this earth further and further. Now, with the
    anugraham of Your moola manthram, adiyEn has cast aside these activities as worthless and
    have sought Your sacred feet as the one and only refuge (vaanOr nalam purinthu irainjum
    Thiruvadi adainthEn).
    (3) Oh Lord of NaimisAraNyam! adiyEn engaged in gambling and to compensate for the
    losses sustained in these games went on a rampage at nights to steal monies from stranger’s
    houses. With the fire of lust propelling me, adiyEn chased beautiful women and served them in
    despicable ways. Suddenly, adiyEn remembered the terrible treatment awaiting me at the
    hands of the servants of Yamadharma Raajan as a result of these actions and began to
    shudder. Oh Lord! adiyEn chose then your Thiruvadi as the unfailing upAyam and have now
    arrived at Your holy feet in haste and have performed SaraNAgathi to banish the terrible fate
    that awaited me (NaathanE vanthun Thiruvadi adainthEn).
    (4) Oh Prabhu of NaimisArANyam! adiyEn has reflected upon the lot of those, who leave the
    sides of their wives with fragrant hair and go after the neighbor’s wives and property ; these
    miserable people at the end of their lives here are lassoed by the Yama kinkaraas and taken to
    Narakam, where they are asked harshly to embrace red hot copper statues of women as
    punishment against their sins. Intimidated over such a lot befalling me, adiyEn has rushed as
    fast as possible to Your sacred feet for protection (NambanE Vanthun Thiruvadi adainthEn).
    (5)Oh DeavarAja PerumAL of NaimisAraNyam! When poor and hungry people came to my
    door and begged me to give them a handful of rice to overcome their pangs of hunger, adiyEn
    chased them away with harsh words. adiyEn did not think at that time about the cruelty of my
    action and the resulting sins. Now that adiyEn understood the treatment awaiting me at the
    hands of the fearsome servants of Yamadharman, I shuddered and rushed to Your sacred feet
    to avert those calamities (Nadunki naan Thiruvadi adainthEn).
    (6) Oh Lord! adiyEn was one, who did not focus my mind on performing auspicious deeds and
    instead engaged in acts that enraged others. adiyEn went on animal hunts in the forest with
    my dogs and enjoyed the himsai to the janthus (the beasts of the forest) through killing them.
    AdiyEn was bereft of Jn~Anam and vivekam about the consequences of my actions. Now that
    adiyEn has realized that You are the commander (Lord) of Yamadharman himself and that You are the most powerful Dayaa Murthy, who churned the milky ocean to bless the dEvAs with
    nectar, I have run to Your lotus feet and gotten rid of the fear of Yama lOkam (naadi naan
    vanthunn Thiruvadi adainthEn) and performed SaraNAgathi.
    (7) Oh Lord, Who does not leave adiyEn’s mind! adiyEn has approached your sacred feet now
    in a state of panic arising from the fear of landing in the ancient narakam. Fully cognizant of
    the dangers awaiting me there for performing avidly the deeds prohibited by Your SaasthrAs
    through my mind, body and speech (Manas, Vaak and Kaayam), adiyEn has sought Your
    sacred feet as protection against all samsAric ills. Oh Lord who destroys the enemies of Your
    devotees! Please provide me the rakshaNam against the consequences of all my sins.
    (VaanavA, DhAnavarkku yenRum nanjanE, Vanthun Thiruvadi adainthEn).
    (8) Oh DeavarAja PerumALE! adiyEn can not survive anymore the consequences of the
    commands of Kali Purushan, who has ordered my panchEndhriyams to torture me. They are
    following his command rigorously and are goading me to accumulate a huge bundle of sins
    (Moksha VirOdhis). As an antidote, adiyEn is reflecting on the meanings of Your Moola
    Manthram and has shaken the grip of my Indriyams and have composed sweet paasurams
    hailing Your anantha kalyANa gunams. Now, adiyEn has arrived at Your sacred feet to offer
    them (paasurams) as SamarpaNam (paadhamE paravi naann paNinthu, naavinAl vanthu unn
    Thiruvadi adainthEn).
    (9) Oh DEvAthi Deva! Oh Lord of Sri Devi seated on the Lotus flower! Oh Lord who rests on
    AdhisEshan at the milky Ocean! adiyEn has understood this body as being made up of the
    walls of flesh supported by the pillars of bones and covered by the roof of hair. When adiyEn
    leaves this cottage (body) with nine openings, adiyEn had consoled myself with the thought
    that Your Thiruvadis are the one and only means (upAyam) for escaping from the cycles of
    births and deaths. Now that adiyEn has been blessed with the bhAgyam to reach Your sacred
    feet, there are no more fears for me about samsAric ills.
    (10) Thus those who invoke the Lord of NaimisAraNyam in their hearts and recite with
    devotion the paasurams of Kaliyan and reflect on their deep meanings would enjoy bhOgams
    on this earth (His leelA vibhUthi) and live forever with the nithyasUris in Sri Vaikuntam
    (Nithya VibhUthi) at the end of their lives here.
    Srimath Azhagiya Singar ThiruvadigaLE Saranam,
    Daasan, Oppiliappan Koil VaradAchAri SathakOpan
    Comments 1 Comment
    1. dsk2410's Avatar
      dsk2410 -
      Adiyen baagyam...Oppiliappan & aacharyan AzhagiyaSingargal anugraham........DaasanSampath Kumar Desikan9444048302
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