கஜேந்திர மோட்சம் (Gajendra Moksham) - Poem
हस्ताभ्याम् ऊर्ध्व-नमस्कृता
Hastābhyām ūrdhva-namaskṛtā
हस्तिगिरौ उत्तम-क्षेत्रे
Hastigirau uttama-kṣetre
वेगवती प्रवृत्त-प्रवाहा
Vegavatī pravṛtta-pravāhā
वेष्टति गाढ-लीन-पङ्कजम्
Veṣṭati gāḍha-līna-paṅkajam
Meaning:
In the supreme sacred place of Hastigiri (Kanchipuram), the River Vegavati—which is worshipped with hands raised high—flows rapidly and surrounds the lotus that is deeply immersed (in the water/mud)
Poet's Comment:
To start any epics we need some prologue which is setting up what is the setting of the whole story. To encapsulate it this small Sanskrit verse were soemthing which i got. Starting it as a prologue to the Gajendra Moksha Prabandham where by his grace's imagination i relive the Gajendra Moksham
சூரியன் உதயம் முன்னே என் கண் விழித்து
Cūriyaṉ utayam muṉṉē eṉ kaṇ viḻittu
சுந்தரனை உபாசிக்க விரைந்து விட்டேன்
cuntaraṉai upācikka viraintu viṭṭēṉ
தாமரை தன் குளத்தில் சேற்றினின்று பூக்க
tāmarai taṉ kuḷattil cēṟṟiṉiṉṟu pūkka
தாமதம் இல்லாமல் ஆதவன் தோன்றினானே!
tāmatam illāmal ātavaṉ tōṉṟiṉāṉē!
Meaning:
Before the sun rose, I woke up and hurried to worship Sundara. Without delay, the lotus blossomed from the mud as the sun rises.
Poet's comment:
As Gajendra who was a adherent devote of Shri Varadaraja Perumal he daily did a servitude (kainkariyam) of giving lotus which is bloomed on the same day and which is not in budding.
நீளும் என் துதிக்கை சென்று பறிக்க
Nīḷum eṉ tutikkai ceṉṟu paṟikka
நீண்ட தூரம் தொலைவில் இருக்க
nīṇṭa tūram tolaivil irukka
கலங்கிய நீரில் இறங்கி நான் செல்ல
kalaṅkiya nīril iṟaṅki nāṉ cella
கலகம் தவிர்க்கும் பவளம் நிறம் போல!
kalakam tavirkkum pavaḷam niṟam pōla!
Meaning:
As Gajendra arrives to pluk the lotus his long trunk couldn't reach the lotus so he decides to enter the muddy shallow water which is in the colour of coral.
Poet's Comment:
When we all start to live we are trying our best to live in the same path that is given to us by our parents and grand parents which to speak truth, abide dharma and always be righteous. But this Samsara is full of muddy water which is always not settling and doesn't look good yet our materialistic lifestyle ask us to go through it for upholding of our duty like Gajendra who tries to fulfill his duty.
Here the scenery you can imagine where the sun is rising and moon is setting so in the sky both are present and the muddy water is in a colour of coral. This directly gives a image from the Upanishads and the Dravida-veda calling the image of The almighty where his eyes are Sun and Moon while his lips are in coral colour.
अग्नीर्मूर्धा चक्षुषी चन्द्रसूर्यौ
agnīrmūrdhā cakṣuṣī candrasūryau
दिशः श्रोत्रे वाग् विवृताश्च वेदाः ।
diśaḥ śrotre vāg vivṛtāśca vedāḥ .
वायुः प्राणो हृदयं विश्वमस्य पद्भ्यां
vāyuḥ prāṇo hṛdayaṃ viśvamasya padbhyāṃ
पृथिवी ह्येष सर्वभूतान्तरात्मा ॥ ४॥
pṛthivī hyeṣa sarvabhūtāntarātmā - Mundaka Upanishad
Meaning:
The heavens are His head; the sun and moon, His eyes; the quarters, His ears; the revealed Vedas, His speech; the wind is His breath; the universe, His heart. From his feet is produced the earth. He is, indeed, the inner Self of all beings.
பச்சைமா மலை போல் மேனி பவளவாய் கமலச் செங்கண்
pachchaimA malaipOl mEnip pavaLavAik kamalach chengaN
அச்சுதா அமரரேறே ஆயர்தம் கொழுந்தே என்னும்
achchuthA amararERE Ayartham kozhundhE ennum
இச்சுவை தவிர யான் போய் இந்திரலோகம் ஆளும்
ichchuvai thavira yAnpOy indhiralOgam ALum
அச்சுவை பெறினும் வேண்டேன் அரங்கமா நகருளானே.
achchuvai peRineum vENdEn arangamA nagaruLAnE
- தொண்டரடிப்பொடி ஆழ்வார் (Thondaradippodi Alvar)
Meaning:
O Lord of Srirangam! Your body is like a huge emerald mountain; Your lips are like red coral; Your eyes are like red lotuses. You are Achutha (the infallible), the Lord of the Devas, and the darling sprout of the cowherd clan! Even if I were given the pleasure of ruling over Indra’s world (Heaven), I would not want it, if it meant giving up the sweetness of calling out your names and enjoying your beauty here.
காரியம் கண்டால் கவர்ந்த கையோ
Kāriyam kaṇṭāl kavarnta kaiyō
வானில் தூக்கி நீரான பாய்ந்து கரைக்குச் சென்று ஓட!
vāṉil tūkki nīrāṉa pāyntu karaikkuc ceṉṟu ōṭa!
இவ்வாழ்வை போல் கலக்கத்தில் இருக்க ஆசை இல்லை
Ivvāḻvai pōl kalakkattil irukka ācai illai
இவ்வவதி விட்டுச் செல்லப் பிடித்த என் காலை!
ivvavati viṭṭuc cellap piṭitta eṉ kālai!
Meaning:
Once i saw the lotus i snatched out of the stem, after which i hold it over my head. Once it is done i started to run to the shore. Like the life I have no desire to be in this. But soon when i try to leave it got my legs.
Poet's Note:
As once the job of Gajendra is done he tries to escape from the muddy place like us after our job is done. Yet the pain stuck him which made him stop going to the shore and pulled him in to the muddy water. Here pain is our materialism which attract us. As we don't realise it is painful to us yet once we lose the material we wished or desired for that pain struck us. The realisation of that time would be "what gone is gone nothing is permanent." yet the actual realisation should be i got pain because this was attached to me. I'm still attached to the muddy water. Which no one realises.
Also
வலியோ விரைய காலை இழுத்து கரைக்குச் செல்லப் பார்த்து
Valiyō viraiya kālai iḻuttu karaikkuc cellap pārttu
வழிமறித்துப் பிடித்த கரா பிடித்து இழுத்து!
vaḻimaṟittup piṭitta karā piṭittu iḻuttu!
விரைந்து பற்கள் காலைப் பதித்துக் கடித்து
Viraintu paṟkaḷ kālaip patittuk kaṭittu
விந்தையோ இதுவே பிராரப்தம் ஆகக் கூவக் கூவினேன்!
vintaiyō ituvē pirāraptam ākak kūvak kūviṉēṉ!
Meaning:
The pain that is got due to this crocodile bite was so painful that It pulled me towards the water. when the sharp fangs pierced me i thought it is such a irony that i have to burn my karma in this rough and gruesome way. So i shout his name in the pain.
Poet's note:
Nobody asks why they are having a good time. Why they enjoy the life. All ask the question why My life is sad and why I feel sad. And then we say Bad as sins and good as boons. but actually there is no good nor bad. There is only one thing that is karma which is effect to what you live and effect of the deaccession you take. But regardless of whatever the effect is, say his name which always stays with us. This is not to praise his story but just say how blessed was I when i was having happy times and how blessed am I even in bad times you come and helping me out.
ஐயனையே! ஆயர் குல அரசே! அஞ்ஞானம் அழிக்கும்
Aiyaṉaiyē! Āyar kula aracē! Aññāṉam aḻikkum
ஆத்மாவின் பொருளே! ஆயிரம் அரிமா பலம் கொண்டு இருக்கும்!
ātmāviṉ poruḷē! Āyiram arimā palam koṇṭu irukkum!
என் காஞ்சி நகர் அரசே அபயம் என்று கேட்கும்
Eṉ kāñci nakar aracē apayam eṉṟu kēṭkum
எனக்கு அபயம் தாராரோ ஆதிமூலமே!
eṉakku apayam tārārō ātimūlamē!
Meaning:
O my lord, the torch bearer and king of the Aiyar clan. The person who destroys ignorance and remains as the source to my soul. You have the strength of thousand lions my beloved king of the Thirukachi (Kanchipuram), When a bhakta ask for protection, won't you provide me the protection, O the lord who is the start to all (ātimūlamē)
Poet's Note:
As per bagavadha puranam and other contemporary sources which narrates this incident make sure the elephant calls Bagwan as "ātimūlamē" Which is strange and also very important as for the name talks about from which everything starts. As the Shruti says:
ना॒राय॒णप॑रो ज्यो॒ति॒रा॒त्मा ना॑राय॒णः प॑रः ।
nā̠rāya̠ṇapa̍rō jyō̠ti̠rā̠tmā nā̍rāya̠ṇaḥ pa̍raḥ । ना॒राय॒णपर॑-म्ब्र॒ह्म॒ तत्त्व-न्ना॑राय॒णः प॑रः ।
nā̠rāya̠ṇapara̍-mbra̠hma̠ tattva-nnā̍rāya̠ṇaḥ pa̍raḥ ।
Meaning:
The Lord Narayana is the Supreme Absolute; Narayana is the Supreme Reality; Narayana is the Supreme Light; Narayana is the Supreme Self.
This lines essence is been said in one word which the Gajendra shouts.
வானில் தூரத்தில் ஒரு ஒளி பிழம்பாய்ப் பார்த்த கரா
Vāṉil tūrattil oru oḷi piḻampāyp pārtta karā
வையத்தில் பார்க்காத பெரும் சுடரோ அவர் வருகை!
vaiyattil pārkkāta perum cuṭarō avar varukai!
பேரிடை பிளந்து கொண்டு வானை வளை வர
Pēriṭai piḷantu koṇṭu vāṉai vaḷai vara
பரமாத்மன் என மனதில் ஒரு சோலை தர!
paramātmaṉ eṉa maṉatil oru cōlai tara!
Meaning:
A light flickered in the distance in the sky. A great flame unseen in the sky. He has arrived!
Cracking the abyss and bending the sky, Give me an oasis in my mind as the Supreme Lord!
Poet's Note:
Bagawan has started to arrive and he arrives in a light form. He is coming with breaking and bending the sky. This shows how affectionate is his almighty that when his Bhakta is stuck he is ready to come and help. Like a Father's love towards his daughter and like a Mother's Love towards her son. Bagawan has love towards all of his believers and non believers equally and even calling him once with full faith in that makes it easy to cross. Here It also refer to the Thiruthanka - Sri Deepa Prakasar Perumal Temple situated in Kanchipuram.
அணுவாய் இருந்து பிழம்பாய்ப் பெருகிப் போனது போல
Aṇuvāy iruntu piḻampāyp perukip pōṉatu pōla
அன்று மூன்றடி ஏற்று உலகம் அளந்தது போல
aṉṟu mūṉṟaṭi ēṟṟu ulakam aḷantatu pōla
வந்தான் சொன்ன பொழுதே அபயம் தர
vantāṉ coṉṉa poḻutē apayam tara
வாழ்விக்க என்றும் பக்தருக்குக் கொடுத்த பல!
vāḻvikka eṉṟum paktarukkuk koṭutta pala!
Meaning:
Like atom he came and become a giant. In Vamana avatar he asks for three feet as a small brahmin and measures all the world. He comes when is called immediately as he need to protect his devotees.
Poet's Comment:
Here we cover two divya desams of Kanchipuram which is Sonna Vannam Seitha perumal and Ulagalantha Perumal temple.
He is pleased for blind faith that is put on him and tries protect his devotees with no delay and help them with his own arrival. Here the play of Vamana is also depicted which shows both Bagawan's innocence and his commitment towards upholding dharma.
கரா கலங்கப் பின்னால் பார்த்து நடுங்க
Karā kalaṅkap piṉṉāl pārttu naṭuṅka
கழித்து இருக்கும் பெரிய கெளுத்தி கிடங்க
kaḻittu irukkum periya keḷutti kiṭaṅka
கரை பக்கம் ஓடி ஒழிந்து கொள்ளப் பார்த்தால்
karai pakkam ōṭi oḻintu koḷḷap pārttāl
காய்த்து பன்றி ஒன்று உரும்பி மிரட்டல்!
kāyttu paṉṟi oṉṟu urumpi miraṭṭal!
Menaing:
சீரிய நரசிங்கன் போலே பிடித்த வேகம்
Cīriya naraciṅkaṉ pōlē piṭitta vēkam
சீறும் சுதர்சன சக்கரம் சீவும்!
cīṟum cutarcaṉa cakkaram cīvum!
வீரன் சாகேதன் போலே பாய்ந்தும் வெல்லுமே
Vīraṉ cākētaṉ pōlē pāyntum vellumē
வீழ்ந்த பரசு போலே சதையைக் கிழிக்குமே!
vīḻnta paracu pōlē cataiyaik kiḻikkumē!
Meaning:
Like the fierce Narasingha, the speed he has caught. The Sudarshana wheel will whine!, Like the hero Saketha, he will run and conquer, Like the fallen Parasu, he will tear the flesh!
Poet's Comment:
Here we see other three Avatars where Bagawan shown his Ugra swaroopam. In Narashima Avatar he defeated Hiraniyakashipu by his nails and killed him guersomely. In Parasurama avatar he killed all the kshatriya's who failed uphold dharama and slayed all by his deivine parasu given by pinaka-hasta, In swaroopa His anger made the devine king of ocean fear but, when he fell on his feet and did the saranagathi, Bagawan asked in happy tone "Why so late?" But still his valor is unmatched. so is his humility.
సమయానికిఁ దగు మాటలాడెనే సమ..
Samayānikim̐ dagu māṭalāḍenē sama.. - Tyāgabraḥmaṁ
This is also trying to encapsulate two divyadesams Sri Vijayaraghava Perumal and Sri Azhagiya Singar Perumal
Meaning:
Oh! He has spoken according to the time and place!
வீழ்ந்த பின்னே அதிரல் கரந்த லோகம் விழித்துக்
Vīḻnta piṉṉē atiral karanta lōkam
கொண்ட யோகிகளும் முனிவர்களும்
viḻittuk koṇṭa yōkikaḷum muṉivarkaḷum
காமகோட்டம் தவம் கொண்ட காமாட்சி பயந்து
kāmakōṭṭam tavam koṇṭa kāmāṭci payantu
காஞ்சி பிடித்த ஏகாம்பத்தை அணைத்துக் கொண்டு
kāñci piṭitta ēkāmpattai aṇaittuk koṇṭu
பெரித மலரோ அவர் ஸ்ரீவட்சம் அடைய
Perita malarō avar śrīvaṭcam aṭaiya
பெருந்தேவி மலர் மங்கைக்குத் தோற்று நெறிய
peruntēvi malar maṅkaikkut tōṟṟu neṟiya
பேறை துண்டம் போலே கருத்த மேனி
pēṟai tuṇṭam pōlē karutta mēṉi
பெருமழை பெய்யும் கார்மேகத்து மேனி!
perumaḻai peyyum kārmēkattu mēṉi!
Meaning:
The Lotus which was plucked for Bagawan was given to the srivatsam as he came now near Gajendra. In Heart the resider Lakshmi accepted the Lotus as if it was surrendered to her. At that time Bagawan was so close that he radiated like a moon and had a body complexion of the clouds which was going to rain heavily.
Poet's Note:
Here We see two divya desams, Sri Nilathingal Thundathan Perumal temple and Sri Thirukkar Vannar temple. Where the Bagawan's complexion is described. Here the lotus which was plucked Bagawan was given to Lakshmi (Thyyar) who is his concert. In Vaishnava Sampradayam it's said before going striaght to Narayanar we need to first need to pay our respect to Thyyar who has a mother talks to father in giving us the moksham. Also it is said in Ramayana when ever people came to meet Rama when he was with Sita he gave them a soft moksham while when he is alone it was fierece and hard moksham. Only for few he was not hard. Why take chance when Thyyar grace is easy to get.
அனந்தன் திருப்பாதம் சங்கு சக்கரக் குறி
Aṉantaṉ tiruppātam caṅku cakkarak kuṟi
அன்று உலகம் அளந்து கடலைக் கலங்கி
aṉṟu ulakam aḷantu kaṭalaik kalaṅki
கௌரவருக்கு எதிர்த்துத் தேரில் விரட்டி
kauravarukku etirttut tēril viraṭṭi
கள்வன் இவனையே என் சென்னியில் பதித்து!
kaḷvaṉ ivaṉaiyē eṉ ceṉṉiyil patittu!
Meaning:
As now he above the head of Gajendra, he saw the feet of Bagawan. Those divine counch and chakra marks are there, Isn't this the same feet that measured the three worlds, isn't it the same feet which trembled the divine king of sea, isn't this the feet which rode the chariot against the kauravas in the Jaya war. That stealer of my heart as now kept his leg on my head.
Poet's Comment:
In vaishnava sampradaya the highest is the Bagawan's lotus feet which is where this world is and which is the only one thing which gives anyone moksham/ liberation. To have that divine feet we keep Sadari/Shadagopam in our head. That is the highest form of surrender that we give to Bagawan.
பருப்பதத்துக் கயல்பொறித்த பாண்டியர் குலபதிபோல்
Paruppatattuk kayalpoṟitta pāṇṭiyar kulapatipōl
திருப்பொலிந்த சேவடிஎஞ் சென்னியின் மேல்பொறித்தாய்
tiruppolinta cēvaṭi'eñ ceṉṉiyiṉ mēlpoṟittāy
மருப்பொசித்தாய் மல்லடர்த்தாய் என்றென்றுஉன் வாசகமே
maruppocittāy mallaṭarttāy eṉṟeṉṟu'uṉ vācakamē
உருப்பொலிந்த நாவினேனை உனக்குஉரித் தாக்கினையே.
uruppolinta nāviṉēṉai uṉakku'urit tākkiṉaiyē. - பெரியாழ்வார் (Periyazhwar)
Meaning:
Like the Pandya king planting his fish-emblem flag on the high mountain, my Lord, you too have planted your auspicious lotus-feet on my head. My tongue is swollen with reciting your names incessantly. You have taken me into your service!
As said earlier When someone reacher thayyar even without knowing or asking she gives moksham and the highest state to that soul without even thinking anything else. This pores also topics about one divyadesam - Sri Kalvar Perumal
மாய்ந்த கரா மோட்சம் கண்டு அடிய
Māynta karā mōṭcam kaṇṭu aṭiya
மாயவன் தன் அஷ்ட கரங்கள் கொண்டு அருள!
māyavaṉ taṉ aṣṭa karaṅkaḷ koṇṭu aruḷa!
பீதாம்பரம் விரைய வேகத்தில் விழ
Pītāmparam viraiya vēkattil viḻa
பிடித்துக் கொண்டு ஒரு கை அபயம் காத்த!
piṭittuk koṇṭu oru kai apayam kātta!
Meaning:
The dead crocodile has reached liberation and the person who killed, Bagawan has come with eight hands to give his blessings. When he came in fast his silk cloths are slipping which he holds in one hand and still gives me showers of blessing.
Poet's Comment:
When Bagawan has come this fast his speed in immeasurable. When Gajendra called him he came, as he called he came. He didn't even know for what he called so he brought all is weapons in his hands to protect his devotee. When he came and all is sorted now, his cloths will of course will slip and fall. By holding it still he gives blessing to the devotee who calls him. This Pores also requires the next part to understand the overall meaning.
When we see Varadarajar we could never seeing him showing varadha hastam yet he shows abhya hastam. This raises a question, is the Raja of giving boon (Vara) himself won't show Varadha hastam.
பெருமாளும் நல்ல பெருமாள்!Perumāḷum nalla perumāḷ!அவர்தம் திருநாளும் நல்ல திருநாள்!Avartam tirunāḷum nalla tirunāḷ!பெருமாள் இருந்திடத்தில் சும்மா இராமையினால்,Perumāḷ iruntiṭattil cum'mā irāmaiyiṉāl,ஐயோ! பருந்துஎடுத்துப் போகிறதே பார்!aiyō! Paruntu'eṭuttup pōkiṟatē pār! - கவி காளமேகர் (Poet Kalameghar)
அன்று வேள்வியைக் காத்து எனக்கு அருளி அருள
Aṉṟu vēḷviyaik kāttu eṉakku aruḷi aruḷa
அன்பருக்கு என்றே வந்த தேவராள!
aṉparukku eṉṟē vanta tēvarāḷa!
ஒளித்து, அழித்து, படுத்து, கர்ஜித்து
Oḷittu, aḻittu, Paṭuttu, karjittu
ஒளிமணிவண்ணன் எனக்கேயென வந்தான்!
oḷimaṇivaṇṇaṉ eṉakkēyeṉa vantāṉ!
Meaning:
That day for Bharama you came to protect his fire sacrifice and penance. You protect him by lighting the dark, destroying the asuras which fled, by lieing down so the rushing river can flow different wat and by roaring to flee all the bhootas and preethas who came to disturb. That Bagawan who did all this for devas now came for me.
Poet's Comment:
The sthala puranam of Vadaraja swamy was always starts from the place where bhrama did his pennance and got Vadaraja from the fire alter. even today the Urchavar moorthy (The Deity which comes out of sanctum) has those fire marks.
வேள்வியில் தோன்றிய வேதனை பார்த்து
Vēḷviyil tōṉṟiya vētaṉai pārttu
விரைந்த அனந்த வேகம் இன்றும் காத்து
virainta aṉanta vēkam iṉṟum kāttu
பவளவண்ணன் கருடன் மீது ஏறி வேகம் பிடித்து
pavaḷavaṇṇaṉ karuṭaṉ mītu ēṟi vēkam piṭittu
பச்சை வண்ண அருளாளன் எனக்கு வந்தான் விழித்து!
paccai vaṇṇa aruḷāḷaṉ eṉakku vantāṉ viḻittu!
கீழிட்டு சதையும் தாழ்வுற்று புண் அரி
Kīḻiṭṭu cataiyum tāḻvuṟṟu puṇ ari கேசவனைத் தொதால் அறிந்தேன் எனை!
kēcavaṉait totāl aṟintēṉ eṉai! கீழே இறங்கி கருடன் மீது இருந்து
Kīḻē iṟaṅki karuṭaṉ mītu iruntu கரை விழுந்து வஸ்திரம் அழுக்க!
karai viḻuntu vastiram aḻukka!
स्मरगरलखण्डनं मम शिरसिsmara garaLa khanDanam mama Sirasi manDanamमण्डनं देहि पदपल्लवमुदारम् ।dEhi pada pallava mudAramज्वलति मयि दारुणो मदनकदनानलोjvalati mayi dAruNo madana kadanAnalOहरतु तदुपहितविकारम् ॥ प्रिये ॥haratu tadupAhita vikAram||priyE || - जयदेव (Jayadeva)
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज |sarva-dharmān parityajya mām ekaṁ śharaṇaṁ vrajaअहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुच: ||ahaṁ tvāṁ sarva-pāpebhyo mokṣhayiṣhyāmi mā śhuchaḥ - Bhagavadh Gita
Meaning:
Abandon all varieties of dharmas and simply surrender unto Me alone. I shall liberate you from all sinful reactions; do not fear.
பிரகலாத நாரதாதி பக்தருக்கு வந்த
Pirakalāta nāratāti paktarukku vanta
பரந்தாமன் பேரருளாளன் எனக்குத் தந்த!
parantāmaṉ pēraruḷāḷaṉ eṉakkut tanta!
காட்சி எவாறு சொல்லுவேன் அந்த வில்லாளன் போல
Kāṭci evāṟu colluvēṉ anta villāḷaṉ pōla
காஞ்சி நகர ராஜன் கண்டால் போதும் சொல்ல!
kāñci nakara rājaṉ kaṇṭāl pōtum colla!
Meaning:
You have came for Naradha and Prahaladha to save them. Like that you have saved me today with your grace. How will I say all this like the Archer (Arjuna), But once they see you in Kanchi they themselves will understand.
Poet's Comment:
Bagawan in Bhagavatha puranam have shown for his devotee he always comes and rescue. and always been the only perosn to act fast. So Gajendra after the upadesha he realises this and find it hard to explain as Arjuna saw the Vishwaroopam in Gita. But then he relaises, Once the see the Varadharaja they themselves will realise his grace.
Here there is reference to the Divya desam - Sri Pandava Thoothar perumal.
வைகுண்டம் காட்டி அழைத்தான் மணிவண்ணன் எனை
Vaikuṇṭam kāṭṭi aḻaittāṉ maṇivaṇṇaṉ eṉai
வாசுதேவன் நாயகி பார்த்த உலகம் காட்டி
vācutēvaṉ nāyaki pārtta ulakam kāṭṭi
இவாறு மோட்சம் சொல்லி சகதியில் இருந்து
ivāṟu mōṭcam colli cakatiyil iruntu
எனை மீட்டுப் பாற்கடலில் கரை புகுற வைத்து!
ivāṟu mōṭcam colli cakatiyil iruntu
Meaning:
Now he shows me the Vaikuntham (Grand resident of the Vishnu where you can go only if you have moksham), This made me feel how Devaki would have fet seeing all the world in his mouth, That's how he saved me from the muddy water made me get shore to the Ocean of milk where he resides.
Poet's Comment:
Bagawan now showed way vaikundam also now where he asked Gajendra to come. Where the irony is from this muddy water he get shore to the ocean of milk. Yet this is how paramathama once is realised the jeevathama transcendence itself to the place where there is eternal happiness.
கையும் காலும் நிமிர்த்துக் கடாரநீர்
Kaiyum kālum nimirttuk kaṭāranīr பைய வாட்டிப் பசுஞ்சிறு மஞ்சளால்
paiya vāṭṭip pacuñciṟu mañcaḷāl ஐய நாவழித் தாளுக்குஅங் காந்திட
aiya nāvaḻit tāḷukku'aṅ kāntiṭa
வைய மெழும்கண் டாள்பிள்ளை வாயுளே.
vaiya meḻumkaṇ ṭāḷpiḷḷai vāyuḷē.
வாயுள் வையகம் கண்ட மடநல்லார்
Vāyuḷ vaiyakam kaṇṭa maṭanallār
ஆயர் புத்திர னல்லன் அருந்தெய்வம்
āyar puttira ṉallaṉ arunteyvam
பாய சீருடைப் பண்புடைப் பாலகன்
pāya cīruṭaip paṇpuṭaip pālakaṉ மாய னென்று மகிழ்ந்தனர் மாதரே.
māya ṉeṉṟu makiḻntaṉar mātarē. - Periyazhwar
Meaning:
She washed her child in a bathtub gently stretching his arms and legs. Then she opened his mouth and clean the tongue with a piece of tender turmeric, and saw the seven worlds in his gaping mouth. When the other good ladies saw the Universe in his mouth, they exclaimed with glee, “this is no ordinary cowherd-child, but the blessed Lord himself, endowed with all the auspicious qualities”.
This is also reference to the Divyadesam - Sri Vaikunda Perumal
ॐ भद्रं कर्णेभिः श्रुणुयाम देवाः। भद्रं पश्येमाक्षभिर्यजत्राः स्थिरैरङ्गैस्तुष्टुवाग्ंसस्तनूभिः।Om bhadram karṇebhiḥ śṛṇuyāma devāḥ Bhadram paśyemākṣabhir-yajatrāḥव्यशेम देवहितम् यदायुः। स्वस्ति न इन्द्रो वृद्धश्रवाः। स्वस्ति नः पूषा विश्ववेदाः।thirair-aṅgais-tuṣṭuvāgïsas-tanūbhiḥ Vyaśema devahitam yadāyuḥ Svasti na indro vṛddhaśravāḥस्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः। स्वस्ति नो बृहस्पतिर्दधातु॥ ॐ शान्तिः शान्तिः शान्तिः॥Svasti naḥ pūṣā viśvavedāḥ Svasti nas-tārkṣyo ariṣṭanemiḥ Svasti no bṛhaspatir-dadhātu Om Śāntiḥ Śāntiḥ Śāntiḥ
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