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Austere Avvaiyar - Part 9

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Vinayagar Agaval, another masterpiece by Avvaiyar, that has stood the test of time and has also been passed on for generations and is recited even today in many homes. The hymn is in praise of universally accepted and much worshipped deity - Lord Vinayagar or Ganesha. There are two ways of describing someone in songs, the Paadhathikesa varnanai and the Kesadhipaadha varnanai, the former begins from the feet and describe up to the head and hair the latter is the reverse. Usually the former form is used when praising Gods. Avvaiyar has used the Paadhadhikesa varnanai in Vinayagar Agaval.

The greatness of Vinayagar Agaval is that it contains explanations about the very many things that one would acquire by worshipping Lord Vinayagar. The beauty is that all the greatness is containing in just 72 lines. It is packed with so much of stuff that some Siddhars and sages taken time to realise what is contained in Vinayagar Agaval.

In short, Avvaiyar explains how she got enlightened by Vinayagar the young elephant God - son of Lord Shiva. I wrote this as a one very long post to keep the essence and richness intact rather than distributing the feel of this great work across multiple post


சீதக் களபச் செந்தா மரைபூம்
பாதச் சிலம்பு பலஇசை பாட
பொன்னரை ஞானும் பூந்துகிலா டையும்
வன்னமருங்கில் வளர்ந்தழ கெறிப்ப


Seedha Kalaba Senthamari Poo
Paadha Silambu Pala Isai Paada
Ponnarai Gnanum Poondhugil Aadaiyum
Vanna Marungil Valardhalagu Erippa

meaning,
The rose-coloured lotus feet of a baby elephant
adorned with anklets singing many songs
The golden waist chain and the
flowery attire that decorates its body

பேழை வயிறும் பெரும்பாரக் கோடும்
வேழ முகமும் விளங்குசிந் தூரமும்
அஞ்சு கரமும் அங்குச பாசமும்
நெஞ்சிற் குடிகொண்ட நீல மேனியும்

Pezhai Vayirum Perumbaara Kodum
Vezha Mugamum Vilangu Sindhooramum
Anju Karamum Angusa Paasamum
Nenjil Kudikonda Neela Meniyum

meaning,
His box like belly and the weighty tusk
His Elephant face & and the vivid saffron streak
His Five Hands, the goad & the noose
The bluish body that captivated my heart

நான்ற வாயும் நாலிரு புயமும்
மூன்று கண்ணும் மும்மதச்  சுவடும்
இரண்டு செவியும் இலங்குபொன் முடியும்
திரண்ட முப்புரிநூலும் திகழொளி மார்பும்

Naandra Vaayum Naaliru Puyamum
Moondru Kannum Mummadha Suvadum
Irandu Seviyum Ilangupon Mudiyum
Thiranda Muppurinoolum Thigazholi Maarbum

meaning,

His hanging mouth, the four shoulders on two sides
His three eyes, the three musk trails
His two ears and the shiny golden hair
The holy three threads intertwined upon his broad chest

The three eyes requires some explanation. The two external eyes is known however the third eye, is what the sages and siddhars refer to is the pineal gland - the control centre of the body regulating the hormones. That is also one of the reasons for people to apply the holy ash by men or bindis by women in order to stimulate the pineal gland and thereby prevents precocious puberty.

சொற்பதம் கடந்த துரிய மெய்ஞ் ஞான
அற்புதன் ஈன்ற கற்பகக் களிறே
முப்பழம் நுகரும் மூஷிக வாகனன்
இப்பொழு தென்னை ஆட்கொள வேண்டித்

Sorpadham Kadandha Thuriya Meignana
Arputhan Eendra Karpaga Kalirae
Muppazham Nugarum Mooshiga Vaaganan
Ippozhudhu Ennai Aatkolla Vendi

meaning,

The Lord ( Lord Shiva) of the true knowledge - that is beyond word's explanation - Turiya (The Sleepless Sleep)
Begotten this Wish fulfilling (Karpagam) Elephant
The Lord who rides the mouse and tastes the three fruits - Mukkanis (Mangoes, Jackfruit, Banana)
Came now to possess me as His devotee

தாயா யெனக்குத்  தானெழுந் தருளி
மாயாப் பிறவி மயக்க மறுத்தே
திருந்திய முதலைந் தெழுத்துத் தெளிவாய்ப்
பொருந்தவே வந்தென் உளந்தனில் புகுந்து

Thaayai Enakkum Thaanezhndhu Aruli
Maayaa Piravi Mayakkam Aruthae
Thirundhiya Mudhal Aindheluthu Thelivaai
Porundhavae Vandhenn Ulandhanil Pugundhu

meaning,

Appearing as a Mother to shower his grace on me
He cleaved the trance of illusionary birth
To explain The pristine and divine five letters (Na Ma Si Va Ya) for my mind to understand
He entered into my heart then

குருவடி வாகிக் குவலயந் தன்னில்
திருவடி வைத்துத் திறமிது பொருளென
வாடா வகைதன் மகிழ்ந்தெனக் கருளிக்
கோடா யுதத்தால் கொடுவினை களைந்தே

Guruvadivaagi Kuvalayam Thanil
Thiruvadi Vaiththu Thiramidhu Porulena
Vaadaa Vagaithan Magizhndhu Enakkaruli
Kodaayudhaththaal Koduvinai Kalaindhae

Taking the form of a Guru (Teacher) in this world
Placing his divine feet and establishing life’s meaning
Joyously bestowing the evergreen grace on me
Expunging the bad karma with His tusks

உவட்டா உபதேசம் புகட்டியென் செவியில்
தெவிட்டாத ஞானத் தெளிவையும் காட்டி
ஐம்புலன் தன்னை அடக்கும் உபாயம்
இன்புறு கருணை இனிதெனக் கருளிக்

Uvatta Ubadesam Pugatti Enn Seviyil
Thevittadha Gnana Thelivaiyum Kaati
Aimbulan Thannai Adakkum Ubaayam
Inburu Karunai Inidhenakkaruli

meaning,

He feeds his teachings into my ears which never makes me filled
Showing the sweetest clarity of wisdom
The mastery to control the five senses
Bestowed to me by His joyest grace

கருவிக ளொடுக்கும் கருத்தினை யறிவித்து
இருவினை தன்னை அறுத்திருள் கடிந்து
தலமொரு நான்கும் தந்தெனக் கருளி
மலமொரு மூன்றின் மயக்கம் அறுத்தே

Karuvigal Odukkum Karuththinai Ariviththu
Iruvinai Thannai Aruththirul Kadinthu
Thalamoru Naangum Thandhenakku Aruli
Malamoru Moondrin Mayakkam Aruththae

meaning
He imparted me the knowledge of subduing the senses
Eliminating the darkness of birth and death
Blessing me with the four stages of salvation
Abscising the spell of three impurities (Pride, Sin, Ignorance)

ஒன்பது வாயில் ஒருமந் திரத்தால்
ஐம்புலக் கதவை அடைப்பதும் காட்டி
ஆறா தாரத்து அங்குச நிலையும்
பேறா நிறுத்திப் பேச்சுரை யறுத்தே

Onbadhu Vaayil Oru Mandhiraththaal
Aimbula Kadhavai Adaipadhum Kaati
Aarathaarathu Angusa Nilayum
Peraa Niruththi Paechurai Aruththae

meaning,

He showed one mantra for all  the nine doorways to this body
That could shut the Five sense gates that act on these doorways
Knowledge about the six chakras, became a prodding goad
By His definitive speech, that stood in mind forever

இடைபிங் கலையின் எழுத்தறி வித்துக்
கடையிற் சுழுமுனை கபாலமும் காட்டி
மூன்றுமண் டலத்தின் முட்டிய தூணின்
நான்றெழு பாம்பின் நாவில் உணர்த்திக்

Idai Pingalayin Ezhuthariviththu
Kadaiyil Sulumunai Kabaalamum Kaati
Moondru Mandalaththin Muttiya Thoonin
Naandrezhu Paambin Naavil Unarththi

meaning,

Showing details of the Idai and Pingalai Naadis that control the flow of breath
The end of which is the Suzhumunai Naadi at the head.
He made me realize about the pillar that stands connected to the three realms
And the Snake (Kundalini) that rises above

குண்டலி யதனிற் கூடிய அசபை
விண்டெழு மந்திரம் வெளிப்பட உரைத்து
மூலா தாரத்தின்  முண்டெழு கனலைக்
காலால் எழுப்புங் கருத்தறி வித்தே

Kundali Adhanil Koodiya Asabai
Vindezhu Mandhiram Velippada Uraithu
Mooladhaarathin Mundezhu Kanalai
Kaalaal Ezhuppum Karuthu Ariviththae

meaning,
The rhythm of breathing that accompanies the Kundalini
Rised above by the Mantra imparted to me by Him
The flame that ascends from the base chakra (Mooladharam)
He imparted the knowledge to elevate it from the base

அமுத நிலையும் ஆதித்தன் இயக்கமும்
குமுத சகாயன் குணத்தையுங் கூறி
இடைச் சக்கரத்தின் ஈரெட்டு நிலையும்
உடற் சக்கரத்தின் உறுப்பையும் காட்டி

Amudha Nilayum Aadhithan Iyakkamum
Kumudha Sagaayan Gunaththayum Koori
Idai Chakkarathin Eerettu Nilayum
Udal Chakkarathin Uruppayum Kaati

meaning,
The state of enlightenment and the functioning of the Sun
The nature of lily-lover - The Moon, all explained to me by His grace
He revealed the sixteen facets of the Vishuddhi Chakra
And the components of the Chakras in the body

சண்முக தூலமுஞ் சதுர்முகச் சூக்கமும்
எண்முக மாய் இனிதெனக் கருளி
புரியட்ட காயம் புலப்பட எனக்குத்
தெரியெட்டு நிலையும் தெரிசன படுத்தி

Shanmuga Thoolamum Sadhurmuga Sookamum
Ennmugamaai Inidhenakku Aruli
Puriyatta Kaayam Pulappada Enakku
Theriyettu Nilayum Therisana Paduththi

meaning
The tangible broadness/extent of Lord Shanmuga, the minute-ness in Lord Brahma’s creations
He explained with a smile His face.
He enabled me to perceive the subtleness of this body
Revealing the Eight Siddhis that could be accomplished

கருத்தினிற் கபால வாயினிற் காட்டி
இருத்தி முத்தி இனிதெனக் கருளி
என்னை யறிவித்து எனக்கருள் செய்து
முன்னை வினையின் முதலை களைந்து

Karuththinil Kabaala Vaayinil Kaati
Iruththi Muththi Inidhenakku Aruli
Ennai Ariviththu Enakkarul Seidhu
Munnai Vinaiyin Mudhalai Kalaindhu

After revealing it to my mind and vision - the gateway to the mind
He bestowed enlightenment sweetly as ever
He made me know myself and showered his grace on me
Clearing off the sins/karma of my previous births

வாக்கும் மனமு மில்லா மனோலயம்
தேக்கி யென்றன் சிந்தை தெளிவித்து
இருள்வெளி இரண்டிற்கு ஒன்றிட மென்ன
அருள்தரும் ஆனந்தத் தழுந்தியென்  செவியில்

Vaakkum Manamum Illa Manolayam
Thaekki Endhan Sindhal Thelivithu
Irulveli Irandirrkku Ondridam Enna
Arultharum Aanandhaththu Azhundhi Enn Seviyil

meaning
Aligning the mind in Him seamlessly without words or thoughts in it
Clarifying my intellect with that alignment
Explaining Void and Space emanate from the same source
That showers the grace and joy in my ears to listen

எல்லை யில்லா ஆனந்த மளித்து
அல்லல் களைந்தே அருள்வழி  காட்டி
சத்தத்தி னுள்ளே சதாசிவம் காட்டி
சித்தத்தி னுள்ளே சிவலிங்கம் காட்டி

Ellai Illa Aanandham Aliththu
Allal Kalaindhae Arul Vazhi Kaati
Saththaninullae Sadhasivam Kaati
Siththaninullae Siva Lingam Kaati

Granting me the limitless joy
Removing the troubles and showing the path of grace
Showing the Shapeless Supreme Sadashivam in the sound (OM)
Revealing the Shiva-lingam in my mind

அணுவிற் கணுவாய் அப்பாலுக் கப்பாலாய்
கனுமுற்றி நின்ற கரும்புள்ளே காட்டி
வேடமும் நீறும் விளங்க நிறுத்தி
கூடுமெய்த் தொண்டர் குழாத்துடன் கூட்டி

Anuvirkku Anuvaai Appaalukku Appaalaai
Kanumuttri Nindra Karumbullae Kaati
Vedamum Neerum Vilanga Niruththi
Koodumei Thondar Kuzhaathudan Kooti

meaning,
Existing as an atom for an atom (so small) and distance beyond the distant (Universe)
Revealing as the sugarcane that is ripe with the strong seams
Enabling the desire for devotion and clarifying about the sacred ash
Merging me with the group of ardent devotees that gather to worship

அஞ்சக் கரத்தின் அரும்பொருள் தன்னை
நெஞ்சக்  கருத்தின் நிலையறி வித்து
தத்துவ நிலையை தந்தெனை யாண்ட
வித்தக விநாயக விரைகழல் சரணே

Anja Karaththin Arumporul Thannai
Nenja Karuththin Nilayarivithu
Thathuva Nilaiyai Thandhenai Aanda
Viththaga Vinayaga Virai Kalal Saranae


meaning, 
Revealing the sacred meaning of the Five Letters (Namashivaya)
Instilling that knowledge in my heart and mind
He ruled me imparting the philosophical state of mind
The wise Lord Vinayaga, at his feet I take refuge with my hands together

The beauty of Vinayagar Agaval is that it makes anyone engrossed and makes them read again and again and enjoy the bliss. The bliss is not just the praises of Lord Vinayaga, but the amount of wisdom that it contains. The flow and rhythm enthrals everyone.

People believe that regular recitation of the Vinayagar Agaval improves their speech. Some people have trouble with intonations and pronunciation. The regular recital makes the tongue to twist and turn improving the way people speak.
The richness and eloquence in the usage of words proves Avvaiyar’s mettle and of course the grace she would have got from Lord Vinayaga. The grace from the Universally liked God, is what would have exalted Avvaiyar to an ever-remembered and revered female icon in Tamil Literature.

More to come, until then...

Austere Avvaiyar - Part 10

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Vinayagar Agaval, the masterpiece that stands as a testimony to the eloquent legacy Avvaiyar has left for us. In this concluding part, we will see about another work of Avvaiyar which not quite famously known among people, but very rich in meaning and would stand as another masterpiece by Avvaiyar - Kural Moolam.


Kural Moolam, is collection of couplets grouped in 31 chapters in 3 sections. Each chapter has 10 couplets. It is similar to the famous Thirukural, by Thiruvalluvar, in the way the couplets are organized, however Avvaiyar’s Kural Moolam was not so popular as the Thirukural, but the 310 couplets have in them the rich meaning, moral values and the poetic exuberance. These couplets will exalt one into the state of realising the Supreme Being.


The Kural Moolam is organised into the following Chapters - வீட்டுநெறிப்பால், திருவருட்பால், தன்பால் (Veetuneripaal, Thiru Arutpaal, Thann Paal). The first chapter is about the discipline for the body which the home for the soul, The second chapter is about the Divine grace. The third is about the Self and realisation.


Let us see a few of these couplets from Kural Moolam. Click the links to download the full version of Kural Moolam - PDF | Online


உடம்பினைப் பெற்ற பயனாவ தெல்லாம்
உடம்பினி லுத்தமனைக் காண்.

Udambinai Petra Payanavadhu Ellam
Udambinil Uththamanai Kaan


meaning,  the purpose of getting this physical body is to find the Divine Being inside


மாசற்ற கொள்கை மனத்தி லடைந்தக்கால்
ஈசனைக் காட்டு முடம்பு

Maasattra Kolgai Manaththil Adaindhakkaal
Eesanai Kaatum Udambu


meaning, if you gain virtuous thoughts in your mind the body will show the Supreme Being (Lord Shiva)


முன்னைப் பிறப்பின் முயன்ற தவத்தினால்
பின்னைப் பெறுமுணர்வு தான்

Munnai Pirappin Muyandra Thavathinaal
Pinnai Perum Unarvu Thaan


meaning, the realisation in this birth is the result of the penance and good deeds in the previous births.


வாய்மையாற் பொய்யா மனத்தினால் மாசற்ற
தூய்மையா மீச னருள்

Vaaimaiyaal Poiyaa Manathinaal Maasatra
Thooimaiyaam Eesan Arul


meaning, the grace of Lord Shiva can be achieved by speaking the truth, the truthful mind and cleanliness.


கருத்துறப் பார்த்துக் கலங்காம லுள்ளத்
திருத்திச் சிவனை நினை


Karuthura Paarththu Kalangaamal Ullathu
Iruthi Sivanai Ninai


meaning, See Him (The Divine Being - Lord Shiva) in your mind and without any deviation or disturbance, keep thinking about him


உண்டில்லை யென்னு முணர்வை யறிந்தக்கால்
கண்டில்லை யாகுஞ் சிவம்.


Undillai Ennum Unarvai Arindhakkaal
Kandillai Aagum Sivam


meaning, the realisation about Lord Shiva is about the thought that He exists in the state of existence and non-existence.


பிறத்தலொன் றின்றிப் பிறவாமை வேண்டில்
அறுத்துருவ மாற்றி யிரு


Piraththal Ondri Piravaamai Vendil
Aruththu Uruvam Aatri Iru


meaning, if you yearn for salvation of birthless-ness in this birth, renounce everything and worship the divine spirit


தன்னை யறியு மறிவுதனைப் பெறில்
பின்னைப் பிறப்பில்லை வீடு


Thannai Ariyum Arivuthanai Peril
Pinnai Pirappillai Veedu


meaning, if one acquires the knowledge about knowing oneself one can achieve the state of birthless-ness and salvation.


நிற்கும் பொருளும் நடப்பனவுந் தானாகி
உற்றெங்கும் நிற்குஞ் சிவம்.


Nirkkum Porulum Nadappanavum Thaanagi
Uttrengum Nirkkum Sivam


meaning, The Supreme Being (Lord Shiva) exists as things that are animate and inanimate as emptiness and void.


மெய்ப்பா லறியாத மூடரது நெஞ்சத்தின்
அப்பால தாகுஞ் சிவம்.


Meippaal Ariyaadha Moodaradhu Nenjaththin
Appal Aagum Sivan


meaning, For those fools who dont realize the divine truth the Supreme Being, Lord Shiva will stay aloof from their hearts


The following note appears last that indicates that this is a work of Avvaiyar and it is a note to the reader to follow the morals inculcated in the couplets to attain salvation


முத்திக்கௌவையார்சொல் முந்நூற்றுப்பத்துமுன்
சித்தத்தில் வைத்துத் தெளி.


Mukthikku Avvaiyar Sol Munnootrupaththu Munn
Siththathil Vaithu Theli


meaning, to attain salvation, follow the 310 couplets written by Avvaiyar, understand them and retain them in your mind to attain the eternal bliss.


The works of Avvaiyars have stood the test of time and she still is a revered female icon in the hearts of many, no wonder that people are worshipping her as a God, by building a temple for her. More than being a poet, she stands as an authority for inculcating the morals and virtues that serve as an eternal beacon for generations to come. The Avvaiyars have made us proud in many ways that we owe them the debt of carrying on their great works to our future generations.


More to come, until then...

Serene Singaperumal Kovil

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The Pallavas who ruled a part of the southern India left behind great legacies for generations to cherish and admire. They were the masters of the rock-cut temples, Mammallapuram being one such masterpiece. The Pallavas have built a lot of temples primarily in and around the Kancheepuram region. One such stupendous temple, that stands amidst the daily bustling activities of the city, is the Singaperumal Kovil. The main deity is Lord Narashimar (Singaperumal). The historical name of this temple is “Paadalaadhri” which means Reddish (Paadalam) Hill (Aadhri). Lord Narashimar is in his fierce form - Ugra Narashimar. The fierceness of the Lord is attributed to the name of the temple (Paadalam - Reddishness).

The historical name of the temple and the surrounding place was Paadalaadhirpuram later got changed as Singaperumal Kovil. It is a rock cut temple in which the Pallavas were experts at building.Accompanying the main deity Lord Narashima is His consort Ahobilavalli Thaayaar also accompanied by Aandaal. The temple also has separate shrines for Lakshmi Narashimar, Ramanujar, Garuda - His vehicle/mount. The speciality of Lord Narashimar is that He has three eyes and hence the name Thrinethra Narashimar and the third eye is shown whenever the “deepa-aaradhanai” is done. The Pradosham day (Thirteenth day after the full moon) is considered to be auspicious in this temple and the poojas (rituals) are conducted during this day. Normally, Pradosham is day when people go to Shiva temples to get the blessing of Lord Shiva  because He saved the world by intaking the dreaded poison (Aala Kaala Visham) during the twilight. Likewise, Lord Narashima saved the world from Iranyakashibu by killing him in the twilight and so Pradosham is auspicious in this temple.

There are some interesting legends associated with this temple. We will see two of those legends that related to the temple’s origin and history. One is that of Maharishi Jabaali and the other is that of Vyakra Paadhar.

Maharishi Jabaali went on a deep meditation just doing a mental incantation of Lord Narashima’s form. He wanted to worship him in the form as shown to Prahaladhan. Lord Narashima pleased with the worship appeared before Maharishi Jabaali in the form he requested in the very place where the Singaperumal Kovil is today.

The other legend is Maharishi Vyakara Paadhar wanted to worship Lord Narashima came to this area which was then a jungle. He met a hunter who was living in that part of the jungle. The hunter curiously asked the Maharishi about why he was there in this perilous jungle. The Maharishi thought the layman hunter will not be able to understand his purpose visiting the jungle and hence he said that he ventured into the jungle in search of an animal. The hunter told that he could help the Maharishi with that.

But the Maharishi thought that the hunter being an illiterate layman and said that the hunter could not find such an animal that he was searching for. The hunter vowed to find the animal and bring it before the Maharishi within the end of the day else he would die before the Maharishi and asked how the animal would look. The Maharishi told that the animal would have a lion’s face and human’s body picturizing Lord Narashima hoping that the Lord would never appear before the hunter because he doesn’t even have the knowledge of who Lord Narashima was.

The hunter challenged that he will find the animal of Maharishi’s description before sunset else he would die in front of the Maharishi. The Maharishi smiled thinking that Lord Narashima has not appeared before a person like him who has showed so much devotion and meditation, how will he appear before a hunter who doesn’t even have the knowledge of Lord Narashima.

The hunter wandered all day long in the forest scanning thoroughly in search of the beast that Maharishi described. The sunset was close and he couldn’t find the beast, so, dejected he walked back to fulfil his promise of dying before the sage. When walked back, suddenly he heard a loud roar. And there! he found the beast he was searching for. He felt joyed and without wasting time he pounced on the beast and tied its hands with a rope and took him to the Maharishi.

He exclaimed to the Maharishi about his find and pulled the beast in front of the Maharishi. The Maharishi was surprised as he could see nothing, but just a rope hanging in mid-air the other end of which the hunter was holding. Confused, the Maharishi asked where the beast is as he could not see. The hunter said that the beast was right in front of him. That was when the Maharishi heard the Divine Utterance, Lord Narashima told that the Maharishi had the pride and arrogance but not the dedication, so He did not appear before him. But the illiterate hunter showed the dedication thinking all the day without any deviation in his mind and he was able to see Him.

The Maharishi realised his mistake and started to worship with the dedication and later Lord Narashima appeared before him to bless. The jungle where this event happened is the Singaperumal Kovil

Now let’s see some pictures of this great temple



The entrance to the Singaperumal Kovil

The vimanams of Lord Narashimar and Ahobilavalli Thaayar

Another view of the vimanams of Lord Narashimar and Ahobilavalli Thaayar


The vimanam of Lord Narashimar from behind the temple

The sacred Azhinjil or Kadamba Tree inside the temple it is also the Sthala Virutcham

Me and Lord Narashimar Vimanan

My brother Rajesh and Lord Narashimar Vimanam

The Sthala Virutcham. People do some offerings in the tree like tying cradles and sacred threads hoping for prosperity, children and better life


Another view of the Sthala Virutcham

View of Sunset from the temple

 Garuda Azhwar Statue in the North-West corner of the temple wall


There is also the shrine of Lord Hanuman and big pond outside the temple but not known to many who visit the temple

The Pallavas did a great deed of building this temple by which Lord Narashima has been showering his blessings on the people who flock to worship him. One should visit this temple to enjoy the serene beauty and the divine grace.

More to come, until then...





Divine Odhimalai

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Swamimalai is well known for Lord Muruga explaining the meaning of Pranavam (Divine Rhythm/Supreme Being) to Lord Shiva, who Himself  is the Pranavam, thereby earning the name Thagappan Swamy (meaning, God/Guru for His Father).

A much less known hill that is related to the same incident is the Odhimalai. This is the place where Lord Muruga took up the creation process from Lord Brahma’s after imprisoning Lord Brahma. Lord Muruga did the creation by chanting the Veda hence the name Odhimalai - Odhi (Chant) Malai (Hill)

Odhimalai is about 45 kms from Coimbatore (via. Annur, Sirumugai route). We can drive up to the foothills and after that you will have to climb the stairs to reach the temple. Quite arduous climb of about 1800 steps but worth the experience Before, glimpsing at the Odhimalai experience, here are the legends associated with this divine hill.

The first legend, the one that is associated with the name of the hill. Brahma, once visited Kailash to see Lord Shiva, and when Murugan saw and wished him, but Brahma ignored and did not reciprocate. Murugan got irritated and when Brahma was on his way back, stopped him and mentioned that the Lord of creation should not such a diversion in his attention and asked him the meaning of the Pranavam.

Brahma could not answer and stood dumbfounded, and that provoked Murugan caught Brahma and imprisoned him and later Lord Shiva intervened to have Brahma released. That was when Shiva learned the meaning of Pranavam from his son as an obedient student at Swamimalai, thereby earning the name - Thagappan Swamy.

Meanwhile, before Lord Shiva intervened, Lord Murugan imprisoned Lord Brahma at a place called Irumbarai (meaning an Iron Room) and in order to prevent the imbalance that could be caused if creation is stopped as Brahma is imprisoned, he took charge of creation; climbed the hills of the Odhimalai and started the creation work. Lord Brahma used to have 5 heads but later he lost one because of his misdeed that he did, which is a separate story. So matching Lord Brahma, the deity at Odhimalai has 5 heads and 8 arms. Irumbarai is at the foothills.

The next legend is when Bhogar, one of the 18 Siddhars was on his way to Palani hills but when he heard about the Odhimalai deity, he worshipped the Lord and stayed at the place for quite sometime, and during his stay, he performed a lot of yaagams and poojas at the foothills and as a result that section of land called the Boodhikaadu (Viboothikaadu) was covered with a lot of Viboothi and turned white. Even today, that section of the land is still white, and people believe it is because of the yaagams of Bhogar.

When the time came, he got the instructions from Lord Murugan to start his journey to Palani. And to guide Bhogar, Lord Murugan took the form with one head and 4 arm and the remaining form with 5 heads and 8 arms stayed at Odhimalai. Lord Murugan guided Bhogar till a place, some say as Velayudhapalayam and some say as Kumarapalayam, and showed Bhogar the way to Palani Hills. There is a Murugan temple at the place where Lord Murugan stopped. Bhogar walked his way to Palani where he created the famous Navapaashana idols at Palani.

Now, let’s look at the pictures  of Odhimalai. Odhimalai is a very serene and beautiful hill, the arduous climb is worth the effort for enjoying its beauty. As we climb the hill we will be getting a beautiful view of the Bhavanisagar Dam. Halfway through, we meet Lord Ganesh in his own shrine, after which the climb becomes even steeper and more arduous. A few intermediary Mandapams have been built and the interesting thing is that all those constructions in the hill were built  using the bricks, sand and cement that were carried by the devotees from the foothills till the top. Even today, devotees who climb carry sand, bricks cement etc in small bags that could hold one or two bricks; or about a kg of sand or cement.

Now, the snaps of the divine hill

 


The Divine Hill that we are going to climb
 

Guys (Pradeep, Ravi, Suresh) with their share of sand bags
 
 
The ascent starts


View of the foot hills at the start of the climb
 

At the first mandapam

The steep stairs from the mandapam
 

View of the plains from about half the hill - Top left is Bhavanisagar
 

 Another view of the plains


 At another mandapam, start to feel exhausted


 The steep stairs, worth the effort


Bhavanisagar Dam is seen as we ascend

Pradeep continuing with the climb
 

The vegetation in the hills
 

Lord Vinayagar Shrine - half way at the hill


The stairs get steeper from Lord Vinayagar temple 
 

View of Bhavanisagar gets better as we climb
 

The steepness is very exhausting


The last few steps


Shrine before the main temple
 

The entrance to Odhimalai Temple
 

The entrance to Odhimalai Temple
 

Lord Odhimalai Andavar Shrine


 Lord Shiva Shrine


Odhimalai Andavar Shrine from behind
 

Goddess Parvathi Shrine
 

Waiting for Poojai to start
 

Scenic view of Bhavanisagar Dam and plains
 





Rain over the of Bhavanisagar Dam


View of the plains from the top


We were lucky to see a double rainbow
 

Poojai Starts

Odhimalai Andavar carried around the temple after the Poojai
 

The descent starts

Devotees offering at each step from the foothills
 

Awestruck at the painstaking effort, if climbing alone was arduous, imagine this


The sand bags have reached their destination
 

View of the foothills

View of the foothills while descending
 

 Nearing completion of the journey


The glorious hill that we climbed

It was the grace of Odhimalai Andavar for making it happen. It wasa  wonderful experience, go there once and get the blessings of Lord Murugan

More to come, until then...

Saraswathi - Goddess of Knowledge

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Saraswathi - The Goddess of Knowledge, enlightenment, wisdom, music, arts, and learning. She is the consort of Lord Brahma and also part for trinity Goddesses - Mupperum Deviyar - Saraswathi, Lakshmi and Parvathi. Saraswathi is also the name of a river that flowed in the Indian subcontinent and was considered sacred on par with River Ganga. Moreover, many civilizations flourished on the banks of the river before it dried up. Be it a Goddess or a river, Saraswathi was a revered and worshipped and She has bestowed all the goodness, more importantly, knowledge with which mankind has come this far. In fact, this country - India - has another name Bharath that denotes land of Bharathi (Another name for Saraswathi) and hence it was the Land of Scholars.

Many wise men, poets and sages have prayed and worshipped Her for the blessings of knowledge that She bestows. And that is the reason, Knowledge comes first  of the three primary qualities that humans must possess, the other two being Wealth and Courage, in order. All the scholarly people would want wisdom and knowledge more than anything else, because wealth and weapons can be coveted but the knowledge dies with the person who has it. And hence, knowledge was equated to Goddess Saraswathi.

If we look back in the age old Tamil literature, many poets have sung lots of songs in praise of Goddess Saraswathi that proves the fact that Knowledge was more revered. As a matter of fact, people consider that one has to keep on learning throughout his life, rightly said by Avvaiyar in one of her songs - “Kattradhu Kai Mann Alavu, Kallaadhadhu Ulagalavu” which is engraved in one of the buildings in NASA - “What one has learned is a handful, what one hasn’t is like the earth”

கற்றதுகைம் மண்ணளவு கல்லாத துலகளவென்
றுற்ற கலைமடந்தை ஓதுகிறாள் மெத்த
வெறும்பந் தயங்கூற வேண்டாம் புலவீர்
ஏறும்புந்தன் கையாலெண் சாண்

Kattradhu Kai Mann Alavu Kallaadhadhu Ulagalavu Endru
Uttra Kalaimadandhai Odhukiraal Meththa
Verum Pandhayam Koora Vendaam Pulaveer
Erumbum Thann Kayyaal Enn Saan

meaning, “What you have learned is like the handful of sand, but what you haven’t is like the whole earth. Even the  Goddess of Knowledge (Saraswathi) realises this and is learning eternally. You being mere poets, don’t draw everyone into some lame competition to prove your mettle. Even the ant measure eight Jaans (Unit of measurement - From the tip of middle finger to the tip of the thumb with the palm stretched out wide open) measured with it own hand”

This song by Avvaiyar has a small story to its background. Avvaiyar was a poet who did not sing songs for money or wealth, she was a noble poet who appreciated people with good heart even though they were poor, so she sang a few songs in praise of those poor people who showed great amount of hospitality to her, in spite of their poverty.
A mischievous poet thought that she has been singing for the poor, when poets sing in the praise of of Kings and get their bounties. So in order to mock her, he picked up some sand and thought she would sing in praise of worthless handful of sand, if she is already singing in praise of the poor people. But, Avvaiyar, taught a lesson for that poet with the same sand in his hand. The lesson is not just for the poet, but for all of us, thereby also emphasising the importance of learning throughout one’s life

In the Thirukural, Thiruvalluvar has dedicated an entire chapter for learning and knowledge. He said that people are blind if they are not learning, even if they have physically proper eyesight. A few couplets from Thirukural that emphasises about knowledge

கண்ணுடையர் என்பவர் கற்றோர் முகத்திரண்டு
புண்ணுடையர் கல்லா தவர்

Kannudaiyar Enbavar Kattror Mugathirrandu
Punnudaiyar Kallaa thavar

“The learned alone are said to have eyes.
The ignorant/unlearned have merely two disgraceful sores/wounds called eyes”

தொட்டனைத் தூறும் மணற்கேணி மாந்தர்க்கு
கற்றனைத் தூறும் அறிவு

Thottanaith Oorum Manarkeni Maandharkku
Kattranaithoorum Arivu

“The deeper you dig the sand, the more the spring flows
The deeper you learn the wisdom flows”

The next Kural emphasis the same point Avvaiyar has mentioned that one has to learn until the end of his life

யாதானும் நாடாமால் ஊராமால் என்னொருவன்
சாந்துணையுங் கல்லாத வாறு

Yaadhanum Naadaamaal Ooraamaal Ennoruvan
Saandhunaiyum Kallaadhavaaru

“All lands and towns are learner’s own
Why not till death, the learning go on”

There is even a saying in Tamil, that one should not give up learning until his death

“பாடை ஏறினும் ஏடதை கைவிடேல்”

Paadai Yaerinum Edu Adhai Kaividael

meaning, “Even if you get on to the deathbed, don’t give up the books that you read”.

Kambar was a very ardent devotee of Goddess Saraswathi and he had Her blessings that crowned him with the name Kavichakravarthi (Emperor of Poets). He has written the Saraswathi Andhadhi (An interesting form of poetry where the last word of the first song becomes the first word of the next song and finally the last word of the last song will be the first word of the first song, and one could imagine the entire sequence as a garland of songs).

Kaalamegam has sung the following song in praise of Saraswathi that instantly provided him a seat to the level of the King who insulted Kaalamegam in front his court members. Reciting this song is believed to bring the blessings of the Goddess and get good knowledge

வெள்ளைக் கலையுடுத்து வெள்ளைப் பணிபூண்டு
வெள்ளைக் கமலத்தில் வீற்றிருப்பாள் வெள்ளை
அறியா சனத்தி லரசரோ டென்னைச்
சரியா சனம்வைத்த தாய்

Vellai Kalai Uduthu Vellai Pani Poondu
Vellai Kamalathil Veetriruppaal Vellai
Ariyaasanathil Arasarodu Ennai
Sariyaasanam Vaitha Thaai

meaning, My mother of knowledge who wears the white attire of purity, and adorns the white ornaments and sits on the white lotus, would bless me with the knowledge that will seat me on par with the kings.

The great poet of recent times, Mahakavi Subramaniya Bharathiar, was adorned with the title Bharathi (blessed by the Goddess of Knowledge). As with most poets, who sing the first song in praise of Goddess Saraswathi or the second song after the praise of Lord Vinayagar, Bharathi has song a lot of songs in praise of Goddess Saraswathi. One of his famous songs is theSaraswathi Devi Pugazh or the Vellai Thaamarai. Bharathiar emphasizes the importance knowledge and the importance of the people in the society being educated. The following are the few stanzas from the poem

வெள்ளைத் தாமரைப் பூவில் இருப்பாள்
     வீணை செய்யும் ஒலியில் இருப்பாள்;
கொள்ளை யின்பம் குலவு கவிதை
     கூறு பாவலர் உள்ளத் திருப்பாள்!
உள்ள தாம்பொருள் தேடியுணர்ந்தே
     ஓதும் வேதத்தின் உள்நின் றொளிர்வாள்;
கள்ள மற்ற முனிவர்கள் கூறும்
     கருணை வாசகத் துட்பொருளாவாள்.


இன்ன றுங்கனிச் சோலைகள் செய்தல்
     இனிய நீர்த்தண் கனைகள் இயற்றல்,
அன்ன சத்திரம் ஆயிரம் வைத்தல்
     ஆலயம்பதி னாயிரம் நாட்டல்,
பின்ன ருள்ள தருமங்கள் யாவும்
     பெயர்வி ளங்கி யொளிர நிறுத்தல்
அன்ன யாவினும் புண்ணியம் கோடி
     ஆங்கோர் ஏழைக் கெழுத்தறி வித்தல்.

நிதிமி குந்தவர் பொற்குவை தாரீர்;
     நிதிகு றைந்தவர் காசுகள் தாரீர்;
அதுவு மற்றவர் வாய்ச்சொல் அருளீர்!
     ஆண்மை யாளர் உழைப்பினை நல்கீர்!
மதுரத் தேமொழி மாதர்க ளெல்லாம்
     வாணி பூசைக் குரியன பேசீர்!
எதுவும் நல்கியிங் கெவ்வகை யானும்
     இப்பெருந் தொழில் நாட்டுவம் வாரீர்

In the last stanzas he says that providing education is much more important than establishing orchards, water resources, religious places of worship, establishments that provide free food for everyone. And he openly asks for donations from people who can afford and those who cannot just give good words in support of the effort to provide education for the needy. And it is true, the the literacy rate determines the growth of a country.

Kumaragurubarar who couldn’t speak until he was six years old, starting singing Kandhar Kalivenba with the grace of Lord Murugan who gave the start of the collection by uttering the word - Poo. Kumaragurubarar when he went to Kasi sang the Sagalakalavalli Maalai comprising of 30 stanzas in praise of Goddess Saraswathi.

Though Goddess Saraswathi is venerated and revered throughout history by all the learned and knowledgeable people, She has only one temple in Tamil Nadu where She is the main deity as she wanted to undergo the curse of Her consort Lord Brahma, who was cursed by Lord Shiva that Lord Brahma will not have any temple where He will be the main deity. However on the request of Ottakoothar, She fulfilled his wish by being the main deity at Koothanoor.

Koothanur Maha Saraswathi
Knowledge is one differentiation factor that has taken mankind this far in the evolution, and it is not surprising to see that man  has deified the differentiator as the Mother and the Goddess of Knowledge. In India, there are celebrations that are held yearly to worship the Goddess of Knowledge along with the Goddess of Wealth and the Goddess of Courage - The Dussehra or the Navarathri - Nine Nights of Worship.

Knowledge will take us even far if we remember “Kattradhu Kai Mann Alavu” and worship the Goddess of Knowledge

More to come, until then...

Literary Treasure - Thandialangaram - Part 1

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Tamil literature is so rich with its works on Grammar with Tholkaapiyam (தொல்காப்பியம்) by Tholkaapiyar (தொல்காப்பியர்) being the oldest work on Tamil Grammar. There were other great works on Tamil Grammar during different periods of time that includes Nannool (நன்னூல்), Yapparum Kalakaarigai (யாப்பருங்கலக்காரிகை), Veera Chozhiyam (வீரசோழியம்), Maaran Alangaaram (மாறனலங்காரம்). I recently had a chance to read another great work on Tamil Grammar - Thandialangaram (தண்டியலங்காரம்). Actually it is a book on Ani Ilakkanam (அணி இலக்கணம்), the Grammar on Poetical Decorations.

Before I begin getting deeper into this, I would like to mention that I am not a scholar in Tamil nor am I an expert in Tamil Literature, so I would request the readers to bear with me if there are any mistakes or errors.


Thandialangaram is written by Thandiyaasiriyar, however not much is known about this person. Some scholars say that he was the son of Ambikapathi, son of the great poet, Kavichakravarthi Kambar making Thandiyaasiriyar the grandson of Kambar. They quote the following song as a supporting evidence of that information  


'வடதிசை யிருந்து தென்மலைக் கேகி
மதிதவழ் குடுமிப் பொதிய மால்வரை
இருந்தவன் தன்பால் அருந்தமிழ் உணர்ந்த
பன்னிரு புலவரின் முன்னவன் பகர்ந்த
தொல்காப் பியநெறி பல்காப் பியத்தும்
அணிபெறு மிலக்கணம் அரிதினில் தெரிந்து
வடநூல் வழிமுறை மரபினின் வழா அது
ஈரிரன் டெல்லையின் இகவா மும்மைப்
பாரத விலக்கணம் பண்புறத் தமீஇத்
திருந்திய மணிமுடிச் செம்பியன் அவையத்து
அரும்பொருள் யாப்பி னமைவுற வகுத்தனன்
ஆடக மன்றத்து நாடக நவிற்றும்
வடநூ லுணர்ந்த தமிழ்நூற் புலவன்
பூவிரி தண்பொழிற் காவிரி நாட்டு
வம்பவிழ் தெரியல் அம்பி காபதி
மேவருந் தவத்தினிற் பயந்த
தாவருஞ் சீர்த்தித் தண்டியென் பவனே.'


However some other scholars say that is a different person who lived in a period earlier than Kambar. Most people agree that he lived during the period of Kulothunga Cholan II of the 12th century


Thandialangaram consists of 3 parts


  1. பொதுவியல் - Describes the general rules/grammar about poetic decorations
  2. பொருளணியியல் - Describes the different types of expression/meaning
  3. சொல்லணியியல் - Describes the various forms of word usage


When one reads the Thandialangaram, they can not just see the grammatical rules of the languages but appreciate the beauty of the language as well, as to how flexible and creative it can be. The following song illustrates such a beauty of the Tamil language

ஓங்க லிடைவந் துயர்ந்தோர் தொழவிளங்கி
ஏங்கொலிநீர் ஞாலத் திருளகற்றும் ஆங்கவற்றுள்
மின்னேர் தனியாழி வெங்கதிரோன் றேனையது
தன்னே ரிலாத தமிழ்

Ongal Idai Vandhu Uyarndhor Thozha Vilangi
Yaengoli Neer Gnalathu Irul Agatrum Aangavatrul
Minnaer Thannazhi Ven Kadhiron Yaenayadhu
Thannaeriladha Thamizh


meaning, The ones that rise from the mountains and worshipped by all great men, illuminate and enlighten this world covered by the high seas; One is the electrifying and the bright Sun, the other is the language Thamizh. The analogy here is that the Sun rises above the mountains and removes out the darkness from the world, likewise, Tamil, which originated from the Kudagu Mountains removes the darkness of ignorance and enlightens the mind.


Thandialangaram is so dense and vast that it has figures of speech, poetic decorations which can be discussed at length and there are many books written with the explanation for its contents. However, in this post, we will get on to the more interesting bits first.


Tamil poetry primarily has four forms - Aasu Kavi (ஆசுகவி), Madhura Kavi (மதுரகவி), Chithira Kavi (சித்திரக்கவி),  Viththaara Kavi (வித்தாரக்கவி). Aasu Kavi is spontaneous overflow where the poet sings the song on the spot complying to the grammatical rules, these songs can be one of the other three forms as well. Madhura Kavi is a song that has a good rhyme. Chithira Kavi is the poem that can be represented in a drawing. Viththaara Kavi is the form that has a song within a song, for example, if the odd letters are gathered, it forms one poem and if the even letters are gathered it gives another poem, as a whole the song itself is one poem - there are many such permutations which we will see in the upcoming posts. 

One of the sections that Thandialangaram describes is the Chithira Kavi, a poetic form, that can be represented as a drawing. Such form of poetry are classified as Rathabandham, Thani naaga bandham, Irattai Naaga Bandham, Komoothri Bandham, Murasu bandham, Chakkara Bandham etc The Rathabandham or the Chithira Thaer can be found in thispost. The others, we will see here in this post


Komoothri Bandham


This is an interesting form of Chithira Kavi where the poem can be read in different ways yet we read the same poem

பருவ மாகவி தோகன மாலையே
பொருவி லாவுழை மேவன கானமே    
மருவு மாசைவி டாகன மாலையே
வெருவ லாயிழை பூவணி காலமே

Paruvam Aaga Idho Ganam Maalaiyae
Poruvila Uzhai Meivana Kaanamae
Maruvum Aasai Vidaa Ganam Maalaiyae
Veruvu Alaa Aayizhai Poovani Kaalamae


meaning, the friend of the lady in the song, is consoling her because her husband/lover has gone away on some business and has not returned yet. The friend says that season the lady’s husband mentioned he will return has started to show up - which is, the clouds of rain has gathered, the deer in the forest are seen and so, not to worry that the man will soon be there to adorn her with the garlands
   
The poem above is drawn as shown in the following diagram, the first two lines are written in the top row and the second two line are written in the bottom row.  


Komoothri Bandham - High resolution pictureHERE.

There is another way to read this poem. For the first two-lines follow the orange line and for the second two-lines follow the blue line in the diagram.


Ko - Ox, Cow, Moothri - Urine. Meaning when the ox urinates while walking, the urine’s path will be zigzag. Likewise the drawing to interpret the song resembles the zigzag pattern of the urine and hence the name

Maalai maatru (Palindromes)

Tamil language has its own share of Palindromes at least a thousand years ago. A Palindrome is a textual construct that reads the same even in the reverse



நீவாத மாதவா தாமோக ராகமோ
தாவாத மாதவா நீ'

Neevaadha Maa Dhava Thaa Moga Raagamo

Thaavadha A Maadhu Ava Nee

meaning, You are a great person with an undisturbed meditation, however you will have to bestow on the wishes of the lady who is thinking about you

வாயாயா நீகாவா யாதாமா தாமாதா
யாவாகா நீயாயா வா'

Vaaya Yaa Nee Kaava Yaadhu Aam Maadhu Aam Maa Thaa

Yaa Aagaa Nee Aayaa Vaa

meaning, What is there that we would not get when you guard us. If you don’t bless you, she will become very sad, So Lord Krishna (the cow herdsman) please come.
Thirugnanasambandhar has done all forms of these poetry here is one from his Thevaram called the Seergaazhi Thirupathigam

Each verse in this pathigam is a palindrome




சீகாழி - திருமாலைமாற்று

யாமாமாநீ யாமாமா யாழீகாமா காணாகா
காணாகாமா காழீயா மாமாயாநீ மாமாயா.

யாகாயாழீ காயாகா தாயாராரா தாயாயா
யாயாதாரா ராயாதா காயாகாழீ யாகாயா

தாவாமூவா தாசாகா ழீநாதாநீ யாமாமா
மாமாயாநீ தாநாழீ காசாதாவா மூவாதா

நீவாவாயா காயாழீ காவாவானோ வாராமே
மேராவானோ வாவாகா ழீயாகாயா வாவாநீ

யாகாலாமே யாகாழீ யாமேதாவீ தாயாவீ
வீயாதாவீ தாமேயா ழீகாயாமே லாகாயா

மேலேபோகா மேதேழீ காலாலேகா லானாயே
யேனாலாகா லேலாகா ழீதேமேகா போலேமே

நீயாமாநீ யேயாமா தாவேழீகா நீதானே
நேதாநீகா ழீவேதா மாயாயேநீ மாயாநீண

நேணவராவிழ யாசைழியே வேகதளேரிய ளாயுழிகா
காழியுளாயரி ளேதகவே யேழிசையாழவி ராவணனே

காலேமேலே காணீகா ழீகாலேமா லேமேபூ
பூமேலேமா லேகாழீ காணீகாலே மேலேகா

வேரியுமேணவ காழியொயே யேனை நிணேமட ளோகரதே
தேரகளோடம ணேநினையே யேயொழிகாவண மேயுரிவே

நேரகழாமித யாசழிதா யேனனியேனனி ளாயுழிகா
காழியுளானின யேனினயே தாழிசயாதமி ழாகரனே.
- திருஞானசம்பந்தர்

Likewise, Ramalinga Adigalar also known as Vallalaar has also written a thirupathigam where each verse is a palindrome.


வள்ளலார் மாலைமாற்றுத் திருப்பதிகம்

திருஅருமரு தூராகாரா வாடாகரு ணாசாகா
காசாணாரு கடாவாரா காராதூரு மருஅருதி (1)

தாபாதா தாமருத ராலூடவ மேதவமே
மேதவமே வடலூரா தருமதா தாபாதா (2)

யாரிது காளாவ டுகூகையோ கியோ
யோகி யோகைகூடு வளாகா துரியா (3)

யாகாஆகாங் லிமராயா காயமாமாய
யமாமாய காசயாரா மலிங்கா ஆகாயா (4)

யாபாசனஞானா மதாதீதா ஓதாநாதா சாதாகாசா
சாகாதாசா தாநாதாஓதா தீதாமனா ஞானசபாயா (5)

யாதிஜோதியா ராவாராக சீவசாதீயா மசனாபோ
போனாசமயாதீசா வசீகரா வாராயாதி ஜோதியா (6)

யாசாயாமா சாபூதைவாதே காமலாலீ காமுறுஆ
ஆறுமுகா லீலாமகா தேவாதைபூசா மாயாசாயா (7)

காலபாதீ சோகாடபாப தீதாஈராநீ யாடிமுடிய
யடிமுடியா நீராஈதா தீபபாடகா சோதீபாலகா (8)

ராகாவியா விகாடாமடு கூவிலக திருகு
குருதிகலவி கூடுமடா காவியா விகாரா (9)

யகழ்வா களையா கருணீகா சமரசா
சாரமச காணீருக யாளைக வாழ்கய (10)


Nagabandham

This is one of the complex forms of poetry, in which letters of the poem are represented along the body of a snake from head to tail, the shape of snake is convoluted to form a symmetric Kolam. When you trace the letters from the head to tail of the snake, you get the poem. There are many variants in the Nagabandham

  • Thani Nagabandham - Poem written on 1 snake
  • Irattai Nagabandham - Poem written on 2 snakes
  • Naangu Nagabandham - Poem written on 4 snakes
  • Ashta Nagabandham - Poem written on 8 snakes
First let us look at the thani naagabandham. The following image is the representation of the Thani naagabandham, if we trace the letters from the head of the snake to its tail we get the song mentioned below. 



Thani Naagabandham - high resolution picture HERE


The beauty of this form of poetry is the convoluted shape is what we call the “Kolam” and with colours added becomes Rangoli.

The complexity is that shape is symmetrical and the cells at the intersections of the path have the same letter


வந்தறந் தோய்ந்தி வையமுய தந்தநம் வாமிசுதன்
தந்திரஞ்சேர் மதமார்வார் முன் சாய்ந்தவபோதனுசன்
சந்ததம் சீர்த்திவதிதுதி  மாதவர் தந்தன்புசெய் செந்தில்
வந்தந்த நந்தந்தமிழார் நஞ்சிதாசிவனே

Vandhu Aram Thoindhu Ivvaiyam Uyya Thandha Namm Vaami Sudhan
Thandhiram Saer Madham Aarvaar Munn Saai Thava Podhanusan
Sandhadham Seerthi Vadhi Thudhi Maadhavar Thandha Anbu Sei Senthil
Vandhandha Nandham Thamizhaar Nanjidha Sivanae

meaning, For the salvation of this world, Lord Murugan came with all the noble characters. Those with evil minds would fall at his feet. He who bestows for the devotees who worship Him. We praise Lord Shiva who begot him for us Tamil people


Irattai / Thuvi Naaga Bandham (இரட்டை/துவி  நாகபந்தம்)

The next form is the Irattai Naaga Bandham, where there are two snakes are involved, still the shape is symmetrical. Here in this there are two songs, one that runs on the body of one snake and the second song on the other


அருளின் றிருவுருவே யம்பலதா யும்பர்
தெருளின் மருவாசீர்ச் சீரே பொருவிலா
வொன்றே யுமையா ளுடனே யுருத்தரு
குன்றே தெருள வருள்

Arulin Thiru Uruvae Amabalatha Umbar
Therulin Maruva Seer Seerae Poruvlia
Ondrae Umaiyaal Udanae Uruththaru
Kundrae Therula Arul

meaning, You are the manifestation of grace, the One who has the Thiruchitrambalam Stage. The One who cannot be perceived even by the Devars. The One who is a flawless Universal Being. The One who stands like a mountain with Umayaal (Goddess Parvathi). Enlighten our minds to understand/perceive You.


மருவி னவருளத்தே வாழ்சுடரே நஞ்சு
பெருகொளியான் றேயபெருஞ் சோதித் திருநிலா
வானஞ் சுருங்கு மிகுசுடரே சித்த
மயரு மளவை யொழி

Maruvinavar Ullathae Vaazh Sudaraee Nanju
Perugu Oliyaan Aeya Perum Jothi Thirunila
Vaanam Surungum Migu Sudarae Siththam
Ayarum Alavai Ozhi

meaning, Lord Shiva, You live as the light in the hearts of those who worship you. You have the great poison in Your neck, yet you shine in all brightness that dwarfs the brightness of the moon.  Bestow me with the wish that my mind does not forget You.



Irattai / Thuvi Naagabandham - High Resolution ImageHERE

The following is another version of the Irattai Naagabandham, the only difference from the former is that there only one song that runs through the two snakes where the intersections share the letters. The first two lines run on one snake and the last two on the other.


சேயா சேயாதே தேயா சேயாசே
மாயா மாயாவா வாயா மாயாமா
வாயா மாவாயா  மாயா சேமாசே
யோயா நோயாவோ யாயே தேயாளே

Seyaa Seyaadhae Theyaa Seyaase
Maayaa Maayaavaa Vaayaa Maayamaa
Vaayaa Maavaayaa Maayaa Semaase

Yoya Noi Aavoi Aayedhae Aayaalae

The poem above is believed to cure any curse that relates to snakes. Kaalasarpadosham, etc and also to attain peace in life, if the poem is recited in front of Lord Muruga daily, it is believed to bring peace and betterment in one's life

Unfortunately, I am not able to successfully interpret and provide the meaning for this poem. I tried interpreting it, but it leads to multiple interpretations, so to avoid giving any wrong interpretation / meaning I have not posted the meaning for the song. I request the reader to help me and I would be very grateful to anyone who provides the meaning. Please post it as a comment. The song was sung by Pamban Swamigal who has also sung many such songs in praise of Lord Murugan. Those songs especially is of the Chithira Kavi form - Mayura Bandham, Kamala bandham etc.





Irattai Thuvi Naaagabandham - High resolution image HERE


Naangu / Chathur Naagabandham (நான்கு / சதுர் நாகபந்தம்)

The next naagabandham form is the Naangu or the Chathur Naagabandham, where there are 4 snakes and the verses of the poems run along the bodies of 4 snakes.


தன்னை யறிதல் தலைப்படுத்துங் கல்வியதாலெங்ங னறித லுலகியலை - முன்னுவந்துன்னை யறிக முதல்.

நீக்கு வினைநீக்கி நேர்மைவினைக் கின்னலையாதீங்குநீ நன்மனத்தால் நன்னயங்க ளுன்ன வுடன்பெறு வாயுய் தலை.

ஓங்குபனை போலுயர்ந் தென்னே பயனுன்னத்தீங்கு தனைமனத்து ளெண்ணித்தீ நீக்காதார்தீங்கினைத் தீப்படுந் தீ

உன்னை யறிதற் குனதூழ் தரப்பெற்றபொன்னைப்பெண் மண்ணாசை போக்கலைக் காணாயேலென்னை பயக்குமோ சொல்


Thannai Aridhal Thalaipaduththum Kalvi Adhellam Enganam Aridhal Ulagiyalai Munnu Vandhu Unnai Ariga Mudhal


Neeku Vinai Neeki Nermai Vinaikku Innalai Yaadheengu Nee Nanmanaththaal Nann Nayangal Unnavudan Peruvaai Uyidhalai


Ongu Panai Pol Uyarndhu Ennae Payanunna Theenguthanai Manaththul Enni Thee Neekaadhaar Theenginai Thee Padum Thee


Unnai Aridharkku Unadhoozh Tharapetra Ponnai Penn Mannaasai Pokalai Kaanayael Ennai Payakkumo Sol

meaning, One’s self realisation, Elevating Knowledge can be acquired when one reaches You realising your Supreme Beingness


The Supreme Being will eliminate one’s past karmas, the ones that will occur in the future once you get to realise that He is the route to salvation


What is the use even if one is exalted to the height of a palm tree, if one cannot remove the evil thoughts from their mind, which in turn will cause evil back to them


To attain self realisation, one will have to forgo following even if it the fate to have those - the wealth, the better half, the land, which is materialistic, If not what is the use in attaining self realisation. 

In the image below, each of these verses run through each snake. with the intersections having the same letters



Naangu / Chathur Naagabandham - High Resolution ImageHERE


Ashta Naagabandham (அஷ்ட நாகபந்தம்)

In this form there are 8 snakes, and each line/verse of the poem runs along each of the snakes. I was not able to find an illustrative song / drawing for this form. Any help from the readers would be much appreciated. However the following is the rulefor an ashta naagabandham song

ஒருநான்கக் கரத்தொடுநாற் பத்தொன் றாமா
றுடனாற்பத் தைந்தாமெட் டுடனைந் நான்காம்
இருளறுபன் னிரண்டுடனே பதினெட் டாகும்
இருபத்தி ரண்டுடனே நாற்பத் தேழாம்
பரவுமிரு பத்துநான் குடன்முப் பத்தொன்
பானாமுப் பான்மூன்றோ டைம்பத் தொன்றாம்
அருமுப்பத் தேழுடனே நாற்பத் தொன்பா
னாமட்ட நாகபந்த மாஞ்செய் யுட்கே.

There are even more complex poetry forms, which we will see in the upcoming posts, no wonder there were people who carried the Anna Kavadi for more than 6 months to learn this masterpiece from a sanyasi

To be continued...

More to come, until then...

Images / Drawing Credits: B. Karthikeyan

Literary Treasure - Thandialangaram - Part 2

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Thandialagaram never ceased to amaze me when I read it. In continuation to Part 1 of the post, we will see more constructs and literary beauty that will amaze us more. Not just that Chithirakavi part of it that is so amazing, the other sections are equally beautiful and full or surprises that we can be proud of the language being so rich and vibrant that it allows itself to be bent to your imaginations.

There are few constructs that are a different form of poetry called  the Viththaara Kavi, they are special in a way that they embed/hide one song in another. In other words, you can find another song by collecting letters in a specific fashion or dissecting the song in a specific way. The first one that we will see is the Kaadhaikarappu.

Kaadhaikarappu is where the alternate letters are gathered starting from the last but one letter of the last but one word of the poem. The gathered letters in that order will form another poem by itself. Let’s see that in the following illustration

காதைகரப்பு

தாயேயா நோவவா வீரு வெமதுநீ
பின்னை வெருவா வருவதொ ரத்தப
வெம்புகல் வேறிருத்தி வைத்திசினிச் சைகவர்
தாவா வருங்கலநீ யே

Thaaiyae Yaan Novu Ava Eeru Yemadhu Nee
Pinnai Veruvaa Varuvadhu Oru Aththaba
Empugal Vaer Iruthi Vaithisin Ichchai Kavar
Thaava Arungalam Neeyae

meaning, You are our mother, You remove our sorrows. You standby us to protect, yet at time You appear scary. After all this you provide a solace to remain in peace. You are the armour that protects us.

தாயேயா நோவாவீருவெதுநீ
பின்னை  வெருவாருதொத்
வெம்புல் வேறிருத்தி வைத்சினிச்சைர்
தாவாருங்லநீ யே

Starting with the letter க, which is the last but one letter of the last but one word of the poem, the letters that alternate traversing in the reverse for each line, we end up with the following subset of the poem which itself is another poem.

கருவார் கச்சித்
திருவே கம்பத்
தொருவா வென்னீ
மருவா நோயே

Karuvaar Kachchi
Thiruvaekambathu
Oruva Venni
Maruvaa Noyae

meaning, when the mind recite the name of Kachiappar at Thiruvekambam, the curse of being born again will be eliminated

It seems that this construct, could have been a forerunner of cryptography/steganography, where one could conceal the actual message without even encrypting and without causing any doubt. Simple and effective, however I haven’t come across any historical references of using it in secret transmission of messages.


Next is the even more interesting form, the Chakkara Bandham. The letters of the poem are written along the rim and the toggle in a specified way. There are variants to this Chakkara Bandham based on the number of toggles/spokes that wheel has 4,6 and 8 called as Naalaarai Chakkara Bandham, Aaraarai Chakkara Bandham and  Ettaarai Chakkara respectively. We shall see these forms in that order


நாலாரைச்சக்கர பந்தம்


Naalarai Chakkara Bandham has 4 spokes in the wheel


மேரு சாபமு மேவுமே
மேவு மேயுண வாலமே
மேல வாமவ னாயமே
மேய னானடி சாருமே


Meru Saabamum Mevumae
Mevumae Unavu Aalamae
Melavaam Avan Aayamae
Meyanaan Adi Saarumae


meaning, The One who has the mountains has his bow; The One who intakes the great poison as if it was food; The One who plays with His devotees as a friend. Surrender to that One - Lord Shiva - at his feet.


Naangaarai Chakkarabandham - High resolution image here

The following song is a variant of the same form.


மாதவா போதி வரதா வருளமலா
பாதமே யோத சுரரைநீ தீதகல
மாயா நெறியளிப்பா யின்றன் பகலாச்சீர்த்
தாயே யலகில்லாத தவ


Maathava Bodhi Varadha Arul Amala
Paadhamae Odha Asurarai Nee Theedhu Agala
Maayaa Neri Alippaaiyin Thann Anbagalaa Seer
Thaayae Alagillaadha Dhava


meaning,  the One who is deep meditation, bestow Your blessings. Praising your blemishless feet, You remove the sins that torture us as the Asuras. You enlighten us by eliminating the illusion of ignorance (Maayaa); You show Your love like a mother. You are an immeasurable Supreme Being.
 
This song can be interpreted to refer Lord Shiva who is always in a deep meditation under a peepul tree (Lord Dakshinamoorthi) and as Lord Buddha who meditates under the Peepul Tree.




Naangaarai Chakkara Bandham - High resolution image here


In the image, you can observe the that hub has the letters that read - “வசுதாரை” - “Vasudharai”
ஆறாரைச்சக்கர பந்தம்


Aaraarai Chakkara Bandham has 6 spokes in the wheel


தண்மலர் வில்லிதன் போரன தஞ்ச நமக்களித்த
கண்மலர்க் காவிக் கெதிர்வன வன்று கரமளந்த
பண்மலர் யாழ்பயில் வாரன்பு சூழ்பதி நாகைமிக்க
தண்மைய கத்துப் பதுமத்த மாதர்த் தடங்கண் களே


Thann Malar Vill Idhan Por Ana Thanjam Namakkalitha
Kann Malar Kaaviku Edhirvana Andru Karam Alandha
Pann Malar Yaazh Payilvaar Anbu Soozhpadhi Naagai Mikka
Thannmai Agaththu Padhumaththa Maadhar Thadam Kangalae


meaning,  When Manmadhan drew his love arrow and aimed at us, the blue eyes that provide the shelter at that time, can never be compared to the cool lotus like eyes of the women of Nagapattinam where genial people practice the entrancing Yaazh music with their broad arms




Aaraarai Chakkara Bandham - High resolution image here

If you observe the image, the hub has the letters that read “போதிவானவன்” - “Bodhivaanavan”


எட்டாரைச்சக்கர பந்தம்


Ettaarai Chakkara Bandham has 8 spokes in the wheel


மலர்மலி சோலை யகநலங் கதிர்க்க
மடமயி லியற்றக மாதிரம் புதைத்து
வளைந்து புகன்மேக வல்லிருண் மூழ்க
வரியளி துதைந்த கதுப்பினி தடைச்சி
மன்னுமா மடமொழி வடிவாள் வளவன்
கன்னித் துறைவன் கனகச் சிலம்பே


Malar Mali Solai Aga Nalam Kathirkka
Mada Mayil Iyatra Agamaadhiram Pudhaithu
Valaindhu Puganmega Vallirul Moozhga
Variyali Thudhaindha Kadhuppu Inidhu Adaichi
Mannuma Madamozhi Vadivaal Valavan
Kannith Thuraivan Kanaga Silambae


This song describes about beauty and how the queen/the king’s lover standing in his garden. She stands in the garden with her long braided hair covered in garlands. The garden is blooming with flowers that have blossomed, surrounded with peacocks in every direction, and the rain clouds gathers over making the sky dark and covered. The bees humming to drink the nectar from the flowers in the trees.




Ettaarai Chakkara Bandham - High resolution image here


In the image, the hub would contains that would read “யறமே தநமாவது” which when corrected would read - “அறமே தனமாவது” which means “Righteousness is wealth”   


சுழிகுளம்


The Suzhikulam depicts the whirlpool where the content of the same poem could be read as a spiral, the way an eddy/whirlpool looks


கவிமுதி யார்பாவே
விலையரு மாநற்பா
முயல்வ துறுநர்
திருவ ழிந்துமாயா


Kavi mudhiyar paavae
Vilai Aruma Narpa
Muyalvadhu Urunar
Thiruvazhindhu Maayaa

meaning, The well learned and experienced poet would be able to compose great poems that are invaluable, though will it take more effort and relentless endurance, but it will stand as a wealth that would never perish




Suzhikulam - High resolution image here

Another illustration of the same form


மதந  விராகா வாமா
தநத  சகாவே நீவா
நதத நதாதா வேகா
விசந விரோதா காரா


Madhana Viraagaa Vaamaa
Thanadha Sagaavae Neevaan
Adhuadhan Thaadhavae Vega
Visana Virodhaa Kaara


meaning, The One who is free of desires and with great brightness; You are the friend of the person of great wealth (Lord Mahalakshmi/ Kuberan); The One who is more benevolent than the clouds that bestow the rains; The One who looks scary because of the scary mount; Remove our troubles and sorrows



Suzhikulam - High resolution imagehere


சருப்பதோபத்திரம்


Saruppadhopaththiram is the form where the poem is written in a 8x8 grid containing 64 cells, the first four rows contain one letter each of the poem as is and the second four rows is the mirror image of the first four rows. Each corner can be used as an entrance and if we traverse the cells like a snake for four rows or columns, we get the same poem. Interestingly, each of those rows/columns are palindromes


மாவா நீதா தாநீ வாமா
வாயா வாமே மேவா யாவா
நீவா ராமா மாரா வாநீ
தாமே மாரா ராமா மேதா


Maava Nee Thaadha Vaama
Vaayaa Vaa Aamae Maevaai Aavaa
Neeva Rama Maara Vaan Nee
Thaamae Maar Aar Aamamae Thaa


meaning, You are a great Being, Just and Wealthy. When You are within me, what else would one need. You are like Lord Rama and also like Manmadham who showers the arrows of love. You are benevolent like the rain clouds. You are generous and we request a place in your heart.




Sarupadhopathiram - High resolution image here

நிரோட்டம்


Neerottam is a in interesting piece of poetry, thought it might not belong to the Chithira Kavi form, but it is notable that when the poem is sung, the words are used in such a way that the lips DO NOT touch each other when singing. The words that have the syllable formed by these letters - “உஊஒஓ ஒளபம வ” are not present.


சீலத்தால் ஞானத்தால் தேற்றத்தால்சென்றகன்ற
காலத்தால் ஆராத காதலால் - ஞாலத்தார்
இச்சிக்கச் சாலச் சிறந்தடி யேற்கினிதாங்
கச்சிக்கச் சாலைக் கனி


Seelaththaal Gnanaththaal Thaetraththaal Sendragandra
Kaalathaal Aaraadha Kaadhalaal Gnalaththaar
Ichichikka Saala Sirandhadiyaerk Kinidhaang
Kachichikkach Saalaik Kani


meaning, The One who is disciplined, learned, and with clarity of thought. The memorable time that passed in thinking about You. The never ending affection in You. You are very kind even to the mean and the modest like me. With all these characters, You are fruit that resides in Thirukachi.


முரசபந்தம்


Murasabandham  is much complex form of poem, where the first two line are “Komoothri bandham” by themselves and so are last two lines. For detail on the Komoothri bandham, see Part 1 of this post. Additionally, the lines of the poem run along the strap of the percussion instrument Murasu - hence the name - also called as Thavil or Mridhangam


கான வாரண மரிய வாயினனே
தான வாரண மரிய வாயினனே
மான வாரண மரிய வாயினனே
கான வாரண மரிய வாயினனே


Gaana Vaar Ranam Ariya Ayinanae
Thaana Vaaranam Ariyavaai Inanae
Maana Vaaranam Ariya Vaayinanae
Kaana Vaaranam Ariya Aayinanae

Which says the place where the Chola King waged war was a place that was abundant with raging elephants, forest fowls and roaring lions.




Murasa bandham - High resolution image here

திரிபங்கி

Thiribangi is a form of poem where the poem as a whole gives a meaning. In addition, the poem can be split into three parts vertically and each of those parts are poems themselves. This is a form of the Viththaara Kavi, as mentioned earlier

ஆதரந் தீரன்னை போலினியாய் அம்பிகா பதியே
மாதுபங்கா வன்னிசேர் சடையாய் வம்புநீண்முடியாய்
ஏதமுய்ந் தாரின்னல் சூழ்வினை தீரெம்பி ரானினியார்
ஓதுமொன் றே!உன்னு வாரமு தே!உம்பர் நாயகனே

Aadhuram Theerannai Pol Iniyaai Ambikapathiyae
Maadhubanga Vannisaer Sadaiyaai Vambuneen Mudiyaai
Yaedha Muyandhaarinnal Soozhvinai Theerembinnaarin Iniyaar
Odhum Ondrae Unnuvaar Amudhae Umbar Naayaganae

meaning,Like a mother who showers her affection to her full on her child, You show affection to your devotees. The consort of Goddess Ambika, The One who has shared half of the body to His consort. The God with long hair who holds fire in his arms. The long locks of hair that hold a pleasant fragrance. Those who have realised you get their troubles and sins eliminated and being praised by the noble people. The nectar to those who consume your thoughts. The leader of the Devars.

The poem can be split vertically as follows and each of them standing as separate poems by themselves
ஆத ரந்தீர்
மாது பங்கா!
ஏத முய்ந்தார்
ஓது மொன்றே
அன்னைபோ லினியாய்
வன்னிசேர் சடையாய்
இன்னல்சூழ் வினைதீர்
உன்னுவா ரமுதே
அம்பிகா பதியே
வம்புநீண் முடியாய்
எம்பிரா னினியார்
உம்பர்நா யகனே

Aadharam Theer
Maadhu Panga
Yaedham Uyindhar
Odhum Ondrae
Annai Pol Iniyaai
Vannisaer Sadaiyaai
Innal Soozh Vinaitheer
Unnuvaar Amudhae
Ambika Pathiyae
Vambuneen Mudiyaai
Embiraan Iniyaar
Umbar Nayaganae

Corresponding meaning in the corresponding cells
The realised praise the one Universal Being - Maadhu Pangan (Lord Shiva) who half of his shared the body with his consort Goddess Shakthi
Kind and affectionate like a mother
The One who wears the flowers of the Vanni tree on his head
Remove the troubles and sins that surround me
The nectar to sings Your praise
Consort of Goddess Ambika
Having long hair with pleasant fragrance
You are the God to the Noble people and the leader of the Devas

With that we have come to the end of the post, however we have just scratched the surface of what Thandialangaram actually contains. This great treasure contains even more interesting pieces of poetry like the Varukka Paadalgal - ஒரு வருக்கம் (Oru Varukkam), இரு வருக்கம் (Iru Varukkam), மூவருக்கம் (Moo Varukkam) - where Oru Varukkam is a song sung using only the letters of one series of alphabets, for example, க, கா, கி, கீ, etc. Likewise there are poems that use only the Vallinams, Mellinams and Idai Inams. The tamil alphabets are classified in the aforesaid group based on the sounds.

Thandialangaaram is one drop in an ocean where there are a lot to explore and cherish for our lifetime. No wonder that there are many people who have dedicated their lifetime’s effort to actually find out the example illustrations - taken from the works of Thirugnanasambandhar, Arunagirinathar, Kaalamega Pulavar, Ramalinga Adigalar and many more - to these different forms that Thandialangaaram defines. We will definitely delve deeper into this treasure in the future posts.

More to come, until then...


Esoteric Edaikaadar - Part 4

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In continuation to Part 3, in this post we will see the predictions for a few more years and how Edaikaadar’s message have been quite cryptic and with a deep meaning. Now, let’s see the predictions
விகாரி – VIKARI

பார் விகாரிதனிற் பாரணநீ ருங்குறையும்
மாரியில்லை வேளாண்மை மத்திமமாம் சோரர்
பயமதிக முண்டாம் பழையோர்கள் சம்பாத்
தியவுடைமை விற்றுண்பார் தேர்
விளக்கம்:

விகாரி ஆண்டில் மழைநீர் குறையும், குடிநீர் தட்டுபாடு வரும். விவசாய விளைச்சல் சராசரி அளவாக இருக்கும். திருடர்கள் பயம் அதிகம் உண்டாகும். மக்கள் சேர்த்த சொத்தினை விற்று உண்ணும் அவலநிலை உண்டாகும்
Paar Vigarithanil Paarana Neerum Kuraiyum
Maariyillai Velaanmai Maththimamaam Sorar
Bayam Adhigam Undam Pazhaiyorgal Sambaathiya
Udaimai Vitrunbaar Thaer
During Vigari rains will fail, there will be shortage or potable water. Agricultural yield will be average. Thievery and robbery will rise. People will sell their belongings to make a living.

சார்வரி – SAARVARI
சாருவரி யாண்டதனிற் சாதிபதி னெட்டுமே
தீரமறு நோயாற் றிரிவார்கள் மாரியில்லை
பூமிவிளை வில்லாமற் புத்திரரு மற்றவரும்
ஏமமின்றிச் சாவா ரியம்பு
விளக்கம்:

சாருவரி ஆண்டில் அனைத்து தரப்பு மக்களும் நோயுற்று திரிவார்கள். மழை பெய்யாது. விவசாயம் பொய்த்து விளைச்சல் குன்றும் உணவு இல்லாமையினால் பிள்ளைகளும் மற்றோரும் மடிவர்.
Saruvari Andathanil Saadhi Pathinettumae
Theeramaru Noyaal Thirivaargal Maari Illai
Boomi Vilaivillaamal Puththirarum Matravarum
Yaemam Indri Saavaar Iyambu
In the year Saarvari, people across the country will be hit by epidemics. Rain and crops will fail. People and their progeny will die out of food scarcity.

பிலவ – PILAVA

பிலவத்தின் மாரிகொஞ்சம் பீடைமிகும் ராசர்
சலமிகுதி துன்பந் தருக்கும் நலமில்லை
நாலுகாற் சீவனெல்லா நாசமாம் வேளாண்மை
பாலுமின்றிச் செயபுவனம் பாழ்
விளக்கம்:

பிலவ ஆண்டில் மழை கொஞ்சமாக பெய்யும் அரசாள்பவர் கோபம் அதிகம் கொள்வர் கொடுமைகள் புரிவர் மக்களுக்கு நலமில்லை. கால்நடைகள் பெருத்த அளவில் மடியும். விவசாயம் பொய்க்கும். பாலும் உணவும் இன்றி உலகம் பாழாகும்
Pilavathin Maarikonjam Peedai Migum Raasar
Salam Migudhi Thunbam Tharukkum Nalamillai
Naalukaal Seevan Ellaam Naasamaam Velaanmai
Paalum Indri Sei Puvanam Paazh
In the Pilava year, rains will be scanty, sorrows will mount. Rulers will be angry and will cause harm to the subjects of the country. Cattle will die in large numbers as a result, crops will fail and milk production will go down. People will suffer because of the scarcity.
சுபகிருது – SUBAKRIDHU
சுபகிருது தன்னிலே சோழதே சம்பாழ்
அவமாம் விலைகுறையு மான்சாம் சுபமாகும்
நாடெங்கு மாரிமிகு நல்லவிளை வுண்டாகுங்
கேடெங்கு மில்லையதிற் கேள்
விளக்கம்:

சுபகிருது ஆண்டில் சோழநாட்டிலே பொருட்கள் வீணாகி அந்நாடு பாழாகும். மணப்பண்டங்களின் விலை குறையும். மழை நன்கு பெய்து விளைச்சல் உண்டாகும். மழையினால் வேறு எந்த கேடும் இல்லை இவ்வாண்டில்.
Subakridhu Thannilae Chola Desam Paazh
Avamaam Vilai Kuraiyum Maansaam Subamaagum
Naadengum Maarimigum Nalla Vilaivu Undaagum
Kaedengum Illayadhil Kael
In the year Subakridhu, Chola kingdom will be devastated and things there will go of waste. Aromatic consumables will go down in price. Rains will be very good and will bestow good harvest but the rainfall will not do any damage to the country.
சோபகிருது – SOBAKRIDHU
சோப கிருதுதன்னிற்  றொல்லுலகெல் லாஞ்செழிக்குங்
கோப மகன்று குணம்பெருகுஞ் சோபனங்கள்
உண்டாகு மாரி யொழியாமற் பெய்யும்மெல்லாம்
உண்டாகு மென்றே யுரை
விளக்கம்:

சோபகிருது ஆண்டில் உலகில் எல்லாம் செழிப்பாக இருக்கும். மக்களிடையே கோபகுணம் அகன்று நல்ல எண்ணங்கள் பெருகும். நற்செயல்கள் பெருகும் மழை நன்றாக பெய்யும் எல்லா வித்துக்களும் விளையும் நன்மைகள் உண்டாகும்.
Sobakridhu Thannil Tholulagellaam Sezhikkum
Kobam Agandru Kunam Perugum Sobanangal
Undaagum Maari Ozhiyaamal Peyyum Ellam
Udaagum Endru Urai
In the year Sobakridhu, The whole world will flourish. People’s thoughts and actions will be good. Good deeds will increase. Rains will be abundant and agricultural harvests will be good. All the goodness will happen.

Now let’s look at the events where he gave us cryptic messages that are interesting and deep in meaning. One such incident is when a person coming to know his realisation powers asked him which God to worship. He said

ஏழை இடையன் இளிச்சவாயனை வணங்கு”

“Ezhai Edaiyan Elichavaayanai Vanangu”

The man gave a confused look and Edaikaadar smiled gave the following explanation

விளக்கம்:

ஏழையாய் பிறந்தவன் (சிறையில் வாசுதேவருக்கும் தேவகிக்கும் ஏழையாய் பிறந்தான்), இடையானாய் வாழ்ந்தவன் (ஆயர் குலத்திலே நந்தகோபன், யசோதை மகனாய் வளர்ந்தான்) , சிரித்த முகத்துடன் இருப்பவனான கண்ணபிரானை வணங்கு”

Meaning, The One who was born poor (Lord Krishna was born to Vasudevar and Devaki in a prison as a poor child), The One who lived as herding cows and goats (Lord Krishna grew up as the son of Nandhagopan and Yasodha, among the people who herd cattle called Edaiyars), The One who always has a smiling face should be worshipped.

Then the person asked when should He be worshipped for which the Edaikaadar said

காணாமல் கோணாமல்
கண்டு கொடு
ஆடு காண
போகுது பார்
போகுது பார்

Kaanaamal Konaamal
Kandu Kodu
Aadu Kaana
Pogudhu Paar
Pogudhu Paar

The person was confused more than he was earlier and gave another puzzled look. Edaikaadar explained.

விளக்கம்:

கதிரவனை காணும் முன்பு, கதிரவன் நேர் உச்சியில் (கோணாமல்) இருக்கும்போதும், கதிரவன் அத்தமிக்கும் போதும்  வணங்கி. நீராடி கண்ணனை கண்டு வணங்கினால் உன் பாவங்கள் எல்லாம் போகுது பார்.

Meaning, Before the sunrise, and when the sun is at the top, and during the sunset, you offer your prayers. Take a bath, go see Lord Krishna and pray, you can see your sins going away.

The person again asked what should he provide as offering to Lord Krishna when worshipping, for which Edaikaadar said to worship with the purest of things (பரிசுத்தமானதை படைத்து வணங்கு). For which the person asked what are the purest of things, Edaikaadar said.

எச்சில் பண்ணியது பரிசுத்தம்
இறந்தவனின் போர்வை பரிசுத்தம்
வாந்தி பண்ணியது பரிசுத்தம்

Echchil Panniyadhu Parisuththam
Irandhavanin Porvai Parisuththam
Vandhi Panninadhu Parisuththam

Which literally means the following

பரிசுத்தமான பொருட்களாவன எச்சில் பண்ணியது, இறந்தவன் போர்த்திய போர்வை, வாந்தி பண்ணின பொருள்

The food already tasted by someone, The cloth covering the dead and the food that is spewed out are the purest of things

Now the person was extremely puzzled and also gave a disgusted look. Edaikaadar understood his expression and gave the explanation because though at the outset the aforesaid might look disgusting and gross but it has deep meaning in it.

பால், பட்டுத்துணி, தேன் இவை மூன்றும் பரிசுத்தமான பொருட்கள். எவ்வாறெனின், பசுவிடம் இருந்து பால் கறக்கும் முன்னர் கன்றுக்குட்டியை முதலில் குடிக்கவிட்டு பின்னர் பால் கறப்பர், அதனால் பால் கன்றின் எச்சில். பட்டு நூல் எடுக்கும்போது உள்ளை பட்டுப்புழு இறந்து இருக்கும் ஆகவே அது இறந்தவனின் போர்வை. தேன் என்பது தேனீ மலர்களில் சேகரித்து உமிழ்வது (வாந்தி).

Milk, Silk and Honey are the purest forms of things. Milk before it is drawn from the cow, the calf is made to drink, so the milk is echil. Silk when it is woven, has the silkworm dead inside. So Silk is the cover of the dead. Honey is collected by the bees and then spewed. All three are the purest of things.

Now enlightened, the person bowed before Edaikaadar imagined the depth of knowledge Edaikaadar had.  His major works include Gnanasuthiram 70 (ஞானசூத்திரம் 70) and some songs in Aganaanooru (அகநானூறு), Puranaanooru (புறநானூறு ) etc., however the Gnanasuthiram 70 and the 60 year predictions are more popular.

People say history repeats itself in some form or the other. Likewise, Edaikaadar’s 60 year cycle seem to repeat itself and the verses match close enough to the events of the years. We should praise and wonder the amount of knowledge he had amassed and enlightened people with that knowledge though he was just a simple person herding cattle.

In this concluding part about Edaikaadar, I have attempted provide translations for all the sixty verses of Edaikaadar, இடைக்காடர் 60 வருட பலன்கள் that can be downloaded

More to come, until then…

Other Parts to this post



AWE! - Ancient Wisdom Explored - Part 1

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I am very happy to announce that I have published my first book, AWE! - Ancient Wisdom Explored

This book is, though, a collection of the blog articles; many of the chapters have been expanded, modified and added with the new information. At the time of writing the blog articles, I was naïve and did not have the extensive knowledge I gathered as the years passed by. So, I thought it would be right to revise and augment the chapters with additional details and stories wherever it was appropriate. I hope you would enjoy the book.

Indian Paperback - https://notionpress.com/read/awe-ancient-wisdom-explored

Amazon Kindle Worldwide - https://www.amazon.com/dp/B07R1KMGF5

Paperback in US, UK etc. - https://www.amazon.com/dp/109350949X

Would love hear your feedback and comments! As always, thank you for the support and encouragement!


Thiruppaan Azhwar- The Ardent Devotee

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Thiruppaan Azhwar

After quite a long gap, and in the month of Margazhi, I thought it would be nice to post about Thiruppaan Azhwar (திருப்பாணாழவார்) who was elevated to an Azhwar because of his sheer devotion and the Supreme Being Lord Vishnu bestowed His grace on his ardent devotee, irrespective of his caste, creed, status etc. All that mattered was the absolute devotion.

Originally Azhwars were 10 in number and were referred to as ஆழ்வார்கள் பதின்மர் meaning “The Ten Azhwars”, Thiruppaan Azhwar was the 11th and Aandaal the 12th making the Azhwars count to 12 and also the term became “பன்னிருஆழ்வார்கள்”  meaning “The Twelve Azhwars”.

Thiruppaan Azhwar is said to have lived during the 8th Century CE. Not much is known about the life history of Thiruppaan Azhwar, other than the Guru Parambarai and his own songs. Guru Parambarai is a collective reference that tells about the Azhwars and other Gurus of the Vaishnavite tradition. It is also said that there are five different versions of Guru Parambarai written by various persons over various times.

According to the Guru Parambarai, Thiruppaan Azhwar was born in a paddy field, in Thuraiyur near Tiruchirapalli, with the attributes of Lord Vishnu incarnate. A man from the Paanar group (The caste of people who sing songs) of people considered the baby Azhwar as the gift bestowed by Lord Vishnu and raised Thiruppaan Azhwar as his own son, taught him the skills of singing. Thiruppaan Azhwar was shrewd to gain the skills and mastered the art of singing and thereby earned him the name “Thiruppaanar”, among his group, which meant that he was the master and head of all the Paanars.

Thiruppaanar had a deep devotion for Lord Vishnu, especially with Lord Ranganathar of Srirangam. In order to serve Lord Ranganathar, he moved to Srirangam. However, in those days, caste differences in the society were so severe that members of the lower castes were not allowed to enter temples. Hence, the Paanar community considered lower, Thiruppaanar did not dare to enter the temple, so he stayed in the southern bank of the river Cauvery and with his Yaazh (A type of a string instrument like the Veena) started singing looking at the Srirangam Temple.

He sang many songs that mesmerised the people with the devotion and beauty in the songs. People were happy listening to his songs. He will immerse himself in his devotion with Lord Ranganathar, right from early in the morning and start singing songs, forgetting himself in the process.

One day, as usual, Thiruppaanar was devotionally immersed in his songs. At that time, Logasaarangar who used to perform the Poojas and other related duties for Lord Ranganathar, came to the Cauvery banks to collect water in a golden pot used for the Pooja duties of Lord Ranganathar. He found Thiruppaanar sitting in the banks blocking his way to fetch water from the river. He clapped and shouted at Thiruppaanar, to move away. However, Thiruppaanar did not heed to the calls of Logasaarangar as he was completely immersed in his devotional songs.

Logasaarangar lost patience, he took a stone that was lying nearby and threw at Thiruppaanar. Thiruppaanar came out of his trance, he was shocked to see Logasaarangar standing in front. Though blood was oozing out of his head from the impact of the stone that Logasaarangar threw, he thought that he committed some fault unknowingly and moved away apologising.

Logasaarangar went on his way to fetch water and went to the temple carrying the water. When Logasaarangar reached the deity to perform his regular duties, he found the blood was oozing out from Lord Ranganathar’s head as well. Logasaarangar was shocked at the sight of blood oozing out from the deity.

That night in his dreams, Lord Ranganathar told Logasaarangar, “Logasaaranga, Thiruppaanar is my most ardent devotee and you have hurt him without realising that. Please go to him and bring him on your shoulders in front of Me”

The next morning, Logasaarangar, explained the people in the temple who also do Pooja duties and took them along with him to Thiruppaanar as the instructed Lord Ranganathar in his dream. He fell at the feet of Thiruppaanar and explained what instruction of Lord Ranganathar. Thiruppaanar refused to be carried by Logasaarangar as he held him in high regard. However, the persistence of Logasaarangar paid off and Thiruppaanar was carried by Logasaarangar to Lord Ranganathar.

Thiruppaanar looking at the deity, Lord Ranganathar, felt so happy and blessed for he thought he would never be able to enter the temple and have even a glimpse at the deity because of the caste differences, but with the divine grace of Lord Ranganathar he stood right in front on him. He looked at the deity from toe to head to his heart’s and eyes’ content. He started to sing in praise of each part of the deity starting from the toe, the dress, the golden girdle, the chest, the neck, the mouth, the eyes, the whole body and the head.

Now, let’s immerse ourselves in the beauty of those songs

அமல னாதிபிரா னடியார்க் கென்னை யாட்படுத்த
விமலன், விண்ணவர் கோன்விரை யார்பொழில் வேங்கடவன்,
நிமலன் நின்மலன் நீதி வானவன், நீள்மதி ளரங்கத் தம்மான், திருக்
கமல பாதம்வந் தென்கண்ணினுள்ளன வொக்கின்றதே (927)

Meaning: The blemishless Supreme Being, the timeless Creator of the universe, in order to make me the disciple of His disciples. The faultless Lord for the Gods of the Skies, Lord Venkatesan surrounded by the beautiful fragrance filled green fields and lush green mountains. The flawless and the Lord of justice, Lord Ranganathar, who is surrounded by long tall fortified walls of Srirangam has made his Lotus feet appear and stay in my eyes.

உவந்த வுள்ளத்தனா யுலகமளந் தண்டமுற,
நிவந்த நீள்முடியன் அன்று நேர்ந்த நிசாசரரை,
கவர்ந்த வெங்கணைக் காகுத்தன் கடியார்பொழில் அரங்கத் தம்மான், அரைச்
சிவந்த ஆடையின் மேல்சென்ற தாமென் சிந்தனையே (928)

Meaning: The One who is always happy; The One who measured all the worlds with his feet and The One who has a long beautiful hair that pervades all through the expanse. He is Lord Rama who devastated the demon army that came to destroy. Lord Ranganathar, who resides in Srirangam that is the fragrance filled fields, has worn a beautiful Pithambaram that is fixed in my thoughts. 

மந்தி பாய்வட வேங்கட மாமலை, வானவர்கள்,
சந்தி செய்ய நின்றா னரங்கத் தரவி னணையான்,
அந்தி போல்நிறத் தாடையு மதன்மேல் அயனைப் படைத்த தோரெழில்
உந்தி மேலதன் றோஅடி யேனுள்ளத் தின்னுயிரே (929)

Meaning: Lord Ranganathar, who also resides in the mountains of Thiruvenkadam (Tirupathi), where the female monkeys jump between the branches of the lush green trees and the Devars would shower Him with garlands. He also lies on the snake bed of Aadhishesan, wearing the Pithambaram that matches the red sunset skies. The navel above his Pithambaram, that created the God of Creation (Lord Brahma), has locked my soul with its grace.

சதுரமா மதிள்சூழ் ழிலங்கைக் கிறைவன் தலைபத்து
உதிர வோட்டி,ஓர் வெங்கணையுய்த்தவ னோத வண்ணன்
மதுரமா வண்டு பாட மாமயி லாடரங்கத் தம்மான்,திருவயிற்
றுதரபந் தனமென் னுள்ளத்துள்நின் றுலாகின்றதே (930)

Meaning: The King of Srilanka, Ravana, who had a fort that was square and had high walls was defeated with his 10 heads removed by the arrows on Lord Rama. Lord Rama who is in the colour of the blue seas, resides as Lord Ranganathar in Srirangam where the bees hum happily and the peacocks dance to that tune. His golden girdle that adorns his hip is lingering in my heart.

பாரமாய பழவினை பற்றறுத்து, என்னைத்தன்
வாரமாக்கி வைத்தான் வைத்ததன்றி யென்னுள் புகுந்தான்,
கோர மாதவம் செய்தனன்கொ லறியே னரங்கத் தம்மான்,திரு
வார மார்பதன் றோஅடி யேனை யாட்கோண்டதே. (931) 

Meaning: Lord Ranganathar, cleansed me of my sins of the past and blessed  me to be his devotee. Not only that, He also graced me by entering into my mind, heart and soul. I know nothing about what good deed I did in the past to be bestowed by Him like this. His graceful chest, where Goddess Lakshmi resides, has captured my heart.

துண்ட வெண்பிறை யான்துயர் தீர்த்தவன், அஞ்சிறைய
வண்டுவாழ் பொழில்சூ ழரங்கநகர் மேய வப்பன்
அண்ட ரண்டபகி ரண்டத்தொரு மாநிலம் எழுமால்வரை, முற்றும்
உண்ட கண்டங்கண் டீரடி யேனை யுய்யக்கொண்டதே. (932)

Meaning: Lord Ranganathar, who helped Lord Shiva get out of his curse as Pitchadanar, resides in the lush green lands that have bees having beautiful wings. He who swallowed and showed the entire universe and held in His throat is the one that held me providing my salvation.

கையி னார்சுரி சங்கன லாழியர், நீள்வரைபோல்
மெய்யனார் துளப விரையார் கமழ்நீள் முடியெம்
ஐயனார், அணியரங்கனா ரரவி னணைமிசை மேய மாயனார்,
செய்யவா யையோ. என்னைச் சிந்தை கவர்ந்ததுவே. (933)

Meaning: Lord Ranganathar, Who holds the spiral conch, the flaming and bright Sudharshana Chakkram, His body is like a big mountain. His long hair smells like the fragrance of the Thulasi garland. He lies on the snake bed of Adhiseshan and His reddish lips like a coral has attracted my mind

பரிய னாகி வந்த அவுண னுடல்கீண்ட, அமரர்க்கு
அரிய ஆதிபிரா னரங்கத் தமலன் முகத்து,
கரிய வாகிப் புடைபரந்து மிளிர்ந்து செவ்வரி யோடி, நீண்டவப்
பெரிய வாய கண்க ளென்னைப் பேதைமை செய்தனவே. (934)

Meaning: The One who incarnated as Lord Narashiman to save Prahaladan and tore apart the gigantic Iranyan - Lord Ranganathar. The One Who is rare to  be realized and seen by Lord Brahma and the Devas, and Who has the dark, big, bright and long beautiful eyes. Those eyes made me fall madly in love with its beauty.

ஆலமா மரத்தி னிலைமே லொருபாலகனாய்,
ஞால மேழு முண்டா னரங்கத் தரவி னணையான்,
கோல மாமணி யாரமும் முத்துத் தாமமும் முடிவில்ல தோரெழில்
நீல மேனி யையோ நிறை கொண்டதென் நெஞ்சினையே. (935)

Meaning: The One Who, lay innocently on the leaf of a banyan tree, had actually swallowed all the seven worlds with ease, He is the One Who lies in the snake bed of Adhiseshan and also wears the necklace the had big invaluable gems and a garland of pearl. The image of His blue-tinged body filled all my heart.

கொண்டல் வண்ணனைக் கோவல னாய்வெண்ணெய்
உண்ட வாயன்என்னுள்ளம் கவர்ந்தானை,
அண்டர் கோனணி யரங்கன்என் னமுதினைக்
கண்ட கண்கள்,மற் றொன்றினைக் காணாவே. (936)

Meaning: I have seen the One whose color is like dark rain clouds. He is the one with the mouth that swallowed the butter of cowherds, He is the Lord of the devas, He is Lord Ranganatha, the nectar of my life. My eyes, having seen my Lord, will see nothing else.

After Thiruppaanar sang the last line, “My eyes, having seen my Lord Ranganathar, will see nothing else”. He merged into the Supreme Being in the form of a light. He never saw anything else like he sang in his song. Lord Ranganathar bestowed him  

This incident exalted him to the place of an Azhwar and earned him the name Thiruppaan Azhwar. Though he has sung only ten songs unlike the others who have sung many, except one other Azhwar, Madhurakavi Azhwar, who also has sung only 10 songs that too not in praise of Lord Vishnu but in praise of another Azhwar - Nammazhwar. More about Madhurakavi Azhwar in a later post. 

Though his known life history mentions singing songs, however, only 10 have been recorded. No records of his other songs that he sang in the banks of the Cauvery river are found. However, he is an example that the Supreme Being looks only at the pure devotion, and does not consider the caste, creed or status. Let’s sing the songs Thiruppaan Azhwar left for us as a mark of his devotion and we shall be blessed by Lord Ranganathar in our life!

More to come, until then...

AWE! - Ancient Wisdom Explored - Part II

ஞானத்தேடல்

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சேனலை தயவு செய்து தொடரவும், மேலும் தங்கள் மேலான கருத்துக்களை பதிவு செய்யவும்.

We have started our quest for knowledge as a YouTube Channel to take it to the world the learnings. We want you to participate in the journey...🙏🙏🙏

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ஞானத்தேடல் - தமிழ் - Episode 2

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தமிழ் எவ்வாறு ஒரு ஞானவிருட்சமாக வளர்ந்து? அனைவராலும் போற்றப்படுகிறது. தமிழ் ஏன் ஒரு தெய்வ நிலைக்கு உயர்த்தி வணங்கினர் நம் முன்னோர்கள். தமிழோடு விளையாட தெய்வங்களே ஓடி வந்தன. வாருங்கள் பயணிப்போம் .. How did Tamil grow to be a tree of knowledge? It is worshipped by Tamil speakers since ancestral times exalting it to a Godly status. Even the Gods came rushing to play with knowledge of Tamil poets. Come let's continue our quest... Referencesஅபிதான சிந்தாமணி - Abithana Chinthamani நாலாயிர திவ்ய பிரபந்தம் - Naalayira Dhivya Prabandham திருமூலர் திருமந்திரம் - Thirumular Thirumandhiram நல்வழி - ஔவையார் - Nall Vazhi - Avvaiyar

ஞானத்தேடல் - Episode 3 - தமிழ் மொழியின் பரிமாணங்கள்

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தமிழ் மொழியின் பரிமாணங்கள் 

தமிழ் மொழி கேட்க தெய்வங்கள் ஓடோடி வந்ததும், ஒரு மொழியை தாய் நிலைக்கு உயர்த்தியதும் இருக்க மேலும் அதன் பரிமாணங்கள் - வாழ்க்கை நெறி, வாழ்வியல், வரலாறு, அறிவியல், மருத்துவம், இயல், இசை, நாடகம், நகைச்சுவை - பன்முகப்பட்டது. அதன் வளைந்து கொடுக்கும் தன்மையால் பல பிரமிப்பூட்டும் படைப்புகள் படைத்தார்கள். அவற்றின் அறிமுகம் இப்பதிவில்.. 

Tamil's Dimensions

Even the Gods came rushing to hear Tamil songs, and Tamil was exalted to the level of a Mother. In addition, its dimensions started increasing with Life Morals, Lifestyle, History, Science, Medicine, Prose, Poetry, Plays, Comedy and more. Its flexibility allowed many amazing and wonderful creations to happen. This episode is an introduction to those dimensions...

References

தண்டியலங்காரம் - Thandialangaaram

மாறனலங்காரம் - Maaran Alangaaram

கணக்கதிகாரம் - Kannakadhigaram

புறநானூறு - Puranaanooru

பதார்த்த குண சிந்தாமணி - Padhartha Guna Chinthamani

காளமேகம் தனிப்பாடல் திரட்டு - Kaalamegam Thanipaadal Thirattu


ஞானத்தேடல் - Episode 4 - தமிழ் அகராதி &கலைக்களஞ்சியம்

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தமிழ் அகராதி & கலைக்களஞ்சியம்

தமிழ் மொழியின் தொன்மை இலக்கியங்களை தேடி தொகுத்து அடுத்த தலைமுறையினருக்கு அந்த ஞானப் பொக்கிஷம் சென்று சேர்க்க கடினமாக உழைத்தோர் பல பெருமக்கள். அவர்கள் முயற்சியே தமிழின் நீட்சிக்கு உதவுவது. அப்படி தங்கள் உடல், உழைப்பு, ஆயுள் என  அற்பணித்த பெரியோர்கள்  யார்? வாருங்கள் அறிந்துகொள்வோம்.  

Tamil Dictionary & Encyclopaedia

There are many great people who put in their blood, sweat and soul to search the rare Tamil Literature palm scripts, compile it and publish it for the next generations to benefit from the wisdom of our ancestors. Those efforts extend the life of the language. Let's explore some of the great people who did a great service to the Tamil language

References

தண்டியலங்காரம் - Thandialangaaram

நந்திக்கலம்பகம்  - Nandhi Kalambagam

அபிதான சிந்தாமணி  - Abithana Chintbamani

அபிதான கோசம்  -  Abithana Kosam

சூடாமணி நிகண்டு  - Soodamani Nigandu

வடமலை நிகண்டு - Vadamalai Nigandu

பிங்கல நிகண்டு - Pingala Nigandu

திவாகர நிகண்டு - Divakara Nigandu

மீனாட்சிசுந்தரம்பிள்ளை அவர்கள் சரித்திரம் - உ. வே. சாமிநாதைய்யர்  - Meenatchi Sundaram Pillai Avaragal Sariththiram

நா. கதிரைவேற்பிள்ளை  தமிழ்மொழி அகராதி - Na. Kathiraiver Pillai Thamizh Mozhi Agaradhi


ஞானத்தேடல் - Episode 5 - தனித்திறமைகள் - சந்தகிரகி

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தனித்திறமைகள் - சந்தகிரகி 

ஏலேலசிங்கன் யார்? மேலும் நம் முன்னோர்கள் பல திறமைகள் கொண்டிருந்தார்கள் ஆசுகவிகள், அவதானிகள், சந்தகிரகி என பல திறமைகள் கொண்டிருந்தார்கள். அப்படிப்பட்ட திறமைகளுள் சந்தகிரகி என்பது பற்றி  வாருங்கள் அறிந்துகொள்வோம்.  

Individual Talents

Who was Yelelasingan? Our ancestors has many talents gifted and practised - Aasukavis, Avadhaanis, Sandhagrahis and more. Out of those special talents let explore about Sandhagrahi

References

அபிதான சிந்தாமணி  - Abithana Chintbamani

ராஜா பாஸ்கர சேதுபதி - Raja Bhaskara Sethupathi

ஞானத்தேடல் - Episode 6 - தனித்திறமைகள் - அவதானி

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தனித்திறமைகள் - அவதானி 

நம் முன்னோர்கள் பல திறமைகள் கொண்டிருந்தார்கள் ஆசுகவிகள், அவதானிகள், சந்தகிரகி என பல திறமைகள் கொண்டிருந்தார்கள். அப்படிப்பட்ட திறமைகளுள் அவதானி என்பது பற்றி  வாருங்கள் அறிந்துகொள்வோம்.  

Individual Talents

Our ancestors has many talents gifted and practised - Aasukavis, Avadhaanis, Sandhagrahis and more. Out of those special talents let explore about Avadhaani

References

கந்தர் அநுபூதி  - Kandhar Anuboothi

அருணகிரிநாதர் - Arunagirinathar

- சதாவதானி யாழ்பாணம் கதிரைவேற்பிள்ளை - Sadhaavadhaani Yaazhpaanam Kathiraiver Pillai 

- தஞ்சை சதாவதானம் சுப்பிரமணிய ஐயர் - Thanjai Sadhaavathaanam Subramania Iyer

- செய்கு  தம்பி பாவலர் - Sheikh Thambi Paavalar

- வித்துவான் அட்டாவதானம் வீராசாமி செட்டியார் - Vidhvan Ashtavadhaanam Veerasamy Chettiar

- திருக்குறள் ராமய்யா - Thirukkural Ramaiah

- கவனகர் கனக சுப்புரத்தினம் - Kavanagar Kanaga Subburathinam


கந்தர் அநுபூதி - பாடல் 15

முருகன், குமரன், குகன், என்று மொழிந்து

உருகும் செயல் தந்து, உணர்வு என்று அருள்வாய்

பொரு புங்கவரும், புவியும் பரவும்

குருபுங்கவ, எண் குண பஞ்சரனே.

ஞானத்தேடல் - Episode 7 - புலவர்கள் சமயோசிதம்

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புலவர்கள் சமயோசிதம்

நம் புலவர்களில் ஆசுகவி, மதுரகவி, சித்திரக்கவி, வித்தாராக்கவி என்று இருந்தாலும் அவர்கள் அனைவருக்கும் பொதுவாக இருந்த ஒன்று, சமயோசிதம். அவர்கள் வாழ்வில் பல சந்தர்ப்பங்களில் எப்படி தங்கள் சமயோசிதத்தை பயன்படுத்தினர், அந்த சுவாரசிய நிகழ்ச்சிகளை பற்றி இந்த பதிவில் பார்ப்போம்  

Presence of Mind

Our poets were Aasukavis, Madhurakavis, Chithirakavis and Viththaara Kavis, they all had one common characteristic - Presence of Mind. They used their presence of mind to handle different situations in their life that is a very interesting account in Tamil literature. Let's explore those interesting situations

ஞானத்தேடல் - Episode 8 - புலவர்கள் சமயோசிதம்

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புலவர்கள் சமயோசிதம்
 
நம் புலவர்களில் ஆசுகவி, மதுரகவி, சித்திரக்கவி, வித்தாராக்கவி என்று இருந்தாலும் அவர்கள் அனைவருக்கும் பொதுவாக இருந்த ஒன்று, சமயோசிதம். அவர்கள் வாழ்வில் பல சந்தர்ப்பங்களில் எப்படி தங்கள் சமயோசிதத்தை பயன்படுத்தினர், அந்த சுவாரசிய நிகழ்ச்சிகளை பற்றி இந்த பதிவில் பார்ப்போம்  

Presence of Mind
Our poets were Aasukavis, Madhurakavis, Chithirakavis and Viththaara Kavis, they all had one common characteristic - Presence of Mind. They used their presence of mind to handle different situations in their life that is a very interesting account in Tamil literature. Let's explore those interesting situations

References
ஔவையார் தனிப்பாடல் திரட்டு - Avvaiyar Thanippaadal Thirattu 

ஞானத்தேடல் - Episode 9 - அறம் பாடுதல்

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அறம் பாடுதல்
 
நம் புலவர்கள்  சிலரின் தனித்துவம் அல்லது சக்தி என்னவென்றால் அவர்கள் அறம் பாடும் வல்லமை. அப்படி பாடும் வல்லமையினால் பாடும் உண்மை அப்படியே நடந்துவிடும் அந்த சுவாரசிய நிகழ்ச்சிகளை பற்றி இந்த பதிவில் பார்ப்போம்  

Power of Aram

Among our poets a few of them had special powers or capability which is singing Aram (Truths). If they sing those Arams, events would happen as described in their poem, confirming the truth. Let's explore those interesting situations

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