Fwd: Sivan - Nataraja Paththu (7)
Rajaram Krishnamurthy
BHAKTI AND THE RESULTANT IMPORTANT VERSES OF NAYANMARS AND AZHWARS
Kinds of Bhakti in Tamil Hymns
Instead of formal rituals, the saints practiced these emotional and passionate forms of devotion:
Dasyam Bhakti (Servitude): Viewing oneself as a humble servant or slave of the Lord. Nayanmars largely adopted this mode.
Madhyura Bhakti (Erotic/Spousal Love): Channeling intense romantic longing for God, treating the deity as the lover and the devotee as the bride. This was heavily utilized by the Azhwars.
Sakhya Bhakti (Friendship): Devotion built on camaraderie, treating the divine as a close companion or playmate.
Vatsalya Bhakti (Parental Love): Viewing the Lord as a beloved child (especially associated with the infant Krishna).
Important Nayanmars & Their Verses
The hymns of the 63 Nayanmars are compiled into a 12-volume anthology called the Tirumurai. The following four are considered the foremost (the Naalvar):
Thirugnana Sambandar:
Theme: Public celebration and divine grace.
Resultant Verse: "Todudaiya Seviyan" (The first hymn of the Tevaram, praising Lord Shiva at the Brahmapuriswarar Temple in Sirkazhi). He is celebrated for his profound musical devotion.
Thirunavukkarasar (Appar):
Theme: Complete surrender and servitude (Dasyam).
Resultant Verse: "Namarkkum Kudi Allom" (I am not a subject to anyone, except the Lord of Death's enemy, Shiva).
Sundaramurthi Nayanar:
Theme: Intimate, conversational, and at times demanding friendship with God (Sakhya).
Resultant Verse: "Pitta Pirai Soodi" (Addressed Shiva affectionately as a "madman").
Manikkavasagar:
Theme: Intense melting of the heart and spiritual longing.
Resultant Verse: "Thiruvasagam" (Specifically the opening lines: "Namachivaya Vazhga, Nathan Thaal Vaazhga" – Praise be to Namachivaya).
Important Azhwars & Their Verses
The verses of the 12 Azhwars are compiled in the Naalayira Divya Prabandham (4,000 verses). Their devotion often takes the form of Madhyura Bhakti:
Nammalwar:
Theme: Deep philosophical reflection and absolute surrender (Prapatti).
Resultant Verse: The Thiruvaymozhi (often summarized through the opening hymn: "Uyarvara Uyar Nalam"), detailing the soul's journey to merge with Vishnu.
Andal (The only female Azhwar):
Theme: Spousal devotion (Madhyura), viewing Lord Vishnu as her eternal husband.
Resultant Verse: The Thiruppavai and Nachiyar Thirumozhi (specifically verses like "Varanam Aayiram", which describe her divine dream of marrying the Lord).
Periyalvar (Andal's foster father):
Theme: Parental devotion (Vatsalya) and protective blessing (Mangalasasanam) of the infant Krishna.
Resultant Verse: The Thiruppallandu ("Pallandu Pallandu..."), a hymn wishing the Lord eternal life.
Thiruppaan Alvar:
Theme: Ecstatic visual devotion.
Resultant Verse: Amalanadhipiran, a moving 10-verse hymn detailing the beauty of Lord Ranganatha from His feet to His head.
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ATMA-NIVEDANA Atma-Nivedana is self-surrender. In the Vishnu-Sahasranama it is said: "The heart of one who has taken refuge in Vasudeva, who is wholly devoted to Vasudeva, gets entirely purified, and he attains Brahman, the Eternal."The devotee offers everything to God, including his body, mind and soul. He keeps nothing for himself. He loses even his own self. He has no personal and independent existence. He has given his self for God. He has become part and parcel of God. God takes care of him and God treats him as Himself. Grief and sorrow, pleasure and pain, the devotee treats as gifts sent by God and does not attach himself to them. He considers himself as a puppet of God and an instrument in the hands of God. He does not feel egoistic, for he has no ego. His ego has gone over to God. It is not his duty to take care of his wife, children, etc., for he himself has no independent existence apart from God. God will take care of all. He knows how to lead the world in the right path. One need not think that he is born to lead the world. God is there who will look to everything which man cannot even dream of. He has no sensual craving, for he has no body as it is offered to God. He does not adore or love his body for it is God's business to see to it. He only feels the presence of God and nothing else. He is fearless, for God is helping him at all times. He has no enemy for he has given himself up to God who has no enemies or friends. He has no anxiety for he has attained everything by attaining the grace of God. He has not even the thought of salvation; rather he does not want salvation even; he merely wants God and nothing but God. He is satisfied with the love of God for by that there is nothing that is not attained. What is there to be attained, when God has sent His grace upon the devotee? The devotee does not want to become sugar but taste sugar. There is pleasure in tasting sugar, but not in becoming sugar itself. So the devotee feels that there is supreme joy more in loving God than becoming God. God shall take complete care of the devotee. "I am Thine," says the devotee.
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1. Nammalwar (The Ultimate Saranagati of the Azhwars)
Nammalwar is considered the foremost saint of the Azhwars. His masterpiece, the Thiruvaymozhi, is celebrated as the Tamil equivalent of the Sama Veda.
- The Hymn: Thiruvaymozhi, Decad 6.10 ("Agalagillen").
- The Context: Standing before Lord Venkateswara at Tirumala Tirupati, Nammalwar performs absolute surrender (Prapatti) on behalf of all humanity. He uses Goddess Lakshmi (Sri) as the Purushakara (the divine mediator) to advocate for him.
- (6.10.10):
"Agalagillen iraiyum enru alarmel mangai urai marba..."
- The
Translation & Essence:
"O Lord! On whose chest resides the Goddess born from the lotus flowers, who refuses to part from You even for a single second... O Lord of Thirumalai, who holds the universe effortlessly. I have no other refuge or shelter. I surrender at Your glorious lotus feet." - The Result: This verse serves as the definitive structural blueprint for Saranagati in Visishtadvaita philosophy. It highlights that the seeker must approach God through His mercy (represented by Lakshmi) and declare absolute personal helplessness.
2. Andal (Surrender via Madhura Bhava)
Andal is the only female saint among the Azhwars, known for her passionate "bridal mysticism" (Madhura Bhava).
- The Hymn: Thiruppavai, Pasuram 29.
- The Context: At the culmination of her month-long winter vow (Pavai Nonbu), Andal and her companions reach Lord Krishna's inner chambers. She clarifies that they are not asking for material items, but for eternal spiritual servitude.
"Sittram siru kale vandhunnai seviththu, un pottamarai adiye pottrum porul kelai..."
- The
Translation & Essence:
"We approach You at the dawn of the day, bowing down to your golden-lotus feet. Please hear our true intent. You cannot simply give us boons and send us away. We are bound to You eternally, across seven times seven births. We will serve only You. Transform all our other worldly desires into pure love for You." - The Result: This expresses Saranagati as an unbreakable relationship. The soul surrenders its free will entirely, asking God to permanently align its desires with His service.
3. Appar (The Resolute Surrender of the Nayanmars)
Thirunavukkarasar (popularly known as Appar), was a 7th-century Nayanar saint who overcame severe persecution and illness through his absolute refuge in Lord Shiva.
- The Hymn: Thevaram (4th Tirumurai), Singleness of Surrender.
- The Context: Appar spent his life physically cleaning temple pathways with a hand-spade (Uzhavaram). His surrender was practical, steady, and fearlessly detached from material rebirth.
"Puzhuvaippirakkanum punniya unadi en manaththe..."
- The
Translation & Essence:
"O holy Lord! Even if I am ordained to be reborn as a mere worm, I do not mind, as long as my mind never forgets your sacred feet. But if I am born as a wealthy king who does not think of You, let that life perish immediately." - The Result: This displays the classic Nayanar attitude of Dasya Bhava (servitude). The devotee does not demand liberation from the cycle of birth (Samsara); instead, they surrender the outcome of their life completely, content with simply retaining devotion.
4. Manikkavasakar (The Melting of the Ego)
Though not included in the traditional 63 Nayanars, Manikkavasakar authored the Thiruvachakam (the 8th Tirumurai), which is considered the zenith of emotional Shaivite literature. There is a popular Tamil saying: "He whose heart does not melt for Thiruvachakam will melt for no other text." The Hymn: Thiruvachakam, Decad: Kuzhaiththa Patthu (The Decade of Melting).
- The Context: The poet laments his personal frailties and errors, throwing himself fully upon the unmerited grace of Lord Shiva at Thillai (Chidambaram).
"Yaane poy en nenjamum poy en anbum poy, anaal vinaiyen unnai adaiya vallaen..."
- The
Translation & Essence:
"I am a fraud. My heart is a fraud. Even my love for You is a fraud! Yet, despite my sins, You have bound me to Your feet with Your grace. O Lord, I am like a helpless newborn calf crying for its mother. To whom else can I turn? Take me in." - The Result: This verse captures the exact mood of Aakinchanyam (the utter recognition of one's own unworthiness). It shows that Saranagati is not earned by merit, but granted by divine compassion to those who completely empty their ego.
thiruvAimozhi - 2.2.4 - pUvil NAnmuganaip padaiththa dhEvan (பூவில் நான்முகனைப் படைத்த தேவன்) - the god who created brahmA from his naval lotus
thiruvAimozhi - 4.10.1 - NAnmugan thannodu dhEvar ulagOduyir padaiththAn (நான்முகன் தன்னொடு தேவர் உலகோடுயிர் படைத்தான்) - srIman nArAyaNan created brahmA, dhEvas, all beings and the material world
thiruvAimozhi - 10.10.3 - biraman chivan iNdhiranAdhikkellAm NAbikkamala mudhaRkizhanGgu (பிரமன் சிவன் இந்திரனாதிக்கெல்லாம் நாபிக்கமல முதற்கிழங்கு) - one whose naval is the root of brahmA, shiva, indhra, etc
nAnmugan thiruvandhAdhi - 1 - NAnmuganai NArAyanNan padaiththAn (நான்முகனை நாராயணன் படைத்தான்) - nArAyaNan created brahmA
In many pAsurams, is established by AzhwArs that bhagavAn, just like giving his chest as the residing place for srI mahAlakshmi who is hailed as vishNOsrIranapAyinI" (One who is the wealth of vishNu and who never separates from him), who is eternally most auspicious and is the main consort of bhagavAn, he gives place to brahmA, rudhran, etc who are situated in the mode of rajas (passon) and thamas (ignorance).
thiruvAimozhi - 1.3.9 - valaththanan thiripurameriththavan idam peRaththuNthith thalaththezhu thichaimugan (வலத்தனன் திரிபுரமெரித்தவன் இடம் பெறத்துந்தித் தலத்தெழு திசைமுகன்) - srIman nArAyaNan has rudhran (the one who destroyed the 3 towns) on his right side, in his naval he has brahmA who has 4 heads (one head per direction).
thiruvAimozhi - 2.2.3 - ERanaip pUvanaip pUmagaL thannai, vERinRi vinN thozhath thannuL vaiththu (ஏறனைப் பூவனைப் பூமகள் தன்னை, வேறின்றி விண் தொழத் தன்னுள் வைத்து) - One who keeps rudran (rishaba vAhanan), brahmA (one who is on a flower) and srImahA lakshmi (who residing in a flower) and is most worshippable by everyone because of this.
thiruvAimohi - 4.8.1 - ERALum iRaiyOnum thichaimuganum thirumagaLum kURALum thani udamban (ஏறாளும் இறையோனும் திசைமுகனும் திருமகளும் கூறாளும் தனி உடம்பன்) - rudhran (one who controls the rishabam), brahmA and srImahAlakshmi have their own parts in srIman nArAyaNan' divine form
In many pAsurams, it is established by AzhwArs that brahmA, rudhran, etc approach bhagavAn, offer their obeisances and glorify him.
thiruvAimozhi - 2.2.10 - kaLvA emmaiyum Ezhulagum NinnuLLE thORRiya, veLLERan NAnumugan iNdhiran vAnavar puLLUrthi kazhal panNiNthu Eththuvar (கள்வா எம்மையும் ஏழுலகும் நின்னுள்ளே தோற்றிய, வெள்ளேறன் நானுமுகன் இந்திரன் வானவர் புள்ளூர்தி கழல் பணிந்து ஏத்துவர்) - rudhran, brahmA, indhra and the dhEvas worship the lotus feet of srIman nArAyaNan (the garuda vAhanan) and glorify him as "Oh thief! you are the one who created me and all the 7 worlds from you".
thiruvAimozhi - 10.10.3 - mEvith thozhum biraman chivan iNdhiran (மேவித் தொழும் பிரமன் சிவன் இந்திரன்) - brahmA, rudhran, indhra who fully worships srIman nArAyaNan.
irandAm thiruvanthAdhi - 12 - avar ivar enRillai aravanNaiyAn pAdham, evar vanNanGki EththAdhAr enNnNil, pavarum chezhunGkadhirOn onNmalarOn kanNnNudhalOn anRE? thozhuNthagaiyAr NALum thodarNdhu (அவர் இவர் என்றில்லை அரவணையான் பாதம், எவர் வணங்கி ஏத்தாதார் எண்ணில், பவரும் செழுங்கதிரோன் ஒண்மலரோன் கண்ணுதலோன் அன்றே? தொழுந்தகையார் நாளும் தொடர்ந்து) - If we enquire who are all the worshippers of the lotus feet of the sEsha sAyi srIman nArAyaNan, the most popular dhEvathas like Adhithyan, brahmA, rudhran worships him and glorifies him every day.
While sathvam arises in the minds of other dhEvathas, they start glorifying bhagavAn. But since bhagavAn wants to be glorified by persons who are constantly in the mode of sathvam, when other dhEvathas (who are in mixed modes of sathvam, rajas and thamas), bhagavAn does not prefer that. This is shown in the following pAsurams:
thiruvAimozhi - 3.1.7 - kEzhththa chIr aran mudhalAk kiLar dheyvamAyk kiLarNdhu chUzhththamarar thudhiththAl un tholpugazh mAchUnNAdhE (கேழ்த்த சீர் அரன் முதலாக் கிளர் தெய்வமாய்க் கிளர்ந்து சூழ்த்தமரர் துதித்தால் உன் தொல்புகழ் மாசூணாதே) - if brahmA, rudhran, etc (who are well knowledgable) with their capable words, glorify you, that will only minimize your natural greatness.
thiruvAimozhi - 1.5.2 - NinaiNdhu NaiNdhu uLkaraiNdhu urugi imaiyOr palarum munivarum punaiNdha kanNnNi NIr chANdham pugaiyOdu ENdhi vanNanGkinAl ... un perumai mAchUnNAdhO? mAyOnE! (நினைந்து நைந்து உள்கரைந்து உருகி இமையோர் பலரும் முனிவரும் புனைந்த கண்ணி நீர் சாந்தம் புகையோடு ஏந்தி வணங்கினால் ... உன் பெருமை மாசூணாதோ? மாயோனே!) - Even if dhEvas starting with brahmA, rudhran, etc and sanakAdhi munis meditate upon you, complete melt upon thinking your glories, worship you with flowers, water, etc., considering your glories, their worship can never be a match.
thiruvAimozhi - 3.1.10 - piRaiyERu chadaiyAnum NAnmuganum iNdhiranum iRaiyAdhal aRiNdhEththa vIRRiruththal idhu viyappE? (பிறையேறு சடையானும் நான்முகனும் இந்திரனும் இறையாதல் அறிந்தேத்த வீற்றிருத்தல் இது வியப்பே?) - Since rudhran who has a crescent in his matted hair, brahmA, indhran are created by srIman nArAyaNan himself, even if they understand emperumAn's supremacy and glorify him, that will not add any new glories to him (since their knowledge is limited and bhagavAn's glories are unlimited). But you accept their glories out of your kindness since they have taken shelter of you.
Establishing that other dhEvathas are sarIram of srIman nArAyaNan
thiruvAimozhi - 3.5.8 - NaLirmadhich chadaiyan engO? NAnmugak kadavuL engO? (நளிர்மதிச் சடையன் என்கோ? நான்முகக் கடவுள் என்கோ?) - Can I say you are the one with the cool crescent on the matted hair (rudhran)? Can I say you are the one who is the father of rudhran (brahmA)?
thiruvAimozhi 6.9.1 - chivanAy ayanAnAy (சிவனாய் அயனானாய்) - You became shivan and brahmA.
thiruvAimozhi - 7.6.7 - en thirumArban thannai, en malaimagaL kURan thannai, enRum en NAmagaLai agampAl konNda NAnmuganai (என் திருமார்பன் தன்னை, என் மலைமகள் கூறன் தன்னை, என்றும் என் நாமகளை அகம்பால் கொண்ட நான்முகனை) - One how has srI mahAlakshmi in his chest, One who has pArvathi as his better half (of the body) and one who is the husband of saraswathi.
thiruvAimozhi - 10.10.1 - muniyE NAnmuganE mukkanNnNappA (முனியே நான்முகனே முக்கண்ணப்பா) - Oh the one who is constantly meditating for the upliftment of jIvAthmAs! Oh the four faced brahmA! Oh the 3 eyed rudhrA!
Thus AzhwArs have presented many different ideas about srIman nArAyaNan in relation to other dhEvathas right from the beginning, in the middle and in the end. Can we trust such dhivya prabhandhams as the most important pramANam for us?
Trustworthy nature of AzhwArs' words due to their affiliation to vEdham/vEdhAntham
AzhwArs right upfront establish their vairAgyam (detachment) towards other dhEvathas in many pAsurams.
thiruvAsiriyam - 6 - OO! ulaginadhu iyalvE! InROL irukka manNai NIrAtti, padaiththidaNdhu unNdumizhNdhaLaNdhu thErNdhu ulagaLikkum muthaRperum kadavuL NiRpa, pudaip pala thAn aRi dheyvam pEnNudhal, thanAdhu pullaRivu AnNmai poruNdhak kAtti (ஓஓ! உலகினது இயல்வே! ஈன்றோள் இருக்க மணை நீராட்டி, படைத்திடந்து உண்டுமிழ்ந்தளந்து தேர்ந்து உலகளிக்கும் முதற்பெரும் கடவுள் நிற்ப, புடைப் பல தான் அறி தெய்வம் பேணுதல், தனாது புல்லறிவு ஆண்மை பொருந்தக் காட்டி) - The nature of this samsAram (material world) is very pathetic. When ones own mother is present, ignoring her, the less intelligent people will be decorating and worshipping a wooden-plank. The same way, when srIman nArAyaNan who first created the universe, rescued it from the ocean, protected the universe by keeping it in his stomach safely, etc., is present, the less intelligent people reveal their lack of intelligence by worshipping/glorifiying other dhEvathas who themselves were created..
thiruvAsiriyam - 7 - em perumA mAyanai allathu orumA dheyvam maRRudaiyamO yAmE (எம் பெருமா மாயனை அல்லது ஒருமா தெய்வம் மற்றுடையமோ யாமே) - Do I have any other dheivam other than the great srIman nArAyaNan).
nAnumugan thiruvanthAdhi - 84 - pidhirum manamilEn pinYchagan thannOdu ethirvan avan enakku NErAn (பிதிரும் மனமிலேன் பிஞ்சகன் தன்னோடு எதிர்வன் அவன் எனக்கு நேரான்) - I am firmly confident that rudhran who sings emperumAn's glories (when his sathva guNam arises) is not an equal to me since I am constantly situated in sathva guNam.
periya thirumozhi - 8.10.3 - maRRumOr dheyvam uLadhenRu iruppArOdu uRRilEn (மற்றுமோர் தெய்வம் உளதென்று இருப்பாரோடு உற்றிலேன்) - I will not associate with the ones who accept other dhEvathas.
thiruvAimozhi - 1.1.7 - uLan chudarmigu churuthiyuL (உளன் சுடர்மிகு சுருதியுள்) - shining brightly in vEdham which is both nithyam (eternal) and apaurushEyam (authorless/defectless).
thiruvAimozhi - 2.8.6 - thIrththan ulagaLaNdha chEvadimEl pUNthAmam chErththi avaiyE chivan mudimEl thAn kanNdu pArththan theLiNdhozhiNdha paiNthuzhAyAn perumai pErththum oruvarAl pEchak kidaNdhadhE? (தீர்த்தன் உலகளந்த சேவடிமேல் பூந்தாமம் சேர்த்தி அவையே சிவன் முடிமேல் தான் கண்டு பார்த்தன் தெளிந்தொழிந்த பைந்துழாயான் பெருமை பேர்த்தும் ஒருவரால் பேசக் கிடந்ததே?) - When arjunan wanted to blessed by shiva with some weapons in the battle field, he asks krishNan what to do. krishNan simply asks him to worship his most pure and auspicious lotus feet (that measured the universe) with some flowers and in the night shivan appears in arjunan's dream and shows him carrying those same flowers in his head and blessed him the weapons. Thus it is shown that srIman nArAyaNan's supremacy is well established.
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K RAJARAM IRS 24626
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From: Chittanandam V R <chittan...@gmail.com>
Date: Wed, 24 Jun 2026 at 09:37
Subject: Fwd: Sivan - Nataraja Paththu (7)
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