Author Topic: Tiruppavai.  (Read 23523 times)

Ravi.N

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Re: Tiruppavai.
« Reply #30 on: December 29, 2012, 07:59:25 AM »
Verse 4:

ஆழி மழைக் கண்ணா! ஒன்று நீ கை கரவேல்!
ஆழி உள் புக்கு முகந்து கொடு ஆர்த்து ஏறி
ஊழி முதல்வன் உருவம் போல் மெய் கறுத்துப்
பாழியந் தோளுடைப் பற்பநாபன்  கையில்
ஆழிபோல் மின்னி வலம்புரி போல் நின்று அதிர்ந்து
தாழாதே சார்ங்க முதைத்த சர மழை போல்
வாழ உலகினில் பெய்திடாய் நாங்களும்
மார்கழி நீராட மகிழ்ந்தேலோர் எம்பாவாய்

Azhimazhai kaNNA!onRunee kaikaravEl!
AzhiyuL pukku mugandhdhu kodArthERi,
ooZhi mudhalvan uruvampOl meykaRuththu
pAzhiyandh thOludai paRpanAbhan kaiyil
AzhipOl minni,valampuripOl ninRadhirnddhu
thAzhAdhE sArnggam udhaiththa saramazhaipOl
vAzha ulaginil peydhidAy,nAnggaLum
mArgazhi neerAda magizhnddhElOrempAvAy.

        SOCIAL CAPITAL
O You chieftain of the clouds!Withold not anything.
Plunging deep into the ocean,fetching and rising high in tumult,
darkening in form even as the discus in the hand
of padmanabhan whose shoulders are strong and Handsome
pausing and thundering even as His right-whirled conch,
and letting loose rain in shafts that resemble the arrows issuing forth
from His bow called sarnga.
Pour down so that the world may live and thrive
and so that we too may rejoice and have our holy dip
of Margazhi magnificient.Listen and ponder,our Girl!


Nagaraj

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Re: Tiruppavai.
« Reply #31 on: December 29, 2012, 09:06:23 AM »

 
SOCIAL CAPITAL


O You chieftain of the clouds!Withold not anything.
Plunging deep into the ocean,fetching and rising high in tumult,
darkening in form even as the discus in the hand
of padmanabhan whose shoulders are strong and Handsome
pausing and thundering even as His right-whirled conch,
and letting loose rain in shafts that resemble the arrows issuing forth
from His bow called sarnga.
Pour down so that the world may live and thrive
and so that we too may rejoice and have our holy dip
of Margazhi magnificient.Listen and ponder,our Girl!

(Verse 4)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Ravi.N

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Re: Tiruppavai.
« Reply #32 on: December 30, 2012, 04:43:59 PM »
Verse 4,Meaning of words:

ஆழி மழைக் கண்ணா  Azhi mazhaik kaNNA; ஆழி Azhi=ocean  மழைக் கண்ணா  mazhai kaNNA=Lord of Rain

This refers to the Lord of Rain,Lord Varuna;This also refers to the Guru who is steeped in knowledge and is revelling in the Self-He is drawing the water from the oceanic depths of The Self that goes up as a dark cloud and rains on him.AndAL now is 'ordering' that this rain should fall on 'Land' as well where all aspirants are yearning for this Grace!The Rain water is not meant for the 'Ocean',it is meant for the 'Land'!

ஒன்று நீ கை கரவேல்! OnRu nee kai karavEl!Karavu=means deceit,concealment;AndAL says:'Withold not anything'-meaning that this rain of Grace has to be showered without reserve on all aspirants.AndAL does know that this 'Notice' is not needed,yet she is saying this to instil confidence in the aspirants-the confidence that all seekers in the satsangh will DEFINITELY get the Grace of God and that she is there to ensure it!She is setting the tone of the' pAvai NOnbu' right at in the Beginning-that of confidence,zeal,comraderie wherein not just the Goal is glorious but the path is sweet as well.

உள் புக்கு முகந்து கொடு; uL pukku mughandu kodu Inly ,diving deep to fill to the Brim
ஆர்த்து ஏறி Arththu yERi Draw upwards

continued...

Ravi.N

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Re: Tiruppavai.
« Reply #33 on: January 04, 2013, 06:11:55 AM »
Verse 4 continued...

ஊழி முதல்வன் உருவம் போல் மெய் கறுத்துப் ooZhi mudhalvan uruvampOl meykaRuththu ooZhi mudalvan=Primeval Creator ooZhi also refers to Pralaya or dissolution.
AndAL is referring to the primeval Being whose Mystery is as deep as Darkness(உருவம் போல் மெய் கறுத்துப்);We may refer to the Nasadiya suktam in Rig Veda.

Nāsadīya sūktam ,129th suukta of the 10th mandala of the Rigveda.

नासदासींनॊसदासीत्तदानीं नासीद्रजॊ नॊ व्यॊमापरॊ यत् ।
 किमावरीव: कुहकस्यशर्मन्नभ: किमासीद्गहनं गभीरम् || 1 ||


Then even nothingness was not, nor existence, There was no air then, nor the heavens beyond it. What covered it? Where was it? In whose keeping Was there then cosmic water, in depths unfathomed?

 न मृत्युरासीदमृतं न तर्हि न रात्र्या।आन्ह।आसीत् प्रकॆत: ।
 आनीदवातं स्वधया तदॆकं तस्माद्धान्यन्नपर: किंचनास || 2 ||


Then there was neither death nor immortality nor was there then the torch of night and day. The One breathed windlessly and self-sustaining. There was that One then, and there was no other.

तम।आअसीत्तमसा गूह्ळमग्रॆ प्रकॆतं सलिलं सर्वमा।इदम् ।
तुच्छॆनाभ्वपिहितं यदासीत्तपसस्तन्महिना जायतैकम् || 3 ||


At first there was only darkness wrapped in darkness. All this was only unillumined water. That One which came to be, enclosed in nothing, arose at last, born of the power of heat.

कामस्तदग्रॆ समवर्तताधि मनसॊ रॆत: प्रथमं यदासीत् ।
सतॊबन्धुमसति निरविन्दन्हृदि प्रतीष्या कवयॊ मनीषा || 4 ||


In the beginning desire descended on it - that was the primal seed, born of the mind. The sages who have searched their hearts with wisdom know that which is is kin to that which is not.

तिरश्चीनॊ विततॊ रश्मीरॆषामध: स्विदासी ३ दुपरिस्विदासीत् ।
रॆतॊधा।आसन्महिमान् ।आसन्त्स्वधा ।आवस्तात् प्रयति: परस्तात् || 5 ||


And they have stretched their cord across the void, and know what was above, and what below. Seminal powers made fertile mighty forces. Below was strength, and over it was impulse.

कॊ ।आद्धा वॆद क‌।इह प्रवॊचत् कुत ।आअजाता कुत ।इयं विसृष्टि: ।
 अर्वाग्दॆवा ।आस्य विसर्जनॆनाथाकॊ वॆद यत ।आबभूव  || 6 ||


But, after all, who knows, and who can say Whence it all came, and how creation happened? the gods themselves are later than creation, so who knows truly whence it has arisen?
 
इयं विसृष्टिर्यत ।आबभूव यदि वा दधॆ यदि वा न ।
यॊ ।आस्याध्यक्ष: परमॆ व्यॊमन्त्सॊ आंग वॆद यदि वा न वॆद || 7 ||


Whence all creation had its origin, he, whether he fashioned it or whether he did not, he, who surveys it all from highest heaven, he knows - or maybe even he does not know.


Subramanian.R

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Re: Tiruppavai.
« Reply #34 on: January 04, 2013, 07:55:54 AM »
Dear Ravi,

I am happy you are back after some gap. Nice comments on Aazhi mazhaik kaNNa....

Arunachala Siva.

Ravi.N

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Re: Tiruppavai.
« Reply #35 on: January 06, 2013, 06:26:14 PM »
Verse 4 continued....

பாழியந் தோளுடைப் பற்பநாபன்  கையில்
ஆழிபோல் மின்னி வலம்புரி போல் நின்று அதிர்ந்து

பாழியந்தோள்  pAzhiyanththOL Broad shoulder

பற்பநாபன்  கையில் ஆழி போல் மின்னி padmanAbhan kaiyil Azhi pOl minni =Flash like Lightning , Like unto the Discus in the Hand of Lord Mahavishnu(from whose Navel Lotus ,Lord Brahma arose)

வலம்புரி போல் நின்று அதிர்ந்து ,valampuripOl ninRadhirnddhu=thundering even as His right-whirled conch.
வலம்புரி valampuri =Right whirled(conch)

AndAL has referred to the Azhi ,oceanic Depths from where the satguru has drawn the water of Grace and has become darkened as the cloud;
Now she refers to the pAzhi like shoulders of The Guru,the Breadth, limitless sweep of this Grace!This Breadth covers all jivas in this world.
She then describes two functions of this Grace-மின்னி and நின்று அதிர்ந்து -The Lightning Flash and the Sustained Thunder.
The Guru this way is as if saying-Uththistatha!(Arise!) and jAgratha!(Awake).He not only says Arise and awake,he also gives the needed nourishment for the jiva as 'rain',without which there cannot be any Spiritual Living.


Subramanian.R

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Re: Tiruppavai.
« Reply #36 on: January 06, 2013, 07:18:36 PM »
Dear Ravi,

Nice insightful commentary on the verse. SArngham udhaitha sara mazahi pol.... The rains fall like the arrows, sent from the bow!
What a simile!

Arunachala Siva.

Ravi.N

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Re: Tiruppavai.
« Reply #37 on: January 09, 2013, 06:08:58 AM »
verse 4 continued....

Quote
தாழாதே சார்ங்க முதைத்த சர மழை போல்
வாழ உலகினில் பெய்திடாய் நாங்களும்
மார்கழி நீராட மகிழ்ந்தேலோர் எம்பாவாய்


தாழாதே thAzhAdhE = Delay not!AndAL is again showing a sense of urgency-Delay not thy Grace but manifest it here and now!

சார்ங்க முதைத்த சர மழை போல் sArnggam udhaiththa saramazhaipOl = letting loose rain in shafts like unto the arrows kicked(shot)forth from the bow called sarnga;Grace of Guru is likeunto this rain that is let loose.

வாழ உலகினில் பெய்திடாய் vAzha ulaginil peydhidAy =so that the world may live and thrive
AndAL invokes Grace so that all beings in this world may LIVE and thrive-sarvE janAha sukhinO bhavantu
Living is different than just existing.Living it is when one manifests the innate divinity and all the concommitant auspicious qualities.

நாங்களும்  மார்கழி நீராட மகிழ்ந்தேலோர் எம்பாவாய் nAnggaLum mArgazhi neerAda magizhnddhElOrempAvAy=so that we too may rejoice and have our holy dip of Margazhi magnificient.Listen and ponder,our Girl!
AndAL points out so wonderfully the expansiveness of the Heart of a genuine seeker-His rejoicing is only when others are equally blessed by Grace;He or she is not after some sort of a narcisstic achievement or happiness.


Ravi.N

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Re: Tiruppavai.
« Reply #38 on: January 14, 2013, 06:56:21 AM »
Verse 5

மாயனை மன்னு வட மதுரை மைந்தனைத்
தூய பெரு நீர் யமுனைத் துறைவனை
ஆயர் குலத்தினில் தோன்றும் அணி விளக்கைத்
தாயைக் குடல் விளக்கம் செய்த தாமோதரனைத்
தூயோமாய் வந்து நாம் தூமலர் தூவித் தொழுது
வாயினால் பாடி மனத்தினால் சிந்திக்கப்
போய பிழையும் புகுதருவான் நின்றனவும்
தீயினில் தூசாகும் செப்பேலோர் எம்பாவாய்!

mAyanai mannu vadamadhurai mainddhanai,
thooya peruneer yamunai thuRaivanai,
Ayar kulaththinil thOnRum aNiviLakkai,
thAyai kudalviLakkam seydha dhAmOdharanai,
thooyOmAy vanddhunAm thoomalar thooviththozhudhu
vAyinAl pAdi manaththinAl sinddhikka
pOya pizhaiyum pugutharuvAn ninRanavum
theeyinil thoosAgum seppElOrempAvAy!

Release from sin-Imprints
Having Purified ourselves,if we come with flowers fresh,
Sprinkling them in worship devout and dedicated,
while singing with our mouths paens spontaneous
with our minds steady in contemplation
of the Lord of wondrous deeds who is the son of the soil
of Mathura in the north and who is chieftain of the banks
of Yamuna flowing in pristine expanse
who appeared as a jewel-lamp in the clan of cow-herds,
and who illumined His mother's womb and is called damodaran,
then the sins of our past and those yet in store for us
would be reduced to nothing,even as dust-specs
are annihilated in the Blazing fire.Listen and ponder,our girl!


Nagaraj

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Re: Tiruppavai.
« Reply #39 on: January 14, 2013, 05:55:29 PM »
RELEASE FROM SIN-IMPRINTS

Having Purified ourselves,if we come with flowers fresh,
Sprinkling them in worship devout and dedicated,
while singing with our mouths paens spontaneous
with our minds steady in contemplation
of the Lord of wondrous deeds who is the son of the soil
of Mathura in the north and who is chieftain of the banks
of Yamuna flowing in pristine expanse
who appeared as a jewel-lamp in the clan of cow-herds,
and who illumined His mother's womb and is called damodaran,
then the sins of our past and those yet in store for us
would be reduced to nothing,even as dust-specs
are annihilated in the Blazing fire.Listen and ponder,our girl!

   


(Verse 5)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Ravi.N

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Re: Tiruppavai.
« Reply #40 on: January 24, 2013, 06:37:15 AM »
Verse 5:

மாயனை mAyanai =performer of wondrous deeds ;மன்னு வட மதுரை மைந்தனைத் mannu vada madhurai mainddhanai=son of the soil of mathura in the North;

தூய பெரு நீர் யமுனைத் துறைவனை thooya peru neer yamunaith thuraivanai=Who graced the banks of deep clear Yamuna River;

ஆயர் குலத்தினில் தோன்றும் அணி விளக்கைத் Ayar kulathinil thOnRum aNiviLakkai=who appeared as a jewel-lamp in the clan of cow-herds;

தாயைக் குடல் விளக்கம் செய்த தாமோதரனைத்   குடல் kudal =womb விளக்கம் viLakkam =sanctified,made Holy
 thAyai kudal viLakkam seydha dhAmOdaran=He who illunined his mother's womb and is called 'damOdaran'.

தாமோதரனைத் dAmOdaranai =dAma(Rope) +udara(belly)=he who bears the mark in his belly of the Rope with which he was tied by Mother Yasoda

தூயோமாய் வந்து நாம் தூமலர் தூவித் தொழுது thooyOmAi vandhu nAm thoovith thozhudhu =Having Purified ourselves,if we come with flowers fresh,Sprinkling them in worship devout and dedicated

வாயினால் பாடி மனத்தினால் சிந்திக்கப் vAyinAl pAdi manathinAl sinddhikka =singing with our mouths paens spontaneous with our minds steady in contemplation

போய பிழையும் pOya pizhaiyum =sins of our past (sanchita,prarabdha karma) புகுதருவான் நின்றனவும் pugutharuvAn ninRanavum
=The set of Karmas that are yet to be added to the karmic Baggage(Agami Karma)

தீயினில் தூசாகும் செப்பேலோர் எம்பாவாய் theeyinil thoosAgum= would be reduced to nothing,even as dust-specs
are annihilated in the Blazing fire

செப்பேலோர் எம்பாவாய் seppElOrempAvAy! seppu=Let us say then(for sure!),Listen and Ponder,our Girl!

continued....
« Last Edit: January 26, 2013, 09:00:35 AM by Ravi.N »

Ravi.N

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Re: Tiruppavai.
« Reply #41 on: January 26, 2013, 09:20:23 AM »
Verse 5 continued....

In verse 1,AnDAL has called forth all the worthy wealthy children to participate in the satsangh and set forth the clear objective of winning the Grace of the Supreme Lord;she has given the assurance that the Supreme Lord Himself(nArAyaNanE) will grant us paRai(Drum of our Destiny or Grace).
In verse 2,she has wonderfully set forth the discipline that needs to be adhered to with diligence and Dedication to prepare for the Descent of Grace
In Verse 3,She has set forth clearly the True Nature of the Divine as the Lord who measured all the Worlds pervading everything-and has further stated that Great ones as Gurus are brimming with the milk of jnAna in their udders waiting to be suckled.
in Verse 4,She has dwelt on the Nature of The Guru and Great ones and that they are there to cater to the needs of seekers.The Guru,Grace and The Supreme Lord are one and the same.
In Verse 5,she now sets forth the simple yet assured means by which the seeker can free himself from the Karmic Bondage that has seemingly isolated him from perceiving and Experiencing the ever present Grace of The supreme.

continued....

Ravi.N

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Re: Tiruppavai.
« Reply #42 on: January 29, 2013, 06:17:12 AM »
Verse 5 continued...

AndAL has packed a lot of pregnant sense in describing God or Truth as 'mAyan' with which she begins verse 5.

To appreciate this,here is an excerpt from Swami Vivekananda's Bhakti Yoga:
Wherever His name is spoken, that very place is holy. How much more so is the man who speaks His name, and with what veneration ought we to approach that man out of whom comes to us spiritual truth! Such great teachers of spiritual truth are indeed very few in number in this world, but the world is never altogether without them. They are always the fairest flowers of human life —
 
अहेतुकदयासिन्धुः — "the ocean ofmercy without any motive". आचार्यं मां विजानीयात् — "Know the Guru to be Me", says Shri Krishna in the Bhagavata.
 
The moment the world is absolutely bereft of these, it becomes a hideous hell and hastens on to its destruction.
 

Higher and nobler than all ordinary ones are another set of teachers, the Avatâras of Ishvara, in the world. They can transmit spirituality with a touch, even with a mere wish. The lowest and the most degraded characters become in one second saints at their command. They are the Teachers of all teachers, the highest manifestations of God through man. We cannot see God except through them. We cannot help worshipping them; and indeed they are the only ones whom we are bound to worship.
 

No man can really see God except through these human manifestations. If we try to see God otherwise, we make for ourselves a hideous caricature of Him and believe the caricature to be no worse than the original. There is a story of an ignorant man who was asked to make an image of the God Shiva, and who, after days of hard struggle, manufactured only the image of a monkey. So whenever we try to think of God as He is in His absolute perfection, we invariably meet with the most miserable failure, because as long as we are men, we cannot conceive Him as anything higher than man. The time will come when we shall transcend our human nature and know Him as He is; but as long as we are men, we must worship Him in man and as man. Talk as you may, try as you may, you cannot think of God except as a man. You may deliver great intellectual discourses on God and on all things under the sun, become great rationalists and prove to your satisfaction that all these accounts of the Avataras of God as man are nonsense. But let us come for a moment to practical common sense. What is there behind this kind of remarkable intellect? Zero, nothing, simply so much froth. When next you hear a man delivering a great intellectual lecture against this worship of the Avataras of God, get hold of him and ask what his idea of God is, what he understands by "omnipotence", "omnipresence", and all similar terms, beyond the spelling of the words. He really means nothing by them; he cannot formulate as their meaning any idea unaffected by his own human nature; he is no better off in this matter than the man in the street who has not read a single book. That man in the street, however, is quiet and does not disturb the peace of the world, while this big talker creates disturbance and misery among mankind. Religion is, after all, realisation, and we must make the sharpest distinction between talk; and intuitive experience. What we experience in the depths of our souls is realisation. Nothing indeed is so uncommon as common sense in regard to this matter.
 

By our present constitution we are limited and bound to see God as man. If, for instance the buffaloes want to worship God, they will, in keeping with their own nature, see Him as a huge buffalo; if a fish wants to worship God, it will have to form an Idea of Him as a big fish, and man has to think of Him as man. And these various conceptions are not due to morbidly active imagination. Man, the buffalo, and the fish all may be supposed to represent so many different vessels, so to say. All these vessels go to the sea of God to get filled with water, each according to its own shape and capacity; in the man the water takes the shape of man, in the buffalo, the shape of a buffalo and in the fish, the shape of a fish. In each of these vessels there is the same water of the sea of God. When men see Him, they see Him as man, and the animals, if they have any conception of God at all, must see Him as animal each according to its own ideal. So we cannot help seeing God as man, and, therefore, we are bound to worship Him as man. There is no other way.

continued...

Ravi.N

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Re: Tiruppavai.
« Reply #43 on: January 29, 2013, 06:21:07 AM »
Verse 5 continued...

Excerpt from swami vivekananda continued...
Two kinds of men do not worship God as man — the human brute who has no religion, and the Paramahamsa who has risen beyond all the weaknesses of humanity and has transcended the limits of his own human nature. To him all nature has become his own Self. He alone can worship God as He is. Here, too, as in all other cases, the two extremes meet. The extreme of ignorance and the other extreme of knowledge — neither of these go through acts of worship. The human brute does not worship because of his ignorance, and the Jivanmuktas (free souls) do not worship because they have realised God in themselves. Being between these two poles of existence, if any one tells you that he is not going to worship God as man, take kindly care of that man; he is, not to use any harsher term, an irresponsible talker; his religion is for unsound and empty brains.
 

God understands human failings and becomes man to do good to humanity:
 

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्॥ परित्राणाय साधूनां विनाशाय च दुष्कृताम्। धर्मसंस्थापनार्थाय सम्भवामि युगे युगे॥
 
— "Whenever virtue subsides and wickedness prevails, I manifest Myself. To establish virtue, to destroy evil, to save the good I come from Yuga (age) to Yuga."
 
अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम्।परं भावमजानन्तो मम भूतमहेश्वरम्॥
 
"Fools deride Me who have assumed the human form, without knowing My real nature as the Lord of the universe." Such is Shri Krishna's declaration in the Gita on Incarnation. "When a huge tidal wave comes," says Bhagavan Shri Ramakrishna, "all the little brooks and ditches become full to the brim without any effort or consciousness on their own part; so when an Incarnation comes, a tidal wave of spirituality breaks upon the world, and people feel spirituality almost full in the air."
continued....

Ravi.N

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Re: Tiruppavai.
« Reply #44 on: February 01, 2013, 07:07:14 AM »
Verse 5 continued...

மாயனை மன்னு வட மதுரை மைந்தனைத்
AnDAL does not confound the ardent aspirant in the satsangha through abstract philosophy or discussion on the Nature of Reality.God or Truth has to be  accessible to the dumbest of jivas and tangible to their sense perception.It is for this purpose that He takes birth as avatara and sports in this wondrous world.Among such avataras ,Lord Sri Krishna is the most endearing and accessible.
AnDAL now projects the highlights of the life of Lord Sri Krishna-How he was born to Devaki imprisoned by her brother,tyrant King Kamsa who had killed all the babies of Devaki as soon as they were born.How the Lord took birth as the eighth child of Devaki at night time,in the soil of Mathura,how the guards slept allowing Father Vasudeva to carry the Baby and slip through the security cordon,how the River Yamuna parted itself into two and permitted him to leave the baby in the care of cowherd chieftain Nandagopa and Mother Yasodha-all these are wondrous and sweet to the devotees.The Lord is 'mAyan',Lord of wondrous deeds.

தூய பெரு நீர் யமுனைத் துறைவனை thooya peru neer yamunaith thuraivanai=Who graces the banks of deep clear Yamuna River
ஆயர் குலத்தினில் தோன்றும் அணி விளக்கைத் Ayar kulathinil thOnRum aNiviLakkai=who appears as a jewel-lamp in the clan of cow-herds
Our Lady AnDAL recalls the idyllic banks of the Great River Yamuna where the lord sports with the gopis and gopas,as their Friend,Lover,Leader,wellwisher.Our Lady is using the 'present' tense in these lines to emphasize that this 'sporting' is not a thing of the past-It is eternally going on in the simple , pure heart of the Devotees ,illuminating it(அணி விளக்கைத் ) by His Gracious presence.

continued...
« Last Edit: February 02, 2013, 06:31:29 AM by Ravi.N »