Abirami Andhadhi

[DURGADASAN]

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14. "Vandhippavar"

In this song, bhattar explains about the devotees of devi. It is the devas and asuras who are worshipping devi. (See there is no difference in her own creation. She is the mother of all. Common to all. Everyone has the rights to approach her)

In the next stage, brahma and vishnu are always thinking of her. See, the difference from first sentence. The devas, dhaityas are all just worshipping her. It does not mean they are always doing worship. Whereas, brahma and vishnu are always thinking of her (Not doing external poojas). The first sentence is for explaining "Bhahir mukha aradhana" and the next sentence is for "Andhar mukha aradhana", of which the best is the latter one and so they enjoy superior power than the persosn doing bhahir mukha aradhana. The LS nama "Andhar mukha samaraashya" should be remembered here.

Whereas in the next stage, Parameswara has totally fixed her. It means he united himself with devi. So there is no chance of missing her aradhana. Because of that, he turned "immortal" (Azhiyaa paramanandhar). Here we can take two meanings. Azhiya + Paramanandhar; Azhiya Paramanandhar. The immortal parameswara; or else he was filled with endless joyness since he united himself with devi.

Likewise, the order of worship and the grace they got are all listed in this song. Finally, for acheiving the grace of devi, bhattar advises people of earth to meet devi in the "Sandhyas" (Morning, noon and evening- thrisandhyas). Also, we can take meaning like it is very easy for people in earth (there is no need for them to worship like that all said in previous verses). Just go to the temple and meeting her itself is enough to get her grace for the people in earth.

Pranams

 

[slakshmis]

Namaskarams,

I tried twice to upload Abirami Andathi MP3 but it takes too much time. After half an hour or some thing it says the file is big could not up load. I converted to .rar format also. Pls guide me how to do it. File size is 24,425 KB and 23,71 KB

 

[Visalakshi Ramani]

Dear Ms. Lakshmi,
I was out of circulation since 10th due to to server problem. It was set right only today evening. Hence the delay in my reply
I will tell you the truth. Only writing is my business. I know NOTHING else about uploading/ downloading/ making albums etc.
I thing Mr. Pannavan and Mrs. Raji Ram may be able to help you and guide you in this reg.
you may send private mesaage to them or approach them through one of their threads.
good luck and best wishes,
Mrs.V.R.

 

[DURGADASAN]

15. "Than Alikku"

In this song, bhattar describes how the persons who got the grace of devi will live.

The grace of devi will be completely gained by persons who did penance for so many years (so many previous births are denoted here indirectly by the word "Munne") (note that meenakshi was born to kanjanamala as she did penance in her previosu birth). The persons who did penance like this will get this whole world under their control. They also enjoys all the wealths of both this world and eternal world. Finally, they achieve "Mukthi" also. But all these happens only by the grace of devi, because she is the one who provides the word and also the sentences.

This song is dedicated to Devi Mathangi. (Similar other song is "Kann kalikkum padi kandu konden". She is the incharge of "Vaksiddhi" and with her grace only we start thinking of devi. And if we continously thinks devi, we will enjoy all the good things (health and wealth both before and after death and will always remian under her holy feet).

In this song, the word "Munne" should be discussed must. What it actually implies? We should worry for silly things and blame devi for not helping us. In today's rushing world, one friday we will do pooja (While performing pooja itself we will think of so many other things) and in the next friday itself, we will start blaming her for not providing us the wish. This should be avoided. So only, bhattar said clearly that devi should be worshipped continously.


Pranams

 

[DURGADASAN]

16. "Kiliye"

In this song, bhattar exclaims the simplicity of devi.

The first term itself starts with "kiliye" (parrot). Why Parrot is considered equivalent to devi. The main thing is its attractive colour of dark green, parrot repeats what we say (it means parrot can be considered as a replica of our voice). Similarly devi is the voice of parabrahma. Parrot (i.e., the 'sukha' rishi is also considered as very eminent sage even than his father).

Here, one small story came into my mind regarding this parrot form of devi. Of course, there are many temples where devi worshipped shiva in form of parrot. In our village, agnideva worshipped shiva and ambal "Shivalokanathar and Ksheerambigai" in the form of parrot. All devas took the form of parrots and worshipped devi in order to rescue them from bandasura.

Coming to the story, once bhaskararaya (who wrote bhasyam for lalitha sahasranama and got devi's grace completely) explained the namas to the king of Kasi and when the nama "Maha chatushashti kodi yogini Ghana sevitha" came, he explained that devi is worshipped always by the surrounding yoginis who are 64 crores in number. Imediately, all the eminent scholars who are all in the palace, laughed loudly and argued with bhaskararaya and asked whether he could explain all these yoginis. (Already these scholars are jealous about bhaskararaya and waited for the explanation of this nama to come)

Immediately bhaskararaya started explaining all the yoginis about their respective name, colour, weapons in their hand, colour of their dress, their ornaments, etc. and the list goes like this. All these scholars started taking notes of them. Alas, not even tey can follow just 10,000. But bhattar was continously explaining about all the yoginis and his words came out from his mouth just like a flood.

All these scholars surrendered themselves under the feet of bhaskararaya and asked him how he studied all these details. Raya smiled and said, "Do you think that I said all these things. It is devi who took a form of holy parrot sits on my shoulder and said everything on my right ear, which I simply repeated".

Thus is the grace of devi.

In this world, parrot will repeat what man says. But, the man should obey all the words of holy-parrot "Shri matha".

So bhattar calls devi as a parrot, then continues that devi is also the light in the mind of sadhaka. And she herself finds the place for her inside the sadhaka. She is the whole universe and filled wholly the space. She herself is all the 5 elements. She having such qualities came simply as an idol just for the sake of her devotees.

What this song infers? When sadhaka continously thinks of devi, who is omnipresent, she herself will come and light the lamp of knowledge and destroy the ignornace of sadhaka and like a parrot she will turn the sadhaka into a weightless and happy being.

Pranams.

 

[mskmoorthy]

A rendition of song 69 (by Nithyasree Mahadevan is here)
[video=youtube;QvPyPg6FEGA]http://www.youtube.com/watch?v=QvPyPg6FEGA [/video]

# 69. இம்மைப் பயன்கள்.

தனம் தரும், கல்வி தரும், ஒருநாளும் தளர்வு அறியா
மனம் தரும், தெய்வவடிவும் தரும், நெஞ்சில் வஞ்சம் இல்லா
இனம் தரும், நல்லன எல்லாம் தரும், அன்பர் என்பவர்க்கே
கனம் தரும் பூங்குழலாள், அபிராமி கடைக்கண்களே.

 

[mskmoorthy]

Song 69 sung by Smt. Nithyasree Mahadevan

Rendition by Smt. Nithyasree Mahadevan of song 69 may be found in this youtube link.



[video=youtube;QvPyPg6FEGA]http://www.youtube.com/watch?v=QvPyPg6FEGA[/video]



# 69. இம்மைப் பயன்கள்.

தனம் தரும், கல்வி தரும், ஒருநாளும் தளர்வு அறியா
மனம் தரும், தெய்வவடிவும் தரும், நெஞ்சில் வஞ்சம் இல்லா
இனம் தரும், நல்லன எல்லாம் தரும், அன்பர் என்பவர்க்கே
கனம் தரும் பூங்குழலாள், அபிராமி கடைக்கண்களே.

 

[Visalakshi Ramani]

Dear Sir!

Welcome to the Forum!

Thank you for your contribution to this thread.

Looking forward for more enriching posts from you,

with warm regards,
Mrs. V.R. ray2:

 

[rathna]

we thank you and delighted by reading Abarimi andhadhi.we thank you to Mrs.visalakshi raman & Mr. Durgadasan

Please continue your work and bless us ( especially those who are outside India ) I request mr. Durgadasan will brief in Tamil if possible

with regards,
salem rathna & saravanan

 

[Visalakshi Ramani]

Dear Ms. Rathna and Mr. Saravanan,
Thank you for your feedback.
Hope you are reading the new thread "Thevi neeye thunai."
I plan to start a new thread on Lord Sree Rama on The Rama Navami day i.e 12th April.
with best wishes,
Visalakshi Ramani. ray2:

 

[DURGADASAN]

17. "Adhisayamana vadivu udaiyaal"

In this song, bhattar exclaims the beauty of devi. For beauty, manmadan and radhi are the

examples. Shiva burnt manmada into ashes and won the lust. But this whole beautiness of devi has

turned even shiva to get love towards her and which inturn makes victory to manmada.

In this song, "aravindhamellam" means all the lotuses, which means, the gods who are all seated

in lotuses such as brahma, lakshmi and saraswathi are all praising devi for this deed of turning

shiva's mind into love from dhyana. The word "thunai radhi" takes two meanings: (1) the

better-half of radhi (i.e is manmada), (2) devi herself accompanied with the manmada when he

hitted his flower arrows against shiva and got defeated. Both are correct only. Only because devi

was there on the opposite side, the "Kadaksha" of devi turned manmada as immortal and again with

her power, she gave him rebirth.

She also supplied a boon to manmada that "noone will see him except radhi" (Since shiva saw

manmada he turned him to ashes; whereas if he was invisible how can he be turned to ash???). If

she herself being the mother of manmadha by giving her rebirth, who is the place of beauty, what

will be the ebauty of devi??? So only bhattar exclaims and simply said "adhisayamana vadivu"

Even a step ahead, in order to make the victory of manmada as a perfect mark and also point it to

be a permananent one, she occupied half-body of lord shiva.

In this song, lot of intended meanings are there: while doing dhyana, the sadhaka should be like

shiva. He should not get into lust. But even this lust is the creation of devi shakthi and is a

good subordinate of her. (Manmada is a very great devotee of devi and on behalf of him, a

separate srividhya called "Khadi vidhya" is there and also the beejam "Gleem" which is very very

favourite for devi is "Kama bheejam" (owns by manmada)). So, we should not blame manmada also. In

order to avoid lust, the sadhaka should not fall in anger. The sadhaka should accept each and

every thing happens by the wish of devi and he should fully surrender himself under her holy

feets and completely solubilise his "jeevathma" with her.

Pranams

 

[DURGADASAN]

Respected Rathna Sir/madam

Sorry as with this name am unable to judge the gender am using both. I am very much interested in discussing these songs in tamil only as basically am a scholar in tamil also. But unfortunately my system doesn't have tamil fonts and also when transliterating using google also am unable to see the fonts. So only am writing this in english. Infact while writing some points, it is a very big and tough task for me to convert it into english as my thoughts flow over in tamil. Anyhow will try to rectify that soon. Thanks for your support.

Pranams

 

[DURGADASAN]

18."Vavvia bhagathu"

In this song, bhattar thinks of devi as "Arthanareeswara" and also as "Uma maheswara".

The first word itself has two meanings. (1) Vavvia bhagathu iraivar- The lord who resides in half of your body. (2) Vavvia bhagathu + Iraivarum neeyum - The lord who resides in the half of your body. Is it possible? Shiva is the right side and parvathi is in left side. But how this shiva can reside in left side also. Because, the heart of devi is there in the left side, which always thinks of shiva and which is the seat of shiva.So, both are correct here.

When the shiva and shakti unites themselves as one, their mind and heart will also be one and will be filled with joy alone. So, bhattar wants this particular form of devi to rescue him from the "Yama".

The mind of bhattar always think of devi in her wedding form. But, he wants devi to come as arthanareeswara. It means, for worshipping the form of Shiva-Sakthi is of higher importance; whereas, for resuing (especially from Yama), arthanareeswara form is quite selective.

This is because, when lord kicked Yama to rescue markandeya (in this same place of Thirukadaiyur itself), he alone came out of the linga and kicked Yama. But Yama attained rebirth or relife like manmada. How is it possible? This is because, lord kicked him with his left leg (which is the property of devi, who is filled with Motherhood). So, even there the shiva appeared as single, the action was done by devi. So, bhattar here also wants devi to come like that and rescue him.

Also, bhattar is very much stressing about that golden legs (Since that legs only kicked Yama). O Devi come with those golden legs for rescuing me.

Note that the situation of both Markandeya and Bhattar are very similar only.

Pranams

 

[DURGADASAN]

19. "Veli Nindra"

This is one of my favourite song among the all. This is the first time after 18 songs, bhattar talks about shri chakra.

In this song, bhattar says the importance of both saguna and nirguna aradhana. After seeing devi as thripurasundari and also as arthanareeswara, bhattar wants to see devi as Shri chakra rajeswari.

While seeing devi as thripurasundari, who stannds before him as a statue, the mind and heart of bhattar was filled with rejoice, whereas the knowledge which is there in his mind is getting lightened when thinking and worshipping devi in shri chakra.

Here the phrase "karai kandadu illai" takes two meanings: There is no limits for the joy on seeing devi. The joy does not have any impurities (Karai), since it happened because of seeing the divine mother.

Here bhattar says "oli nindra konangal onbathum" (the 9 triangles filled with light). In shri chakra, the final set will be of 9 triangles of which 4 are shakti konams and 5 are shiva konams. Shakti konams are the triangles facing downwards (which denotes the bliss of devi coming down for the sadhaka); Shiva konams are the triangles facing upwards (which denotes the mind of sadhaka reaching higher status for getting the bliss of devi). Here, all these konams (triangles) merges, which denotes the shiva-sakthi merging.

Only after completely knowing about the shri chakra, bhattar says that his knowledge is glowing. EVen our own body can be considered as shri chakra and here also 9 angles are there and beyond which in the bindu devi is residing. Knowing this bhattar completely rejoices himself and conveying the same to us also.

Also this single song completes the whole "Lalitha sahasranama", since the LS also starts with saguna upasana (depicting devi as a mother, her beauty and all), finally concluding her as shri chakra raja nilaya and the final nama siva-sakthyaikya rupini denotes the same 9 konams mentioned here in this song.

Pranams