Swami Desikan’s

Nava MaNi Maalai

Annotated Commentary in English By:

Oppiliappan kOil
SrI Varadachari Sathakopan
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CONTENTS
Page

Introduction to Navamanimaalai 3

Paasuram 1 6
Paasuram 2 9

Paasuram 3 13

Paasuram 4 15

Paasuram 5 17

Paasuram 6 19

Paasuram 7 21

Paasuram 8 23

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Paasuram 9 25

Paasuram 10 27

Nigamanam 29

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Navamani Maalai
நவமணிமாைல

INTRODUCTION
THE ORIGIN OF NAVA MANI MAALAI

Swamy Desikan settled in ThiruvahIndhrapuram in his twenties. He already had the special
anugraham of Sri HayagrIvan and Periya Thiruvadi. He was performing unchivrutthi and
KaalakshEpams there. One day, he had a great urge to have the darsanam of Sri VardarAjan

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of Kaanchi. Swamy took leave of Sri HemAbhja Valli SamEtha Sri DevarAjan and started on
his trip to Kaanchi. He arrived at the banks of PeNNai river and was resting for the night
there.

SWAMY DESIKAN'S DREAM AND THE LORD'S COMMAND

During his sleep that night, Sri DevanAthan appeared in his dream and commanded Swamy
Desikan to return to His dhivya dEsam and compose Sri Sookthis about him. Swamy
Desikan woke up and obeyed that command immediately by abandoning his planned journey
to Kaanchi and returned to ThiruvahIndhrapuram.

There he composed 7 Tamizh Prabhandhams (MummaNik Kovai, Nava MaNi Maalai,

Panthu, Kazhal, AmmAnai, Oosal, yEsal) and two Sanskritic works (Sri Deva Naayaka
PanchAsath and Sri Achyutha Sathakam in PrAkrutham as well). Due to our DhurbhAgyam,
the five Tamil Prabhandhams except MummaNik Kovai (MMK) and Nava maNi Maalai
(NMM) are no longer available to us. Even in the case of MMK, only ten of the thirty
paasurams are known today.

THE ACKNOWLEDGEMENT OF THE LORD'S COMMAND TO COMPOSE

Swamy Desikan acknowledges at two places the command of Lord DevanAthan to compose
the Sri Sookthis by him. At the end of NMM, Swamy records his gratitude to the Lord this
way :

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 “munthai maRai Mozhi Vazhi mozhi nee yenRu
Mukundhan aruL tantha payan peRREnAnE”

(MEANING):
I accumulated the fruits from the command of Lord Mukundhan (Moksha Daayakan) by
executing His command to compose Sri Sookthis on Him. What He commanded me was to
create Prabhandhams that have their meanings enshrined in the ancient VedhAs. That
adiyEn accomplished with His blessings by composing seven Tamizh Prabhandhams and
two Sanskrit-based SthOthra granthams on His glories.

In the eighth slOkam of Sri DevanAyaka PanchAsath, Swamy Desikan refers again to the
command of the Lord on the banks of PeNNai river once again with a telling upamA
(simile):

SamrakshaNIyam AmarAdhipathE tvyaiva

DhUram prayAtham api dhusthyaja ghADa bhandham
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aakrushtavAnasi BhavAn anukampamAna:

SoothrA anubhaddha Sakuni kramatha: svaym maam

(MEANING):
Oh Lord Of ThiruvahIndhrapuram! AdiyEn was deeply tied to the ropes of SamsAram due to
poorva Janma karmAs. That made me stay far away from You. In spite of that my unfortunate
state, Your magnificent DayA flowed towards me. Otherwise, who else could have succeeded
in saving me from my miserable state? Your immeasurable Dayaa pulled me to Your sacred
feet and set me in the right track. Your pull is like the pull of the string attached to the leg of
a bird by the owner of that bird as it flies away from its Lord thinking that it is independent.
Swamy is referring here to ANDAL's words:
“UnRannODu uRavu namakku inku ozhikka OzhiyAthu” and
“unRannaip paaDip Parai kondhu yaam peRum sammAnam”

THUS WERE BORN THE TAMIZH AND SANSKRIT PRABHANDHAMS ON LORD

DEVANAYAKAN AT THIRUVAHINDHRAPURAM INCLUDING NAVA MANI
MAALAI.

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 SLOKAS AND COMMENTARY
ïIman! ve»q nawayR> kivtaikRk kesrI,

vedaNtacayR vyaRm
e e siÚxÄa< sda ùid.

shrImaan.h ve~NkaTa naathaaryaH kavitaarkika kesarI.

vedaantaachaarya varyo me sannidhattaaM sadaa hR^idi.

SEGMENT ONE:
THE TITLE OF NAVA MANI MAALAI

The title indicates that there are nine gems (paasurams) strung together in the form of a
beautiful necklace for adornment by the Lord of ThiruvahIndhrapuram. The nava (nine)
MaNis or the nava rathnams are equivalent to the nine gems bequeathed as a treasure to us
by AchArya RaamAnujA for whom Swamy Desikan's reverence was legendary. Nava also
means New or rare. Swamy's choice of the word “nava” in the title can also be interpreted to
mean that these paasurams (gems) are apoorva new gems mined by him for the kaimkaryam

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to the Lord.

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 PAASURAM 1: THE ESSENCE OF NAVA MANI MAALAI PAASURAMS

ஒ மதியன்ப ளங்க வர்ந்தன

உலகமடங்க வளர்ந்தளந்தன
ஒ சைடெயான்றியகங்ைகதந்தன
உரகபடங்களரங்குெகாண்டன
த ம யர்ந்ததிெதன்னநின்றன
த மனிரந்த திைசந் ெசன்றன
சகட ைடந் கலங்க ெவன்றன
தமர்கள ந் ம ந்தி ெதன்பன
தி மகள் ெசய்ய கரங்கெளான்றின
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திகழ் ள ந் மணங்க மழ்ந்தன

ெச மணி ெகாண்ட சிலம்பிலங்கின
சிைலதனில் அன் ஒரணங்கு மிழ்ந்தன
அ மைறயந்த மமர்ந்த பண்பின
அயன் தன்னிலமர்ந் யர்ந்தன
அ ள்தர ெவண்ணிய யிந்ைதவந்தன
அ யவர் ெமய்யர் மலர்ப்பதங்கேள.

orumathiyanbaruLanga varnthana
ulakamadanga vaLarnthaLanthana
orusadaiyonRiyakangaithanthana
urakapadangaLarangukoNdana
tharumamuyarnthathithennan^inRana
tharumanirantha thisainthu senRana
sakadamudainthu kalanga venRana
thamar_ka Lurunthu marunthi thenbana
thirumagaL seyya karangaLonRina

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thigazhthu Lavunthu maNanga mazhnthana
sezhumaNi koNda silambilangina
silaithanilan ROraNangu mizhnthana
arumaRaiyantha mamarntha paNpina
ayanmudi thannilamarnthu yarnthana
aruLthara veNNiya yinthaivanthana
adiyavar meyyar malarppathangaLE.

This is a sixteen lined verse (PathinARu Aasiriya viruttham) constituted by Four quartets.
This Paasuram extols the glories of the Sacred ThiruvadikaL (the redeeming Feet) of Lord
DhaivanAyakan. The miracles performed by these glorious feet and their parama
Soulabhyam are saluted. The miracles performed by these auspicious feet during
ThrivikramAvathAram, KrishNAvatham, RaamAvathAram are eulogized. Swamy Desikan
concludes that the sacred feet of the Lord have now arrived at the dhivya dEsam of
ThiruvahIndhrapuram to protect His BhaagavathAs. The chanda Nadai of the paasurams of

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this SrI Sookthi (Paasurams 1, 2, 3 and 8) have a beautiful musical effect as one recites. These
paasurams are set to different TaaLams and have a lilting/mesmerizing effect. Let us study
now the meanings of individual passages of this Paasuram :

“Adiyavar meyyar malar padhangaL oru mathi anbhar uLam kavarnthana”= The lotus feet of
the Lord, who is unfailingly true to His ever loyal BhagavathAs keeps the minds of these dear
one under His control.

“ulaham adanga vaLarnthu aLarnthana”= Those sacred feet grew to gigantic proportions
during ThrivikramAvathAram and held the worlds under their sway and measured them.

“oru sadAi onRiya Gangai tanthana”= They gave birth to the sacred Ganga river, which is
united with the matchless matted locks of Lord SivA.

“uraha patangaL arangu koNDana”=They used the hoods of Serpent KaaLiyan as the dance
stage.

“uyarnthathu dharumam ithu yenna ninRana”= They stayed as the highest of UpAyams for
our protection.

“Dharuman iranthathu isainthu senRana”= They agreed to the request of Dharma Puthran
and went on a mission of speaking for the PaaNDavAs at the court of DuryOdhana.

“sakaDam udainthu kalanga venRana”= They were victorious over SakatAsuran through a

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 powerful kick to destroy him.

“ithu tamarkaL arunthum marunthu yenpana”= These sacred Thiruvadis are the sure
medicine for the BhagavathAs to overcome the disease of SamsAram.

“ThirumahaL seyya karankaL onRina”= They are united with the lotus red hands of Periya
PirAtti.

“thihazh thuLavu unthum maNam kamazhnthana”= They carry the sacred fragrance of the
shining TuLasi.

“sezhu maNi koNDa silambu ilangina”= They are united with the anklets (siLampu/
noopuram) containing the red gems.

“anRu silai tanil oru aNangu umizhnthana”= During the RaamaavathAram, they released
the woman (Rishi Pathni), who had been trapped inside a stone due to Her husband's curse.
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“aru maRai antham amarntha paNpina”= They have the glory of being seated inside the rare
VedAnthams (Upanishads).

“ayan mudi tannil amarnthu uyarnthana”= They grew further upward after being seated on
the head of Brahma dEvan at Sathya lOkam.

“aruL tara yeNNi Ayindhai vanthana”= They arrived at ThiruvahIndhrapuram for the
purpose of showering their grace on SaraNAgathAs. How grand indeed are their
Soulabhyam?

Kaalinganarthanar- Oothukaadu

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PAASURAM 2:

மகரம்வள மளவில்ெபௗவமைடய ற்றைலத்தைன

வ க மடெமன வமர்ந் கிாிதைனத் தாித்தைன

ம மசுர ரமிடந் வசுைதையப்ெப யர்த்தைன

வ ெகாள ண டல் பிளந் மதைல ெமய்க்கு தித்தைன

பக லக ம யளந் தமர்க க் களித்தைன

பரசு னிவன் வ ெகாண் பைகவைரத் ணித்தைன

பணியவிைசவில் தச கன்றன் கள் பத் திர்த்தைன

ப வில் வ பிலம்ப வசுரைனத் தகர்த்தைன

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நகாி வைரெயன கந் வைர கரத்ெத த்தைன

நடெமா ய பாியில் வந் ந வ க்க ற்றைன

ந ம் விைனகள் ெசகும ந்தின் நல ைறந்த ெவற்பிைன

ந கு க டநதி கிளர்ந்த ன கப் பில்ைவத்தைன

அகர தல ைர ெகாள்மங்ைக கணவ க்களித்தைன

அைட ம் வினைத சி வ ய்ய வ ள்ெகா த் யர்த்திைன

அ மைண ெம மனந்தன ெதாழக்க ளித்தைன

அவனிம தி வயிந்ைத ய யவர்க்கு ெமய்யேன.

makaramvaLaru maLavilpeLavamadaiya vuRRalaiththanai

vadivuka madamena vamarnthu kirithanaith thariththanai
maliyumasuranu maidanthu vasuthaiyaippeyarth theduththanai
valikoLavuNanudal piLanthu mathalai meykku thiththanai
karumulaka madiyaLanthu thamarmaLuk kaLiththanai
parasumunivan vadivukoNdu pagaivaraith thuNiththanai

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 paNiya isaivu ill DasamukhanRan mudukaL paththuthirththanai
padiyumuruvil varupilamba vasuranaith thagarththanai
nagarithuvaraiyena vuganthuvarai karaththeduththanai
nadamodiya lupariyil vanthun^aliva RukkavuRRanai
naliyum vinaikaL segumarunthin nalamuraintha veRpinai
nanugu karudan^athi kiLarntha punalukap pilvaiththanai
akaramuthalavurai koLmangai kaNavanukkaLiththanai
aadaiyum vinadhai siRuvanuyya varuLkoduththu yarththinai
aadiyu maNaiyu menu manandhanadi thozhakka Liththanai
avanimaruvu thiruvayinthai yadiyavarkku meyyanE.

The Second Paasuram is set in IrupattheNN (28) SeerAsiriya Chanda Viruttham and also has
16 lines of echoing back and forth chanda nadai. It will be a treasure for Mrudhanga VidvAns
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to accompany during the singing of this Paasuram.

This Paasuram passages celebrate ThiruvahIndhrapura EmperumAn as DasAvathAran in

style evocative of the AzhwArs in their paasurams. The PurANic reference to
ThiruvahIndhrapuram is also included here. The anugrahams conferred on SamsAris,
BrahmA, Nithya Sooris like Adhi sEshan, Garudan and BhUmi DEvi at this KshEthram are
referred to in this Paasuram. As “MoovarAhiya Oruvan”, Lord DevanAthan has the symbols
of Lotus (for BrahmA), the Third eye and Jadai (for Rudran) and Sankha-Chakram (for
VishNu) in His Archaa Vigraham at Thiruvayindhai.

Swamy Desikan seems to have been inspired by the DasAvathAra Paasurams of Thirumnagai
on Lord DevanAthan. Thirumangai sang only about Nrusimha, Raama, KrishNa and
Vaamana avathArams. Swamy completed the coverage of the rest in this one paasuram.

MEANINGS OF THE PASSAGES OF THE SECOND PAASURAM

“avani maruvu Thiruvayinthai adiyavarku meyyanE”= Oh Lord who is true to His
BhagavathAs presiding over the dhivya dEsam of ThiruvahIndhrapuram on this earth !

“makaram vaLarumaLavil pouvam adaya uRRu alaiththanai”= When You grew to a giant
form as a Fish during Your MatsyAvathAram, you filled up the ocean and shook it.

“vadivu kamadam yena amarnthu giri tanai dariththanai”= During the KoormAvathAram,
You stayed on the floor with steadiness and held the Mandhara mountain on Your gigantic

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back.

“maliyum asuran uram idanthu Vasudhayai peyarththanai”= During Your Varaaha

avathAram, You broke the chest of the aggressive HiraNyAkshan and lifted up Your divine
consort, BhUmi DEvi.

“Vali koLL avuNan udal piLanthu mathalai meykku uthiththanai”= To keep Your bhakthA's
words as true, You incarnated from a pillar, while tearing apart the chest of the mighty strong
asuran.

“paharum ulakam adi aLanthu tamarhaLuku aLiththanai”= You presented to the DevAs,
Your adiyavars, all the universes, which Bali declared were his own.

“Parasu munivan vadivu koNDu pahaivarai tuNiththanai”= You incarnated as ParasurAman

and killed your enemies- the Kashathrians.

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“PaNiya isaivu ill DasamukhanRan mudikaL patthu uthirththani”= You cut off the ten heads
of RaavaNan, who refused to surrender at Your sacred feet.

“Padiyum uruvil varu Pilamba asuranai taharththanai”= As BalarAman, You destroyed the ill
meaning Pralampa asuran, who appeared the form of gopan (Shepherd boy).

“nahari Tuvarai yena uhanthu varai karaththu yeduththanai”= You incarnated as KaNNan
and lifted the Govardhana giri and held it with your little finger and protected all the residents
of Gokulam.

“nadamodu iyalu pariyil vanthu nalivu aRukka uRRanai”= You incarnated as Kalki at the
end of Kali yugam, rode on a dancing horse and chased away the ills of Kali yugam and
established the dharmams of Krutha yugam.

“naliyum vinaikaL chekum marunthin nalam uRaintha veRpinai (koNdanai)”= You took
Your residence near Oushadha Giri, the auspicious mountain that is the curative medicine for
the disease of SamsAram that torments the SamsAris.

“naNuhu Garuda nathi kiLarntha punal uhappil vaiththanai”= You accepted the dhivya
theertham from the nearby Garuda Nathi as some thing pleasurable to You.

“urai koLL mangai kaNavanukku akaram mudhala aLiththanai”= You instructed Brahma
Devan, --the husband of Sarasvathi Devi, who is of the form of speech--on all the VedAs.

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 “adayum Vinathai siRuvan uyya aruL kodutthu uyarththinai”= You blessed the son of
Vinathai, Garudan and lifted him to occupy the auspicious position on Your flag.

“adiyum aNayum yenum Ananthan adi thozha kaLiththanai” = You are delighted by the
worship of Your sacred feet by Aadhi Seshan, who is Your Sri Padhukai and comfortable bed.

In the fourth Paadham of this Paasuram, Swamy DEsikan refers to Brahma, Garudan, Aadhi
Seshan and BhUmi Piratti. This reference is in accordance with the Sthala PurANam, which
acknowledges the existence of four PuNya theertthams linked to the names of Brahma,
Garudan, Aadhi Seshan and BhUmi Devi. These four theerthams were created by the above
Four for the use and delight of the Lord and Swamy Desikan acknowledges the incidents
referred to in the Sthala PurANam in the fourth Paadham.
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Dasaavathaaram

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PAASURAM 3:

ர யர்த்த வசுரர்கட்கு ஓர் ற ைரத்த ெபாய்யினான்

வைரெய த் மைழத த்த மைழெயாெடாத்த ெமய்யினான்

திைரநிைரத்த கடெலாித்த சிைலவைளத்த ைகயினான்

அ ள்ெகா த் விைனதவிர்க்கும் அ யவர்க்கு ெமய்யேன.

puramuyarththa vasurar_katku Or_puRamuraiththa poyyinaan

varaiyeduththu mazhaithaduththa mazhaiyodoththa meyyinaan
thirain^iraiththa kadaleriththa silaivaLaiththa kaiyinaan
aruLkoduththu vinaithavirkkum adiyavarkku meyyanE.

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The dhivya ChEstithams (Divine Mysterious acts) of Lord DEvanAthan become the subject
matter for this Paasuram, which has 4 lines and has the viruttham of yEzhu (7) SeerAsiriya
Viruttham. The destruction of ThripurAsurans, the Indhra Garva Bhangam during
KrishNavathAram through the lifting of the Govardhana Giri to protect the inhabitants of
gokulam and the teaching of lesson to Samudhra Raajan during RaamAvathAram at
DhanushkOti are covered here as well as VeerarAghavan’s destruction of RaavaNan and his
city. Swamy Desikan instructs us that The Lord of ThiruvahIndhrapuram known for such
divine acts will remove our sins with abiding compassion.

“puram uyarttha asurarhatkku ohr puRam urauittha poyyinAn”= For the three asurAs, who
took the form of cities and caused too much harm to the world, You took the form of
Bhouddhan and instructed the three AsurAs with false doctrines so that they lost their power
and fell into narakam.

“varai yedutthu mazhai taduttha mazhayODu ottha mEyyinAn”= Oh Lord with the hue of
the cloud during the rainy season ! You lifted and held Govardhana hill on Your little finger to
protect the residents of Gokulam from the fierce stone rain ordered by Indhran.

“tirai niraittha kadal yerittha silai vaLaittha kaiyinAn”= You are the Lord, who bent the bow
to punish the king of the ocean, when he ignored Your request to grant permission to build a
dam over him to reach LankA.

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 “aruL kodutthu vinai tavirkkum adiyavarkku MeyyanE”= The most merciful Lord, who
chases away our sins with great compassion is the Lord of ThiruvahIndhrapuram known as
adiyavarkku Meyyan.
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PAASURAM 4:

ேதெசாத்தாாில்ைலெய ம் ெதய்வநாயகனார்

வாசக்குழல் மாமலராள் மணவாளர்

வாசித்ெத மன்மதனார் மணற்ேறாப்பில்

மாசிக்கடலா மகிழ்ந் வ வாேர.

thEsoththaarillaiyenum theyvan^aayakanaar
vaasakkuzhal maamalaraaL maNavaaLar
vaasiththezhumanmathanaar maNaRROppil
maasikkadalaadi magizhnthu varuvaarE.

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This paasuram is in kali Viruttham and celebrates the famous uthsavam during the month of
Maasi, when the constellation Makam is in ascendance. On that day, Lord DevanAthan
travels to the ocean near by and has His Thirumanjanam with ocean water (DevanAm

Thiruvaheendrapuram Devanathan

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 Pattinam) followed by Veda mantrams.

Sri HemAbhja Valli ThAyAr’s other name is Taranga Mukha Nandhini. As a little child, She
enjoyed very much the sight of breaking waves of the ocean touching Her feet in reverence.
Her foster father, Bhrugu Rishi took Her to the sea side for pleasing Her. Later, Her husband
made Her joyous by traveling with Her to the same sea side so She can enjoy the sight of the
breaking of the waves.

When the Lord DevanAthan travels to the sea side, Swamy Desikan went on anuyAthrA on
these Uthsavams and is paying special tribute to that unique uthsavam (Kadal neerAttam),
where Taranga Mukha Nandini takes delight in looking at the breaking waves on the Ocean
shore.

“vaasa Kuzhal Maa MalarAL MaNavALar tEsu otthAr illai DhaivanAyakanAr”= Lord
DhaivanAyakan, the husband of the lotus born lady (HemAbhjavalli) with the most fragrant
tresses has no one who matches His tEjas.
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“Masi Kadal aadi vaasitthu yezhum Mann mathan Aar maNal thOppil mahinzhnthu
varuvAr”= Lord Dhaiva Naayakan travels to the sea side on the avabhrutha snAnam day of
the BrahmOthsavam during the Month of Maasi and goes for a stroll in the sandy groves by
the ocean and enjoys it immensely.

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PAASURAM 5:

உ ஞ்சகடெமான் ைதத்தாய்

உலகேம ண் மிழ்ந்த ளந்தாய்

ெபா மழ மிைறயாகப்

ண்ேடன் அ ைமயினின் மீண்ேடன்

இ ம் ம ந் த மந்நாள்

எழிலாராழிசங்ேகந்தி

அ ந்ெத ந் தரெவன்பால்

அ ேயார் ெமய்ய வந்த ேள.

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uruLuncagadamonRuthaiththaay
ulagamEzhu muNdumizhntha Lanthaay
poruLumazhalu miRaiyaakap
pooNdEn adimaiyinin meeNdEn
iruLum maruLun tharuman^n^aaL
ezhilaaraazhisangEnthi
aruLuntheruLun tharavenpaal
adiyOr meyya vantharuLE.

In this aRuseerAsiriya Vruttham, Swamy Desikan prays for the boon of anthima smruthi
(memory of Lord DevanAthan) during his last moments on this earth with “the ajn~Anam-
chasing Chakram” and “the Jn~Anam-granting Sankham” in His hands just as he did in
Gopala Vimsathi (adharAhitha chAru vamsanALaa: makutAlampi mayUra pinchamAlA:,
harineela silA vibhanga neelA: prathibhA: santu mamaanthima prayaaNe).

Oh Lord, who in your days as an infant resting in a cradle destroyed SakadAsuran with a swift
kick of Your feet, when he approached your cradle with intentions to cause harm to You! Oh
Lord, who destroys the seven worlds during the PraLya Kaalam, creates them in the Srushti
kaalam and measures them during Your avathAram as Thrivikraman! Oh Lord who stays in
ArchA form at ThiruvahIndhrapuram as adiyavarkku Meyyan! adiyEn has rejected the fruits

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 of arTam and kaamam as inappropriate for my well being and have rejected them. adiyEn
has chosen Kaimkaryam to You alone as my vrutthi (livelihood). adiyEn may fail to think of
You during my last moments on this earth due to my ajn~Anam and Vipareetha Jn~Anam.
adiyEn is addressing my prayers now for You to appear before me with Your Chakram and
Sankham during those last moments to drive away the enemies of Ajn~Anam and Vipareetha
Jn~Anam with Your two powerful weapons.
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Thiruvaheendrapuram Moolavar

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PAASURAM 6:

வஞ்சைன ெசய்த தைனைய ம ஞ்சாட்ைட

மல்லைரேயார் மதகளிற்ைற வாேனாரஞ்சுங்

கஞ்சைன, ன்க ந்தவனி பாரந்தீர்த்த

காவலேன ேகாவலனாய் நின்றேகாேவ

அஞ்சன ங்காயா மைனயேமனி

அ யவர்க்கு ெமய்யேன அயிந்ைதவா ம்

மஞ்ெசனேவ ய ள்ெபாழி ம் வள்ளேல நின்

வ வழகு மறவாதார் பிறவாதாேர.

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vanchanai seytha poothanaiyai maliyunchaattai
mallaraiyOr mathakaLiRRai vaanOranchuNG
kanchanai mun_kadinthavani paarantheerntha
kaavalanE kOvalanaay ninRakOvE
anchana mungaayaa vumanaiyamEni
adiyavarkku meyyanE ayinthaivaazhum
manchenavE yaruLpozhiyum vaLLalE nin
vadivazhagu maRavaathaar piRavaathaarE.

This paashuram set in YeNN (8) seerAsiriya Viruttham. Swamy Desikan visualizes the Lord
of ThiruvahIndhrapuram as KrishNAvatharan and states that those blessed souls, who do not
forget the unparalleled beauty of this Lord will never ever be born in this Karma BhUmi.
Swamy Desikan assures us that those who have anthima smruthi of the Lord will be blessed
with the anugraham of Moksham.

This Paasuram has links to the slOkam in Sri Gopala Vimsathy referring to anthima smruthi.
The memorable and almost cryptic passage from this paasuram is “Ninn Vadivazhahu
MaRavAthAr PiRavAthArE” (One who does not forget the unparalleled beauty of Yours will
never be born again in this karma bhUmi).

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 Swamy Desikan addresses the Lord as “Adiyavarkku Meyyan” (Natha Sathyan) here. The
concept of the Lord being true to His devotees is a very important one for us to remember.
He is Bhaktha sulabhan. Swamy Desikan salutes the Lord for all His upakArams to lighten
the burden of Bhumi Devi by destroying BhUtanai, SakadAsuran, the wrestlers in KamsA's
court, the royal elephant, KuvalayApeetam and Kamsan during His incarnation as KrishNa
BhagavAn. Inspite of Your matchless valour, You incarnated as a simple cowherd in
Gokulam. How can adiyEn describe adequately Your guNams of KaruNai and generosity for
Your devotees, which drenches them with the blissful anubhavams all the time? Oh Lord who
resides at all times at Ayindhai Maanahar (ThiruvahIndhrapuram)! Those noble souls, who
enjoy Your incomparable beauty and Your hue as a bluish black mountain of coleryium and
KaayAm Poo (blue flower) will be rid of all karma bhandhams and will never ever be born in
this SamsAric world.
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Therazhandur Ayan

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PAASURAM 7:

ைம மாகட ம் மயி மாமைழ ம்

மணிக ங் குவைள ங்ெகாண்ட

ெமய்யேன அ ேயார் ெமய்யேன விண்ேணா

ாீசேன நீசேனனைடந்ேதன்

ைக மாழி மாய்க் களி காத்தவேன

காலனார் தமெரைனக் கவரா

ஐயேன வந்தன் றஞ்செலன் ற ள் ெதன்

னயிந்ைதமா நகர மர்ந்தாேன.

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maiyumaakadlumayilumaa mazhaiyum
maNikaLungu vaLaiyungoNda
meyyanE adiyOr meyyanE viNNO
reesanE neesanEnadainthEn
kaiyu maazhiyumaayk kaLiRu kaaththavanE
kaalanaar thamarenaik kavaraathu
iyanE vanthanRancha lenRaruL then
nayinthaimaa nagara marnthaanE

The seventh Paasuram set in yEzhu (7) seerAsiriya Viruttham. This paasuram is a prayer for
freedom from the sufferings in narakam. Swamy Desikan requests the Lord for abhaya
PradhAnam and freedom from the horrors of naraka Vaasam and punishments there by the
servants of Yama dharman (KaalanAr tamar yennaik kavarAthu, anRu vanthu anjal yenRu
aruL). The reference here is to “Maa sucha:” section of the Charama slOkam Swamy Desikan
also refers to GajEndra calling “Aadhi MoolamE” and the Varadhan rushing to the
elephant's rescue.

The poetic skills of Swamy Desikan in comparing the Lord's hues to many objects with blue
color (assembly of Coleryium, Majestic blue ocean, the peacock, rainy season cloud,
Indhraneela gem stone, Karu Neythal pushpam/NeelOthpalam) are self-evident. Swamy

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 performs SaraNAgathy to the adiyavarkku Meyyan of Ayindhai now. He prays for the Lord's
quick intervention during the last moments of his life (anthima Kaalam) and begs the Lord to
save him form the pull of the approaching servants of Yama Dharman and seeks abhaya
PradhAnam just as He did before for the GajEndhran struggling with the powerful crocodile.
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Gajendravaradan Allikeni

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PAASURAM 8:

மஞ்சுலா ேசாைல சூழ யிந்ைத மன் மன் சீர்

வைரெய த் நிைரயளித்த மாசில் வாசுேதவேன

ெசஞ்ெசாலன்பர் சிந்ைத ெகாண் தீதிலாத தனாய்த்

ேத ர்ந் ேதசுயர்ந்த ெசல்வ ெதய்வ நாயக

ெவஞ்ெசாலாளர் கால தர் சு பாசம் வந்ெதன்ேமல்

வி ந்த ந்தி யானயர்ந் ழ்வதற்கு ன்ன நீ

அஞ்ச லஞ்ச லஞ்ச ெலன்றளிக்க ேவண் மச்சுதா

அ யவர்க்கு ம ளியக்கு ம யவர்க்கு ெமய்யேன.

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manchulaavu sOlai soozha yinthai mannu mannuseer
varaiyeduththu niraiyaLiththa maasil vaasuthEvanE
sencholanbar sinthai koNdu theethilaatha thoothanaayth
thErumoornthu thEsuyarntha selvam theyva naayaka
vecholaaLar kaalathoothar veesu paasam vanthenmEl
vizhunthazhunthi yaanayarnthu veezhvathaRkumunna nee
ancha lancha lancha lenRaLikka vENdumachchuthaa
adiyavarkku maruLiyakku madiyavarkku meyyanE.

The 8th paasuram is set in pathinAnku (14) seerAsiriya Viruttham, the double of the previous
yezhu seerAsiriya Viruttham. Swamy Desikan reminds the Lord of the many upakArams done
by Him to those, who cried out to Him for protection, when they faced danger. And Swamy
Desikan prays to Achyuthan (Adiyavarkku Meyyan /Natha Satyan/Sathya Vrathan) to come
to his rescue by offering His RakshaNam before the Yama DhUthars arrive to cast their
noose on him (kaala dhuthar veesu paasam yenn mEl vanthu veezhnthu azhunthi, yaan
ayarnthu veezhvatharkku munnam, Nee ANJAL, ANJAL, ANJAL yenRu aLikka vENDum).
The request is for the Lord to declare thrice the word “Anjal” (Abhaya pradhAnam) for his
sake. Swamy Desikan will go on to create a magnificent Sri Sookthi revered now as Abhaya
PradhAna Saaram later.

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 The deeply moving and endearing salutations of Swamy Desikan in this Paasuram are
matchless in their beauty :

“Manju ulAvu sOlai Soozh Ayindhai mannum mannu seer VaasudEvanE !”= Oh Lord living
eternally (nithya vaasam) at the dhivya dEsa of ThiruvahIndhrapuram, where the gently
moving clouds travel amidst verdant groves !

“mannu seer Varai yedutthu nirai aLittha maasuil VaasudEvanE !”= Oh Lord of established
residence of Your limitless, auspicious and blemishless guNams who lifted the Govardhana
hill to protect the herds of cows and calves of Gokulam against the anger of Indhran !

“semm soll anbar sinthai koNDu theethu ilAtha thUtanAi Oorndhu tEsu uyarntha
DhaivanAyaka!”= Oh Lord DhaivanAyaka who travelled to DuryOdhanA's court as a
blemishless ambassador to convey the just request of the PaanDavAs, who were dear to You
and who served later as the tEjOmaya SaaraTy for Your friend Arjuna!

“AcchuthA ! adiyavarkku maruL iyakkum adiyavarkku MeyyanE!”= Oh Lord who never

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abandons those who seek Your protection! Oh Lord who chases away their nescience of Your
dear devotees and is true to them always!

“vemm solALar Kaala dhUthar veesu paasam yenn mEl vanthu vizhunthu azhunthi yaann
ayarnthu veezhvathaRkku munnam Nee anjal anjal anjal yenRu aLikka vENDum”= Before
the Kaala Paasam of the harsh speaking servants of Yama dharman falls on me, knocks me of
my feet and tightens its (paasam's) grip and makes me suffer, please rush to my side and
protect me with assurances of freedom from fear from these Yama dhUthars!

Geetopadesam

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PAASURAM 9:

ெபா த்தம் ெபா ந்த ம் ேபாகுந்தவற் டன் ெபாய்ம்மதிேமல்

வி த்தங்க ைற ேம மழன்மதம் ேவறினிெயன்

தி த்தமனத்தினிற் ேசராெவைமத் ெதய்வநாயக, நின்

வ த்தம் ெபாறாவ ளால் மன்னைடக் கலங்ெகாண்ட ேள.

poruththam porunthalum pOgunthavaRRudan poymmathimEl

viruththangalithuRai mEvumazhanmatham vERiniyen
thiruththamanaththiniR sEraavemaith theyvan^aayaka, nin
varuththam poRaavaruLaal mannadaik kalangoNdaruLE.

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This Paasuram is set in KattaLai KalitthuRai format. And Swamy Desikan performs
saraNAgathi here at the Thiruvadi of Lord Dhaiva Naayakan and thanks the Lord for
blessing him to compose the nine Tamizh and Sanskrit Prabhandhams on Him. He
acknowledges that he harvested the fruits of that Kaimkaryam commanded by the Lord
(Mukundhan aruL tantha payan peRREn). He seeks now adaikkalam. His appeal for
protection by the Lord is a moving one.

Oh DhaivanAyakA! For those who have vowed to perform only Kaimkaryams that please
Your ThiruvuLLam, all his aparAdhams arising from ajn~Anam, Vipareetha Jn~Anam, the
ever-growing kaamam and ego will be totally destroyed (“Poruttham porunthalum
tavaRRudan poyym-mathi mEl viruttham kalitthu uRai mEvum azhal madham pOhum”).
“poruttham porunthuthal” refers to Aanukoolya sankalpam. Poymmathi and Viruttham refer
to ajn~Anam and vipareetha Jn~Anam. The ever growing flames of desire (Kaamam) is
compared to the tongues of Agni fed by ghee (Azhal).

Swamy identifies himself as Aakinchanyan and ananya gathi and who is imperfect in all
aspects (manathtinil thiruttham sErA yemmai) and performs his SaraNAgathy with great
remorse (nirvEdham). He addresses the Lord as One with the unique grace that will not bear
to see any sufferings on the part of His dear ones (Varuttham poRA Ninn aruLAl) and
appeals to the Lord to give him permanent refuge and protection (nann adaikkalam
koNDaruL). Swamy Desikan concludes this paasuram with a moving statement that there is
nothing else to desire after having performed Prapatthi at the sacred feet of the Lord of
ThiruvahIndhrapuram (ini vERu yenn?).

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sadagopan.org

ThUppul Desikan

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PAASURAM 10:

அந்தமில் சீரயிந்ைத நகரமர்ந்த நாதன்

அ யிைணேமல் அ ைரயாைலம்பேதத்திச்

சிந்ைதகவர் பிராகி தம் கூறிச்

ெச ந்தமிழ் ம்மணிக்ேகாைவ ெசறியச் ேசர்த் ப்

பந் கழலம்மாைன சேலசல்

பர நவமணி மாைலயிைவ ஞ்ெசான்ேனன்

ந்ைதமைற ெமாழிய வழிெமாழி நீெயன்

குந்தன ள் தந்த பயன் ெபற்ேறன் நாேன.

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anthamil seerayinthai nagaramarntha naatha
nadiyiNaimEl adiyuraiyaalaimpathEththich
sinthaikavar piraakirutham nooRu kooRich
sezhunthamizh mummaNikkOvai seRiyach sErththum
panthu kazhalammaanai yoosalEsal
paravu navamaNi maalaiyivaiyunchonnEn
munthaimaRai mozhiya vazhimozhi neeyenRu
mukunthanaruL thantha payan peRREn naanE.

(MEANING):
The Lord at ThiruvahIndhrapuram of matchless glory commanded me to sing the meanings
of Vedhams in the form of sthOthrams. adiyEn followed the Lord's command on my head
and composed sthOthrams extolling His sacred feet (1) Sri DevanAyaka PanchAsath in the
great language of Sanskrit, which is the Mother for all languages (2) Sri Acchutha sathakam
in the lilting praakrutham language, which Devi Saraswathy spoke when She was a child and
(3) seven Prabhandhams of MummaNikkOvai, Panthu, Kazhal, AmmAnai, Oosal, yEsal and
Nava MaNi Maalai in chaste and rich language of Tamil. adiyEn has now fulfilled His
command. All of these Prabhandhams and SthOthrams in the three languages are fit for
anusandhAnam by all the SaathvikAs.

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 ADDITIONAL REFLECTIONS ON NAVA MANI MAALAI
Swamy Desikan named this SrI Sookthi as “Nava Mani Maalai” following the grammar
traditions in observing the rules of Tamil poetry. In Tamil poetry, there are 9 types just like
the nine gems in a Nava Rathna MaNi Maalai.

These Paasurams shine like the nine gems representing the nava grahams:
1. Ruby for Sun (Sooryan)
2. Pearl for Moon (Chandran)
3. Red Coral for Mars (AnghArakan)
4. Emerald for Mercury (Budhan)
5. Yellow sapphire for Jupiter (Guru)
6. Diamond for Venus (Sukran)
7. Blue Sapphire for Saturn (Sani)
8. Hessonite for (Raahu)
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9. Cat's eye for (KEthu)

There are Veda Manthrams for each of the above nine grahams (Gems). Navagraha Saanthi
Homam for those (non prapannAs) who wish to get the blessings of these individual
grahams. A prapanna SrI VaishNavan does not perform worship to any one of these grahams
but only to SrIman NaarAyaNan, the indweller of them all.

Many however wear Navarathna Maalai or the ring consisting of these nine gems with Ruby
at the center and the rest in their allotted positions around the Sun in a square pattern to ward
off Nava graha dhOshams.

Swamy Desikan in one of the powerful SrI RanganAtha PaadhukA Sahasra slOkams paid
tribute to the PaadhukAs of Lord RanganAtha as the controller of the power of these Nava
grahams.

Two or three years ago, we were fortunate to present a double strand Nava Mani Maalai to
ThiruvahIndhrapuram SrI DevanAtha PerumAl and a MummaNikkOvai to His Divine
Consort Sri HemAbhjavalli ThAyAr. The concluding phase of that series of Kaimkaryam
arrived during the SamarpaNam of the RathnAngi for Lord DeavanAtha PerumAL on
September 16, 2005 at Ayindhai Maa Nahar during the annual PurattAsi Uthsavam for
Swamy Desikan.

Garuda PurANam (68.17) and Agni PurANam (246.7-8) dwell on the auspiciousness

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conferring power of these gems.

MACROSCOPIC VIEW OF THIS PRABHANDHAM

In this Prabhandham of Nava MaNi Maalai, Swamy Desikan speaks about the glories of
EmperumAn's sacred feet and next about His ten avathArams. He follows it up with the
salutation to the sacred theerthams created at ThiruvahIndhrapuram by Brahma, Garudan,
Aadhi Seshan and BhUmi Piraatti on the banks of which the Lord stays with affection.
Swamy Desikan next elaborates on the Lord's travel to the seas side during the month of
Maasi to enjoy His uthsavam at the sandy dunes and points out that those who have not
forgotten His beauty will be freed from the cycles of births and deaths. He concludes the
Nava MaNi Maalai by pleading with the Lord to grant him abhaya pradhAnam during his
last moments on earth and acknowledges his composition of nine SrI sookthis on the Lord of
ThiruvahIndhrapuram (1 in Sanskrit, 1 in PrAkrutham and 7 in Tamil) in response to the
command of the Lord.

THE VAIBHAVAM OF THE LORD'S SACRED FEET

oru mathi anbhar uLam kavarnthana

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ulaham adanga vaLarnthu aLanthana
oru saDai onRiya Gangai tanthana
urha paDangaL angu koNDana (Nava MaNi Maalai Paasuram : Lines 1-4)

ஒ மதியன்ப ளங்க வர்ந்தன

உலகமடங்க வளர்ந்தளந்தன

ஒ சைடெயான்றியகங்ைகதந்தன

உரகபடங்களரங்குெகாண்டன

(MEANING):
The sacred lotus feet of Lord DevanAthan, who is true to His devotees, enchant the minds of
the ParamaikAnthis and make them meditate on those holy feet all the time. Such are their
Vaibhavam! Those sacred feet rose to a gigantic size and contained all the worlds under
them. They created the GangA River and made Lord Siva a Parisuddhan by letting Him hold
that sacred river in His matted locks. During KrishNAvathAram, those sacred feet used the
hoods of the fiercely poisonous serpent, KaaLingan as the theater for their dance.

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 dharumam uyarnthathu ithu yenna ninRana
Dharuman iranthathu isainthu senRana
sakadam udainthu kalanga venRana
tamarkaL arunthum marunthu yenbana (Paasuram 1: Lines 5-8)

த ம யர்ந்ததிெதன்னநின்றன
த மனிரந்த திைசந் ெசன்றன
சகட ைடந் கலங்க ெவன்றன
தமர்கள ந் ம ந்தி ெதன்பன

(MEANING):
These sacred feet are powerful to grant adiyArs their desired phalans by manifesting as the
unique and wonderous upAyam. They chose to go even to DuryOdhanan's court as an
ambassador at the request of Dharmaputhrar. Those feet destroyed into shreds the asuran,
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who came in the form of a wheel to kill Him during KrishNAvathAram. They are saluted by
the SaasthrAs as the insatiable nectar and medicine for removing the sufferings from worldly
afflictions (SamsAra tApams).

thirumahaL seyya karankaL onRina

thihazh TuLavu unthum maNam kamazhnthana
sezhumaNi koNDa silambu ilangina
silai tanil anRu ohr aNangu umizhnthana (Paasuram 1: Lines 9-12)

தி மகள் ெசய்ய கரங்கெளான்றின

திகழ் ள ந் மணங்க மழ்ந்தன

ெச மணி ெகாண்ட சிலம்பிலங்கின

சிைலதனிலன் ெறாரணங்கு மிழ்ந்தன

(MEANING):
Those sacred feet unite with the tender hands of MahA Lakshmi, when She presses them.
They are fragrant with the perfume of sacred TuLasi from the archanais of adiyArs. They
shine with the luster of the gem-studded ankle ornament and add beauty to the rathna

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silampu through their union. During RaamAvathAram, they blessed Ahalyai to appear again
in Her beautiful form as the wife of Gouthama and freed Her from the curse of Her husband.

aru maRai antham amarntha paNbina

ayan mudi tannil amarnthu uyarnthana
aruL tara yeNNi Ayinthai vanthana
Adiyavar Meyyar malar PaadhangaLE (Paasuram1 :Lines 13-16)

அ மைறயந்த மமர்ந்த பண்பின

அயன் தன்னிலமர்ந் யர்ந்தன

அ ள்தர ெவண்ணிய யிந்ைதவந்தன

அ யவர் ெமய்யர் மலர்ப்பதங்கேள

sadagopan.org
(MEANING):
Those sacred feet have the vaibhavam of housing themselves inside Upanishads
(VedAnthams). They sat on the head of BrahmA and rose further up. They arrived at Thiru
Ayindhai to bless Their adiyArs. Those are the lotus soft and beautiful feet of the Lord
eulogized as Natha Sathyan (Adiyavar Meyyan).

kivtaikRk is<hay kLya[ gu[zailne,

ïImte ve»qezay vedaNt gurve nm>,

kavitaarkika siMhaaya kalyaaNa guNa shaaline.

shrImate ve~NkaTeshaaya vedaanta gurave namaH.

Srimate Sri Lakshminrisimha Divya Paduka Sevaka

SrivaNN Satakopa Sri Narayana Yatindra Mahadesikaya Nama:

Sarvam KrishNArpaNam asthu,

Daasan,
Oppiliappan KOil VaradachAri SadagOpan

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