PERIYA TIRUMOZHI 7

PERIYA TIRUMOZHI 7.1
PASURAMS 1548 TO 1557
TIRUNARAIYOOR  - 8/10

This is the eighth set of pAsurams in the hundred verses dedicated to Lord Nambi by way of mangalAsAsanam to the TirunaRaiyoor Divya desam.

After performing the sharanAgati, with the least interest in this samsAram, AzhvAr pleads the Lord in all ways possible to end his cycle of birth.

1548. karavAmaDanAGu tan kanruLLinAr pOl

maravAdaDiyEn unnaiyE azhaikkinrEn |

naravAr pozhil Soozh naraiyoor ninra nambi

piravAmai enaippaNi endaipirAnE || (1)

1548. As a calf thinks and cries for the engorged udder of its mother cow, Oh, Lord who resides in TirunaRaiyoor surrounded by honey filled orchards, I relentlessly call upon You. Oh Lord, my father, please relieve me from this cycle of birth that stands as a barrier for my spiritual experience. (1)

ANECDOTE:

Once, when PiLLai amudanAr sets to explain the first two lines of this pAsuram, he tries to say, 'karavA madanAgu tan KanRu uLLinAr pol' -  I constantly think about You.  In this explanation,  nAgu (cow) is compared to AzhvAr and calf is compared to the Lord, which is inappropriate and does not match with the analogy in the second line (maRavAdaDiyEn unnaiyE azhaikkirEn). 

So he gets to know from BhaTTar, who explains it in the accusative case, i.e (இங்கு நாகு என்ற சொல் இரண்டாம் வேற்றுமை பொருளுடையது. ஐ சேர்த்து நாகை என கொள்ள வேண்டும்) [ Whom does the calf think?] and gets the appropriate answer. The mother cow is the Lord and the calf who is AzhvAr is longing for His grace.

1549. vaRRA muduneeroDu mAlvaraiyEzhum

tuRRA mun tuRRiya tol puhazhOnE |

aRREn aDiyEn unnaiyE azhaikkinrEn

peRREn aruL tandiDu en endaipirAnE || (2)

1549. Oh, glorious Lord, You have been repeatedly saving the worlds time and again with your motherly instinct by gulping the perennial seas along with the seven mountains at the time of the cosmic deluge and safely keeping them within your stomach. 

In the same manner, when it is Your responsibility to safeguard and protect me, I who am your possession cry out for you. My father! Please shower your grace on me.

1550. tArEn pirarku unnaruL enniDaivaittAi

ArEn aduvE parugikkaLikkinrEn |

kArEi kaDalE malaiyE tirukkOTTi

oorE ugandAyai ugandaDiyEnE || (3)

1550. I would not be willing to part or share upon the grace that You have established on me, Oh! Lord of TirunaRaiyoor, to anyone else. Instead of fulfilling my wish and be done with me, You have kept the bond to continue so that I keep calling You repeatedly. Even after being under your grace, Oh! Lord, who has taken the cloud laden pArkaDal, Tirumala and TirukkOshTiyoor as Your abode willingly, I still long for more and rejoice thinking about the grace that You have showered on me. (3)

#The story of Maharishi Saubhari

Shri PeriyavAchan Pillai, explains the later lines of this verse, with a story. 

Once a great sage named saubhari (son of Kanwa Maharishi) kept doing penance in the Yamuna waters. Watching a school of fish jumping and playing merrily, even he wished to enjoy the worldly pleasures, having a family. Getting to know about the King MAndhAtA and his daughters, the sage approached the King to get his daughter married to Him. Though not pleased about the proposal, the King did not want to face the wrath of the sage by displeasing him and so sent him to his daughters. If at all the girls wish, let them marry after seeing him, he thought. 

As the sage approached the girls, he transformed himself to a handsome youth with his mystic powers and the moment they saw him, they fell for the sage and all the fifty girls wanted to marry him. Sage Saubhari married all the fifty girls and kept them very happily by expanding himself to fifty forms and enjoyed with each wife simultaneously and still keeping himself alone. 

In the same way, for all His devotees to experience and enjoy the bliss, the Lord has taken different archA forms and resides in different divyadesams.

1551. puLvAi piLanda punidA enrazhaikka

uLLE ninru ennuLLam kuLirumoruvA |

kaLvA kaDanmallaikkiDanda karumbE

vaLLAl unnai enganam nAn marakkEnE || (4)

1551. As I utter, Oh! Sacred Lord !, who killed BakAsura the bird by tearing its mouth, You dwell in my heart bringing down the fervour and spread warmth all over, oh! the unique one (ஒருவா). You do wonders without the knowledge of anyone and be referred as the thief (kaLvA). Oh! Lord reclining in TirukkaDalmallai, sweeter than the sugarcane. Oh! Generous Lord, who gives yourself for the devotees to enjoy, how can I forget You? (4)

**PUNITA

The story of BakAsuran:

In KrishnAvatAra, BakAsura was one of the demons sent by King Kamsa to kill Krishna. He came in the disguise of a huge crane and swallowed Krishna while he was playing on the banks of Yamuna. As KrishNa emanated a burning sensation inside his heart, the bird brought Him out, unable to bear the heat and thought of killing Him with the beak. As KrishNa reached the bird's beak, he opened it widely and tore it apart thus killing the demon. As the Lord involves Himself in swiping away the wicked instead of sending anyone else, He is referred as the "Sacred one", punitA, as explained by our preceptors. (4)

Shri PiLLai PerumAL Iyengar’s '108 tirupati andAdi' explains the paradox here in this verse.

‘paNDE un toNDAm pazhavuyirai ennadenRu koNDEnai kaLvanenRu koorAdE maNDalattOr puL vAy piLanda puyalE unai kachchi kaLvA enRu Oduvadu en kaNDu’.  

Meaning:

Addressing tirukaLvanoor Adi VarAha PerumAL as kachchi kaLvA,

From the days of yore, this AtmA has been yours, which I have taken it away. In that way, I should be called a thief, instead they call you as the thief for taking the curd and butter which actually belongs to you. (4)

1552. villEr nudal vEl neDungaNNiyum neeyum

kallAr kaDungAnam tirinda kaLirE |

nallAi naranAraNanE engaL nambi

SollAi unnaiyAn vANangi tozhumArE || (5)

1552. Like an elephant and its mate, You wandered through the rocky forest along with pirATTi, who has forehead similar to a bow and eyes shaped like an arrow. Oh! protector, who took the form of "NARANARAYANAN", (both as AchAryan and sishyan) in order to explain the Guru-Shishya system to the world, (thus giving ashtAkshara mantram to the whole world). Oh!, the wholesome one, who can wipe away our sorrows, please grace me with the ways to serve at your divine feet. (5)

1553. paniyEi parangunrin pavaLattiraLE

muniyE tirumoozhikkaLattu viLakkE |

iniyAi toNDarOm paruginnamudAya

kaniyE unnaikkaNDu koNDu uindozhindEnE || (6)

1553. Oh! Lord with exquisite beauty, similar to the heap of corals, who resides at Tirupiriti situated in the great snow clad Himavat mountain!, who always meditates upon the benefits of the devotees, who leads like a light from TirumoozhikkaLam, who is as sweet as the nectar that can be consumed by devotees like us, who is sweeter than the fruit, I got emancipated, after realising and worshiping you. (6)

1554. gadiyElillai ninnaruLalladenakku

nidiyE tiruneermalai nittilattottE |

padiyE paravittozhum toNDar tamakku

gadiyE unaikkaNDukoNDu uindozhindEnE  (7)

1554.  I am helpless without your grace oh! Lord. You are my accumulated wealth. Oh! Lord of Thiruneermalai, You are similar to a cool string of pearls wished to be caressed. You form the main objective of the devotees who wish to worship you in all the Divya Desams. Even I got liberated after realising and worshiping you. (7)

1555. attA ariyE enrunnai azhaikka

pittAvenru pESuhinrAr pirarennai |

muttE maNimANikkamE muLaikkinra

vittE unnai enganam nAn viDuhEnE || (8)

1555. I am considered a lunatic (பித்தா) amidst the people of this world who give importance to food and clothing, when I keep chanting your names calling out, Oh! Swami (அத்தா), Oh! Lord who takes away all the sorrows (அரியே)and spend my time. Oh!lord, You are precious than pearls and ruby gems. You are the cause and the source of everything in this universe similar to a sprouting seed. How can I leave You Oh, Lord, after realising You? (8)

1556. tooyAy chuDarmAmadipOl uyirkkellAm

tAyAi aLikkinra taNtAmaraikkaNNA |

AyA valaineerulagEzhum munnuNDa

vAyA unnai enganam nAn marakkEnE || (9)

1556. Oh! Lord You are blemish less. With Your cool lotus like eyes, and a motherly compassion, You shower Your grace on all the beings similar to the moon on a bright full moon day. Oh! GopAla! With your coral like lips You swallowed all the seven worlds along with its oceans. Oh! Lord who has done such deeds, how can I forget you? (9)

1557. vaNDAr pozhil Soozh naraiyoor ninra nambikku enrum

toNDAi kaliyan oliSei tamizhmAlai |

toNDeerivai pADumin pADi nirADa

uNDE viSumbu un tamakku illai tuyarE || (10)

1557. Oh, devotees ! The ever subservient Tirumangai AzhvAr has sung these tamizh verses on the Lord of TirunaRaiyoor encircled by orchards swarmed by bees. Please sing these songs and if you do so, you are sure to be relieved of your worldly sorrows and be assured of the eternal abode Paramapadam.

PERIYA TIRUMOZHI 7.2
PASURAMS 1558 TO 1567
TIRUNARAIYOOR – 9/10

TIRUMANGAI AZHVAR

Having dwelt upon sharaNAgati, AzhvAr now experiences the presence of tirunaRaiyoor nambi inside his inner self (antarAtmA). He speaks his heart out to the antaryAmi Lord with much passion, wishing to retain Him forever. These pAsurams convey how a vaishNava should be entirely devoted to Lord VishNu without any distraction. 

ananya bhakti - 

ananya - Having no other, exclusive, unswerving ;

bhakti – Devotion.

1558. puLLAi EnamumAi pugundu ennai uLLam koNDa
kaLvanenralum enkaNgaL neergaL chOrtarumAl|
uLLEninrurugi nenjam unnai uLLiyakkAl
naLLEn unnaiyallAl naraiyoor ninra nambIyO || (1)

1558. ananya gati - Having no other refuge other than Shreeman NArAyaNa.

Oh, supreme Lord! You incarnated as Hamsa (puLLAy) to impart the knowledge of bhakti to BrahmA and sanakAdi munis. You also incarnated as VarAha (EnamumAy) to explain the path of prapatti to bhoomi dEvi whom you rescued from the deep waters. 

(Because of your kAruNya and sausheelya guNas you take even animal forms to help the needy). 

In the same way, You have pervaded me and captivated me totally. Oh, thief, You have stolen my heart (kaLvanE)! Just as I am saying this, my eyes are filled with tears of ecstasy (Ananda bAshpa). Every time I think of your extremely kind act of uplifting me, my heart melts. 

Oh, kind Nambi standing in tirunaRaiyoor! I will not seek anyone other than You. (ananya gati). naLLEn unnai allAl naRaiyoor ninRa nambeeyO! (1)

1559. ODAvALariyin uruvAi maruvi entan
mADEvandu aDiyEn manamkoLLavalla maindA |
pADEn toNDartammaikkavdaippanuval koNDu
nADEn unnaiyallAl naRaiyoor ninRa nambIyO || (2)

1559.  ananya dEva - Having no other God other than VishNu.

Oh, wondrous Lord! In your Narasimha avatAra, You took the rare form of a man-lion, never ever seen by anyone. This shows your sausheelyam (compassion) and saulabhyam (accessibility) towards bhakta prahlAda who was devoted right from the time when he was in the womb of his mother. But it is really surprising that you have moved aDiyEn’s heart which was reluctant like a stone.  It seems you are extremely smart (aDiyEn manam koLLa vanda maindA)! I will use my poetic skills only to praise You and not the undeserved. Oh, naRaiyoor ninRa nambi! I will not worship anyone other than You. nADEn unnai allAl naRaiyoor ninRa nambeeyO! (2)

1560.  emmAnum emmanaiyum ennaippeRRozhindadarpin
ammAnum ammanaiyum aDiyEnukkAhi ninRa |
nanmAna oNSuDarE naraiyoor ninranambee un
maimmAnavaNNamallAl magizhndEtta mATTEnE ||

1560.  ananya bhOgam - Having no other enjoyment other than bhagavAn

 Oh, caring Lord! When my birth parents, my great father (emmAn) and mother (emmanai) left the world, You were there for me as aDiyEn’s father (ammAn) and mother (ammanai), directing me and not leaving me all alone. You are the scintillating, guiding light having endless noble qualities (nal mAnam On chuDarE)! 

Oh, naRaiyoor ninRa nambi! I will not enjoy or praise anything other than Your tirumEni that has the color of collyrium (maimAnam). maimmAna vaNNam allAl magizhndEtta mATTEn! (3)

VANJULAVALLI AND SRINIVASAN, NACHCHIYAR KOYIL

'அம்மான்  உம் அம்மனை  உம் ஆகி'

'ammAnum ammanaiyum Agi'

AzhvAr’s life history reveals instances of the divya dampatis assuming the role of AzhvAr’s parents and helping him out of his tangles each time.

First time: The divine couple, naRaiyoor nambi and vanjulavalli tAyar consecrated Tirumangai Mannan with samAshrayaNam, expediting his conditional marriage with kumudavalli. 

Second time: When he could not pay his taxes due to excessive tadeeyArAdhanam expenses, kAnchi dEvarAja perumAL and perundEvi tAyAr showed him a treasure box to settle the dues.

Third time: When he was engaged in robbery, vayalAli maNavAlan and amRutavalli nAchchiyAr taught him a lesson and perumAL initiated Him with the aShTAkshara mantra, directing kaliyan to visit all divya dEsams. (3)

1561. SiraiyAyOr piLLaiyumAi ulahuNDOr Alilai mEl
uraivAi ennenjinuLLE uraivAi uraindadutAn |
ariyAdirundariyEn aDiyEn aNivaNDukiNDum
naraivArum pozhilSoozh naRaiyoor ninRa nambiyO || (4)

1561. ananya bhAva- Having continuous thought of the supreme spirit inside.

Oh, amazing Lord! At the end of every praLaya, You take the unbelievable form of a small infant floating on a banyan leaf after having swallowed all the worlds. Now that you have awakened me with your special grace, (like markaNDEya), I am watching you float in the form of ‘vaTa patra shAyee’ inside my turbulent heart which is now settling down to experience transcendental bliss.

Oh, antaryAmi, naRaiyoor ninRa nambi who enjoys the honey filled groves of this kshEtra! I will never forget the fact that You dwell in my heart. naRai vArum pozhilchoozh naRaiyoor ninRa nambeeeyO! (4)

1562. neeNDAyai vAnavargaL ninaindEtti kANbaridAl
ANDAiyenru Adarikka paDuvAikku nAn aDimai |
pooNDEn ennenjinuLLE pugundAyai pOgaloTTEn
nANtAn unakkozhindEn naRaiyoor ninRa nambeeyO ||

1562. ananya sharaNam - Having no other master

Oh, immeasurable Lord! Even the highly knowledgeable dEvas are incapable of describing Your greatness completely. (neeNDAn - infinite Lord).   Stunned by your incomparable swaroopa, roopa and guNa vibhootis, the dEvas settle down to praise you with words like ‘ANDAy!’ meaning swAmi or empirAn, in humble surrender. 

Oh, swAmi, naRaiyoor ninRa nambi! I yearned to be your servant and You have kindly acknowledged my sharaNAgati by entering my heart, all by yourself. So, I will not let you go anywhere now. As my master, even if you order me to leave You, I will not shy to disobey. nANDAn unakku ozhindEn, naRaiyoor ninRa nambeeyO! (5)

  Bhagavat geetA, Chapter 11.52 to 11.54

 श्रीभगवानुवाच 

 सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम |

 देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिण: || 52||

 su-durdarsham idaN rUpaM dRushTavAn asi yanmama 

 dEvA api asi rUpasya nityaM darshana kAnkshiNah

 After showing the vishvarUpam to arjuna, bhagavAn tells him,  "This_ cosmic form of mine is exceedingly difficult to behold . Even the dEvas eternally aspire to see this form.

भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन |

ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप || 54||

bhaktyA tu ananyayA shakya aham evaM-vidhO arjuna

gyAtum draShTum cha tatvEna pravEshTuM cha parantapa 

 Hey arjuna, the destroyer of enemies (parantapa)!  Only by unflinching devotion, it is possible to know me in my universal form. Knowing and seeing me thus, one can enter my abode.

1563. entAdai tAdaiyappAl ezhuvar pazhavaDimai
vandAr ennenjinuLLEvandAyai pOgaloTTEn |
andO en AruyirE arasE aruLenakku
nandAmal tanda endAi naRaiyoor ninRa nambeeyO || (6)

1563. ananya shEshatvam - Faithful servitude

Just as PeriyAzhvAr says in TirupallANDu,

ஏழாட் காலும் பழிப்பிலோம் நாங்கள்..

எந்தை தந்தை தந்தைதம் மூத்தப்பன் ஏழ்படிகால்தொடங்கி

வந்து வழிவழி ஆட்செய்கின்றோம்..

EzhATkAlum pazhippilOm nAngaL..

endai tandai tandai tam moottappan EzhupaDikAltoDangi vandu vazhi vazhi ATseyginROm, 

Tirumangai AzhvAr says in this pAsuram, 

என் தாதை தாதை அப்பால் எழுவர் பழவடிமை வந்தார்..

en tAdai tAdai appAl ezhuvar pazhavaDimai vandAr....

Oh (andO)! My dear soul (AruyirE)! The king of kings (arasE)! My father, tAdai,  who bestows unfailing mercy on me (aruL nandAmal tanda entAy)! My whole family, starting from aDiyEn, my father, my grandfather likewise up to seven generations, has been intensely devoted to you since long. As a sequel to this inherited servitude, You have entered my heart too.  Oh, naRaiyoor ninRa nambi! I will for ever treasure this mahOpakAram and not let you go anywhere. aruL enakku nandAmal tanda entAy! naRaiyoor ninRa nambeeyO! (6)

1564. mannanja AyiramtOL mazhuvil tuNittamanidA
ennejattuL irundu inginippOi piraroruvar |
vannenjam pukkirukkavoTTEn vaLaittuvaittEn
nannenja annamannum naRaiyoor ninRa nambeeyO || (7)

1564. Oh the tenacious Lord, ParashurAma! With your axe, you put an end to the atrocities of kshatriyas by destroying kArtaveeryArjuna having thousand shoulders. Though you are so skillful, I have now besieged You inside my heart that melts for You. I will not allow You to go in search of hard hearts that do not yearn for You. Please rest in my heart, here, in this kshEtram which is inhabited by good-hearted swans. VaLaittu vaittEn, nan nenjam annam mannum naRaiyoor ninRa nambeeyO! (7)

'நல் நெஞ்சம் அன்னம் மண்ணும்'

Significance of the swan:

'Nal nenjam annam mannum’ – is a complex metaphor used to compare the roopa and guNa of 'pirATTi and bhAgavatas' to that of the swan (annam, hamsam).  .

(1) The swan is known for its beauty and its elegant gliding on the lake waters. In the same way, pirATTi is beautiful like the swan. 

(2) Not just the grace but the swan is also known for its discretion to separate milk from water. In the same way, MahAlakshmi, in order to support the jeevAtmAs, uses her dexterity to influence bhagavAn's disposition towards us. (Her efforts are called purushakAram)

(3)  The swan called Hamsa is the embodiment of purity, wisdom and liberation.The bhAgavata’s radiance is also like that of the swan’ – Like the swan, they are filled with knowledge and wisdom of distinguishing between truth and untruth, good and bad. (7)

1565. eppOdum ponmalariTTu imaiyOr tozhudu tangaL
kaippOdu koNDirainji kazhalmEl vaNanga ninrAi |
ippOdu ennenjinuLLE pugundAyai pOgaloTTEn
narpOdu vaNDukiNDum naRaiyoor ninRa nambeeyO || (8)

1565. ananyavRutti - Closely attentive

Oh, Lord of nityasooris! You are eternally busy blessing the nityasooris who worship You, offer the best of flowers at Your divine feet and bow their heads joining their palms in anjali mudrA. 

Oh, naRaiyoor ninRa nambi, surrounded by bees that forage rich flowers for nectar! I am astonished that You, the Lord of such magnitude, has chosen to enter my heart now. What a rare fortune! I will not allow You to go anywhere now.  pOgaloTTEn, narpOdu vanDu kinDum naRaiyoor ninRa nambeeyO! (8)

1566. oonErAkkaidannai uzhandOmbivaittamaiyAl
yAnAi entanakkAi aDiyEn manam pugunda |
tEnE teengarumbin teLivE en SindaitannAl
nAnE eidappeRREn naRaiyoor ninRa nambiyO || (9)

1566. ananya prayOjanam - Having no other purpose other than serving

Oh, swAmi! Those days, I took efforts to build and maintain a strong body, unmindful of You. Yet, You have taken efforts on your own,  to enter my heart for the sole purpose of liberating me. You made me realise that You are the indweller (antaryAmi). Now I console myself that nourishing my body was only for the good, if not, how would I have the fortune of visiting you here, experiencing you in my heart, and composing pAsurams on You? (Indirect message to use our body and senses for the worship of the Lord) Oh, naRaiyoor ninRa nambi! The nectar! (tEnE)! The pure extract of sweet sugarcane (teenkarumbin teLivE)! nAnE eydapeRREn naRaiyoor ninRa nambeeyO! (9)

1567. nanneer vayal puDaiSoozh naraiyoor ninra nambiyai
kanneer mAlvaraittOL kalikanri mangaiyarkOn |
Sonneer Son mAlai SollluvArhaL SoozhviSumbil
nanneermaiyAl magizhndu neDungAlam vAzhvArE || (10)

1567. The proficient poet and the mountain like broad-shouldered king of tirumangai city, kalikanRi,  has composed these ten pAsurams on the nambi perumAL of tirunaRaiyoor surrounded by lush fields supported by abundant water resources. Those who learn and recite these pAsurams will attain the rare nobleness like that of nityasooris and live happily in tirunADu for ever. (10)

PERIYA TIRUMOZHI  7.3
PASURAMS 1568 TO 1577
TIRUNARAIYOOR 10/10

    Tirumangai AzhvAr completes the hundred pAsurams he dedicated to the emperumAn of TirunaRaiyoor, with this decad where he continues to share his joyous experience of NaRaiyoor Nambi.

    In all these ten decads, he reveals the stages from the days when, as a king he had let his mind and indriyas stray away from spiritual progression. 

    On reaching TirunaRaiyoor, AzhvAr directs his mind to focus on NaRaiyoor Nambi, the presiding deity. On being anointed as a SrivaishNava by none other than Nambi himself, he resolves to remain and never wander away from perumAL and always contemplate on the aShTAkshara mantram.    

    The next evolution is naturally to hold emperumAn close to his heart with love and enjoy the ecstasy. Finally, AzhvAr not only holds PerumAL in his heart but is also able to visualize Him in his mind, in all His magnificence the experience he cherishes as he performs mangaLAshAsanam in other divyadEsams. 

1568. Sinavil SengaN arakkar uyir mALa
SeRRavilliyenru kaRRavar tamtam
manam uTkoNDu enrum eppOdum ninrEttum
mAmuniyai maramEzheida maindanai |
nanavil Senru Arkum naNNarkariyAnai
nAn aDiyEn naraiyoor ninRa nambiyai
kanavil kaNDEn inru kaNDamaiyAl en
kaNNigaigaL kaLippa kaLittEnE || (1)

1568. My swAmi, ShrirAma with His strong and powerful bow, slew the red eyed rAkshasas who were constantly in rage.

    This emperumAn resides in the heart of the learned pundits who always meditated on Him.

   He is the compassionate one who is always thinking of ways (mAmuni) to reward His devotees. 

   Once, He pierced the seven sAl trees with His one powerful arrow. 

    aDiyEn got to visualise the divine darshan of this virtuous naRaiyoor Nambi, who is not attainable even by great saints who seek Him. My eyes were overjoyed at this experience and left me ecstatic.  (1)

1569. tAi ninainda kanrEyokka ennaiyum
tannaiyE ninaikkaSeidu tAn enak
kAi ninaindu aruL Seyyum appanai
anru ivvaiyagam uNDumizhndiTTa |
vAyanai makarakkuzhaikkAdanai iDaikazhi
maindanai madiLkOval iDaikazhi
Ayanai amararkariyERRai en
anbanaiyanri yAdariyEnE ||  (2)

1569. Just as a calf would yearn for its mother, He blessed me such that I too thought of Him with love. Besides, with great compassion, He thought out and blessed me with all that was good for me! 

    Once, during the pralayakAlam, He swallowed the entire universe and later released it from His divine mouth.

   This PerumAL, wearing the makara-kuNDalam, the fish shaped earring, is ever youthful ( maindan) and resides in tirukOvaloor, blessing us as GopAlan from the temple's corridor. 

    The Lord of the dEvas, He is like the majestic lion and bull (ari ERu).

   I will not entertain any dEvatA (ananya dEvatA bhakti) other than this emperumAn, naRaiyoor Nambi, who is full of love for me. (2)

1570. vandanALvandu ennenjiDam koNDAn
maRROr nenjiraiyAn aDiyEnuDai
SindaiyAi vandu tenpularkku ennai
SEr koDAn idu sikkenappeRREn |
kondulAm pozhilSoozh kuDandaittalai
kOvinai kuDamADiya koottanai
endaiyai endaitandaitammAnai
embirAnai ettAl marakkEnE ||  (3)

1570. The day He decided to take me as His possession, He entered and made my heart His Abode. He will not even consider residing in anyone else's heart, but mine. Making my desires as His, He saved me from the fear of hell. I am assured of this!

    Henceforth, how can I ever forget my swAmi, Nambi who resides in tirukuDandai, which has flourishing flower gardens?

   He is Kannan who deftly dances with pots and He is indeed my father and the father of my entire lineage. (3)

1571. urangaLAl iyanra mannarmALa
bAradattoru tEr aivarkAicheru
irangioorndavarku innaruLSeyyum
embirAnai vambAr punalkAviri |
arangamALi ennALi viNNALi
AzhiSoozh ilangai malangaSenru
SarangaLANDa taNDAmarai kaNNanukku
anri en manam tAzhndu nillAdE ||  (4)

1571. Taking pity on the pancha pANDavAs, He fought the bhArata war and saw to the devastation of the haughty DuryOdhana by being the pANDava's charioteer.

    He is the swAmi of tiruvarangam, which is surrounded by the pure and chaste waters of the Cauvery. He is my swAmi (en ALi) and the swAmi of paramapadam (viNN ALi).

   He is Lord Rama who entered LankA which is surrounded by the ocean and destroyed it with His arrows. 

   He is none other than naRaiyoor nambi with eyes like the cool lotuses, residing  in TirunaRaiyoor. My mind and heart shall not rest with any other devatA but Him. ( ananya chintanam) (4)

1572. Angu vennaragattu azhunduambOdu
anjElenru aDiyEnai angEvandu
tAngu tAmaraiyanna ponnAraDi
embirAnai umbarkaNiyAi ninRa |
vEngaDattariyai parikeeriyai
veNNaiyuNDu uraliniDaiyAppuNDa
teengarumbinai tEnai nanpAlinai
anri en manam SindaiSeyyAdE ||  (5)

1572. I have performed enough misdeeds to land me in hell. But my swAmi with beautiful lotus feet, saves me from undergoing the distress in hell and consoles me by showing His abhaya hastam.

    The emperumAn who is the jewel of the dEvas blesses us from tiruvEnkaTam. He slit the mouth of the asura kEshi, who came in the guise of a horse ( pari keeRi).

   My mind will not think of anyone other than this Nambi, who is Krishna, the one who stole and gulped down the butter and got tied up to the mortar. He is sweet as sugarcane and honey and delicious like the rich milk.  (5)

1573. ettanai pozhudAgilum enRum
en manattu agalAdirukkum pugazh
taTTalartta ponnE alarkOngin
tAzh pozhil tirumAlirumSOlai |
angattiyai karumbeenra in SARRai
kAdalAl marainAngu munnOdiya
paTTanai paravaittuyilERRai en
paNbanai anri pADal SeyyEnE ||  (6)

1573. I cannot refrain from meditating on the glorious emperumAn in my heart even for a moment, as He settles in my heart making it His Abode!

   He resides in tirumAlirunchOlai, where the kongu trees bear the drooping golden blooms resembling golden plates. He is like the delicious juice extracted from sugarcane. 

   He is the knowledgeable pundit (battan) who fondly learned the four Vedas from His guru, sAndipini.  He lies in yOganidrA in tiruppARkaDal ( paravai tuyil).

   I shall not sing in praise of anyone, but this virtuous sulabhan, naRaiyoor nambi! (ananya vandee)  (6)

1574. paNNin inmozhiyAzh narambil peRRa
pAlaiyAgi ingE pugundu en
kaNNum nenjum vAyum iDangoNDAn
koNDapin maraiyOr manam tannuL |
viNNuLAr perumAnai emmAnai
veenguneer makaram tiLaikkum kaDal
vaNNan mAmaNivaNNan em aNNal
vaNNamE anri vAyuraiyAdE || (7)

1574. My swAmi  whose speech is the most musical of the ragas and melodious as the pAlai notes created by the strings of the veenA (yAzh), sneaked into my heart and made my eyes, mouth and heart, His abode. I shall not glorify anyone other than my swAmi, who resides in the minds of the vEdic scholars. He is the Lord of the nityasooris, hued as the brimming waters of the ocean, where the fish jump about. This sapphire coloured PerumAL is indeed my swAmi, naRaiyoor nambi.   (7)

1575. ini eppAvam vandeidum Solveer emakku
immaiyE aruL peRRamaiyAl aDum
tuniyaitteerttu inbamE taruginradOr
tORRa tonneriyai vaiyam tozhappaDum |
muniyai vAnavarAl vaNangappaDum
muttinai pattartAm nugarhinradOr
kaniyai kAdalseidu ennuLLam koNDa
kaLvanai inru kaNDukoNDEnE || (8)

1575. I have received emperumAn's grace in this janma itself. Now, why would I even fear if any sin will sully me? I shall refrain from doing deeds that will harm my soul, and only perform deeds that will give eternal joy. 

    Today I had the darshan of naRaiyoor nambi, who, with immense compassion, stole my heart. This, sparkling pearl is worshipped by the people of the universe as well as by the nityasooris. He is the delectable fruit for His bhaktas.   (8)

1576. en seigEn aDiyEn uraiyeer idarku
enrum enmanattE irukkum pugazh
tanjaiyALiyai pon peyarOn nenjam
anru iDandavanai tazhalEpurai |
min sei vALarakkan nagarpAzhpaDa
Soozh kaDal sirai vaittu imaiyOr tozhum
pOnSei mAlvaraiyai maNikkunRinai
anri en manam pORRiyennAdE || (9)

1576. How can I ever reciprocate the immense compassion that He has showered on me? 

   My heart shall never praise other dEvatAs but naRaiyoor nambi,  who is the glorious swAmi residing permanently in my heart. 

   He is the sapphire hillock, the swAmi of tanjaimAmani kOvil. He tore apart hiraNyan 's chest, taking the Narasimha avatAra.  

   When the rAkshasa king rAvaNa with his army of soldiers wielding shining swords waged war, my swAmi in RAmAvatAra built the bridge across the ocean which surrounded the city of LankA and destroyed it. He is the radiant mountain to whom the dEvas pray for their well being.   (9)

1577. tODuviNDalar poombozhil mangaiyar
tOnral vATkaliyan tiruvAli
nADan nannaraiyoor ninRa nambitan
nallamAmalar SEvaDi Senniyil |
SooDiyum tozhudumezhundADiyum
toNDarhaTkavan Sonna SolmAlai
pADal pattivai pADumin toNDeer
pADa nummiDaipAvam nillAvE ||  (10)

1577. Kaliyan, the king of tiruvAli and chieftain of tirumangai, which has abundant groves with blooming flowers has composed these ten pAsurams strung together as a garland and dedicated them to tirunaRaiyoor nambi, whose beautiful lotus feet, AzhvAr placed on his head and danced jubilantly. 

    AzhvAr preaches the bhAgavatas the ways to realise the purpose of life. He assures that no sin will ever harm the aDiyArs of emperumAn who recite these ten pAsurams.    (10)

    Interestingly, in these concluding verses, AzhvAr puts himself ahead of PerumAl, saying that he, the king of tiruvAli, composed the verses, unlike his usual wont. This is suggestive of the protocol followed in this temple which is popularly known as nAchchiyAr kOyil, where tAyAr VanjuLavalli is given prominence over PerumAL.

PERIYA TIRUMOZHI 7.4
PASURAMS 1578 TO 1587
TIRUCHCHERAI

TIRUCHCHERAI SARANATHA PERUMAL

After singing a hundred songs for tirunaRaiyoor to his heart’s content, Tirumangai AzhvAr proceeds to tiruchchERai divya dEsam. 

The moolavar, sAranAtha perumAL is in ninRa tirukOlam. 

tAyAr is sAranayaki tAyAr. 

This is the only temple where you find five goddesses along with perumAL. They are SridEvi, BhoodEvi, NeelAdEvi, Mahalakshmi and sAranAyaki tAyAr. This emperumAn manifested before cauvEry tAyAr and mArkaNdEyar. 

 SIGNIFICANCE OF THIS DIVYADESAM.

Once, during the mahApralayam, BrahmA, the creator wished to preserve the vEdas and the Agamas in an earthen pot. Every pot he made would get damaged although the clay was taken from various places. The agitated BrahmA approached Lord ShrIman nArAyaNa. EmperumAn told him to use the wet mud-clay (chERu) from tiruchchERai kshEtram. Finally, BrahmA could protect the vEdas in the pot. Since the pot contained the essence of the vEdas, the kshEtram was called sAra kshEtram. Since the divya dEsam mud was used (chEru), the kshEtra is called tiruchchERai.

TiruchchERai is called panchasAra kshEtram. 

KshEtram - sAra kshEtram

PerumAL – sAranAthan

tAyAr - sAranAyaki

Pushkarni - sArapushkarni

VimAnam - sAra vimAnam

STHALA PURANAM

Cauvery tAyAr, demanding prominence over river ganga, did severe penance for several years on the banks of sAra pushkarani. EmperumAn appeared as a toddler, radiating the light of several suns. Recognizing the child as Lord nArAyana, Cauvery tAyAr offered her respects to him and expressed her wishes. EmperumAn promised that she will gain prominence over all rivers when He chooses to reside in srirangam in trEtA yuga. The Lord appeared before her as shankha-chakradhAri, on his vehicle GaruDa along with his five consorts and made this kshEtram his permanent abode. There is a separate temple for Cauvery tAyAr on the banks of the pushkarini.

Admiring the highly devoted bhaktas in this divya dEsam, AzhvAr sang ten sweet verses praising the parama bhakti of the bhAgavatas.

The essence of kainkaryam (selfless service) of a true devotee is being subservient to Lord nArAyaNa. This quality of the devotee is called bhagavad sEshatvam. This manifests into "bhAgavata sEshatvam" -  serving and being subservient to His devotees who are very dear to the Lord. 

TIRUVAYMOZHI - 3.7.10

அடியார் அடியார் தமடியார், 
அடியார் தமக்கடியார் 
அடியார் தம்அடியாரடி
யோங்களே. 
aDiyAr aDiyAr tam aDiyAr aDiyAr tamakku
aDiyAr aDiyAr tam aDiyAr aDiyOngaLE.

NammAzhvAr desires to be ever sub servient to those bhAgavatas who worship emperumAn with incessant devotion. He humbly wishes to be placed among the last in the line of bhAgavatas, expressing his bhAgavata sEshatvam.

1578. kaNsOra veNgurudi vandizhiya ventazhal pOl koondalALai
maNsEra mulaiyunDa mAmadalAi ! vAnavar tam kOvE! enRu
viNcheErum iLantiNgaL agaDu urinju maNimADa malgu 
Selva taNchERai emperumAn tAL tozhuvAr kANmin en talaimElArE. (1)

1578. My dear baby Krishna (mA mAdalAy)! PutanA, decked up beautifully, disguised like mother yashOdA, came to kill you by feeding the poisoned milk. Respecting her motherhood, you allowed her to feed you; knowing her intention you effortlessly sucked the poisoned milk and her life. pootanA having hair of flamy red colour, lay in a pool of the gruesome blood with her weary eyes rolling out of pain (kaNchORa). AzhvAr is amazed at the saulabhyam (simplicity) of emperumAn who is beyond anyone’s reach (paratvam)! 

Oh! vAnavar tam kOvE!! This emperumAn (sAranAthan), the supreme Lord of the dEvAs resides in the prosperous and divine kshEtram of tiruchchERai with skyscrapers which seem to touch the belly of the moon.

The bhAgavatas residing in this kshEtram prostrate the lotus feet of this emperumAn with unstinted devotion. This humbles me to carry them on my head! ( tanchERai emperumAn tAL tozhuvAr kANmin en talai mElArE). (1)

Once piLLai azhagiya maNavALa araiyar on his way to another town had to cross tiruchchERai. Since he was in a hurry, he walked through the fields bypassing the city. A shree vaishnava asked him, “SwAmi, why don’t you enter tiruchchERai city and have darisanam of sAranAtha perumAL?” 

Araiyar replied “taN chERai emperumAn tAL tozhuvAr kANmin en talai mElarE? Didn’t tirumaNgai AzhwAr desire to place the tiruvaDi of bhAgavatas on his head? If I proceed to worship sAranAtha perumAL, AzhwAr, as promised will bear my tiruvaDi on his head. Hence, to avoid bhAgavata apachAram, I refrained from visiting the temple.”

The intelligent answer given, again shows araiyar's bhAgavata bhakti towards AzhvAr.

1579. um puruva vari neDuNkaN 
alarmagaLai varai agalattu amarndu mallal komburuva viLaNkani mEl 
iLaN kanRu koNDeRinda koottar pOlAm 
vambalarum taNsOlai vaNchERai vAnundu kOyil mEya
emperumAn tAL tozhuvAr 
eppozhudum en manattE irukkinRArE. (2)

1579. kaNNA! You are mAdhavan; affectionately holding the most beautiful periya pirATTi (alarmagaL) with bow like eyebrows on your majestic broad chest (varia agalattu). Oh! The one who is admired by all for your elegant walk! You effortlessly killed two asuras simultaneously! Using vatsAsura (disguised as a calf) as stick, you flung him on the nearby wood-apple tree (vilAm maRam) which was none but kapitAsura. 

This kaNNan is none but sAranAthan who does nityavAsam among fragrant groves in the tall towered temple of tiruchchERai.

I humbly prostrate those bhAgavatas residing in tiruchchERai, who seek the asylum of this emperumAn. I desire to hold them permanently in my heart (en manattE irukkinRArE). (2)

1580. meedODi vALeyiru minnilaga mun vilagum uruvinALai
kAdODu koDimookku anruDan arutta kaittalattA! enRu ninRu 
tAdODu vaNDalambum 
taNchERai emperumAn tALai Etti
pOdODu punal toovum puNNiyarE viNNavaril poliginRArE. (3)

1580. RaghuveerA! You cut off the hands and nose of soorpaNakha with your elegant divine hands (kaitalattA) when she stood before you with malice assuming a gruesome figure, growing tall with fierce, shining teeth protruding out when you refused her hand. 

This RAmapirAn resides in tiruchchERai divya dEsam as sAranAtha perumAL enveloped by fragrant flower gardens with cheerful bees hovering all around.

I am overwhelmed with the ceaseless devotion of the bhAgavatas who devotedly perform ArAdhanam to this emperumAn, as prescribed in the vEdas offering mantra pushpam, argyam (teertham) to the feet of the Lord. They seem to prefer this kshEtram to paramapadam! I consider these bhAgavatas more praiseworthy than the nityasooris (puNNiyarE viNNavaril poLiginRArE) residing in Paramapadam. (3)

1581. tErALum vAL arakkan tennilaNgai venjamattu ponRi veezha
pOrALum silaiyadanAl porukaNaigaL pOkkuvittAy enRu
 nALum tArALum varaimArban taNchERai emperumAn umbarALum
pErALan pEr Odum periyOrai orukAlum pirikilEnE. (4)

1581. Dear rAma! You have always been the pride of honour (pErALan)! Skilfully you vanquished the glamorous lankApuri, wielding deadly arrows with the mighty bow; slayed rAvanA who was an excellent charioteer and a swordsman. 

ambar ALum emperumAnE (ruler of the upper worlds)! I admire the devotees who passionately recite the names of sAranAtha perumAL who stands elegantly in tiruchchERai adorning a beautiful garland on his broad chest throughout the day.

I desire to remain inseparable from these great mahAtmas. (4)

1582. vandikkum maRRavarkum mAsuDambil vallamaNar tamakkum allEn
mundichEnru aRiyuruvAi irANiyanai muraNazhitta mudalvarkkallAl 
sandappoo malar chOlaitaNchERai emperumAn tALai 
nALum sindippArkku enuLLam tEnooRi eppozhudum tittikkumE. (5)

1582. mAyanE! You emerged from the pillar as Narasimha (aRi uruvAy) and killed the asura hiraNyakashipu destroying his pride! I wish to remain subservient to you alone. I promise I will never join the company of non-believers or adapt their customs.

I value the incessant bhakti of the great men who constantly meditate on the lotus feet of sAranAtha perumAL who resides in tiruchchERai among an oasis of fragrant groves.

Awestruck by their incessant devotion my heart continuously secretes sweet nectar out of admiration for these bhAgavatas. (5)

1583. paNDu EnamAi ulagai anRiDanda paNbALA! enRu ninRu
toNDAnEn tiruvaDiyE tuNaiyallAl tuNaiyilEn chollukinREn 
vaNDEndum malarpuRavil vaNchERai emperumAn aDiyAr tammai
kaNDEnukku idu kANeer en nenjam kaN iNaiyum kaLikkumARE. (6)

1583. GuNashAliyE (paNpALA)! Overflowing with compassion in your varAha avatAra (EnamAy), you retrieved mother earth who was stuck to the ocean bed with your tusk. 

Your kAruNyam instigated me to recite your names and I completely surrender (perform bharasamarpaNam or prapatti) unto your lotus feet . Your tiruvaDis are my only refuge (tiruvaDiyE tuNai allAl-kArpaNyam). I trust you alone as my protector (tuNai illEn- mahAvishvAsam). 

You reside in tiruchchERai which is surrounded by vast expansion of healthy groves with colourful flowers and buzzing bees.

Azhvar reiterates to sAranAtha perumAL his reason for performing prapatti. 

The extreme devotion of the bhAgavatas of this kshEtram who look upon you as the ultimate protector has left me sobbing, melting my heart too. How can I yearn for any worldly desire or protection from other gods (dEvatAntara sambandham)?(6)

1584. paiviriyum variyaravil paDukaDaluL tuyil amarnda paNbA! enRum
maiviriyum maNivarai pOl mAyavanE! enRenRum vaNDAr neelam 
seiviriyum taNchErai emperumAn tiruvaDiyai sindittERku
 en aiyaRivum koNDAnukku ALAnArkku ALAm en anbutAnE.(7)

1584. AzhvAr in a state of ecstasy describes the Lord in tirupArkaDal. 

paNbA! One who is filled with goodness! I am wonderstruck seeing your splendid, attractive huge tirumEni (like anjana mountain) with the hue of a dark blue gemstone (mai viriyum maNi varia pOl); lying calmly in the deep milky ocean called tiruppArkaDal on tiruvanatAzhvAn with his fangs spread out and dotted scales on his body, who serves you with a sense of pleasure. 

mAyavanE! Your ways are inscrutable! I have been repeating your names incessantly with bhakti contemplating on your lotus feet; I find that you caused my senses also to get completely immersed in you!

I offer my respects with affection to those great men who are ever devoted to sAranAtha perumAn of tiruchchERai; the lushy agricultural lands with bees seeking honey from the dark hued water plants (karuneidal) growing as weeds among them adds more beauty to this city. (7)

1585. uNNAdu venkooRRam OvAda pAvaNgaL chErA 
mElai viNNOrum maNNOrum vandu irainjum men taLirpOl aDiyinAnai 
paNNAra vaNDiyambum paimbozhil soozh taNchErai ammAn tannai
kaNNAra kaNDurugi kaiyAra tozhuvArai karuduNkAlE. (8)

1585. The Lord is sulabhan (easily accessible). The nityasooris and those residing in this world worship the tender leaf like lotus feet (men taLir pOl aDiyAnai-sukumAramAna) of the emperumAn of tiruchcchERai with immense devotion. This kshEtram has abundant flowering trees and large groups of bees which come seeking the sweet honey, drink them and fly away singing with satisfaction.

The bhAgavatas in this kshEtram pay homage to this lord with folded hands (Anjali hastam-kai Ara) with unassuming devotion till their heart melts with paramabhakti, says AzhvAr. Contemplating on these bhAgavatas in my mind will surely vanquish the fear of death which is scary. The Yamadootas will refrain from getting closer to me (uNNAdu). I will be freed from several sins accumulated by me due to unwanted passions and ignorance(OvAda pAvaNgaL). (8)

1586. kaLLattEn poy agattEn AdalAl pOdorukAl kavalai yennum
veLLatERku enkolO? viLaivayaluL karuneelam kaLainjar tALLa
 tEn maNanARum taNchERai emperumAn tALai 
nALum uLLattE vaippArukku idukANeer en uLLam urugumArE. (9)

1586. This prosperous kshEtram has lushy well grown crops in the paddy fields. Weeds of karuneidal (water plants) are seen among the crops. As the weeds get crushed while the farmers pluck them, honey oozes out of the flowers spreading the fragrance all over.

My heart melts like a neer paNDam on seeing the intense devotion of the bhAgavatas of tiruchchERai who eternally meditate on the tiruvaDi (tALai) of sAranAtha emperumAn holding them close to their heart.

AzhvAr is wonderstruck with the compassion showered on him by this emperumAn.

Dear Lord! I am a thief and a liar (kaLLattEn poy agattEn)! I always considered this soul to be my possession and held on it assuming I am the master (being a swatantran). I was a hard-hearted person. Having all the undesirable qualities, having accumulated bundles of sins, I deserve to be punished. Immersed in the ocean of samsara, I find no way to get redeemed! 

Now, with your kaTAksham, having had the privilege of offering my humble obeisance to the great bhAgavatas of tiruchchERai, I realized that this soul (Atma) is your possession (AtmanikshEpaNam)! I am a paratantran, who is ever sub servient to you, who has no right of possession on my soul.

 I am in a state of bliss due to your mere glance and the association of the bhAgavatas. I am freed from all the sins now. How did I undergo this change within me? Do I really deserve this sympathy? AzhvAr thus introspects. (9)

1587. poomANchEr karuNkuzhalAr pOl naDandu vayal ninRa peDaiyODu 
annam tEmAvin innizhalil kaNtuyilum tANchERai ammAn tannai 
vAmAn tEr parakAlan kalikanRi olimAlai koNDu toNDeer!
tU mANsEr ponnaDimEl sooTTumin num tuNaikkaiyAl tozhudu ninRE.(10)

1587. The captivating, elegant swan couples in tiruchchERai, take a nap under the shade of the mango trees; they imitate the gait of the pretty young ladies who have adorned fragrant flowers (poomAn)on their braids. Tirumangai azhvAr, adept in handling a chariot drawn by swift galloping horses (vAmmAn tEr), wrote this garland of ten pAsurams describing the glory (toomAn) and holiness of sAranAtha emperumAn (ammAn tannai) of tiruchchERai. 

AzhvAr insists with conviction that surrendering sincerely with endearment to the lotus feet (pon aDi mEl) with anjali hastam is enough to melt the heart of the Lord. (10)

PERIYA TIRUMOZHI 7.5
PASURAMS 1588 TO 1597

TIRUVAZHUNDOOR – 1/4

TIRUVAZHUNDUR DEVADIRAJAN

Moving from KumbakkOnam, Tirumangai AzhvAr visits Tiru azhundoor also known as tEr azhundoor or tiru azhundai.  It is said that when AzhvAr entered the city, he presumed the temple to be the mansion of a king called dEvadirAjan and so decided to leave the place. Suddenly, his hands and legs became stiff. Lord Amaruviyappan appeared with a cow and calf in a trance after which AzhvAr realized that it was KrishNan kOyil and so he proceeded to the temple.

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Moolavar – dEvAdirAjan perumAL is in standing posture holding the chakra, shankha, gada and blessing in abhaya hastham.  GaruDa and PrahlAda are standing to the left and right of perumAL respectively which is a  rare sight. MArkaNDEya Rishi and kAveri dEvi are also seated inside the garbhagraham.

Goddess Sengamalavalli tAyAr has a separate shrine.

Utsavar – He is the very sweet looking Amaruviyappan lovingly called ‘gOsakhan’ flanked by a cow and a calf, alongside ubhaya nAcchiyArs shree dEvi and bhoo dEvi.

Pratyaksham:  King Uparicharavasu, kAvEri, GaruDa, agastya Rishi and dharmadEvatA.

Kamban mEdu: Tamizh poet Kamban, the author of kambarAmAyaNa was born in tErazhundoor (Kamban mEDu). There is an idol of kamban and his wife inside the temple.

TERAZHUNDUR SENGAMALAVALLI TAYAR

Sthala PurANam 1

A righteous and devout King Uparicharavasu had an aerial chariot (tEr) on which He flew to judge a debate between dEvas and rishis. As he gave a partial verdict favouring the dEvas, the Rishis cursed Him, causing his chariot to fall. The place where the chariot stuck to the earth was named ‘tEr - azhundoor’. 

Sthala PurANam – 2

Once, BrahmA wanted to experience krisNa’s leelA. So, he took away krishNa’s cows and hid them in tErazhundoor. But krishNa was smart enough to understand this.  Out of His yogic powers, He cloned the missing cows of gOkulam exactly the same way they looked. Stunned by His competency, BrahmA surrendered to Him and requested Him to come to tErazhundoor and bless the earth as ‘Amaruviyappan’ meaning – the lover of cows.  He is also called - gOsakha – friend of cows.  ‘A’ means cow, ‘maruvi’ – loving/protecting, ‘appan – Lord’; 

Sthala PurANam – 3

GaruDa gave the golden vimAnam gifted by Indra, to this temple. Pleased by this, the Lord granted GaruDa a place adjacent to Him in the sanctum. VimAnam is hence called GaruDa vimAnam.

Sthala PurANam – 4

Sage agastya cursed kavEri to be locked up in this kshEtram which later became deserted. She undertook severe penance in this kshEtra and was relieved of the curse. Hence kAvEri dEvi is also seen inside the sanctum.

Sthala PurANam – 5

After seeing the terrible form of Lord Narasimha, PrahlAda wanted to see a gentle form of the Lord. It is said that Amaruviappan gave Him darshan here. Hence PrahlAda is seen next to the Lord inside the garbha graham.

Sthala PurANam – 6

MArkaNDeya Maharishi performed penance here to attain mOksha and hence He is also seen in the garbha graham.

(There are many versions of all the stories. One such version is given here)

Tirumangai AzhvAr has composed 45 pAsurams on tErazhundoor perumAL - (41 in periya tirumozhi (7 and 10.1.7), tiruneDuntANDakam (1), siriya tirumaDal (1), periya tirumaDal (1))

 -------------------------------------------------------------         

AMARUVIYAPPAN, TERAZHUNDUR

In this first decad out of four decads, Tirumangai AzhvAr portrays the scenic beauty, the ecological habitats supported by flooded paddy fields, and the elite lifestyle of the residents of tErazhundoor divya dEsam. Singing the glories of Lord VishNu, AzhvAr also enters into nAyikA bhAvam and sings three pAsurams as parakAla nAyaki.

1588. tandai kAlil peruvilangu tALavizha naLLiruTkaN
vanda endai perumAnAr maruvininRa oorpOlum |
mundivAnam mazhai pozhiya moovAvuruvil maRaiyALar
andimoonRum analOmbum aNiyAr veedi azhundoorE || (1)

1588. My perumAn who was born as KrishNa in the middle of the night to release father VasudEva from the strong shackles tied to his legs, does nityavAsam in this kshEtram.  Tiruvazhundoor having beautiful streets is the home of young looking vaidikas who are nitya agnihOtris. They offer sacrifices to agni at the three junctions of the day as part of the agnishTOma sacrifice that involves the three rites - prAtah-savana (morning), mAdhyAnika savana (forenoon) and sAyam savana (evening) (andi moonRu m analOmbu)

Manusmriti 3.76 points out the importance of yagyas.

अग्नौ प्रास्ताऽहुतिः सम्यगादित्यमुपतिष्ठते ।

आदित्याज् जायते वृष्तिर्वृष्टेरन्नं ततः प्रजाः ॥

agnau prAstA ahuti: samyak Adityam upatiShThatE|

AdityAj jAyate vRushtih vRuShTEh annaM tatah prajA:||

An oblation duly thrown into the fire (yagya), reaches the sun; from the sun comes rain, from rain comes food, therefrom the living creatures derive their subsistence.

The vaidikas of tErazhundoor have been so regular in performing the yagyas that the clouds shower rain even before they begin their yagya (mundi vAnam mazhai pozhiya).  (1)

1589. pArittezhunda paDaimannar tammaimALa bAradattu
tEril pAganAyoornda dEvadEvan oorpOlum |
neeril paNaittaneDuvALaikku anjippOna kuruginangaL
Aral kavuLODu arukaNaiyum aNiyAr vayal soozh azhundoorE || (2)

1589. Lord pArthasArathi, who helped the pAnDavas defeat the well-armed and vengeful kauravas in the mahAbhArata war, resides as dEvadidEvan in this kshEtram. 

Tiruvazhundoor is surrounded by fertile paddy fields and musters of storks (kurugu birds).  Holding the small Aral fishes in their beaks, the storks look for a big catch. When the big fishes come near, they run away in fear. (Just like the kauravas who advanced towards arjuna’s chariot and ran away when the chariot advanced a bit) (2)

1590. semponmadiL soozh tennilangaikku iRaivan sirangaL aiyiraNDum
umbar vALikku ilakkAga udirtta uravOn oorpOlum |
kombilArnda mAdavimEl kOdimEinda vaNDinangaL
ambarAvum kaNmaDavAr aimbAlaNaiyum azhundoorE || (3)

1590. Lord rAma, the skillful one who used the brahmAstra to sever the ten heads of rAvaNa (king of the golden walled LankA), resides here in this kshEtram.

Tiruvazhundoor is home to a variety of bees that drink nectar from the kurukatti blooms (mAdhavi) and crave to sleep cozily amidst the exceptionally beautiful tresses (aimpAl) of women having arrow like sharp eyes.

The word ‘ஐம்பால் aimpAl’ refers to the five special characteristics of beautiful hair of women. (kEsha lakshaNam) - சுருண்டிருத்தல் curly, நீண்டிருத்தல் long, அடர்ந்திருத்தல் thick, கறுத்திருத்தல் black, and நறுமணங்கொண்டிருத்தல் fragrant. (3)

1591. veLLattuLLOr AlilaimEl mEvi aDiyEn manampugundu en
uLLattuLLum kaNNuLLum ninRAr ninRa oor pOlum |
puLLuppiLLaikku iraitEDi pOna kAdal peDaiyODum
aLLal seRuvil kayal nADum aNiyArvayalsoozh azhundoorE || (4)

1591. Oh swAmi! During pralaya, You floated beautifully on the banyan leaf as ‘Al ilai krishNan'. When You captivated my mind with this tiny form, my heart experienced You. Now, as I see Your huge tirumEni in this kshEtram, my eyes and heart are experiencing You. 

Tiruvazhundoor’s marshes are frequented by birds that come with their loving partners in search of small fishes to feed their young ones, notwithstanding the miry mud. (4)

1592. pagalum iravum tAnEyAi pArum viNNum tAnEyAi
nigaril chuDarAi iruLAgi ninrAr ninRa oor pOlum |
tugilim koDiyum tErtugaLum tunnimAdar koondalvAy
agilin pugaiyAl mugilEikkum aNiyAr veedi azhundoorE || (5)

1592. The sarvEshwaran who is the controller of day and night, earth and heaven, the luminary bodies and the dark space, stands here in an easily accessible divya mangala vigraham in this kshEtram. 

In tiruvazhundoor, one can see on tall towers, flags fluttering and generating more wind; dust arising from the moving chariot; and the smoke from burning agil woods, which the women use to dry their hair. All of them camouflage the beautiful streets of tiruvazhundoor to look windy, foggy and rainy forever (5)

1593.  EDilangu tAmarai pOl chevvAy muRuval seidaruLi
mADuvandu en manam pugundu ninRAr ninra oor pOlum |
neeDu mADattanich choolam pOzha koNDal tuLitoova
ADalaravattu ArppuOvA aNiyAr veedi azhundoorE || (6)

1593. My Lord who came near me, smiled at me with his coral lips that seemed like the bloom of the lotus petals, and entered my heart, is now doing nityavAsam in this kshEtram. 

In tiruvazhundoor, the tall and sharp spears fixed to towers seem to pierce the rain clouds bringing thunder and rain. Adding to this noise is the buzzle of music and dance enjoyed by the residents here. (6)

1594. mAlaippugundu malaraNaimEl vaigi aDiyEn manam pugundu en
neelakkaNgaL panimalga ninRAr ninRa oorpOlum|
vElaikkaDalpOl neDuveedi viNtOy sudai veN maNimADattu
AlaippugaiyAl azhal kadirai maraikkum veedi azhundoorE || (7)

1594. In pAsurams 7, 8 and 9, AzhvAr gets into ‘nAyikA bhAva - woman’s role' and narrates the meeting and parting of the divine lovers, parakAla nAyaki (himself) and  Amaruviyappan.                           

ParakAla nAyaki says, “One evening tErazhundoor perumAn came to me, relaxed on the bed of flowers, entered aDiyEn's heart and pleased me. But as usual, He wanted to leave.  My blue-lotus like eyes were filled with tears of ecstasy.  To console me, He waited for a while and vanished”. That Lord is doing nityavAsam here in this kshEtram.

Tiruvazhundoor is known for its long streets that resemble the sea having long shores. The bright, painted mansions seem to touch the sky. The smokes from the sugarcane factories eclipse the sunrays and make the place dark. Such is the panoramic beauty of the place. (7)

1595.  vanjimarungul iDainOva maNanduninRa kanavagattu en
nenju niraiyakkaikooppi ninRAr ninRa oor pOlum |
panjiyanna mellaDi nalpAvaimArgaL ADagattin
anjilambin ArppuOvA aNiyAr veedi azhundoorE || (8)

1595. ParakAla nAyaki again says, “He came in my dream and united with me.  I, with my creeper like slender, tired waist, stood before him joining my hands in anjali. He who loves me is now standing here doing nitya vAsam in this kshEtram.”

The beautiful streets of tErazhundoor are always filled with the tinkling sounds of the shining anklets worn on the cotton-like soft legs of the noble women living here. (8)

1596. en aimbulanum ezhilum koNDu ingE nerunal ezhundaruLi
ponnamkalaigaL meliveida pOna punidar oorpOlum |
mannum muduneer aravindamalar mEl varivaNDisaipADa
annam peDaiyODu uDanADum aNiyAr vayalSoozh azhundoorE || (9)

1596.  ParakAla nAyaki states, “Yesterday, He came to my place and enthralled all my five indriyas and my beautiful body. After exposing me, He disappeared”. This sacred one, punitan, who immersed me into His divyAnubhavam, is doing nityavAsam in this kshEtram.

Tiruvazhundoor is a fertile land having perennial lakes where couple swans dance to the sweet tunes of the bees that sing happily after sipping nectar from lotuses there.  (9)

These pAsurams suggest the total submission of body and mind to paramAtma, and using them only for His worship.

MukundamAlA – 16 

KulasEkhara AzhvAr pleads his panchEndriyas and his mind to engage in the service of Lord RanganAtha.

जिह्वे कीर्तय केशवं मुररिपुं छेतोभज श्रीधरम् ।

पाणिद्वंद्व समर्चय अच्युतकथाः श्रोत्रद्वय त्वं शृणु ।

कृष्णं लोकय लोचनद्वय हरेर्गच्छाङघ्रियुग्मालयम् ।

जिघ्र घ्राण मुकुंदपादतुलसीं मूर्धन्नमाधोक्षजम् ॥

jihvE keertaya kEshavam muraripuM chEtO bhaja shreedharam |

paani-dvandva samarchaya achyuta kathA: shrOtradvaya tvaM ShRuNu |

kRuShNam lOkaya lOchanadvaya harEr gachcha Anghriyugma Alayam |

jighra ghrANa mukundapAda tulaseem moordhan nama adhOkshajam ||

Oh tongue, sing the glories of Lord Keshava!

Oh mind, worship the enemy of demon Mura (MurAri)!

Oh hands, serve the Lord of Shree!

Oh ears, hear the stories of Lord achyuta!

Oh eyes, gaze upon KrishNa!

Oh feet, go to the temple of Lord Hari!

Oh nose, smell the tulasee on Lord Mukunda's feet!

Oh head, bow down to Lord adhOkshaja! (9)

1597. nellil kuvaLaikaNkATTi neerilkumudam vAikATTa
alli kamalam mugam kATTum kazhani azhundoor ninRAnai |
valli pOdumbil kuyilkoovum mangaivEndan parakAlan
sollil polinda tamizhmAlai solla pAvam nillAvE || (10)

1597. The crop rich tiruvazhundoor is filled with a variety of lotus flowers. The dark blue lotus flowers (kuvaLai) peeping in the paddy fields resemble the eyes of the women living here. The red lilies (kumudam) resemble their lips and the pink bloomed lotuses (alli kamalam) feature their faces.

The Lord dEvAdirAjan doing nityavAsam in this wonderful kshEtram has been extolled in this tirumozhi by ParakAlan, the leader of Tirumangai where cuckoos sing in caverns covered by flowering creepers. No sin will remain with those who sing this garland of tamizh pAsurams. (10)

PERIYA TIRUMOZHI  7.6
PASURAMS 1598 TO 1607

TIRUVAZHUNDOOR - 2

In this second decade about the same divyadesam, AzhvAr feels elated after having visited Lord 'Amaruviappan', and pours out his feelings .

1598. SingamadAi avuNan tiralAham mun keeNDuganda
SangamiDattAnai tazhalAzhivalattAnai |
SengamalattayananaiyAr tennazhundaiyil mannininra
angamalakkaNNanai aDiyEn kaNDukoNDEnE || (1)

1598. I was blessed to have the darshan of the Lord with the divine lotus like eyes, who stays eternally in this beautiful place 'TIRUVAZHUNDOOR', as 'Amaruviappan'.  Here the Vedic brahmins who can be compared to The BrahmA (அயன் அனையார்) born on the heavenly lotus flower risen from the navel of Lord Vishnu live. [As the Vaidikas keep chanting the vEdas]. 

This 'PuNDareekAkshan', holds the conch (சங்கம்) on His left hand and the fiery chakrA (தழல் ஆழி) on His right hand. He is the one, who earlier, willingly took the lion form (Nrisimha) and tore the chest of HiraNyan into two parts for the sake of His ardent devotee PrahlAda. (1)

1599. kOvAnAr maDiya kolaiyAr mazhu koNDaruLum
moovA vAnavanai muzhuneervaNNanai aDiyArku |
AvA enrirangi tennazhundaiyil mannininra
dEvAdidEvanai yAn kaNDu tizhaittEnE || (2)

1599. I rejoiced in merriment, worshiping the Lord of the Nityasooris, stationed permanently in 'TIRUVAZHUNDOOR'. 

With His innate quality of kaaruNyam or dayA, (i.e not able to tolerate others' grief) and with an eagerness to eliminate others' grief, He comes running forward to protect His devotees from danger. 

This ocean hued Lord is undeterred by time and age. He is the one who, incarnated as Lord ParasurAma with His axe, to wipe out the whole Kshatriya clan, as a result of the outrage that developed due to KArtaveeryArjuna's offence. (2)

1600. uDaiyAnai olineer ulahangaL paDaittAnai
viDaiyAnODavanru viralAzhi viSaittAnai |
aDaiyAr tennilangaiyazhittAnai aNiazhundoor
uDaiyAnai aDiyEn aDaindu uindupOnEnE || (3)

1600. I got emancipated, getting attached to the Lord, who is the possessor and master of the whole universe, (உடையானை) and taken 'TIRUVAZHUNDOOR', as His abode. He created the world surrounded by oceans. 

Exercising the divine chakra (திருவாழி) in the battle against BAnAsura, this Lord made Shiva possessing the Nandi vAhana (bull as His vehicle) flee from the battle field. He is the one, who vanquished the province of Lanka and its enemies. (3)

1601. kunrAl mAritaDuttavanai kulavEzhamanru
ponrAmai adanukku aruLSeida pOrERRai |
anru Avin narunei amarnduNDa aNiyazhundoor
ninrAnai aDiyEn kaNDu koNDu niraindEnE || (4)

1601. I became virtuous, after worshiping and realising the Lord,  at 'TIRUVAZHUNDOOR '. He is the valorous bull, who resides in this divyadesam as 'Amaruviappan', and willingly enjoys the flavourful ghee made from cow's milk since long, similar to the way it happened in 'AyarpAdi'. 

This very same Lord, lifted the GOvardhana mountain to stop the incessant rain. He again relieved Gajendra, the elephant born of the highest clan, engaged in offering prayers to the Lord, at the banks of the river from the crocodile's clutches, in the days of the past.(4)

1602. kanjanaikkAindAnaikkaNNamangaiyuL ninrAnai
vanjanappEi mulaiyooDu uyirvAi maDuttu uNDAnai |
Senjol nAnmaraiyOr tennazhundaiyil mannininra
anjanakkunram tannai aDiyEn kaNDu koNDEnE || (5)

1602. I relished worshipping the Lord, who stands similar to a huge mountain made of kohl, eternally in this divyadesam called 'TIRUVAZHUNDOOR', where the staunch vaidikas who can proficiently chant all the four vEdas with its flawless words, live.

He is the very same Lord, present in 'TirukkaNNamangai' too, who fiercefully pulled and knocked Kamsa, who had done treacherous deeds against Krishna and finished the deceitful PootanA who was sent to suckle the child, in the pretext of drinking milk. (5)

Interpreter's angle:

Why TirukaNNamangai ?

AzhvAr was so engrossed in the deity of Tiruvazhundoor, that it generated a doubt for the Lord of TirukaNNamangai.  As a result, He suddenly appeared in front of him that made AzhvAr utter, (கண்ணமங்கையுள் நின்றானை). Thus azhagiya MaNavAla Jeeyar explains on a lighter note.

1603. periyAnai amarar talaivarkum piramanukkum
uriyAnai ugandAnavanukkum uNarvadanukku |
ariyAnai azhundoor maraiyOrgaL aDipaNiyum
kariyAnai aDiyEn kaNDu koNDu kaLittEnE || (6)

1603. I was delighted to see this Lord, who is the supreme one, who is hard to be perceived even by Lord Indra, Lord BrahmA and Lord Shiva who wears the elephant skin (gajacharmAmbaram). He is the dark hued Lord present in 'TIRUVAZHUNDOOR ', whose lotus feet are worshipped by the pundits chanting the vEdas. (6)

1604 .tiruvAzh mArvan tannaittiSaimaNneer erimudalA
uruvAi ninravanai oliSErum mArudattai |
aruvAi ninravanaittennazhundaiyil mannininra
karuvAr karpahattai kaNDu koNDu kaLittEnE || (7)

1604. I was filled with joy, to realise this Lord standing in the sanctum sanctorum of the divyadesam 'TIRUVAZHUNDOOR', who fulfils the wishes of the devotees, like the deeply rooted divine kalpavriksham tree. This is the Lord who holds 'PeriyapirATTi ', tAyAr perpetually on His chest. {அகலகில்லேன் இறையும் என்று அலர்மேல் மங்கையுறைமார்பா - TiruvAymozhi - 10.6.9}

He stands as the subject of direction, the earth, water and fire and governs them. Further, He presides in the air with both touch and sound as its attribute and cannot be assigned to any form as well. (7)

1605. nilaiyALAha ennai ugandAnai nilamahaL tan
mulaiyAL vittahanai mudunAnmarai veedidOrum |
AlaiyArum kaDal pOl muzhangum tennazhundaiyil mannininra
kalaiyAr SorporuLai kaNDu koNDu kaLittEnE || (8)

1605. I enjoyed having the darshan of the Lord, who forms the essence and the meaning of the philosophical doctrines and traditions, at 'TIRUVAZHUNDOOR', where all the four primitive vEdas are heard, being chanted in every street, like the roaring sea.

He, who is the consort of 'Bhoomi pirATTi has willingly accepted me as His everlasting devotee. (நிலை ஆள் ஆக என்னை உகந்தானை)

(Unlike others who pray for a certain objective and leave Him once the objective is attained, I consider Him to be the means and the goal [upAyam and the upEyam is only Him], hence, I need not worry about my bondage to Him. (8)

1606. pErAnai kuDandaiperumAnai ilangoLiSEr
vArAr vanamulaiyAL malarmangainAyahanai |
ArAvinnamudai tennazhundaiyil mannininra
kArAr karumugilai kaNDu koNDu kaLittEnE || (9)

1607. I exulted seeing the Lord, who is similar to the rain bearing, dark, monsoon clouds, at 'TIRUVAZHUNDOOR'. It's He, who reclines in the sacred cities of 'TiruppErnagar' as AppakuDattAn and in 'TirukuDantai' as ArAvamudan (sArangapANi). He is the Lord, master and consort of the ever youthful 'PeriyapirATTi'. He is as sweet as the nectar, ever craving for more. (9)

1607. tiral murugan anaiyAr tennazhundaiyil mannininra
aramudalvanavanai aNiyAliyarkOn maruvAr |
karaineDuvEl valavan kalikanriSol aiyiraNDum
muraivazhuvAmai vallAr muzhudALvar vAnulahE || 10)

1607. The ruler of TiruvAli, Tirumangai AzhvAr, inseparable with his blood stained spear, has in this composition of ten songs, glorified the supreme Lord templed in 'TIRUVAZHUNDOOR', replete with individuals as strong as Lord SubramaNya in valour. 

Those who can recite these songs orderly, will get to rule the Paramapadam (the upper abode) wholly. (10)

PERIYA TIRUMOZHI 7.7 
PASURAMS 1608 TO 1617

TIRUVAZHUNDUR – 3/4

Enamored by tErazhundur perumAL, AzhvAr wonders if this moment of joy would rest forever because the five senses (panchEndriyas) do not allow one to be in bhagavat anubhavam always. Personifying the five indriyas as five dangerous people who bother him again and again, AzhvAr seeks the help of Shree dEvAdirAjan perumAL to withstand them.

Embedded with more than 50 precious tirunAmas of bhagavAn, this tirumozhi as sweet as our Gosakhan/Amaruviyappan.  This tirumozhi is referred by AzhvAr as 'intamizh nanmaNikOvai' and 'tooya mAlai' - a sweet tamizh necklace of precious gems and a pure garland.

1608. tiruvukkum tiruvAgiya SelvA
deivattukkaraSE SeyyakaNNA
uruvaSenjuDarAzhivallAnE
ulaguNDa oruvA tirumArbA |
oruvarkARRi uikum vagai inrAl
uDan ninru aivar ennuL pugundu ozhiyAdu
aruvittinriDa anji ninnaDaindEn
azhundoor mEltiSaininRa ammAnE || (1)

1608. AzhvAr starts this tirumozhi with a special name that refers to the mutual relationship between the divya dampatis, Goddess Shree and VishNu..

(1) tiruvukkum tiruvAgiya selvA – The wealthy Lord who is auspicious also for Goddess Shree (श्रिय: श्री: shriyah shree:)

We have heard that Goddess Shree (tiru) is the epitome of sakala kalyANa guNas and the most auspicious one.  It is because of her sambandham that VishNu is hailed as guNapoorNa. But, how can Lord VishNu be auspicious for shree as mentioned in this pAsuram?

Lord VishNu, though being the supreme Lord of all the worlds made this opulent Shree His dear consort and accepted her intimately on His chest and made her inseparable from Him. Not just that, He made her the ruling queen of the world.  For these reasons, AzhvAr hails VishNu as the one bestowing auspiciousness (tiru) on pirATTi, and due to that He has become the wealthiest one (selvA).  Hence திருவுக்கும் திருவாகிய செல்வா!  tiruvukkum tiru Agiya selvA!

Resonating this pAsuram, Shree ParAshara BhaTTar also addresses Lord RanganAtha in his GuNa RAtna kOsham, Shlokam 9 as

श्रिय: श्री: रंगेशय l  Shriya: Shree: RangEshaya!

Meaning: Lord RanganAtha! The wealth of Shree, Mahalakhsmi.

(2) deivattukku araSE - The king of all dEvas, dEvarjAja!

(3) cheyya kaNNA – The one who has lotus like eyes full of compassion, puNDareekAksha!

(4) uruva chen chuDar Azhi vallAnE – The expert in using the beautiful, red dazzling chakra, chakrapANi !

(5) ulaguNDa oruvA – The one and only Lord capable of ingesting all the universes into His small form afloat on the banyan leaf, vaTapatrasAyee !

(6) tirumArbA – The one who fondly bears Goddess Shree in His chest, shreevatsa!

(7) azhundoor mEl tisai ninRa ammAnE  - The Lord standing in the north of  azhundoor, Amaruviappan!

Those five people (aivar – 5 indriyas) continue to trouble me. Even if there is just one it is difficult to control. But, there are five of them conniving to divert my mind. Singing your tirunAmas that convey Your great attributes of lordship and compassion, I submit to You. Please save me from them. (1)

1609. pandArmel viral nalvaLaittOLi
pAvai poomagaL tannoDum uDanE
vandAi en manattE mannininRAi

mAlvaNNA mazhaipOl oLivaNNA |
SandOgApouzhiyA taittireeyA
sAmavEdiyanE neDumAlE
andO ninaDiyanri maRRariyEn
azhundoor mEltiSaininRa ammAnE || (2)

1609. You have pervaded my mind and established Yourself well along with the beautiful periya pirATTi, Shree who has elegant jewels on her beautiful shoulders and arms, tender fingers that hold the flower ball and who looks like a sweet doll.

(8) mAlvaNNA - The dark hued Lord, KrishNa !

(9) mazhaipOl oLivaNNA – The cool one like the rain clouds, parjanya!

(10) chAndOgA – The knower of the chAndOgA upanishad (of sAma vEda)!

(11) pauzhiyA – The knower of the kausheetaki upanishad (of pauDiyam/rig vEda)!

(12) taittireeyA – The knower of the taittireeya upanishad (of Yajur vEda)!

(13) sAmavEdiyanE – The knower of the sAmavEda!

(14)  neDumAlE – The all pervading Lord, sarvavyApI!

andO! Oh, I know no other refuge than Your divine feet. I beseech You to protect me from the five indriyas so that I enjoy uninterrupted devotion.

(15) azhundoor mEl tisai ninRa ammAnE – Oh my father residing in the north of  azhundoor!  (2)

 1610. neyyAr Azhiyum Sangamum Endum
neeNDa tOLuDaiyAi aDiyEnai
SeiyyAda ulagattiDai SeidAi
Sirumaikkum perumaikkum uLpugundu |
poyyAl aivar en mei kuDiyEri
pORRi vAzhvadarkanji ninnaDaindEn
aiyA ninaDiyanri maRRariyEn
azhundoor mEltiSaininRa ammAnE || (3)

1610.  (16) neyyAr Azhiyum Sangamum Endum neeNDa tOLuDaiyAy – The Lord having broad shoulders that hold with grace, the sharp chakra and the auspicious shankh.

You have put aDiyEn into trouble by giving me the five indriyas (five senses organs). EmperumAn says, ‘AzhvAr! I have given you the indriyas so that you can travel to my divya dEsams, have darshana, worship me and sing my praises. Are you not happy with them? 

AzhvAr says, ‘The indriyas help in enjoying both the material world (sirumai) and the spiritual world (perumai). The irony is that, in the pretext of helping me to enter paramapadam, the indriyas captivate me and try to push me into worldly pleasures. Hence, I am afraid to live along with them’.

(17) ayyA – swAmi!

I know no resort but your compassionate feet. Please save me from these indriyas that are attached to me.

(18) azhundoor mEl tisai ninRa ammAnE  - Oh, my father doing nityavAsam in the north of azhundoor! (3)

1611. paranE panjavan pouzhiyan sOzhan
pArmannar mannartAm paNindEttum
varanE mAdavanE madusoodA
maRROr naltuNai ninalAl ilEn kAN |
naranE nAraNanE tirunaraiyoor
nambee emberumAn umbarALum
aranE AdivarAgam mun AnAi
azhundoor mEltiSaininRa ammAnE || (4)

1611.  (19) paranE – The supreme being, paramapurusha!

(20) varanE – The best one as praised by great kings of the earth like panjavan, pouzhiyan and chOzhan, stavya!

(21) mAdavanE – The consort of mahAlakshmi Shree, mAdhava!

(22) madusoodA – The slayer of the demon madhu, madhusoodana!

(23) naranE – The one who incarnated as shishya nara in badarikAshrama, nara!

(24) nAraNanE  - The one who incarnated as guru nArAyaNa in badarikAshrama to teach the ashtAksharam to nara, nArAyaNa!

(25) tirunaRaiyoor nambee – The wholesome Lord of tirunaRaiyoor, nambi!

(26) emberumAn – My Master!

(27) umbarALum aranE – The master of great Gods like Indra and BrahmA, dEvadEva!

(28) AdivarAham mun AnAi – The Lord who once took the AdivarAha avatAra, AdivarAha!

(29) azhundoor mEl tiSai ninRa ammAnE – My father standing in the north of  azhundoor, Amaruviappan!

I am not aware of a more trustworthy saviour than You.  Please protect me. (4)

1612. viNDAn viNpuga venjamattariyAi
pariyOn mArvagam paRRipiLandu
paNDAnuyya Or mAlvarai Endum
paNbALA paranE pavittiranE |
kaNDEn nAn kaliyugattadan tanmai
karumamAvadum en tanakku arindEn
aNDA ninaDiyanri maRRariyEn
azhundoor mEltiSaininRa ammAnE || (5)

1612.  (30) ariyAy - In your Narasimha avatAra, You split open the chest of the adamant and huge HiraNyakashipu and sent Him to veera swarga, thereby protecting PrahlAda from his father’s torture. In kriShNa avatAra, You showed your compassion to the cowherds by giving them shelter under the huge gOvardhana hill lifted by You. 

(31) paNbALA – The approachable one, sulabha!

(32) paranE – The incomparable one, atula!

(33) pavittiranE – The most sacred one, puNya!

(34) aNDA – The Lord of all the universes, jagannAtha!

(35) azhundoor mEl tisai ninRa ammAnE! My swAmi resting in the north of azhundoor!

I have seen the nature of kali yuga and I do not want to fall in its trap.  Help me do what is right. Please save me from the spiritual enemies. I am not aware of any other path or goal but your lotus feet.

Sage Shuka begins the chapter 12.2 on the svabhAva of Kaliyuga with the following shloka - 

श्रीशुक उवाच
ततश्चानुदिनं धर्म: सत्यं शौचं क्षमा दया ।
कालेन बलिना राजन् नङ्‌क्ष्यत्यायुर्बलं स्मृति: ॥ १ ॥

Shree Shuka uvAcha:
tatah cha andinam dharmah satyam shoucham Kshama dayA |
kAlEna balinA rAjan nankshyati Ayuh balaM smRutih||

Oh King! In Kaliyuga, religion, truthfulness, cleanliness, tolerance, mercy, duration of life, physical strength and memory will all diminish day by day. (5)

1613.  tOyAvin tayir neyyamuduNNa
SonnAr Sollinahum pariSE peRRa
tAyAl AppuNDirundu azhudu Engum
tADALA taraiyOrkkum viNNOrkkum |
SEyAi krEta trEta dwApara
kaliyugam ivai nAngum mun AnAi
AyA ninaDiyanri maRRaiyEn
azhundoor mEltiSaininRa ammAnE || (6)

1613. The cowherds of AyarpADi who always make fun of You, got another chance to do so when You wear caught red-handed stealing fresh curd and ghee. YashodA was annoyed at this and tied you to the mortar with a rope.  You were snuffling and acting innocent in order to show your simplicity to mother YashOdA.

(36) tADALA – The magnificent one who submitted to YashodA, adbhuta !

(37) sEyAy! The one unreachable by the beings of the earth and of the heavens, durlabha!

(38) KrEta-trEta-dwApara-kaliyugam ivai nAngumA mun anAy – The Lord who is the controller of the four yugas namely krita, trEta, dwApara and kali, yugAdikrit!

(39) AyA – The protector of the cows, gOpAla!

(40) azhundoor mEl tisai ninRa ammAnE-  EmperumAn resting in the north of azhundoor, Amaruviyappan!

As You are capable of miraculous deeds, you  could be the only one who can help me control the indriyas. I know not any shelter other than Your tiruvaDi. (6)

1614. karuttukkanjanai anja munindAy
kArvaNNA kaDal pOl oLivaNNA
iruttiTTAn viDaiyEzhum mun venrAi
endAi andaramEzhum mun AnAi |
poruttu koNDirundAl porukkoNNA
bOgamE nugarvAn pugundu aivar
aruttuttinriDa anji nin aDaindEn
azhundoor mEltiSaininRa ammAnE || (7)

1614. (41) karuttukkanjanai anja munindAy – The Lord who caused fear in the vengeful Kamsa! (neRuppenna ninRa neDumAlE!)

(42) kArvaNNA  - The one who looks cool like the rain clouds, ghanashyAma!

(43) kaDal pOl oLivaNNA – The one hued like the ocean, arNava-varNA !

(44) iruttiTTAn viDaiyEzhum mun venrAy – The one who tamed the seven bulls in nappinna’s farm!

(45) endAy – My master!

(46) andaramEzhum mun AnAy – The Lord of all the seven heavenly worlds namely bhoo, bhuva, suvah, mahah, janah, tapah and satyam and the netherly worlds too!

(47) azhundoor mEl tisai ninRa ammAnE-  EmperumAn resting in the north of azhundoor, Amaruviyappan!

I am trying to be patient with the five indriyas that keep disturbing me, but in vain. The troublesome five now seem to destroy even my AtmA. Oh, Lord who is adept in controlling everything! Before I perish, I seek shelter in You. Please protect me. (7)

1615. neDiyAnE kaDiyAr kali nambee
ninnaiyE ninaindu ingiruppEnai
kaDiyAr kALaiyar aivar pugundu
kAvalseida akkAvalai pizhaittu|
kuDipOndu unaDikkeezh vandu pugundEn
koorai SOrivai tandu enakkaruLi
aDiyEnai paNiyANDukoL endAi
azhundoor mEltiSaininRa ammAnE || (8)

1615. (48) neDiyAnE – The greatest among the great!, parAtpara!

(49) kaDi Arkali nambee – The savior Lord of tirupArkaDal (Arkali), ksheerAbdinAtha!

You recline on the cosmic ocean to hear the requests of the dEvas and favor them aptly.  Contemplating on Your kind form, I have also come to You, escaping from the clutches of the five untamed young bulls that enslave me.  I seek shelter at your feet.  Please grant your tiruvaDis which are the very cloth and food for me. Please command aDiyEn to do nityakainkaryam at your tiruvaDi.

(50) endAy - My Lord who is everything for me!

(51) azhundoor mEltiSaininRa ammAnE – My father standing in the north of azhundoor! (8)

கூறை சோறு kooRai sORu – Cloth and food
Shree PeriyAzhvAr’s 5th tirumozhi, 4th pAsuram:

கூறை சோறு இவை வேண்டுவதில்லை

அடிமை என்னும் அக்கோயின்மையாலே

kooRai sORu ivai vENduvadu illai

aDimai ennum akkOyinmaiyaalE

While PeriyAzhvAr says that he does not desire for cloth and food which are material desires and due to ananyArha shEshatvam, they will be naturally taken care of by doing service to bhagavAn, Tirumangai AzhvAr says that bhagavAn’s tiruvaDis alone are his cloth and food. He does not desire anything else. (ananya prayOjanam).

கூறை சோறு தந்து எனக்கருளி

அடியேனை பணியாண்டுகொள் எந்தாய்

koorai sOrivai tandu enakkaruLi

aDiyEnai paNiyANDukoL endAi (8)

1616.  kOvAi aivar en mei kuDiyEri
kooraiSOrivai tAvenru kumaittu
pOgAr nAnavarai porukkagillEn
punidA puTkoDiyAi neDumAlE |
teevAi nAgaNaiyil tuyilvAnE
tirumAlE iniSeivadonrariyEn
AvAvenru aDiyErkku irai irangAi
azhundoor mEltiSaininRa ammAnE || (9)

1616. The five indriyas that have invaded my body lure me to desire for cloth and food. They pester me and never leave me. Unable to endure their pressure, I get disturbed.

(52) punitA – The pure one, who purifies  the bhaktas, pavitra!

(53) puTkODiyAy – The one who has garuDa in His flag, garuDadhwaja!

(54) neDumAlE – The Lord of infinite wonders, adbutha!       

(55) teevAi nAgaNaiyil tuyilvAnE – The one who does yOga nidrA on the AdishEsha who spew fire on enemies when they try to attach bhagavAn, shEshasAyee!

(56) tirumAlE – The consort of shree, shreevallabha!

I have placed all my worries before You in total surrender. I don't know what more I should do. Please pay heed to me, acknowledging with the words ‘Aaa...Aaa’ and show mercy on aDiyEn, who is Your dAsan.

(57) azhundoor mEltiSaininRa ammAnE – My swAmi residing in the north of azhundoor, Amaruviyappan! (9)

1617. anna mannu paimbozhil soozhnda
azhundoor mEltiSai ninRa ammAnai
kannimannu tiNtOL kalikanri
AlinADan mangaikkulavEndan |
Sonna in tamizh nanmaNikkOvai
tooyamAlai ivaipattumvallAr
manni mannavarAi ulagANDu
mAnaveN kuDaikkeezh magizhvArE || (10)

1617. Tirumangai AzhvAr, hailed as the efficient, broad-shouldered kalikanRi (the destroyer of kali), AlinADan (the native of tiruvAli) and mangaikulavEndan (the king of tirumangai city), has strung these ten sweet tamizh gems into a necklace for Amaruviappan standing in the north of tiruvazhundoor surrounded by flowering groves housing plenty of swans. Those who recite this tirumozhi will become kings and rule this earth for a long time under the royal white umbrella. (10)

PERIYA TIRUMOZH  7.8
PASURAMS 1618 TO 1627
TIRUVAZHUNDOOR  4/4

 Tirumangai AzhvAr, in the previous decad, cries out to emperumAn to save him from the five indriyas which are overwhelmingly powerful, preventing his ascension to perumAL's permanent abode, the TirupARkaDal. But PerumAL declares that He had come down to TErazhundoor to make Himself easily accessible to AzhvAr. Kaliyan, in turn tells us, the devotees, to surrender unto Gosakhan and realise the purpose of our janma. The Lord who lies in yOganidrA on the AdisEshan in the milky ocean is here for us to behold, in TErazhundoor. 

1618. sengamala tirumagaLum puviyum sembon
tiruvaDiyin iNaivaruDa munivarEtta
vangamali taDangaDaluL anandanennum
variyaravin aNaittuyinra mAyOn kANmin |
engumali niraipugazh nAlvEdam aindu
vELvihaLum kELvihaLum iyanra tanmai
angamalattu AyananaiyAr payilum Selvattu
aNiazhundoor ninruganda amarar kOvE || (1)

1618. TErazhundoor is a beautiful town where the learned brAhmaNAs, as enlightened as Brahma dEvan ( ayan anaya) born from the lotus emanating from the navel of Lord NArAyaNa, live. The whole town is resounding with the chanting of Vedas. The brAhmins perform the pancha yagyas with austerity and are well versed in the texts and scriptures. 

   In this sacred town, the Lord of the dEvas resides with delight.

     With SriDevi and Bhoo Devi gently caressing His golden feet, the great rishis sing His praise. He lies in a gentle yOganidrA in the vast pArkaDal, on the serpent bed provided by Adiseshan 's spotted coils. Oh bhaktas! Do come and have darshan of this extraordinary emperumAn (mAyOn).   (1)

1619. mun ivvulagEzhum iruL maNDiyuNDa
munivaroDu dAnavarhaL tiSaippa vandu
pannu kalai nAl vEda poruLaiyellAm
parimugamAi aruLiya em paraman kANmin 

sennelmali kadirkavari veeSa Sangam
avaimurala Sengamala malaraiyEri
annamali peDaiyODum amarum Selvattu
aNiazhundoor ninruganda amarar kOvE || (2)

1619. The red paddy crop fills the fields and sways in the breeze, as if fanning the Lord. The creatures that thrive in the marshy fields (sangam) produce sound, as if from the conch. The male swan swims around elegantly and squats with its partner on the red lotuses in the pond.

   In this beautiful town, TErazhundoor, the Lord of the nityasooris resides with delight.

    Long ago, when the entire universe comprising the seven lOkas was immersed in the darkness of ignorance, the rishis and dEvas became very troubled. My swAmi incarnated as Lord Hayagreeva, ( pari mugan) and descending from the pARkaDal He retrieved the lost scriptures ( paNNkalai) and the Vedas and revealed the meanings to the rishis. He, is the extraordinary emperumAn (paraman). (2)

1620. kulattalaiya madavEzham poigai pukku
kOL mudalai piDikka adarku anungininru
nilattigazhum malar chuDarEi chOdeeyenna
nenjiDar teerttaruLiya en nimalan kANmin |
malaittigaL sandagil kanaka maNiyumkoNDu
vandundi vayalgaLdorum maDaihaL pAya
alaittuvarum ponnivaLam perugumSelvattu
aNiazhundoor ninruganda amarar kOvE || (3)

1620. The river Cauvery ( ponni) originating from the sahayAdri mountains carries along with its flow, sandalwood and agil, gold coins and precious gems and drains them into the canals and fields. Irrigated by this river, this fertile and prosperous town, Tiruvazhundoor is the divya dEsam the Lord of the dEvas chose to reside.

    When the most superior- among- elephants( kulatalai), gajEndran entered  the pond ( to pluck lotus to offer to the Lord), the ferocious crocodile caught its leg. Frozen to shock, gajEndran called out to the Lord who is like the shining moon spreading out cool rays. It is this flawless PerumAL who relieved gajEndran's pain. (3)

1621. Silambu mudal kalanaNindOr SengaNkunram
tigazhndadenattiruvuruvam panriyAgi
ilangu puvimaDandaitannai iDandu pulgi
eyiRRiDai vaittaruLiya emmeeSan kANmin 
pulambuSirai vaNDolippa poogam tokka
pozhilgaL dOrum kuyilkoova mayilgaLAla
alambutirai punal puDaiSoozhndu azhagAr Selvattu
aNiazhundoor ninruganda amarar kOvE ||  (4)

1621. TErazhundoor is a town with plenty of orchards with areca nut trees where the winged bees buzz around, humming. The cuckoos sing and peacocks prance around. The meandering Cauvery with its waves, makes the town rich and prosperous. 

    In this beautiful town, the Lord of the dEvas resides with delight. 

    It is this swAmi who is like a majestic mountain with red eyes (senkaNN kunRam); anklets adorning His feet; who took the VarAha avatAra, scooped and rescued Bhoomi pirATTi with His tusk and held Her aloft. Holding Her in an embrace, He blesses us too!   (4)

1622. SinamEvumaDalariyin uruvamAgi
tiral mEvum iraNiyanadAgam keeNDu
manamEvu vanjanaiyAl vandapEichchi
mALa uyir vavviya em mAyOn kANmin |
inamEvu varivaLaikkai EndumkOvai
Ei vAi maragadam pOl kiLiyin inSol
anamEvu naDai maDavAr payilum Selvattu
aNiazhundoor ninruganda amarar kOvE || (5)

1622. In this town, live young maidens wearing glittering bangles. With lips red like the kOvai fruit, they are hued like the emerald gem. They speak sweetly like parrots and walk daintily like the swan.

    In this beautiful town, the Lord of the nityasooris resides with delight. 

    He is the one who incarnated as the raging, fierce Narasimha and slit open the chest (agam) of the valiant ( tiRal mEvum) asura hiraNyan; He sucked the life out of the evil PootanA. He is indeed my wondrous Lord (mAyOn).   (5)

1623. vAnavar tam tuyar teeravandu tOnri
mANuruvAi moovaDi mAvaliyaivENDi
tAnamara Ezhulahum aLandavenri
tanimudal chakkarappaDai en talaivan kANmin |
tEnamarum pozhiltazhuvum ezhilkoL veedi
SezhumADa mALihaihaL kooDandOrum
Anatol Seer maraiyALar payilum Selvattu
aNiazhundoor ninruganda amarar kOvE || (6)

1623. This kshEtram is abounded by cool groves dripping with honey. The beautiful streets are lined with tall bungalows with balconies. In these houses and elsewhere, live highly learned vaidikas (seer maRaiyALar).

    In this prosperous kshEtram resides my swAmi, the Lord of the dEvas. 

    He is the one who relieved the sorrow of the dEvas (who had lost their kingdom to mahAbali), by taking the vAmana avatAra. Assuming the brahmachAri roopam (mANi uruvAi), He sought three feet of land as alms, (dAnam) and measured up the seven lOkhas, making it His. He wields the incomparable and powerful chakrAyudham.  (6)

1624. pandaNainda mel viralAL SeetaikkAgi
pagalavan meediyangAda ilangaivEndan
andamil tiNkaram SirangaL puraNDuveezha
aDukaNaiyAl eiduganda ammAnkANmin |
Sendamizhum vaDakalaiyum tihazhndanAvar
tiSaimuganai anaiyavarhaL Semmai mikka
andaNar tam Ahutiyin pugaiyAr Selvattu
aNiazhundoor ninruganda amarar kOvE ||  (7)

1624. In this kshEtram reside learned brAhmaNAs, well versed in tamil and sanskrit scriptures ( sentamizhum vadakalaiyum). They stand on par with Brahma dEva himself in knowledge. These  brAhmaNas with impeccable character, perform yagyas, thereby spreading the sacrificial fumes.

   In this kshEtram, with delight, resides my swAmi, the Lord of the dEvas. 

   He, is Shri RAma who fought the mighty rAvaNa. Even the sun (pagalavan) never shone in Lanka, fearing rAvaNa's wrath. To rescue Sita who was captured by rAvaNa, Rama, armed with arrows severed his strong arms and heads, making them roll on to the ground. This mighty warrior is indeed my swAmi.    (7)

1625. kumbamihu madavEzham kulaiya kombu
parittu mazhaviDaiyaDarttu kuravaikOttu
vambavizhum malarkuzhalAL Aichchivaitta
tayirveNNei uNDuganda mayOnkANmin |
SembavaLam maragadam nalmuttum kATTa
tihaLpAgam kadali palavaLam mikkengum
ambonmadiL pozhil puDaiSoozhndu azhagAr Selvattu
aNiazhundoor ninruganda amarar kOvE || (8)

1625. In tErazhundoor, there are plenty of orchards and groves having areca nut trees bearing bunches of berries which appear red like the corals and green like emeralds and glistening like the pearls. There are also plantain groves. This town is beautified by the glowing fortresses and gardens.

    In this kshEtram, with delight, resides my swAmi, the Lord of the nityasooris. 

    He is the one who plucked the tusks of the aggressive elephant (kumba madha vEzham) and killed it. He bridled the seven bulls to woo nappinnai. He danced joyfully (kuravai) with the AyarpADi girls. He happily gobbled the butter stacked away in pots by YashOdhA,who decked herself with flowers.  (8)

1626. ooDEru kanjanoDu mallum villum
oNkariyum uruL SakaDum uDaiya cheRRa
neeDEru peruvali tOLuDaiya venri
nilavu pugazh nEmiyangai neDiyOn kANmin |
SEDEru pozhil tazhuvum ezhilkoLveedi
tiruvizhavil maNiyaNinda tiNNaidOrum
ADEru malarkuzhalAr payilum Selvattu
aNiazhundoor ninRuganda amarar kOvE || (9)

|1626. In this kshEtram, the dancers who have adorned themselves with flowers in their braid, gather in the gem-studded porches of the beautiful houses, to watch the festivities. Many flourishing gardens dot this town.

    This is the abode of the Lord of the dEvas. 

     He is the paramapurushan who killed Kamsa and the wrestlers in the dhanur yAgam. He killed the elephant (kari), kuvaLayApeeDam, shattered the wheels (shakaDu) of the cart and destroyed the asura (who had cunningly come to kill Krishna). He is the Lord with strong and firm arms and shoulders (needERu tOL), wielding the victorious chakrAyudham.   (9)

1627. panRiyAi meenAi ariyAi pArai
paDaittu kAttu uNDumizhnda paramantannai
anramararku adipadiyum ayanum SEyum
aDipaNiya aNiazhundoor ninRakOvai |
kanri neDuvEl valavan AlinADan
kalikanri oliSeida inbappADal
onrinoDu nAngum Oraindum vallAr
olikaDalSoozh ulagALum umbartAmE || (10)

1627. These pAsurams are composed in praise of the Lord of the nityasooris, who resides in Tiruvazhundoor. He is the one who took the varAha, the matsya (meen) and narasimha (ari) avatAra; He created the universe and protected it by swallowing and releasing it during praLaya kAlam. He is the omniscient one (paraman) who is worshipped by Indra, brahmA and Shiva ( brahmA 's son---sEi).

   Tirumangai AzhvAr, the chieftain of tiruvAli, also known as kalikanRi, wielding the fearsome spear, has sung these melodious pAsurams. The devotees who sing these pAsurams shall attain the status of the dEvas who rule this world which is surrounded by the ocean.  (10).

PERIYA TIRUMOZHI 7.9
PASURAMS 1628 TO 1637
TIRUSIRUPULIYOOR

TIRUSIRUPULIYUR KRUPA SAMUDRA PERUMAL

Tirumangai AzhvAr now moves on from tiruvazhundoor and reaches TIRUSIRUPULIYOOR. This divya kshEtram is in tiruvAroor near mAyavaram. 

The Lord (tiru) revealed himself with a small stature (siRu) to the saint with tiger (puli) claws, hence the name tirusiRupuliyoor. 

The temple is called chalasayanam where the Lord lies peacefully in yOganidrA. 

The moolavar is arumA kaDal amudan or chalasayana perumAl in bAlashayana tirukkOlam (reclining posture) which is the smallest image of Lord Vishnu in sleeping posture,  with BrahmA emerging from his navel.

Utsavar is kRupa samudra perumAL.

tAyAr is tirumAmagaL nAchchiyAr or dayA nAyaki.

Teertham is Ananta saras.

This perumAL manifested to AdisEshan, vyAghrapAda munivar, kanva maharishi and vyAsar.

Once a quarrel raged between GaruDa and AdisEshan over emperumAn’s preference among them. Fearing the wrath of GaruDa, AdisEsha came to siRupuliyoor, did severe penance on the banks of the pushkarni seeking the protection of this perumAL. The Lord manifested to anantAzhvAn and offered to give him shelter by permanently lying on him. 

STHALAPURANAM

 VyAghra munivar was a staunch devotee of Lord Shiva. He had the claws and eyes of a tiger gained as a boon from Lord shiva. Hence, he was also called pulikkAl munivar or vyAghrapAdar. 

Once on a pilgrimage to Chidambaram, he begs Lord Shiva to grant mOksha. Lord Shiva directs him to plead to the emperumAn of chalasayanam who is eligible to grant mOksha. Unable to find the Lord on reaching the kshEtram, the disappointed munivar prays to Shiva who manifested as a linga and helped him reach the sanctum. 

Lord nArAyana manifested as anatapadmanAbha swAmy with the huge tirumEni which was a feast to his eyes. Munivar wished to hug Him. Immediately, the Lord shrunk himself with a small stature in bAlashayanam. Hence, the Lord is called aruL mA kaDal perumAL or krupA samudran who possesses abundant graciousness as vast as an ocean towards his devotees.

 As desired, vyAghrapAdar did prapatti to His tiruvaDis and attained mOksha.  Idols of vyAghrapAdar and kanva maharishi are seen at the feet of the Lord.

TIRMAMAGAL NACHCHIYAR

In this dashakam, AzhvAr shows his concern for those who have got attracted to the non-believers and their doctrines which condemn the vEdas or express the meanings incorrectly.

He profusely pleads them to enjoy the amazing attributes of Lord nArAyana, relish them by performing bhAgavata kainkaryam; ultimately surrender(do prapatti) to the divine lotus feet of this emperumAn in bAlashayanam. He is the absolute one who can grant mOksham or liberation, to free us permanently from the cycles of birth and death. 

1628. kaLLam manam viLLum vagai karudik kazhal tozhuveer!
veLLam mudu paravai tirai viriya karaiyeNgum 
teLLum maNi tigazhum siRupuliyoor chalasayanattu
uLLum enadu uLLattuLLum uRaivArai uLLeerE. (1)

1628. In the prosperous city of siRupuliyoor, in the chalasayanam sannidhi resides the enchanting emperumAn aruL mA kaDal amudan. This city is strewn with shining gems deposited on the banks by the lashing waves.

Those bhaktas yearning to get rid (viLLum vagai karudi) of the vicious qualities of deceit (kaLLam) in them, seek the lotus feet of this emperumAn alone. Contemplate (uLLeer) on the Lord who does nityavAsam (uRaivArai) in my heart. 

kaLLamanam- Here AzhvAr calls out to those obstinate men who think they are independent souls (svAtantryam) forgetting that this soul is the possession of emperumAn. (1)

1629. teruvil tiri siRu nOnbiyar senjORRODu kanji maruvi 
pirindavar vAimozhi madiyAdu vandaDaiveer!
tiRuvil poli maRaiyOr siRupuliyoor chalasayanattu
uruvakkuraL aDigaL aDi uNarmin uNarveerE. (2)

1629. uNarveerE! The men with wisdom! Spurn those men who disregard the vEdas or those who wrongly interpret the vEdic texts. Do not fall for the philosophies of these men who fast on rice and porridge wandering in the streets pretending as renunciates. 

Surrender and meditate on the small and alluring tiruvaDis of the swAmi who incarnated as a young handsome dwarf during vAmana avatAram. Seek his holy feet alone as your goal (purushArtham).

This emperumAn lives in siRupuliyoor in chalasayana temple which is the residence of several vEdic scholars (vaidikas) who are extremely knowledgeable in vEdic sAshtras. (2)

1630. maRaiyum vinai tozhudu uimmin neer paNiyum siRu toNDeer!
 aRaiyum punal orupAl vayal orupAl pozhil orupAl |
siRai vaNDinam aRaiyum siRupuliyoor chalasayanattu
uRaiyum iRai aDiyalladu onRu iRaiyum aRiyEnE. (3)

1630.”I call upon the ignorant!”, says AzhvAr. Refrain from bowing down to the undeserving men, feeling elated with short term worthless gains. Get rid of your sins, pray with singlemindedness, and uplift yourself by seeking refuge at the feet of the Lord who resides in siRupuliyoor. He is the only paradEvata and sarvarakshakan. 

Having realized the greatness of aruL mA kadal perumAL who does nityavAsam in chalasayana temple, I wish to surrender at His lotus feet alone (aDi alladu) which are the only means to liberation (upAyam) or moksham; I crave to experience the divine fruits of attaining Him (upEyam), which is nitya bhagavad kainkaryam in SrivaikuNTam. 

This beautiful city is surrounded by abundant water due to floods, thus having fertile green fields on one side and abundant groves on another. Swarms of bees come to seek honey, happily fluttering their wings spread out as if doing namasankeertanam. (3)

1631. vAnAr madipodiyum saDai mazhu vALiyoDu orupAl
tAnAgiya talaivan avan amararkku adipatiyAm
tEnAr pozhil tazhuvum siRupuliyoor chalasayanattu
AnAyanadu aDiyalladu onRu aRiyEn aDiyEnE. (4)

1631. AzhvAr is extremely disappointed that none gave heed to his request. He then decides to speak about emperumAn’s attributes which may change the minds of these men to seek his tiruvaDis, who are ignorant of their wrong deeds. 

Out of compassion for Lord Shiva’s bhakti, you housed Lord Shiva, the one with the moon, the matted locks, and the short axe (mazhu), on the right side of your tirumEni. You are the lord of the eternally liberated nityasooris and the head of the dEvas as well. 

I do not know any other God other than this emperumAn who resides in chalasayanam temple in siRupuliyoor surrounded by honey laden flowering trees. 

This emperumAn is gopAlakrishnan (An Ayan) who is sarva sulabhan engaged in grazing cattle as a cowherd and performing amazing feats! I consider His feet as my only refuge to attain moksha. (4)

1632. nandA neDu naragattiDai naNugAvagai 

nALum endAi ena imaiyOr tozhudEttum iDam 
erineer chentAmarai malarum siRupuliyoor chalasayanattu
an tAmarai aDiyAi! unadaDiyERku aruLpuriyE. (5)

1632. Oh! kamalapadanE! Every day the dEvas including Brahma worship and prostrate(tozhudu Ettum) aruL mA kaDal perumAL who resides in the chalasayana temple of siRupuliyoor. tAmarai aDiyAnE! Your tiruvaDis are as soft as the blossoming red lotuses (am tAmarai aDiyay) in the deep ponds in this kshEtram. 

“This earth is like a big glamorous city with sorrowful attractions that lure me”, says AzhvAr. I wish to be relieved of these worthless passions and the samsAric cycle of birth and death. I desire to be protected from reaching the hells (narakams). I intend to lead a chaste life abiding by the sAshtras. I humbly surrender at your lotus feet performing prapatti. 

Please shower your mercy on me! I am your humble servant (unadu adyERku arul puri)! My sole intention is to enjoy the experience of permanent nitya kainkaryam in paramapadam. (5)

1633 . muzhu neelamum malar Ambalum aravindamum viravi
kazhu neeroDu maDavAr avar kaNvAi mugamalarum 
sezhuneer vayal tazhuvum siRupuliyoor chalasayanam
tozhu neermai adu uDaiyAr aDi tozhuvAr tuyir ilarE. (6)

1633. Desirous that we should attain His lotus feet, AzhvAr preaches bhAgavata seshatvam and bhAgavata kainkaryam in this pAsuram. 

Siripuliyoor city is surrounded by thriving paddy fields with rich water bodies. The eyes of the women here resemble the dark hued blue water lily (muzhuneelam/neelOtpalam), their lips are compared to red lilies (Ambal) and their faces are compared to the pink lotus (aravindamum-tamarai). 

The highly honoured devotees residing here do not yield to samsAric temptations. Awestruck by their instinctive unstinted devotion to this emperumAn (bhagavad sEshatvam) in chalasayana temple in siRupuliyoor, I revere those shreevaishnavas of this kshEtram who are pure by body, mind, and speech. 

Surrendering at their feet and serving them (bhAgavata kainkaryam) will free me from all sorrows resulting due to worldly pleasures. (6)

1634. sEyOngu taN tirumAlirunsOlai malai uRaiyum mAyA!
enakku uraiyAiy idu marai nAngin uLAyO?
teeyOm pugai maRaiyOr siRupuliyoor chalasayanattu tAyO?
unadu aDiyAr manattAyO? aRiyEnE. (7)

1634. AzhvAr humbly submits a doubt to emperumAn in chalasayanam temple, which lingers in our minds too.

Oh! mayanE! aruL mAkaDal amudA! Are you present in the highly respected vEdas? Do you reside in the sacrificial fire of the vaidikas in siRupuliyoor? Do you do nityavasam in the hearts of your devotees as antaryAmi? 

Dear Lord! Can you enlighten me? 

Lord Sriman nArAyaNa whose permanent abode is in the hills of tirumAlirunsOlai! Probably, out of compassion for the bhaktas, you settled there when you descended from paramapadam!

The shastras beautifully expound your tirumEni as one which is beyond description (aprAkruta tirumEni) and beyond perception of human vision. They further explain your mystic presence and empathy to let us enjoy you in all archA avatAras and in those forms where you are worshipped as antaryAmi! They further clarify that you are the main deity in all sacrifices (pratipAdhya vastu) and that you reside as antaryAmi in the hearts of all, irrespective of caste or creed. (7)

1635. maiyAr vari neelam malar kaNNAr manam viTTiTTu
uivAn una kazhalE tozhudu ezhuvEn kiLi maDavAr 
chevvAi mozhipayilum siRupuliyoor chalasayanattu
aivAi aravaNai mEl uRai amalA! aruLAyE. (8)

1635. amalA! aruL mA kaDal emperumAn! You lie peacefully on the divine serpant AdisEsha with five hoods, in the chalasayana temple of siRupuliyoor. The pet parrots of the women in this kshEtram repeat the words uttered by these red lipped beautiful women. Not attracted to these women with lovely dark eyes like the dark hued (karuneidal poo) flowers, I have completely renounced them prostrating at your lotus feet alone for my survival (uyvAn). Please have pity on me! Shower on me, your mere glances filled with compassion (arulAy). (8)

1636. karumA mugil uruvA! kanal uruvA! punal uruvA!
perumAl varai uruvA! piRa uruvA! ninaduruvA!
tirumAmagaL maruvum siRupuliyoor chalasayanattu
arumA kaDal amudE! unadu aDiyE sharaNAmE. (9)

1636. AzhvAr in a state of paramabhakti, applauds the kalyAnaguNas of this emperumAn. 

karumAmugil uruvA! The mere glance of your huge tirumEni like the cool dark clouds dissolves my sorrows. 

KanaluruvA! One with a tirumEni with abundant radiance like fire! You are unapproachable to non-believers who disregard you like kamsa. 

punaluruvA! Your tirumEni is transparent and cool like the water, easily accessible for bhaktas like akroora, mAlakara. 

Peru mAl varaiyuruvAy! One who has an expanded form (bruhadroopa) and who is the infinite Lord.

piRa uruvA! One who is the jagatswaroopan. One who has assumed all the forms in the universe by mere sankalpam.

Ninadu uruvAy! One who has an auspicious form fit for worship (divyamaNgaLa vigraham), which is beyond description!

This emperumAn lives in harmony with tirumAmagaL nAchchciyAr (tirumAmagaL maruvum) in the temple of chalashayana temple in siRupuliyoor. 

aruL mA kaDal amudanE! One who has the wealth of compassion, deep like an ocean! Your tiruvaDis are my sole refuge. I completely surrender to them (unadu aDiyE sharaNAmE). (9)

PHALASRUTI.

1637. seerAr neDu maRugil siRupuliyoor chalasayanattu
ErAr mugil vaNNan tanai imaiyOr perumAnai 
kArAr vayal maNgaikkiRai kaliyan oli mAlai
pArAr ivai paravi tozha pAvam payilAvE. (10)

1637. These ten sweet verses have been written by kaliyan, head of tirumangai surrounded by rich paddy fields; praising the gorgeous emperumAn of siRupuliyoor residing in chalasayana temple. This Lord who has a tirumEni attractive like the dark hue of the clouds is also the head of the nityasooris. Those bhaktas on this earth who recite these pAsurams with dedication, surrendering to this emperumAn, will be relieved of their sins (pAvam payilA) (10)

PERIYA TIRUMOZHI 7.10 
PASURAMS 1638 -1647

TIRUKANNAMANGAI - PERUMPURAKADAL

TIRUKANNAMANGAI BHAKTAVATSALA PERUMAL

TIRUKANNAMANGAI - INTERESTING FACTS ABOUT THE STHALAM.

MOOLAVAR - Bhaktavatsala PerumAL or battarAvi perumAL in standing posture. tAyAr is KaNNamangai nAyaki

UTSAVAR - PerumpuRakaDal PerumAL (bRuhat bahiSha sindhunAtha) and abhishEkhavalli

PANCHAKRISHNA KSHETRAM - TirukaNNamangai sthalam is one of the five krishNa kshEtrams (where utsavar is krishNa) or krishNa AraNya kshEtrams (temple is in forest), the other four being TirukaNNangudi, TirukaNNapuram, Tiru kapisthalam and TirukOvaloor. 

STHALA PURANAM:

During the churning of the milky ocean, many treasures emerged, after which. MahAlakshmi also appeared.  She wanted to marry VishNu but felt shy to look at him. So, she came to this kshEtra and performed a penance on the form of VishNu as seen in pArkaDal.  Lord VishNu cam to tirukaNNamangai and married Lakshmi. The 33 crore dEvas also came and witnessed the divine wedlock. It is believed that they still reside in the form of bees witnessing their marriage. Till date, there is a bee hive to the north of tayAr sannidhi since antiquity. A pooja called 'tEnkooDu' poojA is performed everyday. 

KSHETRAM - Since Lakshmi performed penance here, the place is called Lakshmivanam. As there are seven important characteristics viz. AraNyam, Pushkarini, Nadi, VimAnam, Mandapam, city and town, it is called Sapta amRuta kshEtram. As the marriage was performed here, it is called KrishNamangala kshEtram.

TIRUKANNAMANGAI PERUMPURADADAL

AzhvAr, in the earlier ten verses, had sung with extreme devotion, seeking the Lord’s blessings at Tirusirupuliyoor. (AruLAyE, AruLpurivAye )

But here, EmperumAn says “AzhvAr! Welcome to TirukaNNamangai!”

He thus promises to grant AzhvAr the divine experience and also show the path of attaining moksha at the sacred sthalam of TirukaNNamangai.

1638. perum purakkaDalai aDalERRinai
peNNai ANai eNNil munivarku aruL
tarum tavattai muttin tiraLkOvaiyai
pattarAviyai nittilattottinai |
arumbinai alarai aDiyEn manattu
ASaiyai amudam podi inSuvai
karumbinai kaniyai SenrunADi
kaNNamangaiyuL kaNDu koNDEnE (1)

1638. AzhvAr lists some of the unique characteristic features of EmperumAn in this paasuram and concludes that he worshipped the divine, incomparable PerumAL at TirukaNNamangai.

The list goes thus:

1. PERUMPURAKADALAI

The one who is the antaryAmi for all jeevAtmAs and he who is the ocean (literally) and resembles the ocean (figuratively).

2.ADALERRINAI

The one who is like a bull and cannot be conquered or controlled by anyone.

3.PENNAI

The one who is feminine, motherly and woman-like (stree) when it comes to nurturing and showering affection on others.

4. YAANAI

The one who is ferocious like a fierce tiger.

5.TAVAM

The one who graces all the munis like an austere rishi.

6. MUTTIN TIRAL KOVAIYAI

The one who is like a string of collected pearls

7. BATTTARAAVIYAI

The one who showers abundant mercy (kRupai) on his ardent devotees.

8. NITTILATONAI

The one whose effulgence is like that of a heap of shining pearls.

9.. ARUMBINAI 

The one who is tender like a bud.

10. ALARAI

The one who is youthful like a flower.

11.KARUMBINAI

The one who is as juicy as the sugarcane. 

12.  KANIYAI

The one sweet like a ripe fruit

Thus, Tirumangai Mannan sang the praise of and worshipped the Supreme Lord at TirukaNNamangai. Interestingly, the presiding deity in TiruninRavoor and TirukaNNamangai share the same name – battarAvi PerumAL. (1)

1639. meinnala tavattai tivattaittarum
meiyyai poyyinai kaiyyilOr SanguDai
mainnirakkaDalai kaDal vaNNanai
mAlai Alilai paLLikoL mAyanai |
nennalai pagalai iRRai nALinai
nALaiyAi varum tingaLai ANDinai
kannalai karumbiniDaittEralai
kaNNamangaiyuL kaNDu koNDEnE || (2)

1639. In this pAsuram, AzhvAr describes the Lord who he adoringly worshipped at this Divya Desam. The Lord is the one who blesses devotees who follow Bhakti Yogam. He is the one who grants Paramapadam to all those who practise prapatti yOgam. The same Lord does not reveal his Swaroopa swabAvam (real nature) to those who fail to surrender to Him (sharaNAgati). He is as glorious as the milky ocean. He is the Lord who is inseparable from the hearts of his bhaktas. He is the one who is responsible for changes in the trikAlam. He is as sweet as sugarcane in his attitude and gestures. AzhvAr takes immense pride in worshipping the graceful and almighty EmperumAn at TirukaNNamangai. (2)

1640. engaLukku aruL Seihinra eeSanai
vASavAr kuzhalAL malaimangai tan
panganai pangil vaittugandAn tannai
pAnmaiyaipanimAmadiyam tavazh |
mangulai SuDarai vaDamAmalai
uchchiyai nachchinAm vaNangappaDum
kangulai pagalai Senru nADi
kaNNamangaiyuL kaNDu koNDEnE || (3)

1640.  AzhvAr says that he had a glimpse of EmperumAn at TirukaNNamangai and claims that He is the one who showers blessings generously. AzhvAr lists out His paratvA guNas. He has shared His tirumEni on one side with ParamasivanAr and hence, He has been rightly celebrated as GuNasheelan, glorifies AzhvAr. This is His natural guNa. He has been willingly worshipped by his devotees uninterruptedly. He acts as a catalyst for the movement of the sun and other luminous objects of the sky traversed by the moon. He is the one who is dwelling at the VenkaTAdri hills. He is the controller of the changes in day and night. AzhvAr concludes that he worshipped this powerful and omnipresent EmperumAn at TirukaNNamangai. (3)

1641. pEimulaittalai nanjuNDa piLLaiyai
teLLiyAr vaNangappaDum dEvanai
mAyanai madiLkOval iDaikazhi
maindanaiyanri andaNar SindaiyuL |
eeSanai ilangum SuDar SOdiyai
endaiyai enakku eippinilvaippinai
kASinai maNiyai Senru nADi
kaNNamangaiyuL kaNDu koNDEnE || (4)

1641. EmperumAn is full of gyAnam (knowledge) and He, as a little baby, killed the evil Pootana in His avatAra as Sri Krishna. He is the eternal Lord who is always in the minds of scholars and priests. He gave a glimpse of His divine swaroopam at TirukOvaloor to the first three AzhvArs ( Poigai azhvAr,PeiyazhvAr and BootatazhvAr). He dwells in every jeevAtmA as their antaryAmi and is adored by everyone and is treasured like gold and other precious gems in their chest. He rescues all jeevAtmAs during times of need like a nidhi (vaippu).  Such is the glory of the TirukaNNamangai EmperumAn, concludes AzhvAr. (4)

1642. ERRinai imaiyattuL emmeeSanai
immaiyai marumaikku marundinai
ARRalai aNDattappurattu uittiDum
aiyanai kaiyil AzhionrEndiya |
kooRRinai kurumAmaNikkunrinai
ninravoor ninra nittilattottinai
kARRinai punalai Senru nADi
kaNNamangaiyuL kaNDu koNDEnE || (5)

1642. AzhvAr, in this verse, sings the glory of the Lord residing at the serene HimAlayas (Tirupirudi). He is all pervasive and is so powerful that he could grant boons to both BhoolOka and VaikunTha. Kaliyan confidently claims that EmperumAn is desired by all like air and that He is like water (and Pancha bootas)- the ultimate elixir for all earthly beings to survive. The one who holds the sacred TiruvAzhi (chakra), He is a terror (Yama) to all those evil beings. He is as majestic as a blue (Kurumaamani) mountain range and is as beautiful as at Tiruninravoor.

(KurumAmani can refer to SrikaustubamaNi too. "Kurumaamani poonkulAvittikazhun tirumaarvu") chanted PeriyAzhvAr.)

AzhvAr ends this paasuram by emphasisin on the endless praise of the Tirukannamangai PerumAL. (5)

1643. tuppanai turangampaDa Seeriya
tOnralai SuDarvAn kalan peidadOr
Seppinai tirumangai maNALanai
dEvanai tihazhum pavaLattoLi |
oppanai ulahEzhinai oozhiyai
AzhiyEndiyakaiyanai andaNar
karpinai kazhuneer malarum vayal
kaNNamangaiyuL kaNDu koNDEnE || (6)

1643. In this paasuram, AzhvAr repeats PerumAL’s Satya Sankalpa Guna. Whatever He performs results in becoming a guNa unlike the jeevAma's listed guNas. Kaliyan further recalls the incident of Kannan battling Kesi. In the Krishna avatAra, when Kamsan cunningly sent a fierce horse-like demon to destroy him, Jagatrakshakan stretched his sacred hands and inserted them into the demon’s mouth and teared his whole body and killed the demon effortlessly. ("Turangam") AzhvAr visualises and describes the swAmy to be the treasure chest of all the glittering jewels ("Sudarvan kalan Kalandador seppinai"). Interestingly, another interpretation is where piraTTi's and EmperumAn's serthi are referred to in the verse "Tirumangai manalanai". (The divya dampatis unitedly add immense beauty to the throne at Srirangam on the auspicious day of panguni uthram and this divine darshan occurs only once a year and is termed as ‘serthi utsavam’.) Thus, AzhvAr is immensely happy to worship the same Lord who resides at TirukaNNamangai. (6)

1644. tiruttanai tiSainAnmugan tandaiyai
dEvadEvanai moovaril munniya
viruttanai viLangum SuDarSOdiyai
viNNai maNNinai kaNNudal kooDiya |
aruttanai ariyai parikeeriya
appanai appilArazhalAi ninra
karuttanai kaLivaNDaraiyum pozhil
kaNNamangaiyuL kaNDu koNDEnE || (7)

1644. Tirumangai mannan describes PerumAL as the one who has a ‘tejOmayamAna divya mangalam vigraham’ (The moola moorty being worshipped in all temples in the archAvataram). He has created BrahmA (chaturmukan) to create the world and its species. He is undoubtedly the supreme of the trimoortys and as Hari, He rules the trilOkas (3 worlds). Finally, TirukaNNamangai is a place filled with floral beauty and is full of humming bees, AzhvAr concludes. Thus, he feels proud to have received darshan of the PerumAL at this sthalam. (7)

1645. venjinakkaLiRRai viLangAi vizha
kanRu veeSiya eeSanai pEimagaL
tunja nanjuSuvaittuNDa tOnralai
tOnral vALarakkan keDa tOnriya |
nanjinai amudattinai nAdanai
nachchuvAr uchchimEl nirkum nambiyai
kanjanai tunja vanjitta vanjanai
kaNNamangaiyuL kaNDu koNDEnE || (8)

1645. EmperumAn is like a mad elephant, describes AzhvAr in this pAsuram ("Venchina kaliRRai"). He elaborates this statement with an incident. Two asuras, Vatsasuran (disguised as a calf) and KapitAsuran (taking the form of a vilam pazham (wood apple) tree), were killed by Lord Krishna at a place called Bhadravanam in Gokulam. KaNNan killed them cleverly by throwing one on the other  Tasting the poison smeared breast of pootanA, He sucked her life. He was a poisonous destroyer to King RAvaNa who boasted to be a mighty ruler. He is like nectar to righteous beings like VibheeshanAzhvAr. Amidst the various attempts to kill Him, EmperumAn put an end to the cunning Kamsan. Thus, araTTAmuki is immensely contented to have witnessed Sarvaseshi at TirukaNNamangai. (8)

1646. paNNinai paNNil ninRadOr pAnmaiyai
pAluL neyyinai mAluruvAi ninra
viNNinai viLangum chuDarchOdiyai
vELviyai viLakkinoLi tannai |
maNNinai malaiyai alaineerinai
mAlai mAmadiyai maraiyOr tangaL
kaNNinai kaNgaL AraLavumninRa
kaNNamangaiyuL kaNDu koNDEnE || (9)

Kaliyan begins this pAsuram stating that music is divine and ghee is hidden in milk. Similarly, EmperumAn is also divine and is hidden in each one’s heart and is loved by all. AzhvAr feels that (manninai) just like mother earth bears everything, "Sarvamsaha" PerumAL also bears and forgives all evil thoughts. (Alaineerinai) EmperumAn is like a steady flow of water. He showered his grace on GuhaperumAL, Vidurar and Malakaarar (Maraiyor tangal kaNNinai).  AzhvAr is of the impression that EmperumAn always blesses the scholars and never takes His eyes of those who are ever in the thought of the Lord. He is the nAthan of Nitya vibhooti; yagyaswaroopi (vELviyai ).  He enlightens others by his light (viLakkin oLi tannai). Such is the grace of the lord at TirukaNNamangai, happily claims AzhvAr. (9)

1647. kaNNamangaiyuL kaNDu koNDEn enRu
kAdalAl kalikanRi uraiSeida
vaNNavoN tamizh onbadODonrivai
vallarAi uraippAr madiyam tavazh |
viNNil viNNavarAi magizhveiduvar
meimmai Sollil veNSangamonrEndiya
kaNNa nindanakkum kurippAgil
karkalAm kaviyin poruLtAnE || (10)

1647. The PerumAL with pAnchajanyam, worshipped at SrivaikunTham, is being worshipped at TirukaNNamangai and is being repeatedly described in these ten pAsurams by AzhvAr. Those who recite these ten pAsurams (which are full of deep meaning and wisdom) would be born as devas in heaven, where the moon glitters (tavazh) and will get the divine anubhava. Addressing perumAL as the one who blowed the shankh as an acknowledgement to his pAsurams (veNsangamonREndiya kaNNa!), AzhvAr says that even kaNNan should learn these pAsurams from him. ( just like in His previous avatAras). 

In the RAmAyaNam, He is referred to as ‘VashisTha shiShyan’ and in the KrishNa avatAra, He is known as ‘SAndeepani sishyan’. It would be befitting if in ArchAvatAram the Lord is referred to as ‘ParakAla sishyan’. 

In order to fulfil this, PerumAL is born as Shri Periya Vaachaan PiLLai on the same star as KaNNan perumAn himself (AvaNi RohiNi) and AzhvAr was born as Shri Periya Vaachaan PiLLai’s Guru, Nampillai on kArtigai kArtigai. (10)

கலியன் ஒலிமாலையில் ஒரு இலக்கிய சுவை 
 உருக்காட்சி:-

 முதலில் உருக்காட்சி என்பதன் விளக்கம் காண்போம். உருக்காட்சியானது ஐம்புல உணர்வுடனும், மன உணர்வுடனும் தொடர்புடையதாக காணப்படுகிறது.

இலக்கிய படைப்பாளர்கள் தான் நேரில் கண்டவற்றையோ, செவிமடுக்கும் செய்திகளையோ, தன் மன எழுச்சிகளையோ, உணர்ச்சி மிகுந்த வரிகளில் கொடுக்கும் பொழுது,   அவை படிப்போரின் முன் அழகாக காட்சிகளாக விரிகிறது.

கவிஞர்கள் சொல் தொடர்களையும், உவமைகளையும், உருவகங்களையும், மற்றும் பல்வேறு விதமான அணிகளையும் பயன்படுத்தி செய்யுள்கள் படைக்கும் பொழுது, அவை பலவிதமான உருக்காட்சிகளை உருவாக்குகிறது.

 உருக்காட்சி என்பது இலக்கியத்திற்கு அழகு சேர்த்து, உணர்வு மிகுந்த சொற்ச்சித்திரமாகவே அமைகிறது !

சங்க இலக்கியங்கள் சமயத்தில் இதைப் 'படிமம்' என்று குறிப்பிட்டுள்ளனர். இலக்கிய வாதிகள் பல பொருள்களின்  அடிப்படையில் இதன் பிரிவுகளை மேற்கொண்டுள்ளனர். நாம் பொதுவாக உள்ள ஐந்து புலன்கள் அடிப்படையில் உள்ள உருக்காட்சி வகைப்பாட்டைப் பற்றிக் காண்போம். அவையாவன 

1. காட்சிப்புல உருக்காட்சி (கண்),

2. கேள்விப்புல உருக்காட்சி ( செவி),

3. சுவைப்புல உருக்காட்சி (வாய்),

4. முகர்வுப்புல உருக்காட்சி ( மூக்கு),

5. ஊற்றுப்புல உருக்காட்சி (மெய்).

  கலியன் ஒலிமாலை:- 

 நாலுகவிப் பெருமாள் என்று போற்றப்படும் திருமங்கை ஆழ்வாரின், பெரிய திருமொழி பாசுரங்களில் பல்வேறு விதமான சுவைகளை அனுபவித்து வருகிறோம்.  வேத, வேதாந்த அர்த்தங்கள், அர்ச்சாவதார அனுபவம், திவ்ய தேசங்களின் சிறப்புகள், இயற்கை எழில் , அனைத்திற்கும் மேலாக  மதுரமான பாடல் வரிகள்......என்று பல்சுவை விருந்தாகவே ஆழ்வார் கொடுத்துள்ளார்.             உருக்காட்சியைப் பொருத்தவரை, திருமொழிப் பாசுரங்களில் அனைத்து புலன்களின் காட்சிகளுமே, அதி அற்புதமாக இருப்பதைக் காண்கிறோம். 

 கால அவகாசத்தைக் கருத்தில் கொண்டு, தற்பொழுது 'சுவைப்புல உருக்காட்சியை மட்டும் காண்போம். 

 இந்த ஏழாம் பத்தில் பாசுரங்களில் சுவைப்புல உருக்காட்சியை அழகாய் வெளிப்படுத்தும் வரிகளைக் கொடுத்துள்ளேன்.  அவற்றை படித்து, ஆழ்வாரின் இலக்கிய நயத்தில் களிப்போம். 

'சுவைப்புல உருக்காட்சி'

கடல் மல்லைக்கிடந்த கரும்பே! .... -(7-1-4)

இனியாய தொண்டரோம் பருகின்னமுதாய கனியே!...  (7-1-6)

அடியேன் மனம் புகுந்த தேனே! தீங்கரும்பின் தெளிவே!....... (7-2-9)

வெண்ணெயுண்டு உரலினிடையாப்புண்ட தீங்கரும்பினை, தேனை   நன்பாலினையன்றி என் மனம் சிந்தை செய்யாதே.   (7-3-5)

திருமாலிருஞ்சோலையங்கட்டியை,  கரும்பீன்ற இன்சாற்றைக் காதலால் மறை நான்கும் முன்னோதிய பட்டனை,.... (7-3-6)

தண்சேறையெம்பெருமான்தாளை, நாளும் சிந்திப்பார்க்கென்னுள்ளம் தேனூறிஎப்பொழுதும் தித்திக்குமே! (7-4-5)

அருமாகடலமுதே! உனதடியே சரணாமே.  (7-9-9)

அமுதம் பொதியின்சுவைக்கரும்பினைக் கனியைச் சென்றுநாடிக் கண்ணமங்கையுள் கண்டுகொண்டேனே!. (7-10-1)

கன்னலைக் கரும்பினிடைத்தேறலைக் கண்ணமங்கையுள் கண்டுகொண்டேனே!.  (7-10-2)

அமுதத்தினைநாதனை  நச்சுவாருச்சி மேல் நிற்கும் நம்பியை....(7-10-8)

பாலுள்நெய்யினை மாலுருவாய் நின்ற விண்ணினை..... (7-10-9)

கனியை, கரும்பினை,  கரும்பினின் சாறாகிய  கலிகன்றி சொன்னசொல் மாலையை இனிதாகப் பருகி, எம்பெருமானின் அமுதமான அருளைப் பெறுவோம். 

AZHVAR EMPERUMANAR DESIKAN TIRUVADIGALE SHARANAM