PERIYA TIRUMOZHI 10.1
PASURAMS 1848 TO1857
OCTOBER 2021
MANY DIVYA DESAMS
 |
| TIRUTANKA VILAKKOLI PERUMAL |
He touches a couple of kshEtrams in every pAsuram thereby enjoying and covering eighteen divya desams in nine pAsurams and concluding the tirumozhi with the tenth one.
varunal tol kadi Agiyamaindanai |
nerunal kaNDadu neermalai inru pOi
karunel SoozhkaNNamangaiyuL kANDumE || (1)
minnai vEngaDattuchchiyil kaNDupOi |
ennaiyALuDai eeSanai embirAn
tannai yAm SenrukANDum taNkAvilE || (2)
pAlai Aramudattinai painduzhAi |
mAlai Aliyil kaNDu mahizhndupOi
jnAlamunniyai kANDum nAngoorilE || (3)
1850. Relishing the darshan of the Lord who showed himself by lying on the banyan leaf at the time of the final cosmic deluge, who is as pure as the milk and sweet as the nectar, adorned with fresh tulasi garland and meditated upon by the people of the universes as Lakshminrusimha at the TIRUVALI KshEtram, l move on to see and enjoy Him in TirunAngoor. (3)
piLakkum maindanai pEril vaNangappOi |
aLappil Aramudai amararkaruL
viLakkinai Senru veLLarai kANDudumE || (4)
1851. After visiting the Lord who is the luminaire undeterred by any outside sources, who is the valorous one who tore apart HiraNyan, the sweetest nectar who is the light of Nityasooris, as appakuDattAn at TiruppEr Nagar, I proceeded to visit Him as PundareekAkshan at TiruveLLarai. (4)
naDalai teertavanai naraiyoor kaNDu en |
uDalaiyuL puhundu uLLam urukkiyuN
viDalaiyaichchenru kANDudumE meyyattuLLE || (5)
tEnai neeLvayal SEraiyil kaNDu pOi |
AnaivATTi aruLum amarar tam
kOnai yAm kuDandai SenRu kANDudumE || (6)
mAndu azhundaiyil kaNDumagizhndu pOi |
pAndaT pAzhiyil paLLivirumbiya
vEndanai Senru kaNDu veKKAvuLE || (7)
1854. In tiruvazhundoor, I rejoiced on seeing Amaruviyappan who was born as gOpAla KriShNa, stealing the hearts of the women of AyarpADi with thick beautiful hair, and consuming butter. Then I went to visit Him, who fondly sleeps on the snake bed tiruvanantAzhvAn at TiruvekkA. (7)
tottai mAlirumSOlai tozhudupOi |
muttinai maNiyai maNimANikka
vittinai Senru viNNagar kANDudumE || (8)
1855. Bowing down with reverence to the Lord kal azhagar, who is the soul of His devotees ( who even treats the devotees as His soul), who is cool and compassionate as the moon, who is similar to the blue sapphire at tirumAlirumSOlai yesterday, I move on to see Lord oppillA appan today, who is precious as the pearls, rubies and diamonds, who is the cause of this universe at tiruviNNagar. (8)
kombukoNDa kuraikazhal koottanai |
kombulAm pozhil kOTTiyoor kaNDu pOi
nambanaiSenru kANDum nAvAyuLE || (9)
1856. Worshiping Lord krishNa, the koottan wearing the victorious anklet, after instilling fear and killing the dreadful kuvaLayApeeDam elephant that came to attack Him by plucking its tusk, as SowmyanArAyaNan in tirukkOTTiyoor with its thick orchards, I will go to tirunAvAi (malai nADu desam) to see mukunda perumAL who is trusted as the one who will never abandon His bhaktas. (9)
kaRRanool kalikanri uraiSeidu |
SoRRiramivai Solliya toNDarhaTku
aRRamillai aNDamavarku ATchiyE || (10)
1857. The well-versed kalikanRi known as Tirumangai AzhvAr, enlightened by BhagavAn Himself, has sung these verses on lord maNavAlan of tiruppEr nagar, who incarnated as gOpAlan to graze the cattle in gOkulam. For those who chant this decad of ten verses, there will be no hindrance to serve the Lord and they can rule over Paramapadam. (10)
PERIYA TIRUMOZHI 10.2
PASURAMS 1858 TO 1867
VICTORY OF LORD RAMA – 1/2
Tirumangai AzhvAr craved to reach paramapadam at the earliest but EmperumAn diverts him towards RAMAVATARA.
AzhvAr recollects the scene in the aftermath of the battle between rAvaNa and rAma. Served by the vAnara army, Lord rAmA and Lord LakshmaNa successfully won the battle. RAvaNa is dead. Mourning the death of their king, the defeated Lankan soldiers perform a ‘koottu கூத்து’ dance, glorifying Lord rAma. AzhvAr empathises with the Lankan soldiers and sings ten pAsurams bringing out their mixed emotions of sadness and praise, ending with the refrain ‘taDam pongattam pongO – Celebrations for Lord rAma’s victory and our defeat!”.
immaiyE emakku eidiRRu kANeer
parakkayAm inruraitten irAvaNan
paTTanan iniyAvarkku uraikkOm |
kurakkunAyagarhAL iLangOvE
kOlaval villi rAmapirAnE
arakkar ADazhaippArillai nAngaL
anjinOm taDam pongattam pongO (1 )
अत्युत्कटैः पाप-पुण्यै: इहैव फलम् अश्नुते ॥
atyutkaTai: pApa puNyai: ihaiva phalam ashnutE ||
One must enjoy the fruits of his excessive pApa and puNya in this janma itself.
Just so, AzhvAr talks on behalf of the defeated soldiers to rAma’s vAnara army:
Look at our condition! Our master rAvaNa committed misdeeds without any mercy. Hence, he is being punished for his ruthless behaviour in this birth itself. Since we are his subjects, we are also facing the consequences. What is the use of crying over it now? Our king rAvaNa is dead. (rAvaNam paTTanan). To whom shall we explain? Oh, kurangu nAyakas - vAnara sEnApatis - Sugreeva, HanumAn angada, jAmbavAn! Oh, iLaya perumAl lakshmaNa (ilam kOvE)! Oh, rAma pirAn, the one wielding the beautiful shArnga bow! We, the soldiers born in the rAkshasa kula can no more invite people to join the dance of victory. We are scared that we will also be killed for being part of rAvaNa’s kingdom. Watch us perform the koottu dance as we celebrate Your victory and our defeat. taDam pongattam pongO! (1)
pAzhitOLum paDaittavan Selvam
Sittam mangaiyarpAl vaittukeTTAn
SeivadonrariyA aDiyOngaL |
ottatOLiraNDum orumuDiyum
oruvartam tirattOmanri vAzhndOm
atta emberumAn emmai kollEl
anjinOm taDam pongattam pongO (2)
1859. On account of his self-control and sacrifice, our mighty king rAvaNa acquired ten big heads and twenty strong shoulders capable of winning over the entire world. It was his sheer desire for women that led to the destruction of his huge kingdom. We, his servants are helpless and don’t know what can be done now. Oh, swAmi rAghava (attam emperumAn)! Unlike rAvaNa’s twenty shoulders, You have just one head; and two shoulders that are equally competent in strength. We have been destroyed because we did not surrender to you, `the unparalleled Lord' (adviteeya). Please do not kill us. In worry, we dance celebrating Your victory and our defeat. taDam pongattam pongO!
VishNu Tattvam says:
विचित्रा देह सम्पत्ति: इश्वराय निवेदितुम् ।
पूर्वमेव कृता ब्रह्मन् हस्तपादादि संयुक्ता ॥
vichitrA deha sampatti: IshvarAya nivEditum |
pUrvamEva kRutA brahman hasta-pAdAdi saMyuktA ||
The special body with hands and legs was created by BrahmA so that we can worship Ishwara and attain mOksha.
VibheeshaNa understood that Lord rAma was the supreme, unconquerable being and surrendered to Him wisely before the war. The head should bow to emperumAn and the hands and legs should be joined to prostrate emperumAn. Though rAvaNa had ten heads and twenty shoulders, he was deluded by his attraction to seetA and did not engage his organs in bhagavat vishayam and so lost the chance to do abundant bhagavat kainkaryam. Therefore, he had to perish. (2)
taiyalai tagavili emkOmAn
koNDupOndu keTTAn emakkingOr
kuRRamillai kollEl kulavEndE |
peNDirAl keDumikkuDi tannai
pESuginradu en dASaratee un
aNDavANar ugappadE SeidAi
anjinOm taDam pongattam pongO (3)
1860. Once, entering daNDakAraNya where Lord rAma was living the life of a tapasvi, our callous king rAvaNa abducted the beautiful seetA devi (taiyal) and brought her here. That demoniac behaviour led to his doom. What more? It’s a shame to say that his entire, powerful rAkshasha race is spoiled just due to his lust for women. Oh, Master of the IkshvAku kingdom in which no innocent person is punished! Oh, DAsharathi, the descendent of Dashratha known for his just rule! By killing our king, you have rightly favored the dEvas who were tortured by rAvaNa. We innocent soldiers are not to blame for it now. So, please don’t kill us. Worried, we perform the dance to celebrate Your victory and our defeat.. taDam pongattam pongO! (3)
tannaimun paNindu engaL kaNmugappE
najutAn arakkarkuDikkenru
nangaiyaiavan tambiyE SonnAn |
vinjai vAnavar vENDiRRE paTTOm
vErivar pozhil mAmayilanna
anjalOdiyai koNDu naDamin
anjinOm taDam pongattam pongO (4)
Seedai enbadOr deivam koNarndu
vambulAm kaDikAvil SiraiyA
vaittadE kuRRamAyiRRu kANeer |
kumbanODu nikumbanum paTTAn
kooRRam mANiDamAi vandutOnri
ambinAl emmai konridDuginradu
anjinOm taDam pongattam pongO (5)
1862. Listen to the fame of our king rAvaNa! Conquering numerous kingdoms, He wore tall coronets of high-quality gold. Such a renowned person seized the divine seetA dEvi and imprisoned her in ashOka vanam. That was his crime. Due to this act of his, we had to lose efficient warriors like kumban and nikumban. Our king acquired a boon from Yama that no human can conquer him. To fulfill the vow of sAdhu-samrakshaNam, Lord VishNu took the rAmAvatAra and finished our invincible leader. Now that rAvaNa is dead, Yama seems to have taken the human form as a vAnara to vanquish us. Please spare us as we are dancing not only for our defeat but also for your victory! taDam pongattam pongO! (5)
uyarkoL mAkkaDi kAvaiyiruttu
kAdal makkaLum SuRRamum konru
kuDiyilangai malanga verittu |
tooduvanda kurangukkE ungaL
tOnral dEviyaiviTTukkoDAdE
Adar ninru paDuginradandO
anjinOm taDam pongattam pongO (6)
1863. As an emissary of Lord RAma, HanumAn crossed the vast ocean full of waves (Odam), came here, and destroyed the tall, vast and fragrant ashOka vanam, killed rAvaNa’s beloved sons like askhakumAra and his close aides, and set the well protected city of LankA burning. Our king should have handed over swAmi’s (tOnRal) seetA dEvi to HanumAn on that day itself. But, He did not take the right decision and alas! (andO!), we fools (Adar) stand ruined. We are afraid we will be killed too! Watch us celebrate not only our defeat but also your victory! taDam pongattam pongO! (6)
When Hanuman was searching for seetA, jaTAyu’s brother sampAti tells him that seetA was taken south to LankA. When HanumAn was clueless about the way to cross the huge ocean, JAmbavAn reminded him that he was granted many boons by brahmA like being a ‘chiranjeevi’ (one who lives for long), destroyable by none, conquerable only by brahmAstra for just a time of one muhoortam, and accomplishing impossible tasks (asAdya sAdaka swAmi). Motivated by these encouraging words, HanumAn set off to cross the ocean. But, it was not easy for him.
*The mainAka mountain which was the only mountain having wings rose to offer shelter to HanumAn in gratitude to vAyudEva who saved him once from the wrath of Indra. Thanking him, HanumAn rested his toe on mainAka just for a while and pacified him to hide, knowing that his wings would be cut off soon.
* As he flew across the ocean, a demon called SimhikA known to gobble flyers captured HanumAn’s shadow and tried to kill him. HanumAn barged into her mouth and split her body.
* The dEvas wanted to test HanumAn’s capability to cross the vast ocean. They sent a snake goddess called Surasa who went in the form of a huge demon blocking Hanuman’s way. Hanuman quickly increased his size. She also grew huger. Then, HanumAn shrunk himself and entered her mouth, went inside her body and came out of it smartly. The stunned dEvas praised Hanuman for his dexterity and blessed him to be successful in the mission of retrieving seetA. (6)
tagaindadE kaNDu vanjinuNmarungul
mAzhaimAn maDanOkkiyai viTTu
vAzhagillA madiyin manattAnai |
Ezhaiyai ilangaikkirai tannai
engaLai ozhiyakkolaiyavanai
SoozhumAninai mAmaNivaNNA
SollinOm taDam pongattam pongO (7)
1864. mA manivaNNA! The blue-hued Lord rAma! The moment you knew that SeetA was in LankA, You built the mahAsEtu bridge over the ocean, without any delay. This one quick action was enough to prove your divine power. At this very news that you were advancing his kingdom, our king rAvaNa could have returned seetA devi who had the innocent but worried look like that of a doe (mAzhai mAn maDa nOkkiya – verunDa mAnin maruNDa pArvai) and a creeper like slender waist (vanji nuN marungul). But the stupid and deluded rAvaNa was not blessed to live. Oh Lord, we have gathered pleading You to show mercy on us. Please spare us. Watch us celebrate not only our defeat but also your victory! taDam pongattam pongO! (7)
angayal kaNNinArhaLiruppa
danangoL menmulai nOkkamozhindu
tanjamE SilatApadarenru |
punangoL menmayilai Siraivaitta
punmaiyALan nenjil pugaveida
anangananna tiNDOL em irAmarku
anjinOm taDam pongattam pongO (8)
1865. In addition to the beautiful manDOdari, RAvaNa had many attractive wives having beautiful fish-like eyes. Instead of enjoying their beauty which was his rightful wealth, he captured seetA dEvi who was freely enjoying like the beautiful peacock in the forest. He was under the misconception that her two guards RAma and LakshmaNa were just tapasvis who were incapable of protecting her. Fate had it that his chest was pierced by the arrows of Lord rAma having strong shoulders and handsome like Lord Manmada. We fear for rAma now. Watch us celebrate not only our defeat but also your victory! taDam pongattam pongO! (8)
Beauty of RAvaNa’s wives.
Valmiki RAmAyaNa 5.9.71
न अदक्षिणा न अनुपचार युक्ता |
भार्या अभवत् तस्य न हीन सत्त्वा |
न च अपि कान्तस्य न कामनीया ||
When HanumAn reached rAvaNa’s house, he saw that there was no wife of his without a good lineage, there was no one with less beauty, no one without skill, no one without service attitude, no one without wisdom, no one without attraction or no one without love.
Seeing them, HanumAn thinks in a pious manner:
यदि ईदृशी राघव धर्म पत्नी |
इमा यथा राक्षस राज भार्याः |
सुजातम् !
It would have been good for this rAvaNa if the dharmapatni of rAma was also left to be happy with her husband just like the wives of the rAkshasa king. (9)
pongerikkirai kaNDavanambil
SarangaLE koDidAi aDuginra
SAmbavAn uDan nirkattozhudOm |
irangu neer emakku endaipirAnE
ilangu vengadirOn tan SiruvA
kurangugaTkaraSE emmaikkollEl
koorinOm taDam pongattam pongO (9)
In a jiffy, Lord Shiva burnt ‘tripuram’ with his powerful arrows. But the arrows of your Lord rAma seem to be deadlier than Shiva’s arrows. Hence, we fear for Lord rAma. Oh jAmbavAn, our Lord, we bow unto you to support our soldiers. Oh Lord Sugreeva, the son of Soorya and the leader of the vAnaras! We beg you for mercy. Repeatedly requesting you not to kill us, we dance and celebrate our defeat and your victory! taDam pongattam pongO! (9)
1867. anguvAnavarkku Akulamteera
aNiyilangai azhittavan tannai
pongumAvalavan kalikanri
puganra pongattam koNDu ivvulagil |
engum pADi ninrADumin toNDeer
immaiyE iDarillai irandAl
tangumoor aNDamE kaNDu koNmin
sARRinOm taDam pongattam pongO (10)
1867. Oh, BhAgavatas! Kaliyan, the expert in taming his energetic horse ADalmA has composed these victory pAsurams on Lord rAma who destroyed the beautiful LankApuri to relieve the troubled dEvas of dEvalOka. Those who go around the world singing and dancing for the pAsurams will not face any kind of troubles and after death, they will attain Paramapadam as their permanent residence. This, you will understand by experience, take my words! taDam pongattam pongO! Victory be to thee, Oh Lord rAma! (10)
PERIYA TIRUMOZHI 10.3
PASURAMS 1868 TO 1877
VICTORY OF LORD RAMA – 2/2
This Tirumozhi is also set as verses expressed by the asura soldiers of RAvaNa, after their defeat to RAma in the battle in LankA. 'KuzhamaNidUram' is a typical folk dance form, performed by the defeated army voicing their woe and pleading for their lives. AzhvAr expresses the victory of rAma and his valiant soldiers over the asuras from the asura’s point of view.
AzhvAr emphasizes the glory of Rama nAmA in these verses.
When Rama was coronated after coming back to AyodhyA from exile, He reigned for eleven thousand years, during which time, His subjects chanted His nAmA and the whole world reverberated with this holy chant. RAmarAjyam set the standard of a just and prosperous kingdom for the world to emulate.
With Rama’s victory over RAvana, even the rAkshasas chanted Rama’s nAmA making LankA echo with the RAma nAmA. (1)
1869. Not realizing that emperumAn Sri Rama is the sole protector of the universe and by not chanting his divya nAmA, Indrajit got killed by the arrows that were shot at him. Oh AnjanEya! Sugreeva! AngadA! NaLA!* Kumbakarnan too fell to RAma’s divine and dangerous arrows. We dance hailing RAma so that we do not become targets to the arrows! KuzhamaNidUram ADuginROm.
*AnjanEyan, Sugreevan, Angadan and Neelan were among the most eminent of the vAnarA force, each with a valorous history to keep the asuras terrified.
1. Hanuman’s feat of crossing over the expansive ocean to enter LankA as Rama’s messenger, his destroying the ashOka vanam, burning down of LankA and killing many of Ravana’s reputed ministers were still fresh in the asura’s memory.
2. Sugreeva, being the king of vAnarAs was enough reason for rAkshasas to beg for his mercy.
3. angadan was sent as an envoy to RAvaNa, after the bridge across the ocean was constructed. Angadan conveyed Rama’s message to Ravana. Ravana was given one more opportunity to return SeetA safely and avoid the devastation of his kingdom. Angadan reminded RAvaNa of how his father, vAli had swirled him in his tail and dipped him in the four samudrams as if he were a worm. When the enraged RAvaNa ordered his soldiers to arrest Angadan, he leaped into the air holding the four asuras and smashed them onto the top of Ravana’s fort killing them. Such was his parAkramam.
4. Nalan was instrumental in constructing the sEtu bridge. Recalling their accomplishments, the asuras sigh that Indrajith and Kumbakarnan failed to acknowledge their might and seek asylum. (2)
1870. We have witnessed how Sri RAma, the supreme Lord of the universe (gnyAlam ALum kO) and your king, was also yama (kAlan) to our king RAvaNa. Now, we fear for our lives. We now sing and dance hailing neelan, sushEnan and angadan*! We dance so that you spare our lives.
* Neela - Commander in chief of Rama’s vAnarA army
SushEna - vAli’s father- in- law
angada - vAli’s son (3)
1871. RAvaNa, who was consumed by his lust for women with fragrant tresses, met his end at the hands of Rama, whose arrows shot him down. His body became the feed for the vultures (gaNam) and ghosts. Oh LakshmaNa! (iLaiyOn) the inseparable brother of RAma! We sing and dance praising your impeccable character! KuzhamaNidUram ADuginROm. (4)
* Watching the grotesque asuras dancing will fill the vAnarAs with pity at their plight and would make them change their mind about killing them…….is the underlying intention of the koothu. (5)
1873. Your swAmi, Sri RAma, built the sEtu bridge across the ocean by rolling hills and boulders into the sea. Entering the fortified Lanka, He captured the palaces and put us into enormous pain and pressure in the battlefield. O sooryapurta Sugreeva! We fear, because, we are incapable of winning you. Please do not kill us. We dance the koottu begging to be allowed to live. KuzhamaNidUram ADuginROm. (6)
1874. Oh asuras who remain after the annihilation of the army by RAma! Join us ! Listen to what we have to say. If you want to make peace with the soldiers in RAma’s army, stop boasting about yourself. Come, let us sing in praise of the unparalleled virtue and valour of AnjanEya. Let us perform the koottu and save ourselves from the wrath of the monkey army. KuzhamaNidUram ADuginROm. (7)
1875. The victorious army of Sri Raama slayed the elephants which ate huge balls of food, killed the galloping horses, destroyed our chariots and devastated our army. Pleading that they don’t kill the rest of us who have survived the battle, let us sing and dance praising the blue lily coloured Rama, the worthy darling son of Dasaratha. Dasaratha, the sovereign king of AyodhyA, the city with huge mansions and white palaces. KuzhamaNidUram ADuginROm. (8)
1876. Our king Ravana, who wields the spear which is broad and long like the palm fronds, was defeated and he retreated to the yama lOkha. And we, the survivors are incapable of defending ourselves. Our only recourse is to take refuge with your swAmi, Sri Rama. We pledge to obey your swAmi’s orders. Please do not kill us. We are all assembled in groups, not to war with you, but to perform the koottu, so that you will sympathize with us and let us live. KuzhamaNidUram AduginROm. (9)
1877. The asuras of Lanka always enjoyed the reputation of being victorious in all their endeavors. In this battle that ensued between RAma and RAvaNa, the lofty rAkshasas performed the koottu to escape being killed. These verses are set as a strand of ten pasurams by tirumangai AzhvAr, who holds the spear smeared and polished with the ghee. Oh Devotees of Sriman NArAyaNa! May you also recite and dance kuzhamaNidUram and attain bhaghavat kaTAksham. (10)
PERIYA TIRUMOZHI 10.4
PASURAMS 1878-1887
KRISHNA LEELA - 1/5
After enjoying the glories of RAma avatAram, tirumangai AzhvAr immerses himself into the enjoyable Krishna avatAram.
This pAsuram reminds us of periyAzhvAr who in 'yashOdA bhAvam" had called Krishna to feed him milk in the noon. ‘aravaNayay! AyarERE! ammam uNNattuyilezhayE!’ (periyAzhvAr tirumozhi 2.2.1)
In these ten beautiful verses, considering himself as yashOda pirATTi, tirumangai AzhvAr lovingly calls KaNNan (assuming he is hungry) in the evening hours to drink milk. ‘ammam’ to food for toddlers.
vandu en mulaittaDam tannai vAngi nin vAyil maDuttu |
nandan perapeRRa nambee nAn uganduNNum amudE
endai perumAnE uNNAi en ammam SEmam uNNAyE (1)
Nandan peRRa nambi! I am awestruck with your saulabhyam for being born as nandagOpa’s son making him praiseworthy and respectable. Your birth has indeed glorified this family and its lineage with fame and honour.
nambiyE! My swAmi! One whom I worship with fervour and devotion (nAn ugandu unnum amudE)! One who is my kuladevatA (endai perumAnE)!
Oh! My dear, leave your friends and balarAma. Come running to me. Gratify me by drinking milk till you are satisfied.
YashOdA had decorated kaNNan’s locks of hair with flowers like shenbagam (champak), jasmine, shenkazhuneer, and iruvAtchi. Krishna! My dear! It is so admirable to see your knotted hair adorned with various fragrant flowers swaying as you play. (1)
SengaN neDiya tiruvE Sengamalam puraivAyA |
kongaiSurandiDa unnai kooviyum kANAdirundEn
engirundu AyarhaLODum en viLaiyADuginrAyE (2)
kaNNA! I cannot see you. Where are you? What game are you playing with your cowherd friends? Is it right to avoid me when I am beckoning you with love?
Filled with motherly affection, yashOdA starts praising him. nambiyE! One with a majestic and dignified stature! One with a tirumEni like that of the dark water-laden clouds sleeping calmly on the surging ocean (vaNgi mARi kaDal vaNNA)!
sreemAnE! One with a beautiful face and blooming eyes as sweet as a lotus flower and attractive lips like the sheNkamalam flower (seNkamala puraivayA)!
Come and drink milk, my dear! (2)
teruvil tiLaikkinra nambee Seiginra teemaigaL kaNDiTTu |
urugi en kongaiyin teembAl OTTandu pAindiDuginra
maruvikkuDangAlirundu vAimulaiyuNNa nee vArAi (3)
1880. Naughty kaNNan realized that yashOdA wanted him in her proximity. He started playing in the streets where he would be noticeable.
pirAnE! You seem to play in the streets now! Your cowherd friends too match your beauty. As I admire your mischief-filled pranks and complaints from your friends: my overwhelming fondness for you increases, causing the sweet milk to overflow and get wasted.
My dear! Sit on my lap and patiently enjoy the milk. (3)
makkaL pirar kaNNukku okkum mudalvA madakkaLirannAi |
SekkariLam piraitannai vAngi nin kaiyil taruvan
okkalai mElirundu ammam ugandu iniduNNanee vArAi (4)
1881. In the role of yashOdA, PeriyAzhvAr called the moon while feeding him but kaNNan was disappointed that he could not catch the moon (unnai viLikkinRa kaittalam nOvAmE ambulee! kaDitODivA—PeriyAzhvAr tirumozhi 1.5.3).
Hence in this pAsuram, kaNNan demands that he gets the moon in his hand in return for sitting on mother yashOdA's lap. YashOdA (tirumangai AzhvAr) promises to fulfil his desire. (piRai tannai vANgi nin kaiyil taruvan).
mudalvA! jagatkAraNabhootanE! All the women in this world seem to observe fasts to beget a child like you! Are you not the most handsome divya sundara mangala vigraham? Your gait like an elephant is so laudable (mada kaLiRanAy)!
Come and sit on my lap and drink the copious milk. I promise to catch the rising moon in the twilight hour and give it in your hand (piRai tannai vANgi nin kaiyil taruvan). (4)
vittaganE viraiyAdE veNNei vizhungum vigirdA |
ittanai pOdanri endan kongai SurandirukkagillA
uttamanE ammam uNNAi ulagaLandAi ammam uNNAi (5)
1882. yashOdA goes on to praise her little boy.
Maitta karu kunji-maindA! One who has dark hair like the collyrium.
mAmaru tooDu naDandAi - One who crawled between the two maruda trees and absolved the curse of kubera’s sons while tied to a mortar.
vittaganE - One whose actions are full of surprises and amazement.
viraiyAdE veNNai vizhuNgum vikirtA - Oh! The nimble minded one who would stealthily gobble enormous amounts of butter with careful moves to avoid getting caught.
uttamanE - guNashAliyE! Are you not the one who measured the three worlds (ulagaLandAy) to reduce the burden of bhooma dEvi?
kaNNA, you who are accessible to all. Hence, come to me immediately and reduce my burden by drinking the milk. (5)
kaLLam manattil uDaiyai kANAvE teemaigaL Seidi |
uLLam urugi en kongai OTTandu pAindiDuginra
paLLikkurippu SeyyAdE pAlamuduNNa nee vArAi (6)
1883. kaNNA! I accept that children of your age will be mischievous. Yet your mischiefs are tricky and complicated for me to comprehend. Sometimes your behaviour towards the wicked is very gruesome when you punish them.
Inspite of trying to accept kaNNan with the valiant qualities, concerned about his feats, yashOdA tries to cast off evil eyes in a subtle manner. kaNNA! Seeing your exploits, my heart melts causing the milk to overflow.
Please do not pretend to be sleepy by yawning (paLLi kuRippu seyyAdE). Come and gratify me by drinking milk. (6)
vanmaganAi avaLAvivAngi mulaiyuNDa nambee |
nanmagaL AimagaLODu nAnilamangaimaNALA
en maganE ammam uNNAi en ammam SEmam uNNAyE (7)
1884. Oh! pirAnE! Nambi! pootanA, considering you as her own son, tried to feed you with poisoned milk! Astonishingly, in a split second, like a strong young man you sucked her milk and her life too! (avaL Avi vaangi)
maNALA! I am aware that you are the beloved one of MahAlakshmi tAyAr (nal magaL), nappinnai piRATTi (Ay magaL) and bhoomi pirATTi (nAnila maNgai). Yet you are easily accessible to the jeevAs. You are a sulabhan! I am so fortunate to have you as my son. My dear! Come and enjoy the ammam. This is the food I am offering to you. (7)
nondiDa mOdavum killEn nungaL tam AniraiyellAm |
vandu pugudarum pOdu vAniDai deivangaL kANa
andiyam pODu angunillEl Azhiyam kaiyanE vArAi (8)
1885. yashOdA is worried about her handsome KrishNa getting affected by evil eyes in the twilight hours when He returns with the cattle.
kaNNA! Its twilight hour. The cattle are returning home after grazing in the forests. As they enter the village, the sight is indeed incredibly beautiful. The devatas are watching with wonderment from the heaven. They may cast evil eyes upon you.
KaNNA! Your pranks anger your father and at times irritate me too. Yet do not fear the stick I am holding (yashOdA assumes kaNNan is scared), I will not you hit you.
To please his mother, kaNNan shows his Ayudham which instills fear in her.
Azhiyan kaiyanE! Your hands are even more beautiful with the sudarshana chakram (tiruvAzhi)! Some dEvas may cast evil eyes on you at this twilight hour! Irrespective of whether you partake milk or not, do not play or stand in the crossroads. Let this divyAyudham of yours be protected. Come running to me, my dear! (8)
SuRRakkuzhAttiLangOvE tOnriya tolpugazhALA |
kaRRinam tOrum marittu kAnam tirindakaLirE
eRRukken ammamuNNAdE emberumAn irundAyE (9)
1886. yashOdA praises kaNNan luring him to come to her.
peRRa talaivan! The leader of all the cattle-You are the gOrakshakan.
eNkOmAn! the leader of our clan.
pEraruLAlan madalAy! The adorable son of the humblest nandagOpan.
kaRRakuzhAttiLaNkOvA! You are the lovable prince of all.
tOnRiya tolpugazhAlA! One whose fame is widespread in all the worlds.
kaLiRE! The young strong elephant who effortlessly and efficiently takes the multitude of cattle in the forests to graze.
Em perumAnE! You have always made me proud.
You will be very tired after grazing the cattle. Why are you not coming and drinking milk? (9)
1887. immai iDarkeDa vENDi Endezhil tOL kalikanri
Semmaipanuval noolkoNDu SengaN neDiyavan tannai |
ammamuNNenru uraikkinra pADalivaiyaindumaindum
meimmai manattu vaittEtta viNNavar AgalumAmE (10)
1887. Tirumangai AzhvAr who has attractive charming shoulders wrote these ten beautiful verses to get rid of misery in this birth. As mother yashOdA, he calls upon the lotus-eyed KuTTi KrishNa to enjoy and feed on the milk saying “mulai pAl uNNavA.” Those who recite this with sincerity will be born as nityasooris. (10)
PERIYA TIRUMOZHI 10.5
PASURAMS 1888 TO 1897
KRISHNA LEELA - 2/5
Inviting krishNa to clap hands
 |
| Poonkothai Aychchi, Periya Tirumozhi 10.5 |
In this set of ten pAsurams, AzhvAr takes the role of mother YashOdA and imagines baby krishNa play a game named chappANi. (A child claps one hand with the other hand and makes noise and enjoys). It is said that "Saha" and "Paani", two sanskrit words form the word S(ch)appANi. The same anubhava was enjoyed by PeriyAzhvAr in his tirumozhi 1.7. (mAnikka kinkiNI Arppa).
AngavaL ArttuppuDaikka puDaiyuNDu |
Engiyirundu SiNungi viLaiyADum
OngOda vaNNanE chappANi oLimaNivaNNanE chappANi (1)
1888. YashOdA used to decorate her hair with flowers so as to attract KrishNa, unlike the other iDaichi women who did not bother to decorate their hair. AzhvAr pleads the Lord who stealthily ate the butter churned by the very yashOdA who dresses well; the one who was tied with a rope, (tAmbu) as a punishment for the deed and the one who was pampered later; and the one who resembles the milky ocean and the one who is so bright as a bell to play chappANi, become happy and make others happy too. (1)
embirArkkaL irunilattu engaL tam
Ayarazhaga aDigaL aravinda |
vAyavanE koTTAi chappANi
mAlvaNNanE koTTAi chappANi || (2)
1889. The real mother and the other Aychchi mothers would feel that if little krishNa eats unlimited ghee and curd, He would end up having indigestion and hence their heart would beat fast. AzhvAr says, “Oh Lord! You are not guilty of such deeds, and you are the most beautiful of the entire Ayar folks (Ayarazhaga). You possess the red lotus like tiruvaDi and tirumugam (the divine feet and the glorifying face) and a totally contrasting dark tirumEni (body). AzhvAr kaliyan says in the bhAva of a real mother. Oh Lord, Please clap and play chappANi”. (2)
tAmO tavazhvarenra Aichchiyar tAmbinAl |
tAm mOdarakkaiyAl Arkkattazhumbirunda
tAmOdarA koTTAi chappANi tAmarai kaNNanE chappANi || (3)
1890. The Ayar women used to gather curd in one pot and ghee in another pot and go to bed. But the mischievous kaNNan used to eat the buttermilk and the empty pots would roll on the ground and thus the women would guess the thief and would punish kaNNan heavily (though he would keep a childish face as if nothing had happened and would crawl slowly) and would tie him with a thick rope and the scar of the rope earned him the famous name dAmOdara says AzhvAr. Oh Damodara, come and clap chappAni! (3)
uRRAr oruvarum inri ulaginil |
maRRArum anjappOi vanjappeNnanjuNDa
kaRRAyanE koTTAi chappANi kArvaNNanE koTTAi chappANi || (4)
1891. "PeRRAr talai kazhala": That Kamsa was warned that he would be killed by Devaki and Vasudeva’s child is well known by all. Kamsa on hearing the voice of AkAshvAni, imprisoned them. The moment Lord Krishna was born, their shackles were broken proving His divinity. (Ayalidarthu perndhu....it also refers that emperumAn has shifted from His abode from TirupArkadal to TiruvaDamadurai and it also means that he has shifted from vaDamadurai to TiruvAypADi, born in one place and was brought up elsewhere.)
Oh GopAlakrishna! When no near and dear were near you, pootanA tried to feed you with venomous milk, you killed her on the spot. Oh dark coloured Lord! (KaarvaNNaney!) Clap chappANi! (4)
pEichchimulaiyuNDa piLLAi periyana
Aichchiyar appamtaruvar avarkkAga |
SARRi OrAyiram chappANi
aDangaigaLAl koTTAi chappANi || (5)
1892. In this pAsuram, AzhvAr in his imaginary guise of mother YashOdA requests Lord krishNa to play chappANi thousand times. YashOdA says, Oh lord! the one who killed pootanA! I am praying with my hands (chOttena) befolded (anjali mudra). Please perform chappAni thousand times as that many number of Aychchis are willing to offer appam (A sweet made of wheat and maida flour combined with jaggery and fried in oil) to their beloved kaNNan. (5)
nAn aval appam taruvan karuviLai
poovalar neeNmuDi nandan tan pOrErE |
kOvalanE koTTAi chappANi
kuDamADee koTTAi chappANi || (6
1893. The inner voice of mother YashOdA (AzhvAr), emphasises on the significance of emperumAn's navel in this pAsuram. She says Oh Lord! The strong one like the bull (pOreru) who was brought up so well by Nandagopar ! The one who danced on the pots! Your navell is not an ordinary body part. It needs special mention. It was the place where you stored the universe during the time of pralayam. Come I will offer you aval (pohA) and appam (sweet dish made of rice flour and jaggery). Oh Lord! Please play chappANi. (6)
tuLLiviLaiyADi toonguriveNNeiyai
aLLiyakaiyAl aDiyEn mulai neruDum |
piLLaippirAn koTTAi chappANi
pEimulaiyuNDAnE chappANi || (7)
1894. YashOdA in this pAsuram portrays the Lord's paratva, sowlabhya guNas. She says, “Oh Lord! the one who killed bakAsura (the asura who came in the guise of a stork); the one who stealthily ate the butter from the earthen pots and the one who (with the same smell) rubs me for milk and the one who is my son and my lord! Please play chappANi. (7)
mAyavalavaippeNvandu mulaitara
pEiyenru avaLaippiDittu uyiraiyuNDa |
mAyavanE koTTAi chappANi
mAlvaNNanE koTTAi chappANi || (8)
1895. The most terrible and terrifying events that occurred during Lord KaNNan's childhood (tottil pranks) was the killing of pootanA. Hence AzhvAr repeatedly quotes these verses. Oh Lord! says YashOdA, (yAmum pirarum) when me and others were in sound sleep in TiruvaipADi, pootanA tried to feed you with her venomous milk, having failed to realise your divine power, and lost her life. Oh, the divine one with coral-coloured lips! Come and play chappANi and enlighten us with the happy sound of clapping hands. (8)
taLLiyudaittiTTu tAyAi varuvALai
meLLa toDarndu piDittu AruyiruNDa |
vaLLalE koTTAi chappANi
mAlvaNNanE koTTAi chappANi || (9)
1896. Oh Lord with magical powers (Kallam kuzhavi aay)! When I left you in a cradle under a cart and went to bathe in YamunA river, the asura (who was in the form of that cart) sent by kamsa pounced on you and tried to kill you. You cleverly acted as though you are crying for milk and kicked your divine foot and hit the cart harshly and broke it to pieces. Oh, the one who accomplished great feats, please clap chappANi, pleads yashOdA. (9)
1905. kArAr puyalkai kalikanri mangaiyarkOn
pErALan nenjil piriyAdu iDangoNDa
SeerALA SendAmaraikkaNNA taNDuzhAi |
tArALA koTTAi chappANi
taDamArvA koTTAi chappANi || (10)
1897. The last pAsuram is also narrated as if YashOdA has stated unlike the usual phalashruti.
YashOdA says, “Oh Lord, the one who has the lotus eyes, the one who wears the sacred tulasi garland, the one who has broad shoulders and the one who is dwelling in the heart of Tirumangai King (mangaiyar kOn), please clap chappAni and enlighten us”. Perhaps, we can assume the phalashruti of this pAsuram to be thus: “All those who pray to KrishNa through these set of 10 pAsurams would definitely gain happiness”. (10)
PERIYA TIRUMOZHI 10.6
PASURAMS 1898 TO 1907
Krishna LeelA and other avatAras - 3/5
Enjoying the kalyANa GuNas
EmperumAn is the embodiment of limitless kalyANa guNas. They may be classified as PARATVAM (the quality of supremacy - possessing the six components jnAna, bala, aiSwarya, shakti, veerya and tEjas) and SOWLABHYAM (the easily accessible quality) possessing [vAtsalyam, sowsheelyam etc]. Celebrating any one of the qualities alone may not be fruitful, for example even though Mt. KailAsh and Meru are the supreme ones, they are not easily accessible. On the other hand, there are many stones and crystals found on the streets which are considered invaluable and hardly sought after, unlike the precious stones.
Even though AzhvAr has highlighted each of His gunas in various occasions and pAsurams, here in this decad, he celebrates both the qualities together, (i.e, how the supreme Lord becomes accessible even to the common person). Quoting instances of Him stealing butter, curd, and getting tied up with a rope by the AyarpADi women even though He is all-powerful, in each pAsuram, His PARATVAM is addressed first followed by His SOWLABHYAM.
naranAraNanAi ulagattu aranool
SingAmai virittavan emberumAn
aduvanriyum SenjuDarum nilanum |
pongAr kaDalum poruppum neruppum
nerungipuga ponmiDaru attanai pOdu
angArndavan kANmin inru AichchiyarAl
aLaiveNNei uNDu AppuNDirundavanE || (1)
At the outset, AzhvAr expresses his awe and states, "Can such an act be found anywhere?" This mAyA showing the height of His supremacy and the depth of His benevolence.
naranAraNanAi - Exposing His supremacy (paratvam ):
He himself being the student (sishyan) [naran] and the guru (AchAryan) [nArAyaNan], He elaborated the essence of the vEdas ( so that it doesn't die down ) to the world through the teacher, student relationship explaining the tirumandiram at badarikAshrama. Not only that, He is my ruler who expanded His stomach to take in all the creations including the sun, moon, wavy oceans, mountains, fire and so on, one on top of the other and brought it out later.
Exposing His benevolence (saulabhyam)
This supreme master is being tied to a rope by the Aychiyar of AyarpAdi for swallowing the curd and butter pretending that He cannot relieve Himself. inRu AichchiyarAl aLaiveNNei uNDu AppuNDirundavanE. (1)
kuraimAkaDalai kaDaindiTTa orukAl
ninruNDai koNDOTTi van koon nimira
ninaitta perumAn aduvanriyum mun |
nanruNDa tOlSeer magarakkaDalEzh
malaiyEzh ulagEzh ozhiyAmainambi
anruNDavan kANmin inru AichchiyarAl
aLaiveNNei uNDu AppuNDirundavanE || (2)
When the dEvas lost all the wealth due to the curse of durvAsa, Lord VishNu advocated to get it back by churning the tumultuous ocean, placing Mt. Mandara as the rod and vAsuki snake as the rope.
In two other occasions, He straightened the hunchback of two people. (kubja in krishnavatara and kooni in rAmAvatara - with the clay balls fixed on the arrow.
Not stopping there, He was generous enough to hold the seven seas, seven mountains, including the seven lokas all inside his stomach willingly.
This supreme master is being tied to a rope by the Aychiyar of AyarpAdi for swallowing the curd and butter pretending that He cannot relieve Himself, showing His benevolence. inru AichchiyarAl aLaiveNNei uNDu AppuNDirundavanE. (2)
STORY OF KUBJA:
As krishNa and BalarAma were invited by Kamsa, for a wrestling fete, they both came to MathurA and as they entered, they came across a hunchbacked woman kubjaa holding fragrant oils. Krishna immediately asked her to give the oils to BalarAma and Him. She was most willing to give them both saying," you have captured my heart and I shall give everything that you want".
KrishNa was pleased and placing His toes on hers, placed one finger from each hand under her chin and with a gentle smile gracefully pulled her head up and straightened her miraculously making her the most beautiful woman.
RAmAyaNa too has the story of kooni's hunch back in their childhood days where He threw clay balls at the hunch of kooni.
ulappil valiyAl avarpAl vayiram
viLaindiTTadenreNNi viNNOr parava
avarnALozhitta perumAn munanAL |
vaLaindiTTa villALi valvAL eyiRRu
malaipOl avuNanuDal vaLLugirAl
aLaindiTTavan kANmin inru AichchiyarAl
aLaiveNNei uNDu AppuNDirundavanE || (3)
Today, this supreme master is being tied to a rope by the Aychiyar of AyarpAdi for swallowing the curd and butter pretending that He cannot relieve Himself, showing His benevolence. inru AichchiyarAl aLaiveNNei uNDu AppuNDirundavanE. (3)
Story of Madhu, kaiTaba :
There are various versions about the end of these two asuras, of which this is one.
Once when the whole world was submerged in the day deluge of Brahma, two qualities Rajas and Tamas emerged from Lord Vishnu as Madhu and kaiTaba procuring the boon that, only after they pronounce themselves, can there be death for them. Reaching Brahma they seized the vEdas and submerged it into the praLayA waters.
Shocked and baffled Brahma approached VishNu. He took the form of Hayagreeva and dived down singing a wonderful song. When these asuras followed the sound of the tune, HayagreevA went and procured the vEdas. Realising this the asuras took up a fight with Lord vishNu and the fight went on for many years without any end. Finally startled by the power of the Lord, they offered a boon for the Lord. Immediately, the Lord said that He wanted to kill them. On obliging, even the Lord offered them a boon. They wished that they be killed in a place where there is no water. They assumed that since the whole universe was in deluge, there would be no place without water. So the Lord accepted the condition, lifted them up, and strangled them in between His thighs.
The reference for this story can be found in KOORATTAZHVAN's Sundarabaahusthavam and BaTTar's Sri RangarAjastavam.
SaraNAi muraNAyavanai ugirAl
piLandiTTu amararkkaruL Seiduganda
perumAn tirumAl virineerulagai |
vaLarndiTTa tolSeer viral mAvaliyai
maNkoLLa vanjittu orumANkuraLAi
aLandiTTavan kANmin inru AichchiyarAl
aLaiveNNei uNDu AppuNDirundava nE || (4)
1901. Standing as a true protector, with His grace He guarded the dEvas from the torturous, arrogant hiraNyAsura by laying him on the lap and killing him, with His nails, taking the form of Nrusimha. In the same manner, to protect indrA from the enriched mahAbali, taking a simple form of a small vAmana brahmachAri, He dodged him by showing his tiny feet, but later measured the whole universe taking the Trivikrama form and procured it showing His supremacy.
Today, this supreme master is being tied to a rope by the Aychiyar of AyarpAdi for swallowing the curd and butter pretending that He cannot relieve Himself, showing His benevolence. inru AichchiyarAl aLaiveNNei uNDu AppuNDirundavanE. (4)
aDiyAr paDum AzhtuyarAyavellAm
teeNDAmai ninaindu imaiyOr ALavum
SelavaittapirAn aduvanriyum mun |
vENDAmai namantamar en tamarai
vinavapperuvAr alarenru ulagEzh
ANDAnavan kANmin inru AichchiyarAl
aLaiveNNei uNDu AppuNDirundavanE || (5)
He decided to relieve His devotees of their sins committed in their birth and reach them to the upper world and make them to be celestials too.
Not alone this, He ordered the yamadhootas not to touch or scrutinise His devotees (srivaishnavAs ) at the time of their end. Such is His supremacy.
Today, this supreme master is being tied to a rope by the Aychiyar of AyarpAdi for swallowing the curd and butter pretending that He cannot relieve Himself, showing His benevolence. inru AichchiyarAl aLaiveNNei uNDu AppuNDirundavanE. (5)
paNindEttavallAr tuyarAyavellAm
ozhittiTTu Avarai tanakku Akkavalla
perumAn tirumAl aduvanriyum mun |
tezhittiTTu ezhundE edir ninra mannan
SinattOLavai Ayiramum mazhuvAl
azhittiTTavan kANmin inru AichchiyarAl
aLaiveNNei uNDu AppuNDirundavanE || (6)
1903. Leaving behind the lust for pleasures that are short lived and disregarded by the SAstrAs, if one falls at the feet of the Lord unconditionally, He removes all the hurdles for them and makes them worthy of doing Nithya kainkaryam for Him who is the consort of MahAlakshmi. Further He who incarnated as parasurAma slewed the thousand shoulders of kArtaveeryarjunA who came to war against the Lord.
Today, this supreme master is being tied to a rope by the Aychiyar of AyarpAdi for swallowing the curd and butter pretending that He cannot relieve Himself, showing His benevolence. inru AichchiyarAl aLaiveNNei uNDu AppuNDirundavanE (6)
paNindEttavallAr tuyarAyavellAm
tuDaittiTTu avarai tanakkAkkavenna
teLiyAvarakkar tiral pOyaviya |
viDaittiTTu ezhunda kurangaippaDaiyA
vilangal puga pAichchi vimma kaDalai
aDaittiTTavan kANmin inru AichchiyarAl
aLaiveNNei uNDu AppuNDirundavanE || (7)
1904. At the time when this universe ceased to exist as a result of the praLayam, and the chetanas (jEvAtmAs) lie helpless similar to the bird that lost its wings, the Lord willingly resurrected them with indriyas (organs), so that they can enjoy the world and worship Him. Upon surrendering to the Lord He eliminates every grief and takes them as His subjects. When the rAkshasas tried to hinder these sAdus He proceeded to put an end, with a great army of monkeys and built a bridge across the sea.
Today, this supreme master is being tied to a rope by the Aychiyar of AyarpAdi for swallowing the curd and butter pretending that He cannot relieve Himself, showing His benevolence. inru AichchiyarAl aLaiveNNei uNDu AppuNDirundavanE. (7)
uDanAyavillenna vallEyadanai
iruttiTTu avaL inbam anbODaNaindiTTu
iLangoRRavanAi tuLangAda munneer |
SerittiTTu ilangai malanga arakkan
SezhuneeNmudi tOLoDu tAL tuNiya
aruttiTTavan kANmin inru AichchiyarAl
aLaiveNNei uNDu AppuNDirundavanE || (8)
1905. Breaking the hard stringed divine bow of Lord shiva, that was kept as a challenge for Seetha's swayamvar, passed on to Devaraata of janakA's lineage, rAma married Seetha possessing dark tender locks of hair adorned with beautiful ornaments and lived with her happily as the prince of Ayodhya.
Later during the days of exile, to bring back Seetha from the clutches of rAVanA, He built a bridge across the sea, and upon reaching Lanka destroyed Lanka and slewed the heads, shoulders and legs.
Today, this supreme master is being tied to a rope by the Aychiyar of AyarpAdi for swallowing the curd and butter pretending that He cannot relieve Himself, shows His benevolence. inru AichchiyarAl aLaiveNNei uNDu AppuNDirundavanE. (8)
tolaiya piriyAdu Senreidi eidAdu
tirindiTTa iDangoNDu aDangAdadanvAi
irukooru Seida perumAn munanAL |
varindiTTa villAl maramEzhumeidu
malaipOl uruvattu Oru irAkkadimokku
arindiTTavan kANmin inru AichchiyarAl
aLaiveNNei uNDu AppuNDirundavanE || (9)
1906. Lord Krishna caught hold of the disguised horse with curly reddish mane which was trotting and dodging called kEsi commissioned by KamsA, to finish Krishna and create trouble to the cowherd folks, and put an end to it by splitting open its mouth and tore into two. This same Lord as RAma, pierced the seven sAl trees to instill confidence into sugreeva. Further, the demoness soorpanaka was defaced by lakshmaNa under the leverage of Lord rAma.
Today, this supreme master is being tied to a rope by the Aychiyar of AyarpADi for swallowing the curd and butter pretending that He cannot relieve Himself, showing His benevolence. inru AichchiyarAl aLaiveNNei uNDu AppuNDirundavanE. (9)
vayiRRai niraippAn urippAltayirnei
anru Aichchiyar veNNei vizhungi uralODu
AppuNDirunda perumAn aDimEl |
nanrAya tolSeer vayal mangaiyar kOn
kaliyan oliSei tamizhmAlai vallAr
enrAnum eidAr iDar inbam eidi
1907. Without any hesitation, apprehension or shyness, krishNa gobbles up butter, ghee, curd and milk filling up His stomach from the pots, while the Aychiyar keep looking on. For that reason He got tied by a rope and stood bounded for the love and devotion of His subjects. Tirumangai AzhvAr, the King of TIRUVALI surrounded by rich fields has graciously written these ten pAsurams on the divine feet of this Lord. Those who practice singing these songs will never be let to face any hurdles. They are sure to reach the heights of glory and attain the eternal abode of the Lord. (10)
PERIYA TIRUMOZHI 10.7
PASURAMS 1908 TO 1921
KRISHNA LEELA – 4/5
Gopi's complaints
Dear women, I understand that you are all troubled by krishNa’s pranks. I keep telling him, “See, KrishNa, you are born in Ayarkula (Yadava kula) which is a very respectable community. Please refrain from behaving naughtily with the young daughters of other gOpas”. But he does not listen. As a mother, I can’t scold my dear son with harsh words. His father NandagOpa too does not warn him. Taking advantage of our lenience, he continues with his pranks. Even now, it seems He is churning butter with the girl of that eastern house. Oh, what can I do? nAn en seigEn? (1)
1909. Another gOpi complains when some more gopis gather in the scene:
Oh, YashOdA living in the western house! I got up in the early morning, churned the butter milk and went out to sell it. On my way, KrishNa walked past me. I thought he would not do any mischief. When I returned, I found that not only the butter, but all the ten pots of milk kept for making curd were missing. I am sure that none other than NandakumAra sporting his *flower filled fragrant tresses, could have entered my house. Oh, no one seems to have control over him. I am a destitute having lost everything. What can I do? Can anyone help? en seigEn? enseigEnO?
*This is another example of how everyone gets entranced by bhagavAn’s tirumEni*In rAmAyaNa, shoorpanakha praised the beauty of rAma when her nose was cut and bleeding. In krishnAvatAra, the gOpis though being the favorite target of krishNa’s mischievous pranks, never exhausted their admiration for His beauty. (2)
1910. To pacify the gOpi, yashOdA herself starts complaining about krishNa’s Navaneeta Chauryam:
Oh ladies! This little boy having sweet lips like the spotless coral gobbled all the butter (heaped like a silver mountain) from the pots hanging in the sling. The thief is now faking his sleep. (My innocent son doesn’t even know to hide his theft). Come and look at him! His hands are full of ghee. And his tummy doesn’t look like that of a small child, seems like it can consume all the seven worlds. Oh, I am a fool unable to control him. What can I do? en seigEnO?
*KrishNa – The most innocent of innocents*
வெண்ணையை வாரி விழுங்கியிட்டு கள்வன் உரங்குகின்றான் வந்து காண்மின்கள் கையெல்லாம்நெய்..
veNNaiyai vAri vizhungiTTu kaLvan uranguginRAn vandu kANmingaL kaiyellAm ney..
In this pAsuram, yashOdA portrays krishNa as being so innocent that he did not even know how to wipe off the butter in his hands.
KoorEsha extols krishNa’s innocence in yet another fashion in his atimAnusha stavam:
यन्नाम नाथ! नवनीतम् अचूचुरस्त्वम्
तच्छादनाय यदि तॆ मतिराविरासीत् ।
किं मुग्ध ! दिग्धममुना करपल्लवं तॆ
गात्रॆ प्रमृज्य निरगा: किल निर्विशङ्क: ॥
Oh Lord who did not know how to hide your theft! If you had the intention to hide your stealing of butter, why was it that you came out of their houses with the marks of your fingers rubbed on your body. How innocent you are! Couldn’t you have exited smartly without leaving any evidence? (3)
1911. mainnambu vElkaN nallAL munnam peRRa
Earlier, the noble yashOdA pirATTi having collyrium anointed spear-like eyes gave birth to balarAma *(nambi nambi) having a bright tirumEni like the white conch. We have seen him also grow in this AyarpADi. He never did such mischief. This krishNa is the embodiment of lies, deceit and theft. See how he is stealthily crawling away pretending to be innocent. How can Aychchi women live peacefully when this little master is dominating us? What can I do? What is the remedy? enseigEn? enseigEnO?
*Nambi nambi – nambi krishna’s elder brother is nambi balarAma*
PeriyAzhvAr refers to balarAma as ‘veLLi perumalai kuTTan’ meaning balarAma who has the complexion of a silver mountain. (PT 1.8.5). He is also referred as ‘nambi moottapirAn’ meaning elder brother of krishNa. (4)
1912. One gOpi complains about krishNa’s fight with her daughter:
Oh, yashOdA pirATTi, nangAy! I was not in my house; her father also had not yet returned and none of her friends were there. Wearing fragrant flowers on her beautiful hair, my daughter was all alone playing the ball. KrishNa spotted her, grabbed her ball and tore her garment. How are we to live under this impish NandakumAra (paDiran nandan madalai) who does deplorable acts (paDiru)? What can I do? How do I settle? en seigEn? en seigEnO! (5)
Oh, yashOdA nangAy! Your son is hailed as the husband of Bhoomi pirATTi, the beloved of periyA pirATTi and the loving lad of NandagOpa. The great one with such a heroic stature came to my house at night, playing his flute made of leaf. Thats it. My daughter’s lotus like eyes drooped, her bosoms yearned, and her lips became pale due to love sickness. The pathetic condition of my daughter is inexplicable. What can I do? Is there any remedy? en seigEn? en seigEnO? (6)
Oh, yashodA nangAy! Following the annual ritual of worshipping Lord Indra who has 1000 eyes (sahasrAksha)*, the Ayars arranged a variety of food items like milk, curd, rice, fruits, and sweets in special kitchen utensils (nal anna pAsanam) and brought them in a cart (paNDi) today for Indra. But your son krishNa, a habitual and experienced trickster, diverted the offerings to the gOvardhana hill, grabbed the food and ate it all like a goblin, without leaving even a bit.
* Indra was cursed to have a thousand eyes because he seduced ahalayA after taking the form of her husband, Gautama Rishi. (7)
1915. One gOpi mocks yashOdA for letting her naughty lad roam around scot-free. Lamenting in self-pity, yashOdA replies to her:
Dear gOpis, When the Aychchis come to my house in groups and accuse KrishNa of eating pots and pots of curd, aromatic ghee and milk, I immediately join my hands and beg my son saying, “pirAn, sOttam, ivai seyya perAy– Oh, dear master, I pray, You are not supposed to do such blameworthy acts”. But I can never talk to him angrily. Moreover, ever since he drank milk from pootanA demon, I am afraid to scold this innocent child of mine. (8)
Oh gOpi! Was it only pootanA? Listen to shakaTAsura bhanjanam story.
In the seventh month after the birth of this strong (eeDu) and valourous (vali) child, I put him to sleep below a cart and went to yamunA to take a bath. This little one kaNNan (chEDan) wearing the garland of freshly bloomed flowers and having mahAlakshmi housed in the shreevatsa maru in his chest unassumingly kicked the mountain-like huge cart which was shakaTAsura in disguise and brought it down to pieces. After that incident, I am afraid of reprimanding him. (9)
1917. The gOpis reply: "See yashOdA, don’t you know the saying - தாய்க்கு அடங்காதவன் ஊர்க்கு அடங்கான் – One who cannot be disciplined by a mother can never be disciplined by the society. So, it is your responsibility to control your child".
YahsOdA tries to advice krishNa softly but smartly, blaming other children for Navaneeta Chauryam.
Dear ladies! I am afraid to even summon him. Let me try!
She tells krishNa softly “Oh, Nambi! The children of our village enter houses stealthily with their soft cotton like feet that make no noise; and eat thousands of pots of butter and ghee without leaving even a bit. How do I make money? Kamsa is a very strict king. I must pay the taxes (karavu) within eight days, and I have nothing in my hand. You are always doing acts that hurt my heart. Tell me kaNNA, what can I do? How can I answer everyone? (10)
Oh, nambi kaNNapirAn! I heard that you misbehaved even with the well-mannered daughters of the yAdavas. Is it true? You followed the ladies going to the lotus pond (pangaya neer) to bathe, hid behind the tree and took their prettily designed sarees away (poo tugil). When the slim waist girls pleaded you to return their clothes, it seems you ran to the treetop and answered from there, “Oh honorable ladies, come here and take them”. (Oh, krishNa, why did you put them in such an embarrassing situation?) (11)
1919. YashOdA gets tenser after hearing about his kAlinga mardanam:
Oh, this child does not fear even a bit. I brought You up kissing your forehead daily with so much love. But without even informing me, you went out today, climbed the kadamba tree having fresh green leaves and flowers, dived deep into the pond, fought with kAliya snake that emitted poison from its thousand hoods and came back triumphantly. You want to act manly and valorous, isn’t it? (12)
Oh, my master! How can you single handedly do manly feats that are beyond your age? Having borne you in my womb, how can I not be worried about you? Today, you have entered the fragrant forest and encountered the ferocious, black bull arishTAsura having fire like red eyes and roaring loud enough to shake all the seven upper worlds. Is it true? (13)
1921. The noble Kali kanRi and protector of the well-fortified tirumangai city has composed these pAsurams describing how krishNa’s supra human acts like ending the life of the dark, huge mountain like kuvalayApeeDa elephant, sent jitters in the stomach of the gentle yashOdA having a swan like gait. No troubles will near those who sing this melodious garland of fourteen verses. (14)
PERIYA TIRUMOZHI 10.8
PASURAMS 1922-1931
KRISHNA LEELA 4/5
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| periya thirumozhi 10.8, kadir kadipittu |
Of all the innumerable and adorable leelas of Krishna, His frolics with the gopikas, and the way in which He kept them yearning for Him, makes it a delectable scenario. AzhvAr brings out the charming quarrels where Krishna promises to meet up with one gopika, and as is His wont, hangs around with another, turning up very late. The sulking gopika is upset with Krishna for coming so late and crossly questions Him. Why had He come here when He had other girls to pay attention to? Tirumangai AzhvAr takes on the anubavam of the neglected gopika and presents this tirumozhi just in the line of how nammAzhvAr (tiruvaymozhi Pasuram3238) and kulasekara AzhvAr (Perumal tirumozhi, pAsuram 698) had expressed their similar anubavams in their tirumozhi.
tAdunalla taNNanduzhAi koDaNindu |
pOdumaruttu puramE vanduninreer
Edukkiduven iduven iduvennO || (1)
1922. The distraught gopika who has been waiting endlessly, addresses Krishna and says" Wearing the kuNDalam (kadippu) in Your ear and wrapping Yourself with a black shawl (kalingam), donning the cool, fragrant Tulsi garland why do you come so late? (pOdhu maRuthu) and hang around behind the door? Do tell me why? Oh why? Idhuven idhuvennO !
*** Krishna consoles her and says He was delayed because he had to deck and make Himself presentable while meeting up with her. But the gopika is not convinced and exclaims that while even His casual attire is awe inspiring, where was the need to wear the kuNDalam to impress? Iduven?
While Your tirumEni swathed with mud and dust is a captivating vision, why wear an elaborate garment? Iduven?
When Your very presence exudes fragrance, why adorn Yourself with fragrant garlands? Iduven?
While we are just happy with you as you are, why deck Yourself up? Iduven?
The reasons given by You are unacceptable. You may enjoy Yourself. What do you come here for? (1)
kavarAhamuDittu kalikkachchukkaTTi |
SuvarAr kadavin puramE vandu ninreer
ivarAr iduven iduven iduvennO || (2)
*** Earlier Krishna had draped Himself in a black garment but He couldn’t woo the cross gopika. Now, he wears a red garment but is still unsuccessful in humoring her. (2)
uruLaSagaDam adu urakkil nimirtteer |
maruLaikkoDupADi vandu illam pugundeer
iruLattu iduven? iduven? iduvennO ? || (3)
*** The gopika talks about the paratvam of KrishNa and sighs that He thought that she is perhaps not a match for Him.She says “You are far superior than what our mind can even perceive,so much so,that You have the glorious Garuda as Your flag and mount! Seemingly innocent,You killed sakatAsuran when You were but an infant. To the one of such glory,of what interest would we be?” (3)
tAmattuLabam miga nAriDuginreer |
kAmanenappADivandu illam pugundeer
Emattu iduven? iduven? iduvennO ? || (4)
1925. O Sriman Narayana! The one who is hailed by several nAmAs! One wearing the lovely, fragrant tulasi garland (dAmatuLabam) looking stunning and handsome like manmadan! Who are You who enters my house late in the night (Emam) singing? Why do You do this? Why? O why? Idhuven idhuvennO!
*** The very disappointed gopikas resolve not to allow Kanna inside their house. When Kanna tries to slip in, in an effort to pacify the angry gopikas, they make Him wait outside. Kanna patiently waits outside for days together. In the event, He gets addressed as ….the one who waited for such and such a gopika, resulting in His having several names ( nAmangal palavum udaiya nimbi).
dAmatuLabam miga nARiduginRir….wearing the lovely fragrant tulasi garland. The doubt that arises in the gopika’s mind is that, if indeed Krishna yearned to be with them, His garland should have withered unable to bear the virahatApam. But they are fresh and fragrant. Hence His concern for them is not whole hearted. (4)
maRRum pala mAmaNi pon koDaNindu |
muRRam pugundu maruval Seidu ninreer
eRRukku iduven? iduven? iduvennO ? || (5)
1926. With Your beautiful locks (kuzhal) tied up neatly around Your head, arming Youself with a sword (churigai) and wearing various beautiful gem studded ornaments, who are You, who have stealthily entered my house and are now standing in my courtyard (muRRam)? Why do You come here with Your indulgent smile? What are You standing here for? Why? O why? Idhuven idhuvennO? (5)
1927. AnAyarum Aniraiyum angozhiya
koonAyadOr koRRavillonru kaiyEndi |
pOnAr irundAraiyum pArttu pugundeer
EnOrhaL munnen iduven? iduvennO ? || (6)
1927. Leaving Your cowherd friends (AnAyar) and cattle in the forest, holding Your beautiful curved bow in Your hand, after having spent all this while gazing at people who went about ( as if in an effort to avoid being caught in the act of visiting the concerned gopika waiting for him ) why have You come here now? Why? O why? Idhuven iduvennO?
*** While Your duty is to protect cowherds and cattle why have You come here, that too armed with a bow? Is it because You thought meeting a gopika would be a shameful prospect and hence you carry bow to give an impression that you are out hunting? Do You consider meeting me a shameful deed? Why come stealthily avoiding people? She exclaims! (6)
koonAyadOr koRRavillonru kaiyEndi |
pOnAr irundAraiyum pArttu pugundeer
EnOrhaL munnen iduven? iduvennO ? || (7)
1928. O maNavALA, with strong shoulders that have won over several wrestlers. I have clearly understood what Your real intentions are ( since you kept me waiting since last night). Neither do You tell me what time You will come to meet nor do You come at the promised time! Alas! (ellE) Why do You do so? Why?O Why? Idhuven idhuven idhuvennO? (7)
ikkAlangaL yAm umakku EdonrumallOm |
takkAr palar dEvimAr SAlavuDaiyeer
ekkE iduven? iduven? iduvennO ? || (8)
1929. O glorious and chaste one ( punideer)! One who entered the lake and restrained the several hooded snake, kAlingan! We are, but simpletons who mean nothing to you (onRum allOm). You have several Devis who are more deserving of you ( thakkAr palar). How unfortunate that I am not upto that standard? Alas! Why is it so? Why? O Why? Idhuvenn, idhuvenn idhuvennO?
*** The gopika feels awed at Krishna’s extraordinary exploits and deems herself not eligible to aspire for His love. She also accuses Krishna of coming to her now(after keeping her waiting for a long time),only half heartedly. (8)
kooDikkuravai piNai kOmaLa piLLAi |
tEDi tirumAmagaL maNmagaL nirpa
EDi iduven? iduven? iduvennO ? || (9)
1930. Keeping Mahalakshmi and Bhoomi piratti waiting for You,You joined the gopikas to play rAsakreedai. O beautifuland adorable Krishna! What sort of leela is this? You have now come to me! O sakhi! What is this? How is this happening? Idhuven idhuvennO?
*** The gopika continues to heap charges on Krishna. She says,” You kept Sridevi and Bhudevi waiting and slipped off to perform rAsakrida with the gopikas. Now You deserted them and have come to me. I know You will leave me in the lurch anytime now!You are true to none! “ she sulks. (9)
elli pozhudooDiya ooDal tirattai |
kallin mali tOL kaliyan Sonna mAlai
Solli tudippAravar dukkamillarE || (10)
1931.These ten pasurams are composed by the chieftain of mangai, Tirumangai mannan with hefty shoulders. He has set these verses donning the role of a distraught gopika, expressing her anguish about waiting endlessly for the lotus eyed Krishna. Bhaktas who recite this tirumozhi shall never ever be in distress. (10)
PERIYA TIRUMOZHI 10.9
PASURAMS 1932 TO 1941
Tirumangai Azhvar as parakAla nAyaki is in a distressed state unable to comprehend with the behaviour of emperumAn who appears before her and vanishes suddenly pretending not to understand her paramabhakti towards him. parakAla nAyaki is waiting to marry the Lord (to do nitya kainkaryam to emperumAn having done prapatti). Seeing her pathetic state, the mother questions emperumAn about his negligence towards her and being the cause of her suffering.
In every pAsuram in this decad, the mother mentions the heroic deeds of perumAL and states a proverb in comparison with His negligence towards her daughter requesting emperumAn to accept her.
pootanaimALa ilangai
oLLerimaNDi uNNappaNitta
ookkamadanai ninaindO |
kaLLavizhkOdai kAdalum engaL
kArigai mAdar karuttum
piLLaitan kaiyil kiNNamE okka
pESuvadu endai pirAnE || (1)
1932. emperumAnE! You seem to disrespect the paramabhakti of my beautiful daughter with long tresses dripping with sweet honey. May I know the reasons for this behaviour? She is unable to bear the taunts of women mocking at her bhakti towards you.
piLLai kaiyil kiNNam mellavE koLLalAm (பிள்ளை கையில் கிண்ணம் மெல்லவே கொள்ளலாம்) --- It is easier to tactfully take away a golden bowl from a child without much struggle than from a strong person (piLLai tan kaiyil kiNNamE Okka).
In an analogous manner to this proverb, you are treating parakAla nAyaki like a child or a weakling who can be fooled easily!
puLLuruvAgi naLLiruL vanda pootanai---Are you not the paraman who effortlessly killed pootanA, who entered the village in the midnight hour in the form of a bird flying over infants causing sickness?
Are you not the valiant one who vanquished lanka with your fiery arrows? You took hamsavatAram to retrieve the vEdas.
EmperumAnE! Are you not the protector (sarvarakshakan)? Is your pride about your feats preventing you from saving my daughter from her viraha tApam? (1)
mAlviDaiyEzhum aDarttu Ayar
anrunaDunga AniraikAtta
ANmaikolO ariyEn nAn |
ninrapirAnE neeL kaDal vaNNA
nee ivaL tannai nin kOyil
munril ezhunda murungaiyil tEnAm
munkaivaLai kavarndAyE || (2)
1933. Oh! The lord of tirumalA! (ninRa pirAnE)! One whose tirumEni is dark hued like the enormous ocean! (neeL kaDal vaNNA)!
kaNNA! nin koyil muRRil ezhundu muruNkaiyil tEnA (நின் கோயில் முன்றில் எழுந்த முருங்கையின் தேனா) - It is indeed pleasurable to enjoy honey from a honeycomb hanging on a moringa tree which is easily accessible in one’s courtyard.
Similarly, you smartly lure my naïve daughter, remove her bangles, and take them away leaving her all alone rather than protecting her.
You controlled the seven ferocious bulls (mAl viDai Ezhum aDarttu)! You happily dance on the crossroads to your heart’s content (manRil malindu koottu vandADi- It seems kaNNan danced in the roads of Mathura after killing the elephant kuvalayApeeDa). When the cowherds and the cattle were trembling with fear due to the stone rains showered by Indran, you protected them under the shade of the gOvardhana mountain! Have all these valorous deeds instilled pride in you that you seem to be unconcerned about my daughter parakAla nAyaki? I fail to understand. (2)
ARRalaiyARRal miguttu
kArmugil vaNNA kanjanai munnam
kaDanda nin kaDum tiral tAnO |
nErizhaimAdai nittilattottai
neDungaDal amudu anaiyALai
ArezhilvaNNA angaiyil vaTTAm
ivaLenakkaruduginrAyE || (3)
1934. kAr mugil vaNNA! One with a hue of the dark clouds!
Oh! One with a marvellous form (Ar ezhil vaNNA)! My daughter is exceptionally beautiful and attractive like a pearl necklace. She is as sweet as nectar. I am perturbed by your behaviour towards my daughter failing to recognize her affection for you.
kaNNA! You are sarvashaktan. Hiding your strength, you just incarnated with your powerful weapons, the shankham and sharp chakram (ArmaliyAzhi) at birth in Krishna avatAram. Masking your immeasurable shakti, you effortlessly and singlehandedly killed the most powerful kamsa!
Are all these valorous feats the reason for neglecting my dear daughter parakAla nAyaki (nin kaDuntiRal tAnO)? The reason is that you feel, you are a svatantran and she is a paratantran who is dependent on you. Please give a reason to convince me.
aNkaiyil vaTTam ivaLena karuduginRAyE - vaTTu means karuppukkaTTi or jaggery.
A jaggery piece in one’s palm which is easily available can be eaten or thrown out of choice. Once it is easily attainable, we forget its charm due to our negligence.
kaNNA! I feel you consider my daughter worthy enough to be thrown like the jaggery piece! Inspite of being aware of her paramabhakti, you ignore her. (3)
uDaiyavar tamakkum OrbAgam
nalhiyanalamO narakanaittolaitta
karatalattu amaidiyin karuttO |
alliyangOdai aNiniram koNDu
vandu munnE ninrupOgAi
Solli en nambee ivaLai nee ungaL
toNDar kaittaNDenravArE ||(4)
1935. Swami! Nambi! You manifest in front of my virtuous and attractive daughter decked with garlands as if gifting yourself for her enhanced beauty. Then you disappear leaving her extremely depressed. You are aware that she has pledged that she cannot live without you. Her complexion has also faded due to viraham.
Krishna, one full of virtues! You were magnanimous to give a portion in your tirumEni to Lord Shiva with broad shoulders adorning a deer skin to reside. Will the act of accepting my daughter defame you? You saved sixteen thousand women captivated by narakAsura and married them instilling the feeling of security! Yet you consider my dear daughter as a burden? This is not fair.
aDiyAr kaiyil uLLa taDiyai pOlE (uNgal toNDar kaitaNDu enRu) – (அடியார் கையில் உள்ள தடியை போலே). The weapon in the hands of mere servant can be easily accessed on demand by the master or can be chosen to be neglected.
emperumAnE! You treat her like a mere servant’s weapon which can be chosen to be used or shunned. Please do not treat her in this manner. Isn’t your behaviour unacceptable? (4)
aruvazhivAnam adar paDakkaNDa
ANmaikolO ariyEn nAn |
tirumozhi engaL tEmalarkkOdai
Seermaiyai ninaidilaiyandO
peruvazhinAval kaniyinumeLiyaL
ivaLena pESuginrAyE || (5)
1936. The mother further laments. In the Mahabharata war, kaNNA! You had resolved not to use any weapon. Yet, you sent great warriors to veera swargam by pressing the wheel of the chariot even before the war began (sheru azhiyAda mannagaL mALa)! Is this amazing attribute (sarvashaktan) in you, the cause of your pride and alienation towards my daughter?
Oh! EmperumAnE! You have failed to realize the wonderful attributes of my sweet spoken daughter who has adorned flowers with sweet nectar dripping from them. What is the reason for this attitude?
kaNNA! Has my naive daughter become detestable? You have been thinking that she is like a naaval pazham (Indian blackberry) strewn on the ground which can be picked out of choice or discarded. If it is not reachable, it becomes unimportant- nAval kaniyinum eLiyal ivaLena pEsukinRAyE (நாவல் கனியினும் எளியவள் இவள்). (5)
aNimadiL ilangaiyar kOnai
Serukkazhittu amarar paNiya mun ninra
SEvagamO Seidadinru |
murukkidazh Aichchi mun kaiveN Sangam
koNDu munnE ninru pOhAi
virukkilaikkAga erimazhu vOchchal
en Seivadu endaipirAnE || (6)
1937. pirAnE! Once in rAma avatAram, you showed your chivalry in the beautiful city of Lanka, slaying the mighty rAvana by stringing your mighty bow. You left the chest of the rAkshasi women barren (foregoing their maNgaLasootram-mun arakkiyar Agam pullena) by killing their husbands. For this act you were showered with praises by the heavenly gods. Is this chivalrous act, the cause for being so dispassionate towards my daughter?
kaNNA! You smartly woe my pretty daughter parakAla nAyaki having lips like flowers of murukkam poo (flame of the forest), by taking away her beautiful bangles. Not only that, but you also manifest in front of her by giving her false hopes leaving her in misery.
pirAnE! Erukku ilaikkAga eRimazhu ochchal (எருக்கு இலைக்காக எறிமழு ஓச்சல்). Is an axe necessary to cut the leaves of a calotropis plant? Does my fragile daughter deserve to hear or experience such hurtful statements or actions? Anyway, she may die due to viraha tApam without attaining you. (6)
alaikaDalulagam munnANDa
pALiyamtOL Or Ayiram veezha
paDaimazhuppaRRiyavaliyO |
mAzhai mennOkki maNiniram koNDu
vandu munnE ninru pOhAi
kOzhiveN muTTaikku en Seivadu endAi
kurundaDi neungaDalvaNNA || (7)
1938. entAy! My swami! Long ago when you incarnated as parashurAma you unassumingly cut the thousand mighty hands of the invincible king kArtaveeryArjunA worshipped by powerful emperors who came in huge, wheeled chariots. Has this instilled enough pride in you that you disregard my dear daughter who has enchanting eyes like a deer? You have left her in a state of distress stealing away her beautiful complexion too! Adding to her viraha tApam, you torture her by appearing before her and refusing to leave! I wonder why you are tormenting her.
kOzhi muTTai uDaippadarku siriya taDiyum edarkAga? (கோழி வெண்முட்டைக்கு குறுந்தடி என் செய்வது?) A stick is not needed to break an egg as it will surely break on its own. Similarly, neDuNkaDal vaNNA! Separation from you is her misery now. Why do you appear and torment one who is already suffering? (7)
vaLLugirAl piLandu anru
perundagaikkiranga vAliyai muninda
perumaikolO Seidadinru |
perundaDangaNNi SurumburukOdai
perumaiyai ninaindilai pESil
karungaDal vaNNA kavuL koNDaneerAm
ivaLenakkaruduginrAyE || (8)
1939. Now the mother loses her patience.
emperumAnE! Long ago, you slayed your staunch rival Hiranyan with your sharp nails and fed him as food to the vultures and eagles. Contrastingly you bestowed abundance grace on the impressive large hearted sugreeva and killed vali. These feats were an expression of your affection towards prahlAda and sugreeva. Did all these achievements provoke you to behave unsympathetically towards my daughter? You seem to think that she is not a good match for you. Why this negligence towards my daughter?
karuNkaDal vaNNA! You do not seem to have pondered over losing my daughter parakAla nAyaki who has broad eyes (vishAlAkshi), full of goodness and has beautiful fragrant braids with drunken bees happily hovering around it.
kavuL koNDa neerAm ivaL ena - (கவுள் கொண்ட நீராம்) I opine that you consider her like water in a puffed mouth that can be swallowed or spat out of choice. You choose the second option. I am unable to reason out your impassive attitude. (8)
ninra nin neermaiyai ninaindO
SeerkezhukOdai ennaladilaL enru
annadOr tERRanmaitAnO |
pArkezhu pavvattu Aramudanaiya
pAvaiyai pAvam SeidEnukku
ArazhalOmbum andaNan tOTTam
Aga nin manattu vaittAyE || (9)
1940. Dear Lord! You have caused the beauty of my attractive daughter parakAla nAyaki with beautiful tresses, lose her charm due to viraha tApam.
Oh! I know you are the sarvajagatkArakan. The source of the panchabhootAs - water, fire, earth, space, and air (neer aDal vAnAy neDu nilam kALAy). Is it that this kalyANaguNam inspires you to feel that my dear daughter is not worthy of you? You are aware that she pines for you alone. Do you also anticipate thinking that she has none to look upon other than you? Is this one of the reasons for disregarding her? Your guts to behave thus leaves me reasoning out your conduct.
ArazhalOmbum andaNan tOTTamAga- (ஆரழல் ஓம்பும்அந்தணன் தோட்டம்) A devout brahmin who is a nitya Agnihotri will have no time to tend to his garden. He will cut the trees for the sacrifice, spend his time in vedic rites and vedic chanting. Slowly the garden will lose its beauty, wither, and rot due to mere negligence. He is neither able to enjoy nor cherish it. In a comparable manner, are you plotting to neglect my daughter to deal with the several chores that you have as the sarvajagatrakshagan? Are you planning to leave my daughter who is as sweet as nectar, barren without your love, neither attending to her nor cherishing her admirable qualities? (9)
1941. vETTattai karudAdu aDiyinaivaNangi
meimmaiyai ninru embeurmAnai
vATTiraltAnai mangaiyar talaivan
mAnavEl kaliyan vayoligaL |
tOTTalar paindAr SuDarmuDiyAnai
pazhamozhiyAl paNinduraitta
pATTivaipADa pattimai perugi
chittamum tiruvODu migumE || (10)
PHALASRUTI.
1941. Sriman nArAyanan is one who submits himself and graces those bhaktas who aspire sincerely to attain his feet alone (paramaikanti); they discard all the worldly desires, kaivalyam and swargam considering him alone as the paramapurushArtham. Tirumangai mannan, the chief of tirumangai holding the famous spear and having an army of adept swordsmen wrote these beautiful srisookthi of ten pAsurams with beautiful proverbs (pazhamozhiyAl paninduraitta). He sings about emperumAn; with beautiful blooming eyes, adorning the fragrant tulsi garland around his head. Those who will recite this will be blessed to attain paramabhakti and enjoy nitya kainkaryam in paramapadam. (10)
PERIYA TIRUMOZHI 10.10
PASURAMS 1942 TO 1951
 |
| The lucky bird, Sembottu, Greater Coucal, bhAradwAja bird |
ParakAla NAyaki always longs to have a darshan of emperumAn. This set of ten pAsurams are ParakAla NAyaki pasurams unlike the previous Tirumozhi which was totally her mother's (tAyAr) pasuram. She is inviting all the birds like sembottey, koel, parrot and crow who are chirping happily to come and invite emperuman to unite with her.
tirumAmahaL tan kaNavan |
maruttAr tolpuhazh mAdavanai vara
tiruttAi SembOttE || (1)
AzhwAr is blessed by BhagavAn Himself. Hence the statement that he is ignorant like an ordinary man is not justified.
"jnAna viBAga kAryamAna ajnAnattAlE varaumavai ellam aDikkazhanju perum"—is quoted in Sree Vachana BhooShaNa.
The consolation is that as he is in extreme Bhakti he not only forgets himself but also all the norms and laws of nature.
It should be noted that in all these ten pAsurams, the ending word in the first and last line of all pAsurams are the same. (1)
karumAmuhil pOl nirattan |
uraiyAr tolpuhazh uttamanaivara
karaiyAi kAkkaippiLLAi || (2)
1943. Here again ParakAla NAyaki seeks the help of another bird and asks it affectionately (addressing as pillAi) to call emperuman.
Crow is said to be a bird which when cries on a wall or terrace signs the arrival of some guests.(In PeriazhvAr tirumozhi 5-1-1 also, the same gesture was reminded by AzhvAr).
Hence parakAla nAyaki asks him to cry so that emperumAn would come. He is as dark as a cloud and You are dark like Him.He has everlasting pride and so you must have affinity to Him.Thus AzhvAr interestingly compares the crow with the Lord Purushottamaa (UthAmanai) in this verse. (2)
kuLirmAri taDuttuhanda |
mAvAi keeNDa maNivaNNanai vara
koovAi poonguyilE || (3)
1944. In the third verse, she takes the assistance of the beautiful cuckoo (Nightingale) and pleads it to coo so that emperumAn would come to his place for sure .
When AzhvAr says manivannanai varakoovai, the pasuram in Nachiyar Tirumozhi "Mannu perum pugAzh Madhavan" is reminded of.
AzhvAr asks the cuckoo, Hey bird! Dont you ever know his leelas? He lists thus... He is the one who invertedly held the gOvardhana mountain like an umbrella to protect the Yadava folks from the heavy thundering rain caused by Indra. It is He who tore the mouth of kEsi, a horse haunted by an asura sent by kamsa(Maavai pilanda)to kill KriShNa and it is He who is as beautiful and bright like sapphire(mani vannanai) admires ParakAla NAyaki in the third pasuram. (3)
kuDamADi ulahaLanda |
maTTAr poonguzhal mAdavanai vara
koTTAi pallikkuTTi || (4)
1945. The belief of the sound of lizard is taken as a messenger to call the lord in the fourth one. It is commonly believed by elders that whenever a lizard makes a sound or noise, the thought of desire or wish we have at that instinct becomes true. Here parakAla nAyaki out of extreme bhakti and anxiety about emperumAn asks the pallikkuTTi to make a sound when she is thinking of His arrival.
"Palliyin Sollum SollA koLvadu uNDu paNDu paNDE"— tiruviruttam also states these verses. She says, "Oh lizard! I felt bad that you did not call him till now. Please make sound and call the one who danced gracefully on the pots and the one who as Vamana measured all lokas by His TiruvaDi and the one who is being adored by PirATTi. (4)
SuDarAzhi valanuyartta |
mallAr tOL vaDavEngaDavan vara
SollAi paingiLiyE || (5)
1946. In this pAsuram, tirumangai maNNan takes the help of the green parrot (which maybe after several years took pride on being on the shoulders of Andal at Srivilliputtur). She instructs the parrot to ask Him to come to her place. She asks the parrot, Hey parrot, Don't repeat silly words and instead of uttering those words, request Him to come to my place pleads AzhvAr. AzhvAr continues the praise of emperumAn and tells the parrot not to doubt whether He will come so easily.
‘Doesn’t He carry the brilliant chakrAyudha, sudarsana chakra which can cut anything found doing evil into two pieces ? Doesn’t He possess mountain-like strong arms? AzhvAr feels that He was on His way to come to his place, but has stopped in tiruvEngaDam to relax. He asks the parrot to call Him who is standing in the Tirumala Hills to come and bless him. AzhvAr strongly believes that he would come. (5)
tOzhi nAn en SeihEn |
AzhivaNNar varum pozhudAyiTTru
kOzhi koo ennumAl || (6)
1947. It is His habit/practice that He comes to a gOpi’s house when the cock crows for the first time and leaves her house at the sound of the second one. Hence parakAla nAyaki feels enlightened at the first sound since it indicates His coming but feels bad at the hearing of the second sound. First she says ‘kOzhi koovennumAl tOzhi Azhi vaNNar varum pozhudAyiTTru’. Then on hearing the second sound she says anxiously ‘Oh! tOzhi! kOzhi koovumennAl nAn en seigEn!’
The time seems long like one yuga when there is separation and it vanishes just like a fraction of a second when there is unity feels ParakAlanAyaki.
BaTTar while explaining this pASuram comments,’ I think when the kOzhi makes sound for the first time emperumAn enters. As soon as He comes, the kOzhi makes sound for the second time and He leaves immediately. How is it possible to happen like that? Perhaps He has hidden a kOzhi under His peetAmbara!’(vastram) or in his lap (maDi), concludes Battar who is known for his admirable interpretation). (6)
karumAmuhilvaNNarkallAl |
poomEl aingaNai kOttu puGundeyya
kAmarku en kaDavEn || (7)
1948. The seventh pasuram reveals that it is common that a husband feels sad, but a child feeling sad is something uncommon. Whatever my husband does to me (whether good or bad) I can bear with patience, but when my son kAman (manmathan) tortures me by throwing his five arrows of flowers at me, how can I be calm?, says AzhvAr who is then in the role of parakAla nAyaki. ("karumA muhil vaNNan en kaNNan" )
(It is believed that pradyumna is the son of kriShNa and rukmiNi and is the incarnation of manmatha). Here, ParakAla NAyaki also imagines herself to be KrishNa's spouse, hence assuming manmatha to be her son is not to be questioned.
KaNNan is called ‘kAman tAdai’ (kAman’s father). It is said that manmatha carries a sugarcane bow, pancha paanan and flower arrows. (poomel ainganai*). She says that he is indebted to the lord alone and not to the small child who was in my stomach.
AingaNai means pancha paanam.—As mentioned in Divakara nikandu (dictionary), the five flowers (Pancha paanam) are—mullai, aSOka, muzhuneelam, mango and alli. (7)
inavEl neDungaN kaLippa |
kongAr SOlai kuDandai kiDandamAl
ingE pOdum kolO || (8)
1949. In this pAsuram, ParakAla NAyaki laments and longs to get a glimpse of the Lord. ‘Oh! emperumAn! tirukkuDandai ArAvamuda pirAney! Will he come here?’ Will He make my eyes see Him and feel happy thinks AzhvAr. It is best befitting that the nAyaka should come where nAyaki is. Always, the Lord comes to embrace his aDiyavar (bhaktan) and the sevakan doesn't go in search of the swAmi.
When HanumAn found seeta pirATTi in aSOka vana (in Lanka), he asks her if she is willing she can sit on his shoulders and he will take to the place of rAma. But seetA refuses to do so and tells him ‘Oh! HanumAn! Let rAmachandra come, destroy lankA, defeat rAvana and rescue me. If He does so that proves His valour and my honour’. (saraistu sankulam krutvA lankAm parabalArdana: mAm nayEt yadi kAkutstah tat tasya sadruSam BhavEt).
Here again ParakAla nAyaki says "Kongaar sOlai kuDandai kiDandamaal,ingE pOdum kolO"? Why should He come? Only to give his darshan and for the bhaktan to see it whole heartedly. ("Inavel nedunkannkalipaa"). But nAyaki will not be contented with that. She wants Him to embrace her and would not allow any obstacle whatsover to separate them. Again the true love and bhakti AzhvAr has on emperumAn is depicted in this pAsuram. (8)
annE AzhiyoDum |
ponnAr SArngam uDaiya aDihaLai
innArenru ariyEn || (9)
1950. In the earlier pASuram nayaki said ‘kongAr SOlai kuDandai kiDanda mAl ingE pOdungolO’. He appeared before her as an illusion. He was carrying a SArnga bow and chakra in His hands. He was glittering like a dEva when one could see His unique features and was found as simple as a human when one could visualize his simplicity . Therefore she could not describe who He was precisely. In fact riShis and brahmA too found it difficult to describe Him because of His divine and simple nature. Even vEdas say only in vague expressions who He really is. So how can parakAla nAyaki describe Him? Hence AzhvAr says - ‘innAr enRu ariyEn’? (9)
SurumbAr pozhil mangaiyarkOn |
oNDAr vElkaliyan olimAlaigaL
toNDeer pADuminO || Ten ||
1951. AzhvAr concludes thus: ("toNDeer paadumino")
Oh! Bhaktas and BhAgavatas! There are people in this world who sing the praise of others merely to attain food, clothes and such worldly pleasures. Let them continue doing that. But we as dAsas of emperuman should sing (the verses chanted by tirumangai mannan ) the praise and glory of the lord alone which gives ultimate pleasure (that suits our swaroopam) and fulfillment to both of us. The benefit derived by uttering this (Swayam prayojanam) Tirumozhi is undoubtedly its pleasure alone and nothing else.("toNDeer paaDuminO"). (10)
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