TIRUNEDUNTANDAKAM 1 TO 10
PASURAMS 2052 TO 2061
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| Kaliyan, srirangam |
TIRUNEDUNTANDAKAM 11 TO 20
PASURAMS 2062 TO 2071
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| Srirangam Tirumangai AzhvAr in NaachchiyAr tirukolam |
Tirumangai AzhvAr reaches the state of paramabhakti at the conclusion of the first ten pAsurams. Unable to bear the separation from emperumAn; he swoons due to virahatApam preferring to express his bhakti as parakAla nAyaki. In this decad, parakAla nAyaki is incompetent to convey her feelings which is communicated by her helpless lamenting mother (tAi pasuram).
parakAla nAyaki unconditionally surrenders herself to periya pirATTi and sriman nArAyana considering them as her purushArtham and His feet as the upAyam or path. She expresses ananyagatitvam and kArpaNyam thus expounding the meaning of the dwaya mantram in this decad.
panineDungaNNeer tadumbappaLLikoLLAL
eTTuNai pOdu en kuDangAl irukkahillAL
emberumAn tiruvarangam engE ennum |
maTTuvikki maNivaNDu muralum koondal
maDamAnaiyidu SeidAr tammai meyyE
kaTTuvichchi Sollenna SonnAL nangAi
kaDalvaNNar iduSeidAr kAppArArE || (11)
2062. The anxious mother laments to her fellow friends regarding the paramabhakti state of her daughter.
Once while my daughter was conversing with the Lord, he praised her attire says the mother. Since then, even if the Lord is not around, my daughter decks up beautifully. Unable to get his darisanam, she faints. She spends sleepless nights shedding tears from her long and beautiful eyes. I used to pamper her lovingly as she sat on my lap. Now, she refuses to sit even for a moment. I am extremely worried about her.
She is continuously prattling,” Where is my emperumAn’s tiruvarangam?”
What could be the cause that has befallen my daughter who is attractive like a deer (maDamAnai) with bees resonating around her thick braids.
As I sat anxiously, I called out for a fortune teller (kaTTuvichchi- a gypsy woman who can read the palm) who was passing by.
kaTTuvichchi! Can you honestly (meyyE chol ena) tell me the person who is responsible for this distraught state of my daughter?
She told me that my dear daughter has been affected with a disease of viraha tApam due to separation from one who has beautiful tirumEni like that of the ocean (kaDal vaNNar). He is sriman nArAyaNa. He is the only remedy for this disease. Due to the absence of her beloved, she is totally bewildered and distraught.
The mother says,” Oh! If the one who is the sarvarakshagan is the cause of my daughter’s state, then who else can protect her?” (11)
neDiduyirkkum uNDariyAL urakkam pENAL
nanjaravil tuyilamarnda nambeeyennum
vambAr poom vayalAli maindAvennum
anjiraiya puTkoDiyE ADum pADum
aNiyarangam ADudumO tOzhiyennum |
en Sirahin keezh aDangAppeNNaipeTTrEn
irunilattOr pazhipaDaittEn EpAvamE || (12)
2063. parakAla nAyaki who was in an unconscious state gathers herself to look normal. Yet unable to get His darisanam, she continuously blabbers,” Where is my emperumAn’s tiruvarangam?” Seeing her pitiable condition, the mother laments.
My dear daughter stands stupefied due to parama bhakti, constantly thinking of the Lord. Her heart is melting due to viraham like a wax kept near fire (nenju urugi). Her breath is heavy and deep. She is profusely sobbing (kaNpanippa) creating a pond of tears around herself. She has sleepless nights and refuses to partake food (uNDu aRiyAL).
My daughter wishes to see the nambi who is reclining comfortably in yoganidrA on the serpent AdisEsha spitting aromatic venom (nanjaravil tuyilamarnda nambi). In fact she feels jealous of AdisEsha who is so lucky to be in close proximity to emperumAn performing ceaseless kainkaryam. She further says that it is this same nambi whose abode is the beautiful tiruvAli kshetram surrounded by rich water sources, paddy fields and fragrant flowers. Suddenly, reminded of periya tiruvaDi (garuDa) with attractive wings, she starts dancing in ecstasy requesting him to help her unite with the Lord. She asks her friend,” Oh! Sakhi! Will I ever get the opportunity to unite with emperumAn?”
My daughter has become an object of condemnation. People think she has lost her swaroopam. Even I am shunned by the elders who condemn me for her behaviour. My dear daughter is out of my control, refuses to take my side (en siRagin keezhaDaNgA peNNai peRREn). This is all due to the past sins incurred by me, wails the mother.
In this world every mother would crave for a daughter with paramabhakti towards perumAl. The state of parakAla nAyaki seems to be like that of nammAzhvAr who said-
unnum sOrum paruguneerum tinnum veTrilaiyum ellAm kaNNaanukkE. (12)
kAmaru poom kachchiyoorahattAi enrum
viliruttu melliyaltOL tOindAi enrum
vehKAvil tuyilamarnda vEndE enrum |
mallaDarttu mallaraiyanru aTTAi enrum
mAkeeNDa kaittalattu en maindA enrum
SolleDuttu tan kiLiyai SollEyenru
tuNai mulai mEl tuLiSOra SOrhinrALE || (13)
2064. pArakAla nAyaki cogently enjoys listing the amazing feats of emperumAn in vibhava avatAram and archAvatAram.
Oh Lord! As GiridhAri, you effortlessly held the govardhana mountain (kal eDuttu) like a small piece of stone on your little finger to protect the cowherds of VrindAvan from the terrible hailstones (kalmAri) sent by the angry Indran.
Oh! The desirable one, who resides as ooragattAn in tiruvooragam in kAnchi (nAmaru tirukachchi ooragattAy)!
The rAmapirAn who reclines peacefully in tiruvekkA in kAnchi with a sigh of relief after breaking the bow and winning the hands of sitApirATTi!
One who dexterously slayed the powerful wrestlers mushtika and chanura in Krishna avataram (maladarttu anRu malaria aTTAy)!
kEsavanE! My beloved one (en maindA)! In Krishna avatAram, you tore apart the jaws of the ferocious rakshasa kEsi who took the form of a horse to kill you! (mAkeeNDa kaitalattu).
This state of paramabhakti disturbs the mother. In order to pacify her, she remembers parakAla nAyaki’s pet parrot. She brings it to her. She had taught all the holy names of emperumAn to it. Hence it was always chirpy like her daughter. Now, this parrot instead of cheering her, swoons in a corner unable to utter any nAma seeing the pathetic condition of parakAla nAyaki.
ParakAla nAyaki affectionately holds the parrot in her hand, calls out the first syllable of His nAmAs. Immediately the parrot calls out the nAma!! (sol eDuttu tan kiLiyai chol enRu).
Hearing the nAmas of the Lord, parakAla nAyaki starts sobbing profusely. The mother says, “I wonder why this emperumAn who is the sarvarakshagan and sulabhan refraining from protecting my dear daughter? Who else will protect her?” (13)
moovulahum kaDandappAl mudalAi ninra
aLappariya Aramudai arangamEya
andaNanai andaNartam SindaiyAnai |
viLakkoLiyai marahadattai tiruttaNkAvil
vehKAvil tirumAlai pADakkETTu
vaLarttadanAl payan peTTrEn varuhavenru
maDakkiLiyai kaikooppi vaNanginALE || (14)
2065. In this pAsuram, parakAlA nAyaki’s parrot utters the names of emperumAn glorifying his divyamaNgaLa vigraham and kalyaNagunAs.
The Lord of tirukkuRuNguDi! His divyamaNgaLa vigraham shines beautifully like the rising sun at the crack of the dawn. He stands majestically. He is my achAryan too. He is not a passing cloud which moves on after showering rains but a dark cloud hued perumAl who stands permanently to gratify us (kuruNguDiyil mugilai).
He rules the leela vibhooti and the nitya vibhooti. He is the only one who can grant mOksha. While the muktas and the nityasooris enjoy doing kainkaryam in paramapadam; emperumAn resides in leelA vibhooti leaving His permanent abode to release the badhdha jeevAs from the vicious cycle of birth and death (moovulakum kaDandu appAl mudalAy ninRa).
The Lord who reclines in Srirangam is one whose kalyANaguNas are countless and beyond imagination, who is as sweet as nectar, showering immeasurable grace on his devotees with his compassionate eyes. His beautiful divyamaNgaLa vighraham slowly elevates us by crushing our pride and worldly desires.
Sriman nArAyaNa considers his abodes like paramapadam, pARkaDal, tirumAlai or SriraNgam as upAyam but his purushArtam is to reside permanently in the heart of his pure devotees who dedicatedly perform bhakti to him (andaNanai andanar tam chindaiyAnE).
TirutaNkA kshEtram is where viLakkOLi perumAl (deepaprakAshan)resides with a beautiful tirumEni like the emerald gemstone (marakatattai)! He dispels the darkness due to ignorance of knowledge; guides us to acquire knowledge about arthapanchakam, which is important for a mumukshu.
vehkAvil tirumAlai pADa kettu- Showering boundless compassion filled in his eyes, emperumAn reclines peacefully in tiruvehkkA with tAyAr.
Hearing these beautiful nAmAs sung by her pet parrot, parakAla nAyaki is able to recollect herself. She called out to the parrot to come closer to her (arugE vandiDAy!) and praised it saying,”(vaLartadanAl payan peRREn) It has been worthy raising you as my pet! emperumAn who is the rakshagan left me in this state of virahatApam but you, a mere bird turned out to be my saviour”.
The mother feels slightly relieved seeing her daughter. The mother says that as a mark of respect she joined her palms in anjali (kaikooppi vaNaNginalE) hastam towards her parrot.
ARTAPANCHAKAM- A mumukshu should be aware of the five important principles of a chetana to attain moksha. Swami dEsikan explains them elaborately in His grantham RahasyatrayasAram (arthapanchaka adhikaram).
1) Ishwara swaroopam
2) jeeva swaroopam
3) mOkshOpAyam
4) prApti VirOdhi
5) virOdhi parihAram. (14)
kaLirenrum kaDal kiDanda kaniyEyenrum
alliyam poomalar poihaippazhanavEli
aNiyazhundoor ninruhanda ammAnenrum |
Solluyarnda neDuveeNai mulaimEl tAngi
toomuruval nahaiyiraiyE tOnranakku
melviralhaL Sivappeida taDaviyAngE
menkiLipOl mihamizhaTTrum en pEdaiyE || (15)
2066. The slightly cheerful parakAla nAyaki starts setting his nAmas to tune in her veena. As she plays the veenA, she remembers the wonderful times she spent with the Lord during His visits. She goes into the state of paramabhakti imagining the veena to be the Lord Himself. She hugs it with affection and a loving smile. She now starts singing too.
Oh kaLirE! One who resides in the temple in kancheepuram A It is surrounded by huge walls and tall entrances big enough for elephants to assemble.
kaDal kiDanda kaniyE! One who showers abundant grace with compassionate eyes, resides in tiruppArkaDAl. He is like a sweet ripe fruit ready to be consumed.
paramabhOgyanE! He earnestly waits for an opportunity to help His bhaktas and gets upset when they despise Him. I am so fond of him, yet He refuses to show up to me!
Her mind now travels to tiruvazhundoor. AmmAnE! One who stands royally blessing his devotees in this beautiful kshEtram surrounded with fragrant flowers, lotuses, and pools. (aNi azhundoor ninRu Uganda ammAn)!
The mother now starts admiring her daughter singing sweetly. Her teeth are admirable as she smiles thinking of the Lord. Her deft fingers which had become red by stringing have reddened further. The mother says, “From whom did this young girl, my dear daughter learn to sing and play veenA so melodiously? Oh! What will be her condition once she becomes normal?” (15)
kaDipozhil Soozh kaNapurattu en kaniyE enrum
manramarakkoottADi magizhndAi enrum
vaDatiruvEngaDam mEya maindAvenrum |
venraSurar kulangaLainda vEndE enrum
viripozhilSoozh tirunaraiyoor ninrAi enrum
tunrukuzhal karunirattu en tuNaiyE enrum
tuNaimulaimEl tuLiSOra SOrginrALE || (16)
2067. The concerned mother observes that inspite of playing the veenA, the lord paid no heed to her daughter’s feelings. He failed to appear before her. ParakAla nAyaki starts wailing yet continues to chant His names. She expounds his kalyaNaguNas of rakshakatvam, soulabhyam and sousheelayam which have been deprived to her being a sinner! She reminds the lord of these amazing qualities in him and questions his act of negligence towards her.
kALAy! The young handsome one! You protect the nityasooris and the dEvas. In Krishna avatAram, you protected the cowherds of Vrindavan who were just simple folks. You joyfully tended the calves and cattle! This proves your nature of rakshakatvam and souseelayam towards all species! But you seem to have neglected me! This is not at all acceptable as I depend on you alone for protection (ananyagatitvam).
En kaniyE! tirukaNNapuram kshEtram is surrounded by fragrant trees and orchards. You stand in ninRa tirukkOlam like a ripe fruit, the paramabhOgyan for the prapannas and a raw fruit for the sAdhakas who are on their spiritual journey to attain you (satyasankalpan).
Krishna! (manRa marakkootADi magizhndAy) You entertained all the cowherds by dancing in the crossroads and left their minds lingering with your thoughts after you left! Saying this my daughter sobs. One who seems to be the sole property of the AyarpADi seems to be unattainable to me!
maindA! One who stands on a mighty hill (tirumalA) called tiruvENkaTam! Being a sulabhan you have made yourself easily accessible for the heavenly gods and the jeevAs on the earth in the two vibhootis. I wonder why you are not a sulabhan to me?
Effortlessly and deftly you not only vanquish powerful asuras but also dissolve our sins.
Oh! Lord! You manifested along with pirATTi in tirunaRaiyoor for those who could not enjoy your vibhava avatArams. The city and the lush fields of tirunaRaiyoor are prosperous due to the compassionate glances (katAksham) of the divya dampatis! nachchiyAr koil is the abode where tAyAr gets preference over perumAL. Why is the Lord with such great kalyaNaguNas neglecting me?
The anxious mother sees her daughter weeping profusely. parakAla nAyaki goes into a trance state unable to bear His separation. She says,” en tuNaiyE! One with dense black curly hair! You are my sole companion! (tunRu kuzhal karuniRattu en tuNaiyE). (16)
porukayal kaNNeerarumba pOnduninru
SengAla maDappuravam peDaikkupESum
Sirukuralukku uDaluruhi Sindittu AngE |
taNkAlum taNkuDandainaharum pADi
taNkOvaloor pADiyADakkETTu
nangAi nanguDikiduvO nanmaiyenna
naraiyoorum pADuvAL navilhinrALE || (17)
2068. ParakAla nAyaki is crying bitterly and swoons due to fatigue. The perturbed mother decides to pacify her with soothing words. The mother says,”naNgAy! Isn’t sobbing continuously an insult to womanhood and the family lineage. Shouldn’t you protect the pride and respect of the Lord whom you love so much?” The words of the mother were ineffective.
My daughter has become pale ( compares it to the colour of moss) and very sensitive. She becomes emotional when she sees a male dove squeak softly (reminding her of the Lord’s soft voice) to wake up its female counterpart who is pretending to be unconscious.
She feels jealous that she stands alone without her beloved lord! She goes into trance again as the red leg of the dove reminds her of His tiruvaDis. Her beautiful eyes like the kayal fishes are always shedding tears of unhappiness. Out of helplessness the mother continues to speak,” You are young and pretty. Knowing your paramabhakti, it is emperumAn who should come to seek you”. These words of the mother hurt parakAla nAyaki. She rushes out of the house and starts dancing and chanting the names of the Lord and the divya kshEtrams which gave her pleasure.
She is reminded of the emperumAn of tiruttaNka who dissolved her suffering like a cool breeze when he embraced her (taNkAlum).
She wishes that the Lord of tirukkuDandai (tankuDandai) considers her as his foremost of bhaktAs as this perumAl partakes his food only after it is offered to tirumazhisai pirAn.
She further praises the Lord of tirukkOvalur who subtly manifested for poigai AzhvAr, bhUttathAzhvAr and pEyAzhvAr in a small room which was just enough for three to stand. She says the Lord stands tall for His devotees even today!
The mother requests her to act maturely like a true prapanna, wait patiently for the Lord to appear once again. She asks her daughter, “Is your act befitting for our clan?” (naNkuDikku iduvO nanmai?
ParakAla nAyaki turned a deaf ear and started singing, praising the Lord of tirunaRaiyoor. She desires to proceed to this kshEtram. (17)
kaittalumum aDiyiNaiyum kamalavaNNam
pArvaNNamaDamangaipattar pittar
panimalarmEl pAvaikku pAvam SeidEn |
ErvaNNa enpEdai en Sol kELAL
emberumAn tiruvarangam engE ennum
neervaNNan neermalaikkE pOvEnnenum
iduvanrO niraiyazhindAr nirkumArE || (18)
2069. In the previous pAsuram, parakAla nAyaki decides to go to tirunaRaiyoor to have darishanam of emperumAn instead of waiting for him. Due to tApatrayam, having got enslaved with the Lord’s tirumEni, she is eager to embrace him with her bhakti.
The mother knows that the best gift for a devotee is the Alinganam of emperumAn.
When Bharata came to meet Lord rAma after a long time, emperumAn expressed his affection by hugging.
“Is this the state of those who are in extreme love with emperumAn?”, wonders the mother.
My daughter seems to enjoy talking about the beautiful tirumEni of the Lord more than his kalyANagunAs! She says His tirumEni can be compared to the hue of the dark cloud (kAr vaNNan) which is like a dense forest. His divine eyes, lips, hands and tiruvaDis are like beautiful lotuses in that forest. This beauty of emperumAn and an affectionate hug (Alinganam) from Him is sure to dissolve our samsAra tApam, says parakAla nAyaki.
She further mutters that He has submitted himself to his beloved bhoomi pirATTi (pArvaNNan maDa maNgai pattar). He is madly in love with periya pirATTi born out of lotus (pittar paNimalai mEl pAvaikku). She says, "emperumAn has forgotten me who has totally surrendered to him and looks upon Him alone as my saviour”. Saying this she starts sobbing.
Seeing the distressed but adamant daughter, the mother convinces her not to get enslaved to the Lord who is in love with his consorts. She tells the women gathered,” I have sinned a lot. Hence my daughter refuses to listen to me and closes her ears! Previously I could control my beautiful daughter but now it has become impossible.
She prefers to surrender to the Lord who has said-mAm Ekam sharaNam vraja! She keeps asking the people the pathway to srirangam”!
As none answer her, parakAla nAyaki, decides to go and submit herself to the tiruvaraNga perumAl in tiruneermalai temple!
iduvanRO niRai azhindAr niRku mARE? The mother tells the women around her,” My daughter had lost her dignity and senses. She is searching with fervour for One who seems to be unworthy. Instead of going to srirangam she pines to go to tiruneermalai similar to a person who loses a valuable at home searches for it in a pond.
Hasn’the Lord who is the sarvarakshagan failed in his duty?”
The mother is aware and is proud seeing the bhakti of her dear daughter although she knows that the people gathered are not in the state of mind to understand this condition of paramabhakti. (18)
moyyahalattuLLiruppAL akdum kaNDu
attAL tan niraiyazhindAL AvikkinrAL
aNiyarangam ADudumO tOzhee ennum |
peTTrEn vAiSol iraiyum pESakkELAL
pEr pADi taNkuDandai naharum pADi
poottAmaraikkayam neerADappOnAL
poruvaTTrAL en mahaLum ponnumakdE || (19)
2070. The mother’s statement in the previous pAsuram becomes a concern for the other women. They ask her a valid reason for not giving the right advice to parakAla nAyaki . The mother says that her advice has no effect; she has snapped off her relationship to avoid any sambandham (poruvaRRAl).
My daughter who is unparalleled in beauty and bhakti has fallen in deep love with sriman nArAyaNa which seems to be one-sided. His beloved consorts are bhoomi pirATTi and periya pirATTi. The youthful and immensely enchanting periya pirATTi who is the purushakAra bhootai does srushTi along with emperumAn; has mesmerized Him who is a shADguNyan, svatantran,ubhaya vibhooti nirvAhakan and avApta samasta kAman. She permanently resides in his chest.
My daughter still loves him though she is aware about his consorts! If he accepts her, it will be shameful. My daughter has lost her nobility. Her breath is heavy due to viraham.
Observing the helplessness of the mother, parakAla nAyaki’s friend approaches her. Seeing her, parakAla nAyaki says, ”tOzhi! aNiyaraNgam ADudumE? Shall we get drenched in the pond named raNganAtha which will cool our virahatApam?”.
The mother says that her daughter persistently speaks about dancing to rangan’s nAmas; she keeps blabbering tirukkuDandai and tiruppErnagar. She proclaims to her friend that she desires to take a dip in the pushkariNi in tirukkuDandai (poRRAmaraikkayam neeraDa pOnAL); sing and dance getting immersed in his beauty.
The mother is aware and proud about her daughter’s paramabhakti who is fanatical about the archA moortis of emperumAn like the AyarpADi gOpis who were crazy after the vibhava avataram of Krishna. She questions the women with concern,” Are your daughters like mine or are they like any other ordinary girl?” (19)
tennilangai mun malanga Sendeeyolhi
pOrALan AyiramtOL vANan mALa
porukaDalai araNkaDandu pukku mikka |
pArALan pAriDandu pAraiyuNDu
pArumizhndu pAraLandu pAraiyANDa
pErALan pErOdum peNNaimaNmEl
perundavattAL enrallAl pESalAmE || (20)
2071. As the heartbroken parakAla nAyaki gathers herself after pondering over her misfortune to see emperumAn; due to extreme bhakti she starts recollecting his kalyaNAguNas of rakshakatvam. The mother patiently hears out her daughter.
Lankapuri in the south (ten ilaNgai) was a beautiful prosperous city enveloped by huge ramparts, strong walls and ocean on all sides; a natural fortress with beautiful mountains. This was ruled by rAvAna who was a very powerful king and a great swordsman and mahArathi (tErALum vALarakkan). The sarvashaktan rAmapirAn effortlessly slayed rAvaNa and vanquished the flourishing city of LankA into a burial ground (Selvam mALa).
He did this act to rescue his beloved sitA pirATTi! Similarly, am I not a helpless woman who deserves to be saved too?
In Krishna avatAram, emperumAn crossed the turbulent sea, the massive, guarded fortress city ruled by the mighty thousand-armed bAnAsura. He marched with his army to retrieve his grandson aniruddha who was held as a captive. He waged a great battle, chopped off all his arms defeating him effortlessly (pOrALan Ayiram tOL vANan mALa). Similarly, don’t I deserve to be saved?
In varAha avatAram, emperumAn took the form of a mighty boar, pierced into the ocean and retrieved his beloved bhoomi dEvi from the ocean bed carrying her on his mighty tusk (pAriDandu). He is the jagatrakshakan!
PArai uNDu-One who swallowed the earth and retained it in the stomach during the mahApralayam showing off his aghaTithaghaTanA sAmarthyam. parakAla nAyaki is dejected that she missed this opportunity of getting his shareera sambandham!
He who is shAdguNyan refuses to protect me when I have surrendered to him!
pArumizhndu- Later emperumAn as vaTapatrashAyee released the earth from his stomach for creation.
pAraLandu- During the trivikrama avatAram, sriman nArAyana blessed every chetana, bhaktas and non-bhaktas with his tiruvaDis when he measured the three worlds.
Why is the lord refusing me who looks upon him alone as my saviour (ananyagatitvam)?
The mother proudly applauds her adorable daughter’s bhakti.
The mother says, “My daughter parakAla nAyaki is divine. She is a true prapanna. Inspite of her disappointmet and viraha tApam, unable to get his darisanam, she is incessantly contemplating on him, glorifying his feats (pErALan pErOdum peNNai). I am proud to have borne her. She is doing a great kainkaryam. What more can I say about her? Wonder why this emperumAn who protected sitA pirATTi, bhoomi pirATTi, his grandson and gave his tiruvaDi sambandham to all jeevAs refrains from showering His divine grace on my daughter?” (20)
TIRUNEDUNTANDAKAM
PASURAMS 2072 TO 2081
 |
| Tirumangai AzhvAr, Srirangam |
In this set of 30 pAsurams named ‘TIRUNEDUNTANDAKAM’, the first set of ten pAsurams is by AzhvAr as revealed by emperumAn Himself, the second set of ten pAsurams is by the divine mother (tAy pAsuram), and the last set of ten pAsurams is spoken by the Talaimagal/thalaivi to her friend (tOzhi pAsuram).
makaram SErkuzhai irupADilangiyADa
eivaNNa venjilaiyE tuNaiyA ingE
iruvarAi vandAr en munnE ninrAr |
kaivaNNam tAmarai vAi kamalam pOlum
kaNNiNaiyum aravindam aDiyum akdE
avvaNNattavar nilaimai kaNDum tOzhee
avarainAm dEvarenru anjinOmE || (21)
2072. This pAsuram depicts the lament of a friend to another, having missed the opportunity to admire the charm of EmperumAn. Prepared to go hunting, EmperumAn had fastened his hair and his robe tightly and was holding his bow and arrows in a stiff manner. Saki surpassed him without noticing him in his divine form. She mistook him for some great leader and she regrets doing so and missing the golden opportunity to get EmperumAn’s darshan. However, by divine yogam, when EmperumAn tried to unite, talaivi missed the chance. Then her Saki expressed that the Lord left to his divine abode of Srirangam as she failed to grab the golden moment. In spite of passing by the Lord’s divine presence and admiring His beauty, Saki and her friend missed the glorious opportunity of experiencing Him– their act is similar to the act of throwing something valuable in the ocean. (21)
nANinAr pOl iraiyE nayangaL pinnum
SeivaLavil enmanamum kaNNumODi
emberumAn tiruvaDikkeezh aNaiya ippAl |
kaivaLaiyum mEhalaiyum kANEn kaNDEn
kanamaharakkuzhai iraNDum nAngutOLum
evvaLavuNDu emberumAn kOyil enrErku
iduvanrO ezhilAli enrArtAmE || (22)
2073. EmperumAn sung Naivalam (A type of song; a pun) and looked at me and stood as if he is feeling shy. The manner in which he coined the words and sung the pun made my heart and eyes depart from me and fall at the lotus feet of the Lord. I could then realise that my bangles and my saree had fallen from their place. I found that I started admiring his four divine shoulders and His earrings. (makara kunDalam) Then I asked the Lord about his dwelling and He pointed to TiruvAli Tirunagari Tirupati and said that his beautiful abode is there. (22)
en oLivaLaiyum mAniramum koNDAr ingE
teLLoorum iLandengin tEral mAndi
SEluhaLum tiruvarangam nammoorenna |
kaLLoorum painduzhAimAlaiyAnai
kanaviDattil yAnkANban kaNDapOdu
puLLoorum kaLvanee pOgEl enban
enrAlum idu namakkOr pulavitAnE || (23)
2074. “He gave me immense mental suffering and stole my bangles. While leaving, He revealed that Srirangam (a place where the fishes were so healthy having drunk the coconut wine) is his ultimate abode. I would dream of the Lord wearing the honey-filled Tulsi garland in his majestic shoulders. I would tell Him that moment that the heart throb one who would soar high seated on the divine vehicle Garuda (Periya TiruvaDi), would not leave me and go. All said, the Lord’s kalavi (union) makes us helpless”, laments the talaivi. (23)
ilangolineer perumpouvam maNDiyuNDa
peruvayiTTra karumihilEyoppAr vaNNam
perundavattar arundavattu munivarSoozha |
orukaiyil Sangu orukaimaTTrAzhiyEndi
ulahuNDa peruvAyar ingEvandu en
porukayal kaNNeerarumba pulavitandu
punalarangam oorenru pOyinArE || (24)
2075. Here again, the talaimagal says that the Lord with his conch and chakra has left her and went to settle in his divine sthalam of Srirangam surrounded by his Bagavathas, Rishis and Nithya sooris. He blesses all from Srirangam with his beauty and grace, she feels. She recollects how He saved the world during the time of Pralaya. She feels sad wondering how He (who is dark-coloured as a rain cloud) could leave her behind and how He could watch the tears flow from her eyes (fish-shaped) not bearing his separation. (24)
karimuninda kaittalamum kaNNumvAyum
tannalarnda narunduzhAi malarin keezhE
tAzhndilangumakaram SEr kuzhaiyum kATTi |
ennalanum enniraiyum en Sindaiyum
envaLaiyum koNDu ennaiyALungoNDu
ponnalarndanarum Serundi pozhilinooDE
punalarangam oorenru pOyinArE || (25)
2076. This pAsuram also explains how deeply the talaivi feels for EmperumAn who had left her behind as a slave and set out for His divya desam -Srirangam (The place which is full of Sura punnai groves).
She continues, “My lord showed me His valor and beauty and left me in distress and stole my heart, soul, and beauty and went away to Srirangam.” She says, “His Tirumeni would glitter like thunderbolts; His shoulders appear strong. His hands which fought with the mighty elephant KuvalayapeeDam prove His valor.” The talaimagal is astonished on seeing His beauty and admires His Tulsi garland and beautiful makara earrings. (kunDalam) (25)
tEnadanai vAi maDattu un peDaiyum neeyum
poomaruvi inidamarndu poriyilArnda
arukAla SiruvaNDE tozhudEn unnai |
Amaruvi niraimEitta amararkOmAn
aNiyazhundoor ninrAnukku inrE Senru
neemaruviyanjAdE ninrOrmAdu
ninnayandAL enru iraiyE iyambikkANE || (26)
2077. The Talaimagal now pleads, surrenders and requests a bee* to head to Tiruvazhundoor and try to inform the Lord (who is a cowherd and omnipresent one, who is the Lord for all the Nithya sooris) that a woman/stree is in complete admiration for Him and is thinking of Him constantly. She describes the six-legged bee as the one who hovers with its spouse (pedai) sucks the nectar from a flower grown in a beautiful garden. (26)
tirukkaNNapuram pukku en SengaNmAlukku
en kAdal en tuNaivarkku uraittiyAhil
iduvoppademakku inbamillai nALum |
paingAnam eedellAm unadEyAha
pazhanameen kavarnduNNa taruvan tandAl
ingEvandu inidirundu un peDaiyum neeyum
irunilattil inidinbam eidalAmE || (27)
2078. In this verse, the mad girl (who is ever chanting the Lord's name and ever lost in his thought) is mesmerised and continues her requisition but this time to a stork (red legged) to be her messenger. “Oh bird! You leave at once to Tirukannapuram and inform the Lord of my love for Him. Please convey to my beloved lotus- eyed Sowri PerumAL that other than his gesture (of reunion), nothing would give pleasure and joy to me. In return, I would make you own this beautifully flowered grove and allow you to feast on the fishes in the pond (watery fields). You can live happily on this earth with your loved one. Oh stork! Please leave to TirukaNNapuram!”, says the girl. (27)
Senrulaha moonrinaiyum tirindOr tErAl
mannilangu bAradattai mALavoornda
varaiyuruvin mAkaLiTTrai tOzhee entan |
ponnilangu mulai kuvaTTil pooTTikkoNDu
pOhAmai vallEnAi pulavi eidi
ennilangamellAm vandinbameida
eppozhudum ninaiduruhiyiruppan nAnE || (28)
2079. “Oh Saki! Laments the talaivi! The Lord who took shelter in the forts of Southern lanka and won the battle against Ravana; the Lord who assumed the role of a charioteer in the Kurukshetra war; the lord who is as majestic as an elephant is the Lord who I am in absolute admiration of. I would prevent Him from leaving me but I’m helpless. The grief I experienced due to his separation would vanish and the moment he appears, my whole body would be happy and He would always be in my mind and soul and I thus survive. (28)
alaikaDalaikkaDaindu aDaittu ammAn tannai
kunrAha valiyarakkar kOnaimALa
koDunjilaivAi Sarandurandu kulangaLaindu |
venrAnai kunreDutta tOLinAnai
viritiraineer viNNaharam maruvinALum
ninrAnai taNkuDandai kiDandamAlai
neDiyAnai aDinAyEn ninaindiTTEnE || (29)
2080. The Lord who took the hand of an iDaichi girl, Nappinai; the one who churned the TirupaarkaDal (the milky ocean); the one who built a dam across the sea and put an end to the mighty Ravana with his powerful bow and arrow; the one who lifted the Govardhana Hills with His little finger to save the village folk (from destruction) is the same Lord who is my presiding deity. I bow before the Lord (who is the one with mighty shoulders residing at TiruviNNagar and TirukuDandai) as a domestic creature and would ever be thinking of Him. (29)
viNNavar tamperumAnE aruLAi enru
annamAi munivarODu amararEtta
arumaraiyai veLippaDutta ammAn tannai |
mannumAmaNimADa mangaivEndan
mAnavEl parakAlan kaliyan Sonna
panniyanool tamizhmAlai vallAr tollai
pazhavinaiyai mudalariyavallAr tAmE || (30)
2081. These ten verses are sung by the king of Tirumangai (a booming/flourishing city) requesting the Lord (who is the chief of the Nityasooris; who has been worshipped by the rishis and devas and who is as pleasant as the clouds; who is a terror like Yamadharman to other religion folks; who has given us the holy vedas) to bless him abundantly. Whoever recites these ten pasurams would undoubtedly get rid of their sins (committed in their earlier births (poorvajanma), concludes Tirumangai mannan. (30)
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