IRANDAM TIRUVANDADI
MARCH 2022
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| BHOODATTAZHWAR |
TANIYAN
IRANDAM TIRUVANDADI 1 TO 10
PASURAMS 2182 TO 2191
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IRANDAM TIRUVANDADI 11 TO 20
PASURAMS 2192 TO 2201
iDai ninra inbattarAvar puDai ninra |
neerOda mEni neDumAlE ninnaDiyai
yArOda vallAr avar || (11)
Lord KrishNa says in the Bhagavat GeetA 9.25
भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ||25||
Worshippers of ancestors reach the abode of pitRus.
Worshippers of ghosts reach the abode of bhootas.
Worshippers of KrishNa alone reach the abode of KrishNa.
Feeling sorry for Lord NArAyaNa, AzhvAr says:
Majority are the devotees who stand at the entrance of temples of demigods and prostrate their feet every day. They are unaware that they will reach only the intermediate realm called swarga lOka which is between bhoolOka and VaikunTha lOka. Though they will experience extreme happiness there, SwargavAsam is trivial (alpah) and temporary (asthirah). When their good karmas get exhausted, they will fall from heaven.
NeDumAlE! Oh, the Universal God having a cool tirumEni like that of the ocean that surrounds the earth! Does anybody realise that the whole gamut of celestial beings draw their powers only from You, the Supreme Personality? Is there one soul on this earth blessed enough to worship your divine feet? (nin aDiyai Oda vallAr avar Ar?) (11)
evarvaNangi EttAdAr eNNil pavarum |
sezhungadirOn oNmalarOn kaNNudalOn anrE
tozhundahaiyAr nALum toDarndu || (12)
2193. Devas like BrahmA, Soorya and Rudra are extolled in the very vEdas. Why not worship them? AzhvAr gives an emphatic answer to people who take refuge in other dEvatas.
There exists no category like ‘followers of VishNu’ or ‘non-followers of VishNu (avar ivar enRu illai). By default, all jeevAtmAs born in this world must follow the path adopted by the great celestials like Lord Soorya (radiating 1000 effulgent rays of light), Lord BrahmA (residing on the lotus) and Lord Rudra (having the third eye).
What is their path? All the dEvas prostrate the feet of Lord VishNu reposing on AdisEshan in TiruppArkaDal where their grievances are heard. (TiruppArkaDal or ksheerAbdi is called கூப்பிட்டு கேட்கும் இடம் kooppiTTu kEtkum iDam).
Rig vEda 1.22.20 also says:
tadvishNO: paramaM padaM sadA pashyanti sooraya: | diveeva chakshurAtamaM ||
“The wise ever seek the supreme abode of Vishnu, just as the eye sees the sky.”
AzhvAr gives a rhetoric answer again - aravaNaiyAn pAdam vanangi EttAdavar evar? Now tell me. Is there anyone in this world who does not worship the divine feet of the shEShasAyee VishNu? None. (12)
paDareDutta paingamalam koNDu anru iDaraDukka |
AzhiyAn pAdam paNindanrE vAnavarkOn
pAzhitAn eidiRRu paNDu || (13)
2194. The next logical question arises as to whether we mere humans are eligible to attain the abode of VishNu which is accessible only to the exalted dEvas worthy of praise. AzhvAr replies positively giving reference to GajEndra Moksham.
Gajendra, a vigorous elephant capable of breaking the strongest of iron shackles was living in the garden called Rtumat in the trikooTa mountain. He used to offer flowers to Lord VishNu every day. On one such day when he entered a big pond (kayam) to bathe and pick a fully bloomed lotus for VishNu pooja, his foot was entrapped by a crocodile. Gajendra tried to pull his foot out but in vain. The tug of war between the adamant crocodile and Gajendra continued for around 1000 years. Finally giving up on all His skills, tired Gajendra decided to meditate on Lord VishNu as the supreme being, the origin of everything and the supreme Lord. He remembered a prayer that he used to recite in his previous birth as King Indradhyumna, a VishNu bhakta.
ॐ नमो भगवते तस्मै यत एतच्चिदात्मकम् ।पुरुषायादिबीजाय परेशायाभिधीमहि ॥ २ ॥
Om namO bhagavatE tasmai yatah Etat chit Atmakam |
purushAya, AdibheejAya, parEshAya abhideemahi ||
Seeing Gajendra in acute pain, Lord Shreehari arrived on his vehicle GaruDa and sent His chakra to cut off the crocodile’s mouth. Gajendra immediately raised His trunk holding the lotus and extolled the Universal Lord saying नारायणाखिलगुरो भगवन् नमस्ते! nArAyaNa akhila guru bhagavAn namaste! Thus, Gajendra was relieved not only from His age-old pain but also from samsAra.
If an elephant, an animal can reach the highest abode Paramapadam by worshipping the divine feet of Lord VishNu, the Lord of nityasooris, why not humans? asks AzhvAr. (13)
koNDu ingu vAzhvArai koorAdE eNDiSaiyum |
pErtta kara nAnguDaiyAn pErOdi pEdaigAL
teertta kararAmin tirindu || (14)
AzhvAr comments on how human beings are distracted from attaining a higher purpose.
Oh ignorant ones, pEdaigAL! Why do you stuff anything and everything into your belly (paNDi), inflating it to look like a big city (perumpadi). Why do you keep committing sins knowingly (pAvam) and unknowingly (pazhi)? Stop running behind and praising rich people of the world to gain fame and wealth that is fleeting (ingu vAzhvArai koordE!).
Set your goals high to become sanctifiers of the earth by wandering as a pilgrim to divya dEsams (teertta kararAmin tirindu) and singing the divine names (pErOdi) of the imperishable four-armed Lord Chaturbhuja who expanded into the eight directions in the trivikrama avatAra (enDisaiyum peRtta kara nAngu uDaiyAn). (14)
pirindadu seetaiyai mAnpinpOi purindaduvum |
kaNpaLLi koLLa azhagiyadE nAgattin
taNpaLLi koLvAn tanakku || (15)
To samsAris who are in the comfort zone and unmindful of the Lord waiting to see them in the divya dEsams, AzhvAr cites hardships faced by the Supreme Lord for the sake of mankind.
As pArthasArathi for Arjuna, He drove the chariot across the battlefield in the deadly bhArata war at kurukshEtra, tolerating the arrows discharged by the kaurava army on His bare chest. (tirindadu venchamattu tERkaDavi anRu)
As rAma, He was separated from seetA while chasing the golden deer. In the search of his beloved wife, He treaded on difficult jungle paths containing thorns and stones and slept on the bare floor. (pirindadu seetaiyai mAn pinpOi kaN paLLi koLLa purindaduvum)
Oh, silly ones! Do you think Lord Vishnu who has a beautiful cool serpent bed for himself to rest deserves to struggle like this on this earth? (azhagiyadE nAgattin tanpaLLi koLvAn tanakku). Why don’t you recollect the days of old when He sacrificed His comforts to save the world. (15)
manattaDaiya vaippadAm mAlai vanattiDarai |
EriyAm vaNNam iyaRRumidu vallAl
mAriyAr peigirpAr maRRu || (16)
Despite the fact that chEtanas ignore Him birth after birth, Lord nArAyaNa, the ocean of limitless auspicious qualities that He is, tries to rescue them from material contamination (prakRuti sambandham).
ChEtanas are sentient beings - having knowledge (chit)
achEtanas are insentient beings- without knowledge (achit)
Unlike an achEtana, a chEtana must know that he is the servant (sEsha) of bhagavAn (swaswaroopam). He should also know that BhagavAn, the supreme Lord is His controlling master (sEshee) (paraswaroopam).
ChEtanas who realise that being subservient to bhagavAn (sEshatvam) is the true nature of the AtmA, devoutly follow the footstep of elders, adopt prapatti as the path, surrender to bhagavAn with AchArya krupA and attain mOksha.
tanakkaDimai paTTadu tAnariyAnElum
manattaDaiya vaippadAm mAlai
ChEtanas bereft of swaswaroopa and paraswaroopa gyAnam stated above must create at least a little space for bhagavAn in their hearts (a small ruchi/desire for bhagavAn). Seeing that small effort of the chEtana, BhagavAn (mAl – the one who is utterly affectionate towards His devotees) enters the chEtana’s heart on His own accord. The chEtanas need not take any other effort. BhagavAn Himself creates that desire in them, thus becoming the upAyam (means) and upEyam (goal) too.
AzhvAr gives an example to understand this:
If we wish to preserve rainwater in upland forests and prevent it from going waste, we must dig a huge pit during the dry season itself and keep it ready. When the rain falls it will become a reservoir. (vanattu iDarai EriyAm vaNNam iyaRRum idu allAl). We need not take any measures for the rainfall to pour. Who else other than Lord nArAyaNa can cause the rain to shower at the appropriate time? (mAri yAr peigirpAr maRRu?)
In the same way, let us create a small place in our hearts to allow Him to enter and enrich our minds. (16)
suRRum vaNangum tozhilAnai oRRai |
piraiyirunda senjaDaiyAn pin senru mAlai
kuraiyirandu tAn muDittAn koNDu || (17)
Indra, the king of the 33 crore dEvas (vAnavarkOn), and BrahmA residing on the lotus stemming from VishNu’s navel (mAmalarOn), both of them prostrate in front of BhagavAn for their sustenance.
Having realized His mistake, even Lord Shiva wearing the crescent moon on His reddish matted hair, humbly approached tirumAl vishNu to relieve himself of brahmahatti dOsham.
That being the case who else can be the most capable protector other than Shreeman NArAyaNa? mARRu Ar iyal AvAr? He alone is the AshrayaNeeya, the only Lord to be attained. (17)
oNDiralOn mArvattugir vaittadu uNDaduvum |
tAnkaDanda EzhulagE tAmaraikkaN mAlorunAL
vAnkaDandAn seida vazhakku || (18)
AzhvAr explains how the supreme Lord takes various forms to protect His devotees.
He took the form of a small brahmin boy to regain the ownership of the entire universe from proud mahAbali (KuraL - vAmana avatARa).
He took the form of the valiant man-lion to rip open the chest of the powerful HiraNyakashyapu who was torturing PrahlAda. (kOLari - Narasimha avatAra)
He took the form of an infant lying on the banyan leaf to absorb all the seven worlds that he once measured as trivikrama.
How the lotus-eyed Lord VishNu chose to take different forms appropriate to the situation is mindboggling! Who can measure the greatness of the magnificent Lord who measured the vast heavens once upon a time? (18)
vazhakkenRu neemadikka vENDA kuzhakkanru |
teeviLavin kAikkerinda teemai tirumAlE
pArviLanga seidAi pazhi || (19)
Deeply engrossed in krishNAvatAra, AzhvAr gets emotional and blames krishNa for His overconfidence in combating the asuras.
Oh, tirumAlE! You were such a small child when you kicked the big wheel of the cart demon (shakaTAsura bhanjanam). It was not the right thing to do at your age. (vazhakku anRu)
And what about your daring act against kamsa’s other two demons vatsAsura and kapitthAsura? You carried one asura, (calf demon vatsAsura) and flung him on to another asura (wood apple tree demon kapitthAsura). Are these acts a little child can even think of? Don’t be proud of your bold adventures (vazhakkenRu nee madikka vENDA). The whole universe has come to know of your reckless acts. (parviLanga seidAy pazhi)
AzhvAr takes the liberty to use harsh words like ‘vazhakkanRu’, ‘vazhakkenRu nee madikka vENDA” and ‘seidAy pazhi’, to express his motherly love and concern for krishNa. (19)
vazhivAzhvAr vAzhvarAm mAdO vazhuvinri |
nAraNantan nAmangaL nanguNarndu nangEttum
kAraNangaL tAmuDaiyAr tAm || (20)
Some devotees take to laborious path of gyAna yOga (knowledge about self) or bhakti yOga (involving ashTAnga yOga) and consciously avoid actions that cause blame (pazhi), refrain from committing sins knowingly (pAvam), and follow the relevant rules meticulously to attain mOksha. (upAyAntara niShThas)
Some devotees adopt prapatti yOga as their only means and recite the divine names of Lord nArAyaNa without break to attain mOksha. (ananyOpAya)
AzhvAr assures that both these kinds of devotees shall flourish.
As promised in the bhagavat geetA - 'aham tvAm sarva pApEbhyO mOkshayishyAmi mA shuchah", bhagavAn Himself takes the responsibility of completing the bhakti yOga and purifies the prapanna at every stage of his life. (20)
IRANDAM TIRUVANDADI 21 TO 30
PASURAMS 2202 TO 2211
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| TAZHNDU VARAM KONDU, IRANDAM TIRUVANDADI 23 |
tirumaruvu tALmaruvu senniyarE SevvE
arunaragam sErvadaridu || (21)
2202. In this pAsuram, AzhvAr deplores the pitiable state of the samsAris and exclaims that, although every human being is endowed with every conceivable advantage to spend their lifetime thinking of and praying to emperumAn, why do they have to languish in this samsAric tangle?
We are born with hands and feet to enable us to pray. (tAm uLarey).
Our mind and heart ( tam uLLam) are very much inside us, for us to constantly contemplate on Him, not requiring us to go in search of it.
The ponds are flourishing with beautiful lotus in abundance, for us to place at His divine feet.
All the time we need, is at our disposal, to spend singing His keerti. ( Ettum pozhudhu uLadey).
Our heads (chenni) are meant only to bow down (tiru maruva tAL maruva) and pray at the beautiful tiruvaDi of the enchanting perumAl, who nonchalantly shrunk Himself to assume the vAmana form to seek His own property from the asura king, mahAbali.
While all that is needed to attain Him is readily available, it is indeed a pity that people succumb to samsAric pressures and fall into the treacherous hell. (21)
peruga muyalvArai peRRAl kariyadOr |
veNkOTTu mAlyAnai venru muDittanrE
taNkOTTu mAmalarAl tAzhndu || (22)
2203. With His limitless compassion and prowess, emperumAn intervenes and makes even the most daunting task (ariyadu) easy(eLitAgum) to manoeuvre. This is exemplified by the leela, when emperumAn came hurrying to the cool lake bund ( thaN kOttu), to save the dark elephant, GajEndran. GajEndran, whose tusks were white (veN kOTTu), held the lotus in his trunk, wanting to place it at emperumAn's feet. This one endearing thought, brought emperumAn to fulfil his desire and also to rescue him from the clutches of the crocodile. (22)
vAzhndu kazhivArai vAzhvikkum tAzhnda |
viLanganikku kanrerindu vERRuruvAi jnAlam
aLandaDikkeezh koNDa avan || (23)
2204. EmperumAn flung vatsAsuran, who came disguised as a calf, on the wood apple tree that was bent down (tAzhnda) being heavily laden with the fruits, to kill kapitAsuran( who had assumed the form of the wood apple).
He changed His roopam (vERRuruvAi), and shrinking Himself to become a vAmana, He sought and measured up the world ( gyAlam aLandu) with His feet.
He blesses and grants the desires of devotees who worship Him. Depending on what the devotees seek, whether it is materialistic (aiswaryam), AtmAnubhavam (kaivalyam) or enjoyment of the ultimate bliss of bhaghavat anubhavam (bhagavat prApti), He grants and satisfies their needs.
* AzhvAr says, emperumAn removes the obstacles that stand in the way, just as He destroyed vatsAsuran and kapitAsuran, and helps the devotees to attain their desired goals. (23)
avan kaNDAi aimbulanai ninrAn avankaNDAi |
kARRuttee neervAn karuvaraimaN kArOda
SeeRRattee AvAnum senru || (24)
2205. O nenjE! He grants (aruL) mOksham out of His grace and compassion. He also lets us get entangled in the samsAram. Understand that He is the cause for both.
He controls the five senses. He is the reason for the five elements that make up this shareeram.
He is the dark mountains ( karu varai).
He is the fire, bADavAgni, that boils even the dark, turbulent ocean at the time of the deluge. (24)
konradu irAvaNanai koorungAl ninraduvum |
vEyOngu taN sAral vEngaDamE viNNavartam
vAyOngu tolpugazhAn vandu || (25)
2206. This emperumAn is praised and worshipped by the devas as the one of unlimited glory.
He is the one who, full of fury and rage (seeRRam) waged war against Lanka and killed rAvaNa.
He is the one, who, in order to bless and protect His devotees, decided to make the tiruvEnkaTam, made cool with tall bamboo trees, His abode.
* Though emperumAn could have accomplished all the feats that He performed during His avatars from His nityavAchasthalam, SrivaikuNTam, by merely desiring to do so (sankalpam), He took the various avatAras to reassure His devotees and to stand by His solemn promise. परित्राणाय साधूनां विनाशाय च दुष्कृताम् । धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥ (25)
aindum agattaDakki ArvamAi undi |
paDiyamarar vElaiyAn paNDamararkku eenda
paDiyamarar vAzhum padi || (26)
2207. The srivaishnavas and the brAhmanas ( aDi amarar), who are described as devas of bhUlOkam, reside in the sacred hills of tiruvEnkaTam, the divine abode of emperumAn. Even the nityasooris, who have the five senses and the five elements under their control, devotedly worship the emperumAn reclining in tirupArkaDal (vElaiyAn), vie with each other to perform kainkaryam to this perumAl who resides in tiruvEnkaTam.
*EmperumAn's delectable gunas like soulabhyam and vAtsalyam are most exhibited in His archA roopam and hence, the devas and the nityasooris hasten to this Divya desam to have His darshan and to perform kainkaryam. (26)
madiyurinji vAnmuhaDu nOkki kadimihuttu|
angOl tEDiyODum kozhundadE pOnradE
mAltEDiyODum manam || (27)
2208. After reaching tirumala tirupati ( pathi), my eager mind raced( paruthu ezhundha chindhai) ahead, surging past the moon and further into the space, seeking to reach the emperumAn ( mAl thEdi), paramapadanAthan in srivaikuNTam. My racing was very much like the beautiful creeper that has crept and wound up its support. (27)
ninaippariya neeLarangattuLLAn enaippalarum |
dEvAdi dEvan enappaDuvAn munnorunAL
mAvAi piLanda magan || (28)
2209. The Lord who is hailed as the swAmi of the devas ( dEvAdi dEvan) by countless learned vaidikas.
The emperumAn who reclines gracefully on the expansive milky ocean. ( mA kaDal)
The little child ( magan) who slit the mouth of the asura, kEsi during krishnAvataram..
And much later, as Lord ranganAthan, who reclines in the wonderful temple at Srirangam, giving the ecstatic and exuberant feeling to my mind.
The Lord who stands in tiruvEnkaTam, now resides permanently in my mind ' AzhvAr declares. (28)
aganAra uNban enruNDu maganaittAi |
tErAda vANNam tiruttinAi tennilangai
neerAga eidazhittAi nee || (29)
2210. EmperumAnE! You showered arrows and completely reduced the beautiful city of Lanka to ashes ( nERu Ara).
When the demoness pUtanA applied poison to her bosom and tried to feed you the poisoned milk with feigned affection, you willingly consumed it, sucking her life along with it.
YashOdha was struck with awe and disbelief ever since she witnessed your incredible leelA. (29)
neeyanrulagiDandAyenbarAl neeyanru |
kArOdam munkaDaindu pinnaDaittAi mAkaDalai
pErOda mEni pirAn || (30)
2211. O Lord, with TirumEni like the large ocean!
TirumAlE! One of immense (neeNDa) paratvam (pEr Odam mEni)!
Once, during the trivikrama avatAram, You measured up the entire world as Yours (anRu ulagu aLandAi).
Then You scooped the world from under the ocean, taking the huge varAha avataram ( iDarndAi).
You churned the dark ocean ( kAr Odam mun kaDaindu)
And later You stopped ( aDaittAi), the same dark ocean by building a dam across it, during the rAmAvatAram.
The maharishis thus sing in Your praise. (30)
IRANDAM TIRUVANDADI 31 TO 40
PASURAMS 2212 TO 2221
kurA nal sezhumpOdu koNDu varAgattu |
aNiyuruvan pAdam paNiyumavar kaNDeer
maNiyuruvam kANbar magizhndu (31)
2212. AzhvAr applauds the Lord as his great benefactor (pirAn eRum) - one who has showered mahOpakArams or favours on him.
I was entangled in the cycle of births and worldly pursuits, yet You showered your krupA katAksham on me to think of you incessantly. Can there be any greater favour than this? Hence, I have completely surrendered to you. PirAn! Perum pulari! Thus, praising perumAL and contemplating on Him continuously with devotion one must prostrate Him alone (pAdam paNiya vENDum). The Lord being a sulabhan (easily accessible) loves fragrant flowers but accepts even the wild flowers of the wild kura tree offered with devotion (kurAnaR sezhum pOdu kaNDu)!
Those who prostrate at the feet of the majestic tirumEni of varAha perumAL (varAgattu) will surely experience the joy of beholding His beautiful form or the aprAkruta tirumEni which is cool like the blue gem (maNi). The path (upAyam) and the fruit (purushArtham) to attain Him becomes very sweet (perum pulari). A day that is spent in the memory of the Lord is the best day, says AzhvAr.
An example from Vishnu Puranam (5-17-3).
Kamsa designated akroora to meet krishna to convince him to come to MathurA.
अद्य मे सफलं जन्म सुप्रभाता भवन्निशा।
यदुंनिद्राभपत्राक्षं विष्णोः द्रक्ष्याम्यहं मुखम्।
Adhya mE safalam janma suprabhatA bhavannishA|
YadunnidrAbha patrAksham vishnOhO: drakshyAmyaham mukham||
Feeling extremely blessed about meeting the Lord, Akroora says that this is the best day of his life when he has been benefitted by His grace to have the darisanam of that Lord who has eyes like a lotus. (31)
mazhindadun pAdamE pORRi mazhinda |
tazhalAzhi sangamavai pADi ADum
tozhilAgam soozhndu tuNindu || (32)
2213. In a state of paramabhakti one after the other in an order- the mind, tongue and body enjoy the Lord’s feats and kalyANaguna, says AzhvAr.
tirumAlE! lakshmipatiyE! Having been steadfast in thoughts about you alone, my mind (chindai) is in a state of ecstasy. My tongue follows it praising and rejoicing your tiruvaDis (un pAdamE pORRi). My body is immersed in singing, dancing and describing your divyAyudhams as if that is it’s purushArtham; especially describing the powerful discus which is dreaded by the enemies (edirigaLin meedu neruppai umizhkindRa)! (32)
aNindavan pEruLLattu palhAl paNindaduvum |
vEipirangu sAral viralvengaDavanaiyE
vAitirangaL solllum vahai || (33)
2214. In this pasurams azhvAr relishes the bhakti of his indriyas which wish to be ahead of each other to revel in the vishayAnubhavam of emperumAn.
My mind has settled peacefully by incessantly contemplating (tunindu sindai) on the names of that emperumAn who is adorning the tuLasi garland. My body now moves ahead to bow down permanently in reverence to the lord. My tongue engages itself constantly glorifying the kalyANAgunas of that emperumAn who resides in the bamboo laden hill of tiruvENkaTam (vENkaTavanayE). The tongue seems to worship emperumAn by exalting His pride, victory, talent, dexterity, and superiority on several instances. (33)
puhaiyAl narumalarAl munnE mihavAinda |
anbAkkiyEtti aDimaipaTTEn unakku
en bAggiyattAl ini || (34)
2215. AzhvAr lauds the immense compassion (nirhEtuka Krupa) of emperumAn on him .
AzhvAr glorifies the trivikrama avataram of the Lord.
(vagayAl avani irundaLandAy pAdam) King MahAbali in self-conceit presumed that all the three worlds belonged to him. He had left dEvendran homeless by snatching his power. To shatter MahAbali’s pride and redeem Indra’s kingdom, Lord nArAyaNa, the jagatkArakan and sarva rakshakan begged for three feet of land from bali disguising as vamana! He also spared the life of mahAbali as he was extremely munificent and belonged to the lineage of prahlAda.
AzhvAr says all these acts were a pretense. It was merely his abundant compassion (kAruNyatvam) to grace the samsArees by placing His tiruvaDis on us irrespective of caste or creed.
The Lord has showered His visEsha katAksham on me, says AzhvAr. emperumAnE! With extreme gratitude and deep devotion, I promise to be at your service (aDimaipaTTEn unakku- do kainkaryam) worshipping your sacred tiruvaDis with incense sticks and fragrant flowers all my life. (34)
inidenbar taNNeerum endAi inidenru |
kAmaneer vELAdu ninperumai vETparEl
sEmaneer Agum siridu || (35)
2216. entAy! My swami! The ignorant chEtanAs in this world enjoy chasing and gratifying their sensual pleasures (kAmam inidu enbar). Those who have won over the sensual pleasures and materialistic desires seem to hold on to mundane concerns of existence like water and food. Instead, if one devotes his thoughts and diverts it towards the Lord considering emperumAn as the purushArtam, it will always be fruitful and wise.
As nammAzhvAr says in tiruvAymozhi (6.7.1)
உண்ணும் சோறு பருகும்நீர்* தின்னும் வெற்றிலையும் எல்லாம் கண்ணன்*
uNNum sOru parugum neer tinnum veRRilaiyum ellAm kaNNan.
krishnA! I humbly offer everything to you alone - the food taken to nourish myself, the water to quench the thirst and the betel leaves for my pleasure. (35)
ariyArum tAmariyArAvar ariyAmai |
maN koNDu maNNuNDu maNNumizhnda mAyanenru
eNkoNDu en nenjE iru || (36)
2217. AzhvAr encourages his heart to refrain from the company of those who are pursuing materialistic pleasures; and plunge into the joyful contemplation of emperumAn’s amazing feats in the leelAvibhooti considering that as the goal.
Oh nenjE! Listen (nenjE iru)! Some people on this earth are attracted to the gross worldly attractions gauging themselves to be elevated and superior (perumai). They are surely inclined to sink deeper into it. There are some ignorant ones who think they are omnipotent (aRiyArum tAmaRiyAvar); who cannot distinguish between good and bad. Their thoughts of arrogance and self-praise is destructive. This behaviour may be enjoyable to hear but this is what causes a person to get trapped in the vicious cycle of births.
Lord Krishna says-Bhagavad Geeta (chapter 16-14&15)
ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी |
आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया ||
eeshvarOham aham bhOgi sidhdhOham balavAn sukhi|
ADyO abhijanavAnasmi kOnyOsti sadrushO mayA||
Those who are deluded by arrogance fail to realise that I reside in all. They think: ” I am like God, I am the enjoyer, I am perfect, I am powerful, and I am happy; I am wealthy and I have highly placed relatives. Who else is equal to me? I shall perform sacrifices (to the celestial gods); I shall give alms and I shall rejoice”.
nenjE! Abstain from such people. Never have any grievances against the lord in any circumstance. Get associated with bhaktas who enjoy dwelling upon bhagavad-vishayam and the Lord’s amazing feats. EmperumAn who retrieved the earth (maN koNDu) from mahAbali as trivikraman (maN uNDu); protected the same in his stomach during the deluge as vaTapatrashAyee and released the world from his stomach for creation (maN umizhndu).
tirumaNgai AzhvAr points out the real bhaktAs. (periya tirumozhi 7.4.4)
பெராளன் பெரோதும் பெரியோர்
perALan pErOdum periyOr
Great are those bhaktas who constantly ponder over the Lord. (36)
tirundu disaimuhanai tandAi porundiyanin |
pAdangaLEtti paNiyAvEl palpirappum
EdangaLellAm emakku || (37)
2217. emperumAnE! Being a mumukshu (prapannan), I strongly desire to hold on to your divine tiruvaDis and constantly sing and glorify (tEtti paNiyAvEl) You. I wish to ponder over that Lord sriman nArAyana who created the wise and the most efficient (tirundu) four faced BrahmA in the beginning, who was seated on the huge, cool and beautiful lotus that sprang from your navel!
ShvEtAsura upanishad says-(6-18)
यो ब्रह्माणम् विदधाति पूर्वम् मुमुक्षु्: वै शरणं अहम् प्रपद्ये।
yO brahmANam vidadhAti poorvam mumukshuh vai sharaNam aham prapadhyE|
Being a prapannan, I surrender myself to that emperumAn who created Brahma.
Oh Lord! You give us opportunity in every birth to dwell upon you and attain you. Yet our vAsanas and ahankAram prevent us from realizing the reality to reach you. If we do not focus upon the desire to reach you then the very purpose of this human existence is futile, says AzhvAr. ( 37)
tamakkenrum sArvam arindu namakkenrum |
mAdavanE ennum manam paDaittu maRRavanpEr
OduvadE nAvinAl Ottu || (38)
2219. AzhvAr pleads to the samsArees.
The rich and arrogant triumph over their richness and material possessions considering them to be their sole refuge (emakku enRu irunidiyum EmAndirAdE) . Some out of greed and ignorance, consider other’s possessions as their own. They fail to realize that they are merely temporary.
Focus on mAdhavan who is the true wealth and the sole refuge (namakkenRum mAdhavanE). He is the one who is always in the company of the ever-compassionate MahAlakshmi tAyAr whose permanent abode is His chest. Train your tongue to sing and recite the names of Lord Vishnu and do nAmasankeertanam which will protect you (maRRu avan pEr oduvadE nAvinAl ottu). We fail to perceive that emperumAn who has beneficent qualities in fact considers the jeevas to be His possessions!
JitamtE Stotram 11.
विज्ञानं यदिदं प्राप्तं यदिदं स्थानमर्जितम् ।
जन्मान्तरेऽपि मे देव मा भूत्तस्य परिक्षयः ॥
vignyAnam yadidam prAptam yadidam sthAnamarjitam|
janmAntarEpi mE dEva mA bhootasya parikshayah||
emperumAnE! In every birth I desire to imbibe the knowledge and have mahAvishvAsam realising that you are the means to be attained (upAyam) and the fruit to be relished (purushArtham).
mA mAyan mAdhavan vaikuNTan enRu enRu naamam palavum navinRu
Let us devotedly recite the names of that mAdhavan who resides with tAyAr in vaikuNTam. He is the sole refuge. (38)
Ettum tiram arimin EzhaihAL Ottadanai |
valleerEl nanradanai mATTeerEl mAdavan pEr
solluvadE Ottin Surukku || (39)
2220. AzhvAr enlightens the perfect ways to attain emperumAn.
Listen carefully! Oh! The ignorant distressed ones (EzhaigAL) pursuing the demi gods!
Those who have the authority to recite the vEdas (vaidikA) learn and comprehend them as it is the best way to understand the Lord. Being adept in knowing the meanings helps them to perceive that emperumAn resides in the soul of every being.
Those jeevas who are bereft of vedic knowledge and do not have the authority to learn or recite need not worry (adanai mATTeerEl). Chant the names of mAdhavan, who has pirATTi residing permanently in His chest (mAdhavan pEr).
Incessantly reciting the nAmas of the purushOttaman (uttaman pEr) is the crux of the vEdas (madhavan pEr solluvadE ottin surukku); the most divine path to reach Him. AzhvAr says with conviction that it is only Lord nArayaNa who is the sarva rakshakan. Hence do not forget to contemplate upon the names of the Lord who is the mOkshOpAyam.(39)
Bhagavad Geeta (sloka 15.15) - Lord Krishna says
सर्वस्य चाहं हृदि सन्निविष्टो मत्त: स्मृतिर्ज्ञानमपोहनं च |
वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम्||
Sarvasya chAham hrudi sannivishTO, mattah smritih gnyAnamapOhanam ca|
vEdaishcha sarvai: ahamEva vEdhyO vEdAnta krudvEdavidEva chAham||
I am seated in the hearts of all living beings and from Me arise qualities of memory, knowledge, as well as forgetfulness. I alone am to be known by all the Vedas, the VedAnta and the knower of the meaning of the Vedas. (39)
nerukkAmun neerninaimin kaNDeer tiruppolinda |
AgattAn pAdam arindum ariyAda
bOhattAl illai poruL || (40)
2221. AzhvAr draws the attention of the samsArees to totally surrender at the feet of emperumAn when the body and mind is in good condition.
“Those who are entangled in sensual pleasures, listen to me!” says AzhvAr.
Completely submerged in the materialistic attractions you are under the impression that there is still time to surrender to the Lord. These are not worthy to be chased. Even the elevated souls who have done prapatti are deluded by these pleasures (aRindum aRiyAda bhOgattai). With old age your body may suddenly yield to accumulation of phlegm and unwanted fluids spreading all over causing it to shrink; ineffectual to speak or think coherently. Before you succumb to such experiences, hold on to the divine tiruvaDis of that emperumAn who adorns pirATTi in his chest (tiru pOlinda agattAn pAdam).
Periya Tirumozhi- 1.3.6 (pAsuram 973)
பித்தர்ப்போலச்சித்தம் வேறாய்ப் பேசியயராமுன்,
அத்தனெந்தையாதி, மூர்த்தி ஆழ்கடலைக்கடைந்த,
மைத்தசோதியெம்பெ ருமான் வதரிவணங்குதுமே.
pittar pOla sittam vErAi pEsi ayarA mun |
attan endai Adi moorti AzhkaDalai kaDainda
maitta sOdi emberumAn vadari vaNangudumE.
Before our speech gets slurred and our body is racked by phlegmatic cough; before our body shrinks and we start babbling due to mental instability... May we pay obeisance to Shri Vadari, who is indeed my swAmi, my revered father, the omniscient. He is the one who churned the milky ocean and is the collyrium coloured EmperumAn. Vadari vaNangudumE! (40)
IRANDAM TIRUVANDADI 41 TO 50
PASURAMS 2222 to 2231
 |
| NAMPERUMAL URAIYUR KAMALAVALLI NACHCHIYAR SERTHI |
IRANDAM TIRUVANDADI 51 TO 60
PASURAMS 2232 TO 2241
.jpeg) |
| TIRUVENGADAM |
IRANDAM TIRUVANDADI 61 TO 70
PASURAMS 2242 TO 2251
 |
| VAMANA AVATARAM, IRANDAAM TIRUVANDADI |
senraLandadu enbar tisai ellam anru |
karumANiyAi iranda kaLvanE unnai
piramANittAr peRRa pEru || (61)
AzhvAr enjoys the dexterity of Lord vAmana.
Oh vAmana, the dark-complexioned cunning boy who begged for three steps of land in the trEtA yuga! - karumANiyAi iranda kaLvanE!. When you began to measure the world, Your one foot covered the entire bhoomandala leaving mahAbali baffled. What a canny act this was! Even before lifting the other foot, your shoulders expanded in all directions bringing all the worlds under your control.
I don’t think this wonderful act of yours was performed just to show Your paratvam and redeem Indra’s lost wealth. I think it was performed to demonstrate Your trustworthiness to people who witnessed Your fascinating trivikrama avatAra. How blessed were they to experience your guNa of Ashrita rakshaNam directly! (61)
mArenru solli vaNanginEn Erin |
perutta eruttam kODosiya peNNasaiyin pin pOi
eruttu irutta nallAyarEru || (62)
In my early days, I was ignorant of bhagavAn’s special guNa called Ashrita pAratantryam which means He is bound by His devotees and goes to any extent to protect them. After coming to know that the noble cowherd KrishNa broke the horns and neck of the seven huge bulls for the sake of Nappinnai whom He loved, I have understood the truth that He is the enemy of all my sins (mArenRu) and so I surrendered and begged Him to take care of me. (62)
ErEri paTTa viDu sAbam pArEri |
uNDa talai vAi niraiya kODu angai ONkurudi
kaNDa poruL sollil kadai || (63)
My swAmi krishNa who was victorious in controlling the seven strong bulls (ErEzhum) was the one who relieved the brahmahatti shApam of Shiva who has a fiery form and rides on a bull (eri uruvattu ErEri). When BrahmA’s skull (kapAlam) stuck to His hand for want of alms, Shiva went around begging so many deities for the same. No one was able to fill the skull. Finally, in badarikAsharama, Lord NArAyaNa pierced His chest and filled Shiva’s kapAlam with the special blood flowing from His cupped palms. (kODu ankai - cupped palms, ON kurudi – special blood, since it flowed from VishNu’s aprAkRuta shareera). This is a long story that will go on and on. There is so much to tell. (63)
idayamirundavaiyE Ettil kadaiyin |
tirumozhiyAi ninra tirumAlE unnai
parumozhiyAl kANa paNi || (64)
kaNNA! Listening to your stories (kadaiyum - itihAsas and purANas); understanding their literal meanings (idaiyam irundavaiyE Ettil); and the inner meanings (perum pOruLum) through the shree sooktis written by AchAryas, all these pastimes are equal to reciting your divine names.
Oh, Lord, You manifest as the commentary in Your stories (kadaiyin tirumozhiyAi ninRa tirumAlE).
Though I am enjoying Your guNa chEShTitas in the form of HarikathA, I desire to worship and see You through vedic chants (parumozhi) like :
हावु हावु हावु | अहम् अन्नम् अहम् अन्नम् अहम् अन्नम्| अहम् अन्नादः अहम् अन्नादः अहम् अन्नादः| अहं श्लोककृत् अहं श्लोककृत् अहं श्लोककृत्|
HAvu, HAvu, HAvu, aham annam, aham annam, aham annam! ahamannAdO, ahanannAdO, aham annAdah! Aham shlOkakRut aham shlOkakRut aham shlOkakRut……Anandavalli, taittiereeya upanishad).
May you bless me with such knowledge. (64)
aNindEn un sEvaDimEl anbAi tuNindEn |
purindu Etti unnai pugaliDam pArttu AngE
irundi Etti vAzhum idu || (65)
The first two lines talk about AzhvAr’s blessedness and the next two lines talk about AzhvAr’s aspirations to reach Paramapadam.
I prostrated your divyamangaLa vigraha (the auspicious deity in the temple). I lovingly offered beautiful lotus flowers unto your divine feet with my hands. It is your blessing that I could reach this state of bliss.
Spending my life in such wonderful kainkaryam in leelA vibhooti (on earth), I eagerly wait to enter your highest abode, Paramapadam and do nitya kainkaryam in nitya vibhooti by singing pallANDu for You there. (65)
idukaNDAi ellAm nAmuRRadu idukaNDAi |
nAraNan pErOdi naragattarugaNaiyA
kAraNamum vallaiyEl kAN || (66)
Oh good heart, (nal nenjE!). Look at the endless miseries of the samsAra! (idu kaNDAy! ippiravi Anadu)
Understand that our recurrent birth on this earth is the cause for misery! (idu kaNDAy, ellAm nAm uRRadu)
All afflictions of samsAra are natural to life and are easily visible to the normal eye (vallayEl kAN). You don’t have to possess a special eye to understand it. Knowing well, do not encourage your weak heart to be trapped in the vicious cycle of birth and death. Resolving that You will never enter even the vicinity of the hell-like samsAra again, sing the divine tirunAmas of Lord nArAyaNa repeatedly to escape the dreadful samsAra. (66)
kaNDEn kanalum suDarAzhi kaNDEn |
urunOi vinaiyiraNDum OTTuvittu pinnum
marunOi seruvAn vali || (67)
Seeing bhoodattAzhvAr’s paragyAnam state of bhakti, bhagavAn gives Him the experience of mAnasa sAkshAtkAram – trance or a mental vision. AzhvAr says:
I saw the beautiful tirumEni of Shreeman NArAyaNa in my dream.
I saw the dazzling radiant chakra in His hand.
He the one having unlimited power (seruvAn vali) immediately cured me of the two kArmic diseases of pApa and puNya. PApa pushes one to naraka and puNya pushes one to swarga. (uru nOy vinay iraNDum).
In addition, I was also relieved of the two mAnasic diseases of ruchi (desire) and vAsana (past impressions) that usher transmigration of soul into desired bodies. (maru nOy).
AzhvAr confirms through His trance that it is Lord NArAyaNa, the chakrapAni who can grant us mOksha siddhi. (67)
valimikka vALvarai mattAga valimikka |
vANAgam suRRi maruga kaDalkaDaindAn
kONAgam komboSitta kO || (68)
This pAsuram depicts how bhagavAn grants not only mOksha but also worldly desires and protection for those who approach Him.
When the dEvas lost all their wealth due to durvAsa’s curse on their king Indra, they approached Lord VishNu. Lord VishNu hatched a plot to weaken the powerful asuras who were sporting their gory teeth (vali mikka vALeyiRRu ) and sharp weapons like the sword (vAL avuNar). He ordered the dEvas and asuras to churn the milky ocean using the lofty, radiant mandara mountain (valimikka vALvarai) as a churning rod. He commanded the strong lustrous vAsuki snake (valimikka vAL nAgam) to surround the mountain so as to be used as the churning rope. When the two parties became tired, He himself churned the milky ocean to extract the immortal nectar in order to re-empower the dEvas.
The same Lord also came as the protector of the Ayar kula (kO) and broke the tusks of the invigorated mad elephant kuvalayApeeDam (kOLnAgam) sent by kamsa. (68)
mAvEgi selginra mannavarum poomEvum |
sengamala nABiyAn sEvaDikkE Ezhpirappum
taNkamalam EindAr tamar || (69)
In the last pAsuram, AzhvAr said that the powerful dEvas approach Lord VishNu in dEvaloka for their sustenance. In this pAsuram, he talks about the kings of the earth.
We have seen before our eyes that great emperors who conquered the vast earth riding on horses, held such kingship only by the virtue of being vishNu bhaktas (tamar) for seven generations wherein they offered lovely lotus flowers unto the divine feet of Lord VishNu having the divine lotus emanating from his navel. (69)
tamaruLLum tANporuppu vElai tamaruLLum |
mAmallai kOval madiLkuDandai enbarE
Evalla endaikku iDam || (70)
AzhvAr lists the divya dEsams where Lord VishNu resides.
The Lord who conquers enemies (E valla endaikku) resides in tanjai mAmaNikOyil, in the periya kOyil Srirangam and in tiru taNkAl. He resides in the divya dEsams meditated upon by the bhaktas, namely the beautiful tirumalai (tANporuppu) and vElai (tirupArkaDal). He resides in the divya dEsams remembered by bhaktas, namely tirukaDalmallai (mAmallai), tirukOvaloor (kOval) and the walled town of tirukuDandai.
Above all, Lord NArAyaNa ever dwells in the hearts of His bhaktas (tamar uLLam). (70)
IRANDAM TIRUVANDADI 71 TO 80
PASURAMS 2252 TO 2261
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| RAMA LEAVES TO THE FOREST |
aDangAr oDunguvitta Azhi viDangAlum |
teevAi aravaNaimEl tOnral tisaiyaLappAn
poovAr aDi nimirtta pOdu || (71)
2252. Lord Narayana reclines on His serpent bed (aravaNai), AdisEshan, who spews venom (viDangAl) from his fiery mouth (thee vAi). When this sarvEshwaran decided to span all the directions by growing immensely in size. He lifted His lotus tiruvaDi up above to measure space. The conch that He held in His left hand trumpeted triumphantly ( valampuri ninRu Arppa) and the srichakram (Azhi) which sparked fire all around (eri kAnRu), punished the people who stood in the way (aDangAr), trying to question emperumAn's action!
** This pAsuram speaks about trivikrama avatAram again. After having promised the three feet of land as sought by the vAmana brahmachAri, mahAbali initiated the process of dAnam. Realizing that the brahmachAri was none other than Shreeman nArAyaNan, the kulaguru shukrAchArya tried to warn and prevent the king from completing the formalities. Similarly, namuchi, the king's son too took strong objection, called it unfair and questioned the intention. AzhvAr refers to these two as aDangAr - adversaries of God. (71)
pOdarindu koNDEttum pOdu uLLam pOdu |
maNi vEngaDavan malaraDikkE sella
aNivEngaDavan pErAindu || (72)
2253. The vAnaras in the holy tirumala mountains, wake up early in the morning (pOdu arindu), take a dip in the ponds filled with flowers (poonchunai). They pluck fresh blooms (pOdu), offer them to the Lord and sing His glory (Ettum).
AzhvAr now instructs his nenjam:
O nenjE! You too come (pOdu) and like the vAnaras, chant the divya nAmas (pEr Aindu) of this Lord of the beautiful tirumala hills. Meditate on Him. Collect flowers and offer them at the divine lotus feet of tiruvEnkaTamuDaiyAn.
Lord Krishna says that he is delighted with any flower, leaf or even water, that is offered to Him with devotion.
तदहं भक्त्युपहृतमश्नामि प्रयतात्मन: ॥
tad ahaM bhakti - upahRutam ashnAmi prayatAtmana: || (72)
vAindamalar toovi vaigalum Einda |
piraikOTTu SengaN kari viDutta pemmAn
iraikku ATpaDa tuNinda yAn || (73)
2254. Shreeman nArAyaNan, the sarvEswaran, saved the elephant gajEndran from his grief. When gajEndran, having crescent shaped tusks and red eyes was caught in the jaws of the crocodile, emperumAn rushed to his rescue and saved him.
To this sarvEswaran, I have committed myself to perform nityakainkaryam. I shall chant and meditate on His thousand nAmas, collect all the flowers and offer at His divine tiruvaDi in the morning, noon and evening (Adi, naDu, andi).
The emphasis is laid on chanting, meditating on His kalyANa gunas and offering flowers to His tiruvaDi...involving the main faculties....kAyam, vAk, and manas. (73)
yAnE tavamuDaiyEn emberumAn yAnE |
irundamizh nanmAlai iNaiyaDikkE sonnEn
perundamizhan allEn peridu || (74)
2255. SwAmi! I have always performed penance, over all my previous seven janmas ( tavam seidhEn).
I declare that I have also reaped the benefits of the penance ( tavamudaiyEn).
I have composed worthy pAsurams in the beautiful tamizh language, strung them together into a beautiful garland to offer at Your divine tiruvaDi.
As one with good command over tamizh (perun thamizhan nallan), I shall forever remain as Your kainkaryaparan, with eternal gratitude.
** AzhvAr exhibits sAttvika ahankAram. He says to emperumAn, that he is forever grateful that he was spared from loitering and wasting his time in making a livelihood and in mundane chores. According to AzhvAr, penance does not necessarily involve austerity, fasting, standing in the fire, retiring to the forest or forcing oneself to rigorous yogic practices. Essentially meditating, singing His glory, and composing tamizh pAsurams are penance too. He is content that he has met these requirements and claims that he is eligible to be called a tapasvi. (74)
irukaNiLa moongil vAngi arugirunda |
tEn kalandu neeTTum tiruvEngaDam kaNDeer
vAn kalanda vaNNan varai || (75)
2256. AzhvAr now brings out a very poetic and beautiful depiction of tiruvEnkaTam
The rogue elephant with its overflowing musth (perugu mada vEzham), picks carefully chosen tender bamboo shoots with just two nodes( iru kaNiLamUngil), dips it in honey that is readily available in the forests, holds it in its trunk and offers it to its female (pidi) counterpart. Such picturesque scenes are part of the the holy tirumala hills, where emperumAn who is coloured like the blue clouds resides.
** In the previous pAsuram, AzhvAr declared himself to be skilled in scripting beautiful tamizh verses. In order to prove his poetic prowess, he sings this pAsuram describing the fauna of the holy tirumala mountains. (75)
viraipolinda veN malligaiyum niraittukkoNDu |
AdikkaN ninravarivan aDiyiNaiyE
Odi paNivadu urum || (76)
2257. AzhvAr, in this pAsuram gives a list of offerings one needs to take along while going to the temple for darshan.
1. Sandal paste obtained from the sandal trees in the mountains. ( varai chandanam)
2. Exquisite jewellery to adorn emperumAn. (van kalan)
3. Fine silk garments. (pattu)
4. Fragrant white jasmine flowers. ( veNmalligai)
Procuring all these offerings, singing in praise of the omniscient Lord who is the cause for the entire universe and bowing our head low in obeisance at His divine lotus tiruvaDi is the duty of a true devotee.
** Azhagiya maNavALa jeer had an interesting take on this pAsuram. Though the pAsuram says that the sandal paste, flowers and garments should be taken to be offered to the Lord, Jeer observes that the devotees should make themselves presentable by applying sandal paste...மெய்யிட நல்லதோர் சாந்தமும்..,wear jewels...கழுத்துக்கு பூணொடு காதுக்கு குண்டலமும்...dress appropriately and wear flowers, while going to the temple to have His darshan.
It is also recorded that BhaTTar always groomed himself well as prescribed in the pAsurams when he came for the kAlakshEpams! (76)
urum kaNDAi oNkamalam tannAl urum kaNDAi |
Etti paNindavan pEr eerainnooru eppozhudum
sAtti uraittal tavam || (77)
2258. BhoodatAzhvAr continues to emphasize that singing emperumAn's kalyANaguNam, offering flowers to His lotus feet, chanting His sahasranAmam and paying obeisance are the basic quality of a true devotee.
O nenjE! Understand (uRunkaNDAi) that reaching purushOttaman's tiruvaDi is our ultimate goal. Offering beautiful lotus at His divine feet is our designated duty. Singing His glory, paying obeisance and chanting His thousand nAmAs (eeraignooru uraittal tavam) is indeed the tapas that we are duty bound to perform. (77)
neevandaLappa neeTTiya porpAdam sivanda tan |
kaiyanaittum Ara kazhuvinAn gangaineer
peidanaittu pEr mozhindu pin || (78)
2259. When emperumAn increased His size by leaps and bounds during the Trivikrama avataram to measure the world (dharaNi). His tiruvaDi outstretched and reached the upper world. Chanting emperumAn's Divya nAmA, chaturmukha brahma's hands and palms were sanctified when he cleansed emperumAn's tiruvaDi with the holy waters of the Ganges from his kamaNDalu. BrahmA was indeed blessed, and he derived the benefit of his penance by performing this act. (78)
munninru tAnirappAL moimalarAL solninra |
tOLnalattAn nErillA tOnral avanaLanda
neeNilandAn attanaikkum nEr || (79)
2260. In this pAsuram, AzhvAr is spellbound at the decision of Sri rAmA to retire to the forest for the stipulated period to fulfil His father's promise. He wonders what other feat performed by Shreeman nArAyaNan in any other avatAram could equate to this magnanimous deed of rAmA. He concludes that only trivikrama 's guNa could be compared to rAma's.
Just like the moon is comparable to the moon and ocean to the ocean, emperumAn's gunas are unique and exclusive only to emperumAn Himself!
Mother Kausalya went after Rama, pleading ( tAi irappa) with Him not to leave her and go away to the forest, but in vain. The slender bamboo like shouldered (perumpaNaitOL) SeetA Devi, who is actually the incarnation of pirAtti who was born in the lotus ( meimalarAL), also tried to persuade Sree rAmA. RAma didn't pay heed to her either. (He chose to go into exile and face the danger and hardships and fulfill His father's promise.)
To this magnanimous feat of the valiant shouldered rAmapirAn, only the leelA of trivikramA, where He measured the immeasurable world is comparable. (79)
ArndEn un sEvaDimEl anbAi Arnda |
aDikkOlam kaNDavarkku en kolO munnai
paDikkOlam kaNDa pagal || (80)
2261. I resolved to serve You eternally. ( nErndEn adimai).
I resolved to always meditate on Your divine lotus feet. ( ninaindEn oN kamalam)
I resolved to immerse (ArndEn) myself in my adoration for Your tiruvaDi.
To the devotees who have had wholesome joy of contemplating on Your beautiful divine tiruvaDi (aDikkOlam), will they derive as much anubhavam from the darshan of Your resplendent tirumEni (paDikkOlam)?!
** Here too BhoodattAzhvAr is mesmerized by the Trivikrama avatAram. The Lord placed one foot to measure the world and the other to measure the space and upper world. So, mankind and the dEvas got to benefit the most from the divinity of His tiruvaDi sparsham. Hence AzhvAr is certain that the enchantment lay only with His tiruvaDi, when compared with His tirumEni. (80)
IRANDAM TIRUVANDADI 81 TO 90
PASURAMS 2262 TO 2271
 |
| PAGAL KANDEN NARANANAI KANDEN |
migakkaNDEn meeNDavanai meyyE migakkaNDEn |
oontigazhu nEmi oLitigazhum sEvaDiyAn
vAn tigazhum sOdi vaDivu || (81)
2262. BhoodattAzhvAr AzhvAr describes his transcendental, overwhelming vision (pratyaksha sAkshAtkAram) of Lord Shreeman nArAyaNa. Since this experience is rare for a samsAree, he shares it with jubilance.
Pagal kaNDEn- I had the spectacular vision of Shreeman nArAyaNA (nAraNanai kaNDEn)! He shone as an effulgent daylight without any mixture of darkness (pagal kaNDEn). This is philosophically the dispelling of the samsAric existence to reach the state of self- realisation. His radiance seemed to be that of the scintillating sun which never seemed to set.
I caught a clear glimpse of that gorgeous emperumAn who is the Lord of nitya vibhooti and leelA vibhooti (meeNDavanai meyyE). This divine experience should not be interpreted as a dream (kanavil migakaNDEn, ). I witnessed His magnificent tirumEni resembling the dark cloud. I gaped at the sight of emperumAn seated in paramapadam which is his favourite abode (vAn tigazhum). I noticed him holding the dazzling sudarshana chakra shedding its luminescence (oontigazh nEmi) all around. I also sighted the lustrous divine tiruvaDis of emperumAn and prostrated them with great devotion. (81)
paDikkOlam kaNDagalAL pannAL aDikkOli |
jnAlattAL pinnum nalampurindaden kolO
kOlattAlillai kurai || (82)
2263. AzhvAr has a vision of Periya PirATTi and Bhoomi PirATTi too!
As I was contemplating on the emperumAn of paramapadam, my eyes could perceive something more! I saw the most graceful periya pirATTi who had emerged from the lotus (mA malarAL) during koorma avatAram. She was endowed with spear like long and sharp sparkling eyes (vAL neDu kaN); beauty chiseled beyond imagination (vaDikkOlam), seated with emperumAn in SrivaikuNTham. Captivated by the youthful beauty of the Lord who resembled a newly blossomed flower spreading its fragrance, tAyAr was engrossed in admiration refusing to take her eyes off him and unwilling to be separated from him even for a second.
அகலகில்லேன் இறையுமென்று அலர்மேல் மங்கை உறை மார்பா
agalakkillEn iRaiyum alarmElmangai uraimArbA
Goddess Laxmi never parts with the Lord even for a second.
Next to emperumAn was seated Bhoomi pirATTi, the personification of patience (aDikkOli nyAattAL). With tremendous devotion she was in constant touch with the Lord’s feet. She seemed to be enthralled, admiring the irresistible beauty of perumAL and periya pirATTi.
AzhvAr wonders, ”Will the Lord’s beauty diminish due to their constant admiration?”. Of course, it will not. His divya tirumEni is like an ocean of nectar which never gets depleted. His beauty is boundless like that of a perennial river.
RangarAja stavam by ParAshara BhaTTar-sloka 63.
छायां इवा अभ्युदयिनीं अवनीं च तस्याः||
laksmeem vihAra rasikAm iva rAjahamseem|
chAyAm ivA abhyudayineem avaneem cha tasyAh||
Goddess Laxmi and her shadow Bhoomi dEvi are like two swans that love to sport enjoyably in the divine pond of Rangan. (82)
marai Angu ena uraitta mAlai iraiyEnum |
eeyungolenrE irundEn enaippagalum
mAyankaN senra varam || (83)
2264. AzhvAr ruminates over the declarations in the vEdas and laments over his petty-minded attitude towards emperumAn.
I was boasting that I was a great Tamil litterateur (as in pasuram 74- yAnE peruntamizhan!). I felt proud about my compositions. In an attempt to describe Him and His consorts I have probably used some harsh words which were not befitting to the ears (kuRai aga vem soRkaL kooRinEn). I have committed bhagavad apachAram! Even the vEdas feel the inadequacy of words and proclaims Him as ‘THAT’ (sa or tad).
vEdas reveal Him as-
1. स एको ब्रह्मण आनन्दः|
sa EkO brahmaNa Anandah|
‘THIS ONE is the bliss of brahman’.
2. तत् विष्णोः परमं पदम्|
tat vishnoh paramam padam|
paramapadam is the abode of ‘THAT’ Vishnu.
Now the divine enthralling experience of the vision of the effulgent emperumAn, periya pirATTi and Bhoomi pirATTi has left me bereft of words to describe them.
It seems I glorified the Lord singing various pAsurams anticipating a fraction of his grace to be bestowed upon me as a fruit of my bhakti (mAyan kaN senRa varam)! I wonder why I was expecting petty fruits over and above this glorious vision which is the ultimate state of parama bhakti and rare to attain. (83)
urangarudi moorkkattavanai naram kalanda
singamAi keeNDa tiruvanaDiyiNaiyE
angaNmAjnAlattamudu || (84)
2265. AzhvAr eugolises the bhagavad vishaya bhOgyam of emperuman in Narasimha avatAram.
HiraNyakashyapu was an asura king who was filled with self-conceit, obsessed about his physical power. His pride of the boons received from BrahmA (varam karudi) and the dEvas left him with a pleasurable feeling of being an immortal. His vanity refused to let him bow down before emperumAn thus failing to realise that He is the paramapurusha.
The most gracious and divine tiruppAdam (aDiyiNaiyE) of my beautiful emperumAn (tiruvan) is like the ocean of nectar which dissolves the pangs of our existence on the earth. He took the form of half lion and half man incarnating as Narasimha Moorthy; tore apart the asura hiraNyan and killed him.
उदीर्ण संसार दवाशुषुक्षणिम्
क्षणेन निर्वाप्य परां च निर्वृतिम्।
प्रयच्छति त्वत् चरण अम्बुज
द्वयानुरागामृत सिन्धुशीकरः।।
udIirNa samsaara dava aasusukshaNim
kshaNena nirvaapya paraam ca nirvrutim |
prayacchati tvat charaNa ambuja
dvaya anuraaga amruta sindhu sheekarah ||
A drop from the ocean of nectarous love springing from Your lovely Lotus feet extinguishes the blazing forest fire of this samsAra in an instant and bestows supreme bliss. (84)
amudanru koNDugandAnenrum amudanna |
solmAlai Etti tozhudEn solappaTTa
nanmAlai Etti navinru || (85)
2266. AzhvAr glorifies the Lord due to paramabhakti.
My emperumAn is the one who is prodigious and praiseworthy (nal mAlai). One who beholds the radiant chakrAyudam (AzhiyAn enRum). One who is the ultimate haven of sweet nectar and honey (amudenRum, tEn enRum).
For several years I offered my nectar like garland of songs (amudanna sol mAlai) with obeisance to that Lord (Etti navinRu) who churned the ocean for nectar during koorma avatAram. He is the epitome of sweetness like the amrutam. Hence even my verses which seemed harsh to me have undoubtedly become sweet!
Taitreeya Upanishad, BrahmAnandavalli 7-1
रसो वै वा सः|
rasO vai vA sah|
The paramapurusha is the tasty essence of all essences. (85)
payinradanAl peRRapayanenkol payinrAr tam |
meittavattAl kANbariya mEhamaNivaNNanai yAn
ettavattAl kANban kol inru || (86)
2267. The learned scholars and ascetics aspiring to see the Lord recite his names incessantly and sincerely. They contemplate on Him by worshipping him with freshly blossomed flowers. Will this spiritual sAdhana which is done mechanically deliver the fruit of experiencing the vision of the Lord?
It is true that the Lord is the path (upAyam) and the goal (upEyam) to be attained. That is possible only when one is blessed to receive His overflowing compassion (nirhEtuka krupA) by His will alone. AzhvAr cites himself as an example.
The ascetics perform various sAdhanas subjecting their body to difficult tapasya which ultimately results in shrinking (mei tavattAl) of the body. They are still awaiting to achieve the goal or mOksha! Whereas, an ignoble person like me never performed sAdhanas but I was favoured with the divine vision of the Lord in paramapadam! I (yAm) am blessed to see the divyamangaLa tirumEni resembling the hue of the dark clouds glowing like a blue gem (mEgam maNi vaNNanai). This experience eventuated purely due to his abundant compassion (krupA kaTAksham) towards me. (86)
senrAngaLanda tiruvaDiyai anru |
karukkOTTiyuL kiDandu kaitozhudEn kaNDEn
tirukkOTTi endai tiram || (87)
2268. AzhvAr asserts to the world that he was fortunate to get the vision of the archA moorthy of tirukkOTTiyoor emperumAn while he was in the womb (karukkOTTiyuL kiDandu).
I expressed my instinctive nature of a true sEshabhoota (being subservient to the lord at all times) by doing anjali (kai tozhudEn). I realised the Ishavara svaroopam of the Lord in the womb itself! Similarly, I was enlightened about the amazing feats of the emperumAn who measured the two worlds as trivikrama (iru nilattai); blessing every jeevA (nirhEtuka krupai) copiously by placing his divine tiruvaDis (ANgu senRu aLanda tiruvaDiyai) on them without any anticipation.
Mahabharatam - Shanti parva 358-73
जायमानं हि पुरुषं यं पश्येत् मधुसूदनः।
सात्विकः स तु विज्ञेयः स वै मोक्षार्थ चिन्तकः?।।
JayamAnam hi purusham yam pasyet MadhusUdhana:
SAtvika: sa tu vigyEya: sa vai MokshArttha chintaka:?
He who is blessed by Madhusoodana in the mother’s womb is sAttvik by nature and attuned to attain mOksha. (87)
tirambAvazhisenrArkallAl tirambA |
seDinaragai neekkittAm selvadanmun vAnOr
kaDinagara vAsar kadavu || (88)
2269. I have realised the most eminent path to reach the Lord in order to escape the torments of this samsAra, says AzhvAr.
Some consider themselves to be proficient enough in various sAdhanas that cut the shackles of the hellish samsAra which is like a dense bush difficult to mow down. By the time they nullify their karmas, being caught in the vicious cycle of birth and death; the gates of ShreevaikuNTham (vAnOr kaDi nagaram), the fragrant/well fortified city of nityasooris would have closed down.
Jeevas who consider Lord RanganAtha residing in Srirangam as the path and the goal to attain mOksha (mOkshOpAyam) will be effortlessly relieved from the bondage of this samsAra (naRagai neekki) to reside permanently in SrivaikuNTham with our dear Shreeman nArAyaNa .
Lord krishNa says-
माम् एकं शरणं व्रज।
mAm Ekam sharaNam vraja
Hold on to my feet alone! (88)
adavippOr yAnai oSittu padaviyAi |
pANiyAl neerERRu paNDorukAl mAvaliyai
mANiyAi koNDilaiyE maN || (89)
2270. AzhvAr recounts emperumAn’s exploits to protect his bhaktas (Ashrita rakshakatvam).
emperumAnE! Whenever you dear devotees were tormented, You have always protected them by belittling yourself forgetting that you are the sarvajagat rakshakan.
Long ago, the vindictive and avengeful kamsa (kanjanai) troubled his subjects committing many bhAgavata apachArams. This provoked you to kill him in a burst of anger (kadavi kAyndu) though you are the one who showers compassionate glances on all.
You overpowered and killed the huge mad elephant (pOr yAnai) kuvalayApeeDam sent by kamsa; broke its tusks when it came rushing to kill you.
Your endeavours were amazing in vAmana avatAram. To retrieve the worlds for Indra and subdue the pride of mahAbali you took the form of a dwarf brahmachAri (maNiyAy) hiding tAyaAr in your chest with a deer skin. You who are a benefactor, begged for three pieces of land accepting them in the form of argyam (pANiyAl neer ERRu) showing your immense generosity just to do a favour. (89)
viNNulagam tannagattu mEvEnE naNNi |
tirumAlai SengaN neDiyAnai engaL
perumAnai kaittozhuda pin || (90)
2271. tirumAlE! He who is nostalgic about periya pirATTi! The Lord who has enticing eyes like a freshly bloomed lotus (sen kaN), which melts with compassion for his bhaktas!
Oh sarvEshvarA! My swami (eNgaL perumAnai)! Now that I have totally surrendered unto you with folded hands (naNNi kai tozhudapin), I am fearless and free from all bondages and sins. With an assurance that you have accepted me, will I not rule this leelA vibhuti (maN ulagam ALEnE) with pride having achieved all the purushArthams! Oh dEvAdidEvanE (vAnavarkum vAnavanAy)! Will I not walk freely in the corridors of nitya vibhooti (viN ulagam) along with the nityasooris experiencing the nityAnandam or the ultimate bliss?
त्वदङ्घ्रिं उद्दिश्य कदापि केनचित्
यथा तथा वापि सकृत् कृतोञ्जलिः ।।
तदैव मुष्णाति असुभानि अशेषतः
शुभानि पुष्णाति न जातु हीयते।।
tvadanghrim uddisya kadaapi kEnachit
yathaa tathaa vaapi sakRt kutoanjali: |
tadaiva mushNaati asubhaani ashEshata:
subhaani puhNaati na jaatu hiiyate ||
Whosoever, in whatever manner, at whatever time, surrenders to You with palms joined even once, that act eliminates all his miseries at once and bestows him with goodness. An act of bowing to You never goes in vain. (90)
IRANDAM TIRUVANDADI 91 TO 100
PASURAMS 2272 TO 2281
munnAl vaNanga muyalminO pannool |
aLandAnai kArkkaDal soozh jnAlattai ellAm
aLandAnavan sEvaDi || (91)
2272. In the following four pAsurams AzhvAr advices others. AzhvAr insists that bhAgavatas should surrender at emperumAn's lotus feet and chant His sacred names (divya nAmas) to get relieved from suffering (aniShTha nivRutti - relief from undesirable suffering).
Oh Human! You are the one who is always immersed in the thought of how one can avoid naraka after the body ruins. AzhvAr assures that, to prevent such thoughts and to certainly attain SrivaikunTha after mOksha, from this day onwards, one must try to surrender at the divine feet of the Lord who measured all the worlds surrounded by dark seas with His tiruvaDi, blessing everyone without discrimination; and who has been proved as eternal and ultimate by authentic scriptures like shrutis, smRutis, shAstras and the upanishads. (91)
paDiyAn koDimEl puLkoNDAnai neDiyAntan nAmamE
EttuminhaL EttinAl tAm vENDum
kAmamE kATTum kaDidu. || (92)
2273. In this pAsuram, AzhvAr advises that bhagavAn's grace is required even to to attain joy. (ishTha prApti - attainment of desirable goal.
Dear Bhaktas, pleads AzhvAr! Make it a routine practice to chant the various divine names of TirumAl who kicked and killed kamsa with his divine feet receiving praise from all the dEvas; the one who has the symbol of GaruDa (His vAhana) in his dhwaja and the one who is the SarvEshwaran.
The chanting of such names would result in positive vibrations and those names would fulfill one's desires undoubtedly, says AzhvAr. (92)
koDidu enradu kooDA munam vaDisangam |
koNDAnai koondal vAi keeNDAnai kongainanju
uNDAnai EttuminO uRRu || (93)
2274. All are aware that hell is sorrowful. To get rid of these evil thoughts, beg and pray sincerely to Lord KaNNapirAn who holds the beautiful pAnchajanyam conch (vaDisangam) in one hand; who tore the mouth of Asura kEsi; who sucked the venomous milk and made pootAna fall with a bang. Thus, AzhvAr portrays the importance of prayer in this pAsuram. (93)
mu RRum vizhungum muhil vaNNan paRRi |
porundAdAn mArviDandu poompADahattuL
irundAnai Ettum en nenju. (94)
2275. The cloud coloured (MEgha varNan) TirumAl swallowed and saved the world; tore the chest of HiraNyan, taking the form of nRusimha. He blesses everyone from the divyadEsam TirupADagam. My heart always thinks about this emperumAn and chants His nAma. You too follow my gesture and acquire the blessings of emperumAn, says AzhvAr. (94)
vannenjam keeNDa maNivaNNan munnam sEi|
oozhiyAnoozhi peyarttAn ulagEttum
AzhiyAn atti oorAn || (95)
2276. Again in this verse, AzhvAr insists that the Lord who killed HiraNyan; the Lord who is present eternally (oozhiyAn - ananta), who creates the kAla and all the tattvas (oozhi peyarttAn); the ksheerAbdinAtha who is extolled by everyone, resides in attigiri and the same Lord also resides in his heart. (95)
tuttisEr n Agattin mEl tuyilvAn muttee |
maraiyAvAn mAkaDal nanjuNDAn tanakkum
iraiyAvAn engaL pirAn. (96)
2277. TirumAl who owns (Siriya tiruvaDi) Garuda as His vahAna; who reclines on AdisEshan having more than thousand heads has; who is being worshipped through the three agnis ordained by the vEdas (trEtAgni – gArhaptya, Ahavaneeya, dakshiNa); who is the lord of Shiva who gulped the poison that emerged from the milky ocean, resides at attiyoor as our EmperumAn says AzhvAr firmly. (96)
SengaN neDumAl tirumArbA pongu |
paDamookkinAn AyiravAi pAmbaNaimEl sErndAi
kuDamookkil kOyilA koNDu. (97)
2278. Oh chief of Nityasooris having reddish eyes! Oh Lord having mahALakshmi on your divine chest! You descend and relax on the thousand headed AdishEshan at tirupArkaDal in order to hear the needs of the dEvas. In the same way, you have willingly come to rest at KumbakOnam for the sake of your aDiyars like me. (97)
uNDadu ulahEzhum uLLoDunga koNDu |
kuDamADi kOvalaNAi mEvi ennenjam
iDam Aga koNDa irai. (98)
2279. AzhvAr narrates and experiences the (divya chEshTitas) divine mischiefs of baby kaNNan.
AzhvAr wonders how the very emperumAn was born in the cowherd clan and played pranks in tiruvAypADi with everyone. He admires how KaNNan danced with the stack of pots on his head and juggled them with his hands (kudamADi en nenjam mEvi).
Above all, AzhvAr is amazed how a little infant (who deserves to be cuddled, can swallow all the seven lOkas into His stomach and lie calmly on the banyan leaf during praLaya. It could be only due to His aghaTitaghaTanA sAmarthyam (the capacity to perform impossible tasks with ease).
The same has been experienced by NamAzhvAr too in TirivAymozhi 4-2-1, bAlanAy EzhulaguNdu parivinRi Alilai anna vasam seyyum aNNalAr”.
AzhvAr further adds that He is the Sarva swAmy who with His sAmarthyam, made his heart (which was like a stone earlier), fit enough for Him to reside permanently. (en nenjAm iDamAga konda irai.) (98)
murai ninru moimalarhaL toova araikazhala |
sEvaDiyAn SengaN neDiyAn kuraLuruvAi
mAvaDivin maNkoNDAn mAl. (99)
2280. AzhvAr immerses in trivikrama avatAra again.
When vAmana magnified as trivikrama and lifted His leg to touch the upper world, all the dEvas like Lord BrahmA offered flowers at His lotus feet that was adorned with tinkling anklets (victorious in war) and sought His blessings in total submission. Such is the greatness of His Kazhal (tiruvaDi), admires AzhvAr. AzhvAr believes that emperumAn has proved His Ashrita rakshaNam guna by His Trivikrama AvatAra (which was taken to show His love and affection towards His aDiyAr and not merely to recover Indra's lost wealth) (99).
mElAviyan tuzhAi kaNNiyanE mElAl |
viLavinkAi kanrinAl veezhttavanE enran
aLavanrAl yAnuDaiya anbu || (100)
2281. Oh Lord! You are the one who love your bhaktas! You are the chief of Nityasooris! You are the one who adorns your divine shoulders with the tulasi garland! KaNNapirAnEy! Once upon a time you killed vatsAsura (demon disguised as a calf) by hurling it onto kapitthAsura (wood apple tree). My love for you has no boundaries (like an overflowing river), concludes AzhvAr with deep devotion. (100)
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