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DIVYA PRABANDHAM

TIRUVAYMOZHI 4

TIRUVAYMOZHI 4.1
PASURAMS 3123 TO 3133




NammAzhvAr experienced bhagavAn’s nature, qualities, incarnations, and his great feats in the first three tiruvAymozhis. As a sequel to “veeDumin muRRum” tiruvAymozhi 1.2, he now re-iterates that attaining the eternal Lord’s lotus feet should be set as the highest goal in life (parama-purushArtham) and not the tempting, transitory goals like wealth, power, and pleasure.

Calling out people to seek krishNa’s feet immediately (nokkena kkaDi sEr tuzhAy muDik kaNNan kazhalgaL ninaiminO!), AzhvAr explains the vagaries of worldly wealth and pleasures.

 The guNa nAmam for this decad is “su-sthirai: aishwarya seemA” – The one who is the highest limit of the permanent/undiminishing wealth.

3123. oru nAyagamAy * ODa ulaguDan AnDavar *
karunAy kavarnda kAlar * sidaigiya pAnaiyar **
perunADu kANa * immaiyilE pichchai tAm koLvar *
tirunAraNan tAL * kAlam peRach sindittuymminO (1)

3123. The power of seat and wealth is temporary.

Powerful emperors harmoniously ruled the earth, the seven worlds and their kingdoms with dignity and honour under one umbrella for long periods without the intrusion of enemies (Oru nAyakamAy Oda ulaguDan ANDavar). Unfortunately, during their lifetime, they may lose their wealth and survive for their livelihood by begging! Ashamed of their condition and to remain unnoticed by the people whom they ruled, they beg shamelessly at nightfall only to be bitten by dogs (sidaikiya pAnaiyar perunADukANa). 

Hence realising that the wealth acquired by humans is impermanent, without delaying resolve to permanently contemplate on the divine feet of Sriman narayanan along with his consort Mahalakshmi tAyAr who is our master (sEshi) and the upEyam (goal) of a human being (tirunArAyaNan tAL kAlam pera sindittu uyminO). (1)

3124. uymmin tiRai koNarndu * enRu ulagAnDavar * immaiyE
tammin suvai maDavAraip * piRar koLLat tAm viTTu **
vemminoLi veyil * kAnagam pOykkumaitinbargaL *
semmin muDit tirumAlai * viraindaDi sErminO (2)

3124. nammAzhvAr emphasises the effects of power and wealth gained by wrong means which becomes insignificant. 

The emperors ruling a vast kingdom under one umbrella, instead of waging a war would subjudicate the weaker kings commanding them to accede by giving away their possessions and wealth (uymin tiRaikoNarndu ulagu ANDavar). Failing to realise that this power is temporary they lose to another monarch. Unable to face the humiliation they discard their wealth, abandon their women folks who gave them pleasure and happiness (tammin suvai maDavArai) in their lifetime. Shamefaced they will flee to spend a miserable life in a barren forest under the blazing sun resembling a lightning (vemmin oLi veyyil) being chased by the enemies.

(AzhvAr pleads to the samsArees)

Henceforth, realising that such wealth is temporary, hasten to surrender at the divine tiruvaDis of that lakshmipati who adorns the dazzling crimson crown (semmin muDi tirumAlai viraindu aDi sErminO), seeking him as your sole refuge. (2)

3125. aDi sEr muDiyinarAgi * arasargaL tAm tozha *
iDi sEr murasangkaL * muRRattiyamba irundavar **
poDi sEr tugaLAyp pOvargaL * Adalil nokkena *
kaDi sEr tuzhAy muDik * kaNNan kazhalgaL ninaiminO 3

3125. The power and strength considered to be respectable becomes meaningless if overcome by pride. 

Some emperors filled with pride consider themselves very superior. They demean and disrespect the kings who had once been equally powerful like them having surrendered themselves by submitting their crowns humbly at their feet (aDi sEr muDiyinar). They also disrespect the other kings in their courts by promptly announcing their conquest by playing the drums with pomp. They fail to anticipate that they may lose their power getting reduced to mere dust particles (poDisEr tugalAy pOvargaL).

Therefore, without delay, contemplate on the divine feet of that kaNNapirAn (kaNNan kazhalkaL ninaiminO), the Ashrita sulabhan who embellishes the tuLasi garland such that itsfragrance gets enhanced by rubbing against his tirumEni. 

Those who have surrendered to madhusoodanan--मधुसूदन प्रपन्नान्| (Vishnu purana 3.71.14) get freed from the cycle of births. They are held in high regards by yama, the lord of death and his followers. (3) 

3126. ninaippAn pugil * kaDal ekkalin nuNmaNalin palar *
enaittOrugangkaLum * ivvulagAnDu kazhindavar **
manaippAl marungkaRa * mAydalallAl maRRuk kanDilam *
panait tAL mada kaLiRaTTavan * pAdam paNiminO 4

3126. The wealth and its possessor are also short lived. 

 The count of kings who have ruled and perished through the ages (says AzhvAr)  are innumerable than the fine sand on the sea shore. No matter how long the kingdoms last, the rulers will not be stable. Due to unforeseen circumstances, the houses where they live may get destroyed completely along with the neighbouring houses and with the passage of time there is none left in their dynasty too.  Hence the possessor of immense wealth and power is also short lived.

Therefore, devotedly worship the tiruvaDis of KannapirAn who effortlessly killed the mighty mad elephant kuvalayApeeDa with legs resembling a palm tree. He will also destroy our internal enemies effortlessly (madakaLiRu aTTavan pAdam paNominO). (4)

3127. paNimin tiruvaruL ennum * amsIdap paimpUm paLLi *
aNi menkuzhalAr * inbak kalavi amudunDAr **
tuNi munbu nAlap * pallEzhaiyar tAm izhippach selvar *
maNi minnu mEni * nam mAyavan pEr solli vAzhminO 5

3127. AzhvAr pleads to samsaArees that the pleasure with illicit women is not worthy. 

Monarchs became slaves to enjoy the bliss obtained through loving union (inba kalavi amudu uNDAr) with beautifully dressed up women showing off their soft tresses and braids. Lying on a large soft bed made of fragrant flowers they would bow down and promise to serve the king eternally and fulfil his desires (paNimin tiruvaruL ennum). One day during an adverse situation, these kings having lost their status, trembling with weak limbs and a cloth hanging disproportionately in their body stand craving for these women stand at their doorstep to be deliberately ignore by them (pal Ezhaiyar tAm izhippa selvar). 

Instead of living an unmeaningful life like this spend the rest of your life chanting the glorious names of emperumAn (pEr solli vAzhmin). Relish the tirumEni of our emperumAn (nam mAyavan) who sports a dark hued complexion like a blue gem (maNiminnu mEni) and performs amazing feats for his devotees. (5)

3128. vAzhndArgaL vAzhndadu * mAmazhai mokkuLin mAyndu mAyndu *
AzhndAr enRallAl * anRu mudal inRaRudiyA **
vAzhndArgaL vAzhndE niRpar * enbadillai niRkuRil *
AzhndAr kaDaR paLLi * aNNal aDiyavar AminO 6

3128. The wealth and prosperity (aishvaryam) has been transient since time immemorial. 

The pleasure of those men who reason out to have enjoyed wealth permanently without any hindrances can be compared to the water bubbles which keep appearing and disappearing during a massive downpour of heavy rains. During their lifetime humans accumulate countless sins and subsequently reach the lower hellish realms. Hence there is no norm that the life of people is same from the time of creation as the changes are evident over a period. 

(Says AzhvAr) Hence with so many inconsistent turns in life, aspire for the Lord who is permanent and enjoyable. He is our swAmi who is the eternal wealth, our goal or purushArtam (niRkuRil). He is the sarvEshvaran who reposes on the serpent bed on the vast surging milky ocean (AzhndAr kaDaRpaLLi). He who has majestic attractive tirumEni reclines here to be easily accessible to his devotees. Resolve to remain sub servient to Him (annal aDiyavar AminO). (6)

3129. Amin suvaiyavai * ARoDaDisil uNDArnda pin *
tUmen mozhi maDavAr irakkap * pinnum tuRRuvAr **
Imin emakkoru tuRRenRu * iDaRuvar Adalin *
kOmin tuzhAy muDi * Adiyanj sOdi guNangkaLE 7

 3129. nammAzhvAr asserts to us that even the tasty food that we relish is temporary. 

The wealth of a man encourages him to enjoy varieties of food with the shaTrasAs (six types of tastes-sweet, bitter, salty, pungent, sour, and astringent) by hiring maids to cook them. These soft- spoken women allure him to eat more even after his belly is full. Conceding to them he gulps more food. Later, after losing his wealth he is shunned by the same women when he shamelessly roams disgracefully knocking at their doors begging to feed him (eemin emakku oru tuRRu enRu iDaRuvar). 

Henceforth perform those actions that befit your true self or Atmasvaroopam and permanently tune your mind towards emperumAn who the eternal food is to be relished as chandogya Upanishad says अहम् अन्नादः| Savour the dazzling divya maNgala tirumEni of the pleasant natured lord who embellishes the fragrant tuLasi garland on his head. Enjoy the kaLyanagunAs of this sarvEshvaran who is the primordial cause or the jagatkArakan (kOmin tuzhAy muDi Adi am sodi guNaNgaLE). (7)

3130. guNangkoL niRai pugazh mannar * koDaik kaDan pUNDirundu *
iNangki ulaguDanAkkilum * Angkavanai illAr **
maNangkoNDa bOgattu manniyum * mILvargaL mILvillai *
paNangkoL aravaNaiyAn * tiru nAmam paDiminO 8

3130. AzhvAr considers wealth accumulated with the lord’s grace as temporary. 

 Kings who have earned fame having good admirable qualities sincerely and magnanimously perform virtuous actions (dharma kAryam) spending their wealth for the welfare of the people (koDaikaDan pooNDirundu) instead of being a miser. They protect their kingdom and thus the people live in harmony during their reign (iNaNgi ulaguDan Akkilum) as samksepa Ramayana declares रामोराज्यं उपासित्वा- During rAmarAjyam harmony prevailed everywhere. 

Yet their existence becomes futile, loses his aishvaryam if he refuses to accept that this wealth and power is due the selfless grace (katTAksham) of emperumAn alone (aNgu avanai illAr).

AzhvAr reiterates that even if a man accepts the innumerable wealth due to bhagavat kaTAksham, even that is temporary!

Now, unfailingly, and incessantly utter the names of the sarveshvaran who reposes on the serpent bed AdisEsha with his hoods enjoyably stretched out due to his permanent touch with the lord (maNaNkoL aravaNaiyAn tirunAmam paDimin). Consider him as the goal (prApyam) to be attained by performing good deeds without expecting the fruits. If you do so you will experience the permanent pleasure of paramapadam never to return to this material realm (meeLvu illai) as chandOgya Upanishad (8.15.1) proclaims that there is no return for a soul once it reaches his abode- न च पुनरावर्तते न च पुनरावर्तते | (8)

3131.paDimannu palkalan paRRODaRuttu * aimpulan venRu *
seDimannu kAyam seRRArgaLum * Angkavanai illAr **
kuDimannu minsuvarkkam eydiyum * mILvargaL mILvillai *
koDimannu puLLuDai * aNNal kazhalgaL kuRuguminO 9

3131. AzhvAr enumerates that the paths followed by people to reach the heavenly abodes is temporary even if they possess emperumAn’s kaTAksham. 

To reach the heaven (swargam) some detach themselves completely from their properties, ornaments or wealth acquired from their forefathers by controlling the five indriyAs (aim pulan) which provoke desires (paDimannum palkalan paRRODu aRuttu). There are some who perform severe penances keeping their body motionless for a long period resulting in bushes growing on them (seDimannu kAyam seRRArgaLum). This elevated state of such men is purely due to emperumAn’s kaTAksham. Yet, if they do not accept this or fail to consider emperumAn as the path (upAyam) to attain swargam, they will never attain this abode (aNgu avania illAr). 

AzhvAr asserts that even if such people attain the pleasurable swargam through the grace of Lord it is transient as the soul which enjoys the pleasures in heaven is pushed back to the earth to be reborn once his virtuous deeds have exhausted (kuDimannum insuvargam Eydiyum meeLvargaL). 

{स्वर्गेऽपि पातभीतस्य क्षयिष्णोः नास्ति निर्वृत्तिः | vishnu puranam 6-5-50 The temporary time span is swargam is restrictedand fearful as one enjoys till the virtues of the soul is over. Hence it is not permanent.} 

Hence to avoid the cycle of births resolve to attain the divine tiruvaDis of that sarveshvaran, the master who sports the divine Garuda on his flag (koDimannu puLLuDai aNNal kazhalgaL kuRuguminO). Consider Him as the upAyam and paramapurushArtam and attain His permanent abode paramapadam. (9)

3132. kuRuga miga uNarvattoDu nOkki * ellAm viTTa *
iRugal iRappennum * njAnikkum appayan illaiyEl **
siRuga ninaivadOr pAsam uNDAm * pinnum vIDillai *
maRugalil Isanaip paRRi * viDAviDil vIDaqdE 10

3132. AtmaAnubhavam is enjoyable but impermanent.

A gnyAni who aspires to enjoy the soul consciously detatches himself by uprooting all the worldly attractions (kuRugamiga uNarvattODu) to become eligible to enjoy it. He may equate this wonderful experience as the goal called mOksha which is not so. Even to attain this blissful state (kaivalyam) if he does not consider emperumAn as the path to attain mOksha, his austerities will become worthless (appayam illaiyEn), and he may get attached to the material world again. Considering the experience with the supreme sarveshvaran, the experience of kaivalyam is considered lowly. 

If one does not remember the lord (antimasmriti) at the time of death, he will be reborn into that species which he comtemplated at last moment of death like Adibharatar who was born as a deer in the next birth (maRugal il) which he contemplated upon at the time of death. 

यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् । तं तमेवैति कौन्तेय सदा तद्भावभावितः ॥ (bhagavad geeta 8.6)-Arjuna! The nature of one’s thought at the time of death leads to the attainment of a similar form in the next birth. 

 So, without delay hold on to the blemishless sarvEshvaran, resolving never to get separated from him and uplift yourself to attain moksha to enjoy in srivaikuNTam; free from births and perform nitya kainkaryam to the Lord (eesanai paRRi viDAviDil, veeDu ahdE). (10)

*3133. adE uyyap pugumARenRu * kaNNan kazhalgaL mEl *
koy pUm pozhil sUzh * kurugUrch saDakOpan kuRREval **
sey kOlattAyiram * sIrt toDaip pADal ivai pattum *
aqgAmal kaRpavar * Azhtuyar pOy uyyaR pAlarE 11

3133. These ten songs of the thousand poems which are like a decorative ornament glorifying the kalyaNagunas of emperumAn considering kaNNapirAn’s tiruvaDis alone as the means of emancipation to survive in the samsAram (ahdE uyya pugum ARenRukaNNan kazhalgaLmEl). These have been sung by nammAzhvAr who hails from kurugoor always enveloped with fresh flowers which are pluckable. Whoever sings these ten pAsurams meticulously will be relieved from deep miseries and uplift themselves to perform uninterrupted bhagavad bhakti. (11)





BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 4.1

सुस्थिरैश्वर्यसीमा susthi: aishvaryaseemA

The highest limit of undiminishing wealth.

4.1.1

303

श्रीमते नारायणाय नम:

shreematE nArAyaNAya nama: |

Lord nArAyaNa who is ever integrated with Shree (pirATTi/Lakshmi).

4.1.2

304

स्वाम्यनुगुणमकुटाय नम:

svAmi-anuguNa-makuTAya nama: |

The one whose crown signifies His leadership qualities.

4.1.3

305

वीरदामाङ्कमौलये नम: |

veera-dAmAnka-maulayE nama: |

The one whose tresses are wreathed with tulasee. (the heroic sign)

4.1.4

306

दुर्दान्तारातिहन्त्रे नम: |

durdAnta-ArAti-hantrE nama: |

The one who destroys uncontrollable enemies like the kuvalayApeeDa elephant.

4.1.5

307

अद्भुतनियततनवे नम: |

adbhuta-niyata-tanavE nama: |

The one who constantly manifests in a wonderful form (like that of a blue gem).

4.1.6

308

कल्पपाथोधितल्पाय नम:

Kalpa-pAthOdhi-talpAya nama: |

The one who sleeps on the ocean for ages.

4.1.7

309

विश्वाद्यज्योतिषे नम:

vishvAdya-jyOtiShE nama: |

The one who is the primordial light of the universe.

4.1.8

310

उर्वीधरफणिशयनाय नम:

urveedhara-phaNishayanAya nama: |

The one who reclines on the wide serpent or the serpent with widely stretched hoods.

4.1.9

311

वेदरूपस्वकेतवे नम:

vEdaroopasva-kEtavE nama: |

The one whose flag bears the garuDa, the embodiment of vEdas.

4.1.10

312

निर्धूताशेषदोषाय नम:

nirdhoota-ashESha-dOShAya nama: |

The Lord who cleanses all faults completely.


TIRUVAIMOZHI 4.2
PASURAMS 3134 TO 3144 




The despair experienced by AzhvAr earlier, now resurfaces, though AzhvAr jubilantly declared in the previous tiruvAymozhi, that he had no complaints and that he had been abundantly blessed by emperumAn. 

   AzhvAr is in the state of pirATTi, who is not near emperumAn, but engrossed in His thoughts and of those blissful times she experienced with Him.

    These pAsurams are set as tAy pAsurams and talks about the pitiable state of parAnkusa nAyaki. Recalling each of the glorious avatAra leelas emperumAn performed, parAnkusa nAyaki desires to experience those events now and yearns to possess the tulasi garland worn by Him, during the avathAra period. 

      In each pAsuram, her mother declares that she has committed endless sins to have to witness her daughter's agony and distress.

      The guNa nAmam of this decad is “sampannAn EkA bhOgya:” – the sole enjoyer of all possessions. 

* 3134. pAlanAy * EzhulaguNDu parivinRi *
Alilai * annavasam seyyum aNNalAr **
tALiNai mElaNi * taNNantuzhAy enRE
mAlumAl * valvinaiyEn maDavalliyE 1

3134.  ParAnkusa nAyaki's mother sighs and says that her daughter yearns for the tulasi garland placed at the Lord's divine tiruvaDi, as He lay as a small baby, on the banyan leaf, during the mahApraLayam.

      Even as an infant (bAlanAi), emperumAn effortlessly (parivu inRi) swallowed and safeguarded the seven lOkas in His stomach.  He lay on the banyan leaf in His own inimitable yoga nidrA (annavasam). His tender tiruvaDi was adorned with the garland made of cool and fragrant tulasi. 

      My daughter, frail as a gentle creeper, desires intensely (mAl) to possess that tulasi garland.  Alas! What grave sins have I committed to see my daughter in such distress! (1) 

3135 valli sEr nuNNiDai * Aychchiyar tammoDum *
kollaimai seydu * kuravai piNaindavar **
nallaDi mElaNi * nARutuzhAy enRE
sollumAl * sUzhvinaiyATTiyEn pAvaiyE 2

3135. KaNNA performed outrageous leelas (kollaimai seidhu) with the AyarpAdi girls who had slender waists (nuNNiDai) like the creeper. He played rAsakreeDa and engaged in fun and frolic (kuRavai piNaindavar) with them.          

        My daughter, who is like a delicate sculpture (pAvai), yearns for the fragrant tulasi garland adorning this emperumAn's tiruvaDi and keeps asking for it.

     It is my sin (soozhvinai) that makes me suffer, seeing my daughter's agony!  (2) 

3136.pAviyal vEda * nanmAlai pala koNDu *
dEvargaL mAmunivar * iRainjcha ninRa **
sEvaDi mElaNi * sempon tuzhAy enRE
kUvumAl * kOLvinaiyATTiyEn kOdaiyE 3

3136. Chanting the vedas, which are recited in a particular poetic meter (pA iyal vEdam) and reciting other stOtram (nanmAlai), the devAs and sages worship and pray (iRainja)to the emperumAn , who took the trivikrama avataram and measured the world. His glorious tiruvaDi (sEvadi) is adorned with the pure, fragrant tulasi garland.  

    Alas! My daughter, who has long tresses and wears a garland (kOdai), craves (mAl) for and pleads (koovum) to possess those tulasi garlands. I must have committed harsh sins(kOLvinai) to have to witness my daughter's plight!   (3) 

3137. kOdila vaNpugazh * koNDu samayigaL *
pEdangkaL sollip * pidaTRum pirAn paran **
pAdangkaL mElaNi * paimpon tuzhAy enRE
OdumAl * UzhvinaiyEn taDantOLiyE 4

3137. BhAghavatas (samayigaL) delight in singing the glory of emperumAn's flawless divya guNas (kOdila vaN pugazh). They praise each of His guNas (bEdhangaL solli), heaping accolades to all His guNas equally. They sing the glory of emperumAn who resides in the paramapadam.  The paramapadanAthan (paran) wears the pure gold like and blemishless tulasi garland on His divine tiruvaDi. 

   Alas! My daughter wants to possess this tulasi garland! I have committed grievous sins to see my daughter, who has firm, strong shoulders (taDantOL) crying out woefully for the paramapadanAthan's tulasi garland! (4) 

3138. tOLisEr pinnai poruTTu * erudEzh tazhIik *
kOLiyAr kOvalanAr * kuDakkUttanAr **
tALiNai mElaNi * taNNantuzhAy enRE
nALunAL * naiginRadAl endan mAdarE 5

3138. For the sake of the beautiful and strong shouldered Nappinnai pirATTi (thOLisEr pinnai poruttu), emperumAn took avatAram as Krishna and reined in the seven bulls (erudu Ezh). He also danced, balancing and tossing pots in His hands (kuDakoottanAr). This Krishna's tiruvaDi is decorated with the cool, fragrant tulasi garland. 

    My daughter loses her lustre and is languishing daily (nALu nAL naiginRa), yearning for this tulasi garland. (5) 

3139. mAdarmA maNmaDandai poruTTu * EnamAy *
AdiyangkAlattu * agaliDam kINDavar **
pAdangkaL mElaNi * paimpon tuzhAy enRE
OdummAl * eydinaL endan maDandaiyE 6

3139. Long back emperumAn took the varAha avataram (Enam), scooped the expansive Earth (agal idam) and rescued the divinely beautiful (mAmaDantai), Bhoomi pirATTi.  Adorning this varAha moorthi's tiruvaDi is the beautiful tulasi garland. 

     My daughter has set her mind (eidinaL) on this garland and expresses her desire to acquire it.   (6) 

3140. maDandaiyai * vaNkamalattirumAdinai *
taDangkoL tArmArbinil * vaittavar tALin mEl **
vaDangkoL pUntaNNantuzhAy * malarkkE ivaL
maDangkumAl * vANudalIr! en maDakkombE 7

3140. O girls with glowing foreheads (vANudeer)! 

        The charming Sri Devi pirATTi appeared from the beautiful lotus (vaN kamala thirumAdu). When the milky ocean was churned, emperumAn sriman nArAyaNan, made His broad chest adorned with garlands, as the seat for pirATTi. His divine tiruvaDi is decorated with the beautiful, cool tulasi garland. 

     Alas! My young daughter who is like the delicate creeper (maDakkombu), collapses (maDangumAl) yearning for this emperumAn's closely strung (vaDam koL) tulasi garland. (7) 

3141.kombupOl sItai poruTTu * ilangkai nagar *
amberi uyttavar * tALiNai mElaNi **
vambavizh taNNantuzhAy * malarkkE ivaL
nambumAl * nAn idaRku en seygEn? nangkaimIr! 8

3141. O girls! For the sake of Sita pirATTi, who is like the slender creeper blooming with flowers (kombu pOl Seethai poruttu), Sri Raama invaded lankA and attacked it with arrows which spewed fire. His tiruvaDi is adorned with the cool, fragrant tulasi garland.  

     My daughter desires to acquire (nambum) the garland that adorns His tiruvaDi! What can I do about it!  (8) 

3142. nangkaimIr! nIrum * Or peN peTRu nalginIr *
engnganE sollugEn? * yAn peTRa Ezhaiyai **
sangkennum chakkaram ennum * tuzhAy ennum *
ingnganE sollum * irAppagal en seygEn? 9

3142. ParAnkusha nAyaki's mother addresses her friends in the next two pAsurams. 

    O women! You have also raised your daughters with love and affection.  What do I say about this naive daughter of mine! (She keeps repeating the names of emperumAn's glorious weapons). She says' shankham'. She mumbles, 'chakram '. And she says ' tulasi '. All day and night, she keeps mumbling these names. O! What can I do about it! (9) 

3143. en seygEn? ennuDaip pEdai * en kOmaLam *
en sollum * en vasamum allaL nangkaimIr! **
minsey pUNmArbinan * kaNNan kazhal tuzhAy *
ponsey pUNmenmulaikkenRu * meliyumE 10

3143. O women! This gullible (pEdai) daughter of mine, with such a sweet disposition (kOmaLam), doesn't listen(sol) to what I say! Nor does she stay in my stead (en vasam allaL)!

     She craves to wear the fragrant tulasi garland placed on the divine tiruvaDis of kannan, whose broad chest is adorned with beautiful ornaments. 

    She wants to wear the tulasi garland across her ornamented bosom. Unable to access it, she has become thin and frail. Alas! What can I do about it!  (10) 

*3144. meliyum nOy tIrkkum * nam kaNNan kazhalgaL mEl *
malipugazh vaNkurugUrch * saTakOpan sol **
olipugazh Ayirattu * ippattum vallavar *
vaiyam manni vItRirundhu *
viNNum ALvar maNNUdE 11

3144. Lord KrishNa's tiruvaDi has the wondrous quality of preventing His devotees from becoming frail (melium nOi theerkum) on account of being away from Him.  NammAzhvAr, who hails from the famous town of tirukurugoor, has composed these ten pAsurams, a part of the thousand pAsurams, glorifying the guNas. Devotees who recite these pAsurams, shall attain great fame and shall be one among the nityasooris. (11)



TIRUVAYMOZHI 4.2

सम्पन्नानेकभोग्यः sampannAn-Eka-bhOgya:

4.2.1

313

शैत्यमहिततुलसीमालाय नम:

shaitya-mahita-tulasee-mAlAya nama: |

The one who cherishes wearing the cool tulasee garland.

4.2.2

314

वटदलशयनाद्यर्हणीयापदानाय नम:

vaTadala-shayanAdi-arhaNeeya-apadAnAya nama: |

The one who skilfully lay on the banyan leaf to protect everyone.

4.2.3

315

सौगन्ध्यमहिततुलसीमालाय नम:

saugandhya-mahita-tulasee-mAlAya nama: |

The one who cherishes wearing the fragrant tulasee garland.

4.2.4

316

रुचिरुचिरतुलसीमालाय नम:

ruchi-ruchira-tulasee-mAlAya nama: |

The one who wears the most desirable tulasee garland.

4.2.5

317

पॊषणमहिततुलसीमालाय नम:

pOShaNa-mahita-tulasee-mAlAya nama: |

The one who cherishes wearing the sanctifying tulasee garland.

4.2.6

318

आभिरूप्यमहिततुलसीमालाय नम:

Abhi-roopya-mahita-tulaseemAlAya nama: |

The one who loves to wear the tulasee garland that matches His form.

4.2.7

319

पुष्पसङ्गमहिततुलसीमालाय नम:

puShpasanga-mahita-tulasee-mAlAya nama: |

The one who chreishes wearing the tualsee garland mixed with flowers.

4.2.8

320

सन्दर्भमहिततुलसीमालाय नम:

sandarbha-mahita-tulasee-mAlAya nama: |

The one who loves to wear the tulasee garland in all victorious occassions.

4.2.9

321

शङ्कचक्राधीशयुक्ताय नम:

shankha-chakrAdheesha-yuktAya nama: |

The one who bears the beautiful the conch and the disc.

4.2.10

322

महिततुलसीमालाय नम:

mahita-tulaseemAlAya nama: |

The one who cherishes wearing the tulasee garland.


TIRUVAIMOZHI 4.3
PASURAMS 3145 TO 3146




In the previous tiruvAimozhi, AzhvAr expressed his desires to emperumAn.  EmperumAn granted all that AzhvAr desired, thus exhibiting His praNaytva guNam...His amicable quality.

    Our pUrvAchAryas interpret these pAsurams thus:

    EmbAr... When a child demands to have the moon, to satiate his demand, he is given a coconut! Likewise, AzhvAr desired to have objects used by emperumAn during His distant vibhava avatAras. EmperumAn displayed one of His lovable guNas, which so captivated AzhvAr, that he forgot what he asked for and immersed himself in enjoying emperumAn's gunas!

    Tirumalai Nambi..... emperumAn's mere assurance to AzhvAr that He will fulfill his desires, was enough to satisfy AzhvAr!

    Bhattar opines that emperumAn did grant all of AzhvAr's wishes and hence AzhvAr continues on an elated note in the following pAsurams.

       The guNa nAmam of this decad is "anyOnya-Atmatva-yOgavAn" - The Lord who is in perfect union with the AtmA. 

* 3145. kOvai vAyAL poruTTu * ETRin
eruttam iRuttAy! * madiL ilangkaik
kOvai vIyach silai kunittAy! *
kulanal yAnai marupposittAy! **
pUvai vIyA nIr tUvip *
pOdAl vaNangkEnElum * nin
pUvai vIyAm mEnikkup *
pUsum sAndu en nenjchamE 1

3145. EmperumAnE! One who, for the sake of nappinnai pirATTi whose lips are like the kOvai fruit, smashed ( muRittavan) the hump of the bulls ( yERu).

    One who flexed ( kunittAi) Your powerful bow, the sArngam ( silai), to vanquish ( veeya) the king ( kO, rAvaNA) of lankA! 

   One who plucked the tusks of the majestic elephant, kuvaLayApeeDa belonging to a fine breed!

    I failed to offer flowers and water during the avathAra period! ( When emperumAn performed the above exploits and had exerted Himself, the offerings from AzhvAr would have been ideal and of purpose, AzhvAr feels). Nevertheless, my heart shall be the sandalpaste that will be applied on Your tirumEni, which is dark as the kAyAm flower. ( poo vI yAm mEni).    (1) 

3146. pUsum sAndu en nenjchamE *
punaiyum kaNNi enaduDaiya *
vAsagam sey mAlaiyE *
vAnpaTTADaiyum aqdE **
tEsamAna aNikalanum *
en kai kUppuch seygaiyE *
Isan njAlam uNDumizhnda *
endai Eka mUrttikkE 2

3146. O emperumAnE! The one who is the sarvEswaran (Esan)! 

    The one, who, during the deluge swallowed and at the right time ejected the worlds! 

    My swAmi, who has the most captivating divyamangaLa roopam!

    To You, my heart and mind shall be the sandal paste to be applied.

    The garland that adorns You, shall be the pAsuram that I have strung together for You.

     The same pAsurams shall be the silken garments that shall be wrapped around You.

    The ornaments that adorn You shall be the obeisance that I pay to You with folded arms.  (2) 

3147. mUnRu mUrtti pala mUrtti
Agi * aindu pUdamAy *
iraNDu suDarAy aruvAgi **
nAgam ERi naDukkaDaluL
tuyinRa * nArAyaNanE! * un
AgamuTRum agattaDakki *
Aviyallal mAyttadE 3

3147. EmperumAnE! You are the One Singular Cause ( Ekamoorthi) for the entire jagat ( kAraNabhoothan).

    You have the prakruti ( Primordial,  unmanifested form) and the mahAn ( manifested form) as Your shareeram at the beginning of creation ( srushti). ( tirumoorthi).

    You have three gunas, satvam, rajas and tamas as Your roopam ( moonRu moorthi).

    You also have the sun and moon (iraNdu sudar) and the five elements ( aindhu moorthi) as Your roopam.

    You manifest as the antarAtma of all the beings (pala moorthi) .

   You are Narayanan, who reclines on AdisEshan in the middle of the milky ocean, in yOganidra.         

     I hold Your divine tirumEni close into my heart(Agam muzhudum agam adakki) and offer all the upachArams. It shall relieve the fatigue(allal) You experienced during Your vibhava avatAra and also relieve me of all my sorrows (Avi allal mAithadhE).     (3) 

3148. mAyttal eNNi vAy mulai
tanda * mAyap pEy uyir
mAytta * AyamAyanE! *
vAmananE! mAdavA! **
pUttaNmAlai koNDu * unnaip
pOdAl vaNangkEnElum * nin
pUttaNmAlai neDumuDikkup *
punaiyum kaNNi enaduyirE 4

3148. Intending to kill little Krishna, the evil devil ( mAyappEi), poothana,  smeared her bosom with poison and tried to feed Him. O wondrous Krishna! VamanA! MadhavA! But, You snuffed the life out of her!

   I could not worship You and offer cool floral garlands on those occasions.  I offer my life and soul(enadhu uyir) as the fragrant garlands (punaiyum kaNNi) to adorn Your divine crown decorated with garlands.    (4) 

3149. kaNNi enaduyir * kAdal
kanagach sOdi muDi mudalA *
eNNil palkalangaLum *
ElumADaiyum aqdE **
naNNi mUvulagum * naviTRum
kIrttiyum aqdE *
kaNNan empirAn emmAn *
kAla chakkarattAnukkE 5

3149. O emperumAnE! One who wields the sudarshana chakram which determines the wheel of time( kAla chakram).

   My swAmi! ( emmAn). The one who immediately comes to my rescue ( en pirAn)!

   O Krishna! My AtmA is the cool fragrant garlands(kaNNi)that adorn You. My love(kAdhal) and adulation is the glorious, golden, luminous crown( kanakasOdhi mudi) and the countless ornaments( eNNil palkalangaL) that adorn Your tirumEni . My love is Your grand pitAmbaram( Elum Adai) too. The prayers that glorify You, offered by all the beings in the world is also/ equals my love.     (5) 

3150. kAla chakkarattODu * veNsangkam
kai EndinAy! *
njAla muTRum uNDumizhnda *
nArAyaNanE! enRenRu **
OlamiTTu nAn azhaittAl *
onRum vArAyAgilum *
kOlamAm en sennikku * un
kamalam anna kuraikazhalE 6

3150. O emperumAnE! The wielder of the sudarshana chakram that instils fear in the enemies, and the white shankam!

O nArAyaNA! You once swallowed and later ejected the worlds! I repeatedly meditated on these exploits of Yours(enRenRu). I wailed and cried out to You(Olamittu). Even if you reject my pleas and refuse to come to me ( onRum vArAyAgilum), I shall hold Your bejewelled lotus tiruvaDi( kamalam anna kuraikkazhal) on my head( senni), as I would, a precious ornament.(6) 

3151. kuraikazhalgaL nITTi * maN
koNDa kOla vAmanA! *
kuraikazhal kai kUppuvArgaL *
kUDa ninRa mAyanE! **
viraikoL pUvum nIrum koNDu *
Etta mATTEnElum * un
uraikoL sOdit tiruvuruvam *
ennadAvi mEladE 7

3151. O beautiful vAmana moorthi!( kOlavAmanA). You lifted Your divine tiruvaDi adorned with the anklet, measured and acquired the worlds!  O mAyanE! You stood by and led the devotees who worshipped Your divine tiruvaDi with clasped hands!

   Though I am incapable of worshipping You with fragrant flowers and water, Your glorious roopam, extolled by the vedas ( urai), manifests and overwhelms my AtmA!       (7) 

3152. ennadAvi mElaiyAy *
ErkoL Ezhulagamum *
tunni muTRumAgi ninRa *
sOdi njAna mUrttiyAy **
unnadennadAviyum *
ennadunnadAviyum *
inna vaNNamE ninRAy *
enRuraikka vallEnE? 8

3152.  EmperumAnE! You are desirous of possessing me ( ennadhAvi mElaiyAi)! You completely manifest the beautiful universe. The entire sentient and insentient beings are under Your control.  The illustrious intellect is Your divya swaroopam( sOdhi gyAna moorthi). My AtmA is under Your control and it acts according to Your wishes. At the same time, Your AtmA also acts according to my desires! ( unnadhu ennadhu Aviyum ennadhu unnadhu Aviyum). I am incapable of explaining / describing ( uraikka vallEn)this extraordinary relationship in words and phrases .       (8) 

3153.uraikka vallEn allEn * un
ulappil kIrtti veLLattin *
karaikkaN enRu selvan nAn? *
kAdal maiyal ERinEn **
puraippilAda paramparanE! *
poyyilAda paranjchuDarE! *
iraittu nalla mEnmakkaL
Etta * yAnum EttinEn 9

3153. EmperumAnE! The Supreme unblemished One ( puraippillAdha paramparanE)! The Radiant one who has untainted love for me (poiyillAdha paranjOthi). When can I even reach the shores of the ocean, which is Your endless glory, compassion and love? 

  My love for You has surpassed limits( kAdhal maiyal ERi) and  I have been consumed by You!  

     I pray( yAnum EthinEn) to You along with the nityasooris ( nalla mElmakkaL), who worship You, chanting the stotras loudly.              (9) 

3154. yAnum Etti * Ezhulagum
muTRum Etti * pinnaiyum
tAnum Ettilum * tannai
Etta Etta engkeydum? **
tEnum pAlum kannalum *
amudum Agit tittippa *
yAnum empirAnaiyE
EttinEn * yAnuyvAnE 10

3154. EmperumAn blessed me with the intellect to enable me to worship Him. All the seven lOkas come together to praise and glorify Him ( Ezhulagum muRRum Etti). On top of it, the all-powerful and all-knowing emperumAn Himself exhibits His omnipotence. However much one heaps praise, can there ever be a saturation point? Can enough be told about His paratvam ? Only for my own sustenance(uyvAn), I glorify Him, enjoying Him as being sweet as honey, milk, sugar and nectar! 

    EmperumAn's glory is out of bounds for anyone to completely and competently portray! ( yEtha yEtha engu yeidhum?).   (10) 

* 3155. uyvupAyam maTRinmai
tERik * kaNNan oNkazhalgaL mEl *
seyya tAmaraip pazhanat *
tennan kurugUrch saTakOpan **
poyyil pADal AyirattuL *
ivaiyum pattum vallArgaL *
vaiyam manni vITRirundu *
viNNum ALvar maNNUDE 11

3155.  Finding no other means to live ( uy upAyam maRRu inRi), I resolved ( tuNindu) to compose these pAsurams, on the beautiful, divine tiruvaDi of emperumAn. SadagOpan, the head of the quaint town, tirukurugoor, situated in the south, which is flourished by waterbodies filled with blooming red lotuses, composed these ten pAsurams, which are part of the faultless thousand pAsurams. Those who recite these pAsurams shall live long, in this world and then, they shall also rule over paramapadam, while still living in this world. (11)




BHAGAVAT SAHASRANAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI



TIRUVAYMOZHI 4.3

अन्योन्यात्मत्वयोगवान् anyOnya-Atmatva-yOgavAn

4.3.1

323

चेतोगन्धानुलेपाय नमः

chEtO-gandhAnulEpAya nama: |

The one for whose chest, the devotee’s heart is the sandal paste.

4.3.2

324

स्तुतिवचनकृतस्रजे नमः

stuti-vachana-kRuta-srajE nama: |

The one whose garlands are the laudatory verses composed by the devotees.

4.3.2

325

स्तुतिवचनकृतपटाय नमः

stuti-vachana-kRuta-paTAya nama: |

The one whose silken garments are the laudatory verses composed by the devotees.

4.3.2

326

अञ्जल्युपातालङ्काराय नमः

anjalyupAta-alankArAya nama: |

The one whose adornments are the folded hands in reverence.

4.3.3

327

प्राणवासिने नमः |

prANa-vAsinE nama: |

The one who resides in the life-breath.

4.3.4

328

चेतनेन कलितवरशिरोभूषणाय नमः

chEtanEna kalitavara-shirO-bhooShaNAya nama: |

The one whose excellent crest jewel is made of sentient beings.

4.3.5

329

भक्त्या कलितकिरीटमुख्याय नमः

bhaktyA kalitakireeTa-mukhyAya nama: |

The one whose magnificient crown is made of the prayers uttered by the devotees.

4.3.6

330

शीर्ष्णा सत्पादपीठाय नमः

sheerShNA satpAdapeeThAya nama: |

The one for whom the bowed heads become the foot-stool.

4.3.7

331

स्वतनुसदनतामात्मरूपे वितन्वते नमः

svatanu-sadanatAm-AtmarUpE vitanvatE nama: |

The one whose body is the abode for all noble souls.

4.3.8

332

अन्योन्यात्मत्वयुक्ताय नमः

anyOnya-Atmatva-yuktAya nama: |

The one who has the nature of being inseparably united with the AtmA.

4.3.9

333

प्रभवे नमः

prabhavE nama: |

The glorious one.



TIRUVAYMOZHI 4.4
PASURAMS 3156 TO 3166






EmperumAn decides to part from AzhvAr. 

These ten pAsurams are sung by AzhvAr who is said to have taken a feminine role. It is sung from a mother's perspective and are called tAy pAsurams.
Thus the divine mother (of AzhvAr, parAnkusha nAyaki ) narrates the state of her daughter who is behaving madly and who couldn't tolerate the state of separation from her beloved emperumAn.

AzhvAr who possesses the quality of always having emperumAn in his thoughts, pacifies himself (a little) and controls his grief of separation by seeing the objects which resemble Him, and relates their nature and qualities to that of emperumAn. AzhvAr’s VaishNavatvam is brought out through this tiruvAymozhi. 

The definition of Vaishnavism or vishiShTAdvaita philosophy is:
The one and only reality is the Supreme Brahman who has all kinds of sentient (chit) and non-sentient beings (achit) as His body (shareera).

The guNa nAmam of this decad is “nikhila tanu:” or “nikhila-tanutaya-unmAda-dAnArha-kAnta:” - The universal Lord whose love can drive His devotees crazy.

* 3156. maNNai irundu tuzhAvi *
vAmanan maN iduvennum *
viNNait tozhudu avan mEvu *
vaikundam enRu kai kATTum **
kaNNaiyuNNIr malga ninRu *
kaDalvaNNan ennum annE! * en
peNNaip perumayal seydARku *
en seygEn? peyvaLaiyIrE! 1

3156. vAmana, the one who disturbed my daughter!

The first pAsuram is coined as if the mother is narrating to her neighbours about her daughter's state. 
She says "My daughter could not bear the separation from emperumAn.
On seeing the earth* and the sky my girl is disturbed.
She is sitting on the earth with her hands touching the ground and states that this is the land, which was asked as alms, received by vAmana, and measured by trivikrama.
Thinking that the sky is the divine abode, she talks to the sky holding her hand in anjali mudrA, crying and saying  – “That sky is Shree vaikuNTham where the Lord is residing permanently waiting for the chetAnas to reach that heavenly abode”. 
The mother questions other girls who have managed to keep their bangles intact. When young girls are lovelorn, they become weak, and their bangles fall off. Hence AzhvAr asks those girls who are strong as to what she must do to the person who disturbed her youthful daughter’s mood.
*vAmanan maN iDu ennum....The girl says that this gandha (fragrance) is from the divine feet of Vamana. Earth is known as "gandhavatee pRuthvee" and emperumAn the creator is “sarvagandha:” says AzhvAr.  (1)

3157. peyvaLaik kaigaLaik kUppip *
pirAn kiDakkum kaDal ennum *
seyyadOr njAyiRRaik kATTich *
sirIdaran mUrtti Idennum **
naiyum kaNNIr malga ninRu *
nAraNan ennum annE! * en
deyva uruvil siRumAn *
seyginRadu onRaRiyEnE 2

3157.Oh what am I going to do! my daughter is lamenting!

In the second verse the mother feels that her daughter becomes weak on looking at the ocean and sun.
The mother states that her daughter was lying down after her bangles slipped from her hands. She heard the sound of the ocean and joined the hands (pirAn kiDakkum kaDal ennum) depicting anjali mudra, saying that that's where (ksheerabdhi) her beloved is resting calmly. (and he cannot quickly come and embrace me as he is taking rest).
On seeing the sun with the red coloured rays she utters that it’s the same form he is being worshipped along with Sri MahAlakshmi. (Sridhara)"
Oh God! The mother of ParAnkusha nAyaki continues,
"My young girl becomes weak on seeing the objects that has your resemblance and I cannot clearly figure out the cause of my young(siRumAn) daughter's behaviour.
I feel that she has a godlike form (en dheyva uruvil) that bears a semblance with nityAtmAs who constantly serve emperumAn in paramapadam.(2)

3158. aRiyum sentIyait tazhuvi *
achchudan ennum meyvEvAL *
eRiyum taNkARRait tazhuvi *
ennuDaik gOvindan ennum **
veRikoL tuzhAymalar nARum *
vinaiyuDaiyATTiyEn peRRa *
seRivaLai munkaich siRumAn *
seyginRaden kaNNukkonRE 3

3158.Oh! I cannot interpret my daughter's behaviour!

Agni (seen as son of vAyu) and Vayu are being embraced in this verse.
The mother of parAnkusaa nAyaki says that her girl thinks Agni and Vayu as His form and worship them with utmost faith.
She says that the activities of her daughter don’t appear as a single one but as multiple ones.
Similar to the act of bhakta PrahlAda who was not burnt when he was set to fire, my young girl's (as she is seen as a divine consort of emperumAn) body also did not get burnt from fire(as it had come from the mouth of virAT purusha), astonishes the mother.
She continues “when my daughter whose forehand was earlier beautified with many bangles (but in this tearful state her bangles had slipped out of her hand), embraces the cool wind, a nice fragrance emits from her divine tirutuzhAy (as though she is in union with emperumAn) and she continuously utters the word gOvindA".
The mother feels that only due to her pApa (accumulated in many births) that her daughter is facing this present situation of separation. She is of the opinion that those engaged in Bhagavat vishayam will not move well with worldly people, even with their parents.
Periya tirumozhi 3.7.7 too "annaiyum attanum enRu aDiyOmukku ingu irangiRRilaL" explains this statement clearly.
The mother concludes that she cannot understand her daughter's nature who possess a sacred form. (3)

3159. onRiya tingkaLaik kATTi *
oLimaNi vaNNanE! ennum *
ninRa kunRattinai nOkki *
neDumAlE! vA enRu kUvum **
nanRu peyyum mazhai kANil *
nAraNan vandAn enRu Alum *
enRina maiyalgaL seydAr *
ennuDaik kOmaLattaiyE 4

3159.Oh! Lord NArAyaNa changed my tender natured daughter!

In this pAsuram, the mother of the nAyaki asks how emperumAn drove her mad?
She states "My girl looks at the perfect full moon (tingal), mountain.
(kunRam), and the raining cloud (mazhai) and thinks that they are her emperumAn. My soft natured girl always meditates upon emperumAn's splendid unique form and forgets herself in total and begins to dance saying that nArAyaNa has come."
The mother asks, "What magic did the Lord do to my daughter ( komalam) and how is she going to face her separation from Him".
The mother says that she is disobedient to her nowadays and is ever in the thought of nArAyaNa (who rests in water,"nAra") and is calling Him (nedumalE vA) to come and unite with her as early as possible. (4)

3160. kOmaLa vAnkanRaip pulgik *
gOvindan mEyttana ennum *
pOmiLa nAgattin pin pOy *
avan kiDakkai Idennum **
AmaLa onRum aRiyEn *
aruvinaiyATTiyEn peRRa *
kOmaLavalliyai mAyOn *
mAl seydu seyginRa kUttE 5

3160. MayOn is making my daughter dance to His tunes!

In this verse AzhvAr rightly chooses the calves and the serpent for comparison as the calves are the ones he protected as Govardana giridhAri, and the serpent is His bed when he protects.
The beloved mother of parAnkusha nAyaki continues to blame emperumAn for her daughter's current state.
She says “My young girl at the very sight of young yet well-built calves that are shining like a ruby (kOmaLa), goes after them and embraces them. She imagines that they are the calves herded by Lord krishna, the Lord govinda and says they are of Krishna's age. They get sAmyApatti (equality) as they took krishna's shelter under Govardana giri. The mother astonishingly continues "My daughter starts following a serpent (ila nAgam) if she sees one going near her thinking that He will come wherever it moves. She firmly believes that he is the most enjoyable (paramabhogi) and supreme Lord."
The mother is scared that her kin would die by the snake bite. She also says that if she dies, emperumAn will also die. As a result both the cause and effect would end. She is not in a state to judge to what limit this game will be extended.  She feels that her daughter is beyond her control as she is spiritually living with bhagavAn elsewhere. (5)

3161. kUttar kuDameDuttu ADil *
gOvindanAm enA ODum *
vAytta kuzhal Osai kETkil *
mAyavan enRu maiyAkkum **
Aychchiyar veNNeygaL kANil *
avan uNDa veNNey Idennum *
pEychchi mulai suvaittARku * en
peNkoDi ERiya pittE! 6

3161.My daughter is crazy about kaNNan!

This pAsuram is tuned beautifully depicting the nAyaki's craze on Krishna.
Yet another lamenting statement by the mother on the amazing activities performed by her daughter.
"My daughter will find krishna in the dancers (koottar) and will run after them, if she sees them lift the pots and dance beautifully balancing the pots. She will repeatedly find Krishna (who is brilliant in playing the flute for the Aychchiyars)) if she hears the sweet music of the flute (vAytta kuzhal Osai kETkil) that soothes the heart and say that she was in a day-long separation from Him since morning. She will say that the same butter is the one that touched the divine lips of Lord krishna if she finds butter in the hands of the cowherd girls (Aychchiyar veNNeygal kANil). She will say that this is the identical butter which was stolen and consumed at tiruvAypAdi.(Avan uNda veNNey idhu ennum)."
The mother says her slim (creeper like) daughter is different from others. She is crazy of Lord krishna, the saviour of the world who put an end to pUtanA (the demon who attempted to kill krishna) by sucking milk from her along with her life. My daughter is an epitome of streetvam (femininity), boasts the mother. I could not figure out the reason for my young girl's insane quality. May be bhagavAn's amazing and captivating activities could have mesmerised her and forcesd her to find Him in all resembling objects. (6)

3162. ulagum kaNNan paDaippennum *
nIRu sevvEyiDak kANil *
neDumAl aDiyAr enRODum **
nARutuzhAy malar kANil *
nAraNan kaNNi Idennum *
tERiyum tERAdum mAyOn *
tiRattanaLE ittiruvE 7

3162.My daughter has merged with emperumAn's qualities.

The divine mother of parAnkusha nAyaki states that her daughter will speak about Krishna non-stop. She says (as a mother) she has to monitor her activities continuously as she admires nothing other than emperumAn's features and symbols.
Her daughter will say that the entire world and anything within is created by Krishna.
She will run after a person who wears the vertical mark on his forehead thinking that he is a bhakta of emperumAn.
She trusts that any fragrant tiruttuzhAy garland is a symbol of Shreeman nArAyaNa and visualises Him in that garland and in the SrisatakOpam placed on the head ,whether she is in a clear state of mind or perplexed.
She concludes that the Lord has hypnotised her daughter. (7)

3163. tiruvuDai mannaraik kANil *
tirumAlaik kanDEnE ennum *
uruvuDai vaNNangkaL kANil *
ulagaLandAn enRu tuLLum **
karuvuDait tEvilgaL ellAm *
kaDalvaNNan kOyilE ennum *
veruvilum vIzhvilum mOvAk *
kaNNan kazhalgaL virumbumE 8

3163.My daughter desires for the divine feet of Lord Krishna!

The mother of parAnkusha nAyaki says that whether her daughter is conscious or unconscious she remembers only emperumAn and she tries to relate Sarveswaran with any object she looks at any time in any state.
She says her daughter exists only for the sake of bhagavAn. The nAyaki quotes three examples for comparison.
1.The mother says -  When my daughter sees a king of an empire with innumerable wealth she immediately relates to Sriya:pati (emperumAn with His divine consort sri Mahalakshmi) and says that she has seen a form of perumAl. (tiru uDai mannaraikANil)

2.When she sees dark coloured objects, sketches of dark coloured flowers like kAyam, kuvaLai, neelam she thinks of emperumAn, (who is similar in complexion and who is being worshipped by worldly people) dances and jumps out of joy like a calf would run to its mother cow with utmost happiness. She says He is the emperumAn with divine form and beauty who measured the three worlds with His tiruvaDi as vAmana. (uru uDai vaNNangaL.)

3. Whenever her eye captures the sight of a stone or a statue in side a garbhagRuham, she thinks it is the temple of the ocean hued Lord VishNu. or She says emperumAn is the karu ( womb) and hence AzhvAr identifies all statues or any other black stone to be emperumAn Himself.(karu uDai)
Her ultimate desire is to unite with emperumAn and her thought is always about Him the sArveswaran, says her mother in this pAsuram. (8)

3164. virumbip pagavaraik kANil *
viyaliDam uNDAnE! ennum *
karumperu mEgangkaL kANil *
kaNNan enRERap paRakkum **
perumpula Anirai kANil *
pirAn uLan enRu pin sellum *
arumpeRal peNNinai mAyOn *
alaRRi ayarppikkinRAnE 9

3164. Krishna has kept my daughter under His control!

The mother's feelings about her daughter's state continues in this verse too.
She says her girl who is a rare and unique in character is always in the thought of Krishna and associates every single object somehow with Lord kannan proving her bakthi towards bhagavAn.
If she sights sanyAsis who are with gyAnam, thinks that (as they are the dutiful ambassadors of emperumAn who carry the preaching of Sanatana dharma neutrally to the common man) they are emperumAn himself who kept the entire universe in His stomach during pralaya, protected and let out safely.( She confuses sEshabhutha to be sEshi himself )
Whenever she sees dark clouds (Karum perum mEgam) she associates them with Krishna and jumps with joy, dances and tries to reach them.
If she sees a herd of cows she thinks that Krishna is among them and goes behind them. She also thinks that Krishna would come to help her.
The mother of parAnkusha nAyaki (who feels that she has done lot of punyas and sacrifices to get parAnkusha nAyaki has her daughter- arum peRai peNNinai) blames the Lord for threatening and making her well- mannered daughter constantly lament/ scream (alaRRi) about Him and make her forget her own parents (mAyon).

3165. ayarkkum suRRum paRRi nOkkum *
agalavE nILnOkkuk koLLum *
viyarkkum mazhaikkaN tuLumba *
vevvuyirkkoLLum meysOrum **
peyarttum kaNNA! enRu pEsum *
perumAnE! vA enRu kUvum *
mayal perungkAdal en pEdaikku *
en seygEn? valvinaiyEnE 10

(9) 3165.My daughter's infatuation/ great love on kaNNan!

In this verse the mother laments, “What shall I do to bring the Lord who refuses to come?” (en seygEn?)
The mother says "My daughter who is refusing to listen to my words gets tired and faints. After regaining consciousness, she searches for him in all directions ( suRRUm paRRi nOkkum) and drags her eyes up to Srivaikuntam hoping that he will come. Since He does not shown up, she sweats, breathes heavily and sheds tears. She gains strength (due to her love) and manages to shout aloud "krishNa" assuming he is residing somewhere close by."
Thus the mother sorrowfully feels that she has committed innumerable sins to see her daughter suffer in separation. She is trying  to get the Lord who refuses to come close to the Nayaki but in vain.(10)

3166. valvinai tIrkkum kaNNanai *
vaNkurugUrch saTakOpan *
solvinaiyAl sonna pADal *
AyirattuL ivai pattum **
nalvinai enRu kaRpArgaL *
nalaniDai vaikundam naNNi *
tolvinai tIra ellArum *
tozhudezha vIRRiruppArE 11

3166.The one who chants these will find a place at SrivaikunTham.

These ten out of the thousand verses in the form of service through words, was offered by NammazhvAr, the resident of the prosperous AzhvAr tirunagari, unto KrishNa, the destroyer of grave sins. Those who learn this decad considering it as a distinguished one would reach the divine abode of paramapadam where there is absolute union with emperumAn. 
The nityasooris who constantly worship emperumAn at tirunADu would welcome them and praise them.  
It is certain that those who recite these ten pAsurams would get rid of their age-old sins (tol vinai teera) and would permanently be relieved of the worldly pleasures and samsAra bandham and enjoy the throne of mOkshA sAmrAjyam happily. (11)



BHAGAVAT SAHASRANAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI


TIRUVAYMOZHI 4.4

निखिलतनुः nikhila tanu:

4.4.1

334

(वियोगॆ) भूम्याद्यैर्वस्तुभिः भक्तान् व्यथयते नम: ।

(viyogE) bhoomyAdyair-vastubhi: bhaktAn vyathayatE nama: |

The Lord who troubles the separated devotee through His presence in the earth and related things.

4.4.2

335

सागराद्यैर्वस्तुभिः भक्तान् व्यथयते नम: ।

sAgarAdyairvastubhi: bhaktAn vyathayatE nama: |

The Lord who troubles the separated devotee through His presence in the ocean and related things.

4.4.3

336

ज्वलनमुखैर्वस्तुभिः भक्ता व्यथयते नम: ।

jvalanamuKairvastubhi: bhaktAn vyathayatE nama: |

The Lord who troubles the separated devotee through His presence in the bright sun and related things.

4.4.4

337

शशिमुखैर्वस्तुभिः भक्तान् व्यथयते नम: ।

shashimukhairvastubhi: bhaktAn vyathayatE nama: |

The Lord who troubles the separated devotee through His presence in the bright moon and related things.

4.4.5

338

वत्सपूर्वैर्वस्तुभिः भक्तान् व्यथयते नम: ।

vatsapoorvairvastubhi: bhaktAn vyathayatE nama: |

The one who troubles the separated devotee through the tending calves.

4.4.6

339

नृत्यद्भिः भक्तान् व्यथयते नम: ।

nRutyadbhi: bhaktAn vyathayatE nama: |

The one who upsets the separated devotee through the dancers.

4.4.7

340

स्वैः लोकादिभिः भक्तान् व्यथयते नम: ।

svai: lokAdibhi: bhaktAn vyathayatE nama: |

The one who upsets the separated devotee through all the worlds associated with Him.

4.4.8

341

पृथिवीक्षिद्भिः भक्तान् व्यथयते नम: ।

pRuthiveekshidbhi: bhaktAn vyathayatE nama: |

The one who upsets the separated devotee through the emperors of the earth.

4.4.9

342

आत्मीयदासैः भक्तान् व्यथयते नम: ।

AtmeeyadAsai: bhaktAn vyathayatE nama: |

The one who upsets the separated devotee through the sincere servitors of the Lord.

4.4.10

343

सौलभ्यैश्वर्यवर्गैः गुणगणैः भक्तान् व्यथयते नम: ।

saulabhyaishvaryavargai: guNagaNai: bhaktAn vyathayatE nama: |

The one who upsets the separated devotee through people and things having compassionate and auspicious qualities.



TIRUVAYMOZHI 4.5
PASURAMS 3167 TO 3177



BhagavAn could not bear AzhvAr’s languish.  It is His nature to test the commitment of the devotee by giving bouts of separation. To pacify AzhvAr this time, bhagavAn gave AzhvAr a mental vision of the all opulent Paramapada-nAtha, seated on the AdisEsha, flanked by His divine consorts, and surrounded by nityasooris like GaruDa, VishvaksEna, etc.

After giving this divine vision, EmperumAn gave a ‘tALam – cymbal” to AzhvAr and said, “Now that you have seen me, may you through your divine mouth, sing about my affluent stature”.  AzhvAr was overwhelmed with joy that he was blessed to be commanded by the Nityavibhooti-nAtha Himself. As if patting His chest in pride of this rare fortune, AzhvAr translates His divine vision into pallANDu pAsurams that make the fifth decad of the fourth tiruvAymozhi.

The guNa nAmam of this decad is “svajana-kruta-krutArthee-kRuti:” – The one who is praised by devoted followers who know His worth.


*3167.  vIRRirundu Ezhulagum * tanikkOl sella vIvilsIr *
ARRal mikkALum ammAnai * vemmA piLandAn tannai **
pORRi enRE kaigaLArat * tozhudu sol mAlaigaL *
ERRa nORRERku * ini enna kuRai ezhumaiyumE? 1

3167. AzhvAr describes the greatness of Paramapada-nAthan (Nityavibhooti nAthan varNanam).

Seated on the serpent throne in tirunADu (paramapadam), swAmi shreeman nArAyaNa majestically rules all the seven worlds with His matchless sceptre (tani kOl). He has endless auspicious qualities (veevil seer - SwAmi rAmAnuja lists a few kalyANa guNas in his gadyatrayam - gyAna, aishwarya, veerya, shakti, bala, tejas, saulabhya, sausheelya, vAtsalya, sauhArda, sAmya, kAruNya, mAdhurya, chAturya, sthairya, shaurya, parAkrama, audArya, satyakAma, satyasankalpa, kRutitva, kRutagyatA, Apatsakha,etc). He was the one who tore apart the jaws of the horse demon kEshi with His strong determination.

 How blessed I am to be ordained by emperumAn to join my palms and praise His highness with this garland of words saying “pORRi pORRi” – Long live swAmi!  I have no qualms even if I were to be born for the next seven or many more janmas.

**Seven worlds – The whole universe is comprised of three types of chEtanas namely nityas (ever-free souls), muktas (liberated souls), and baddhas (embodied souls); and four types of achEtanas namely vyakta (manifested matter), avyakta (unmanifested matter), kAla (time) and shuddha sattva (divine matter). (1)

3168. maiyakaNNAL malarmEl uRaivAL * uRai mArbinan *
seyya kOlat taDangkaNNan * viNNOr perumAn tannai **
moyya sollAl isai mAlaigaL Etti * uLLap peRREn *
veyya nOygaL muzhudum * viyan njAlattu vIyavE 2

3168. AzhvAr describes His consort mahAlakshmi (periya pirATTi sambandham)

MahAlakshmi alias periya pirATTi having eyes anointed with collyrium is seated on the lotus permanently in the chest of Lord nArAyaNa who has equally beautiful red, wide eyes. (PirATTi is called असितेक्षण asitEkshaNa, - black eyed beauty.  Interestingly, it is said that empermAn’s tirumEni turns black on gazing at Lakshmi’s black eyes. And Lakshmi’s eyes turn black on gazing at perumAl’s dark cloud hued tirumEni).

I am extremely fortunate to experience this Lord of nityasooris in my heart and compose songs with apt words and tune. Such experience would destroy the most terrible diseases of this earth. (2)

3169. vIvil inbam miga * ellai nigazhnda nam achchudan *
vIvil sIran malarkkaNNan * viNNOr perumAn tannai **
vIvil kAlam isai mAlaigaL Etti * mEvap peRREn *
vIvil inbam miga * ellai nigazhndanan mEviyE 3

3169. AzhvAr describes bhagavAn’s happiness (brahmAnandam)

Veevu il inbam - The Lord of nityasooris is called “Achyuta” because He is permanent or stands firm without slipping away from His devotees. This Achyuta is the epitome of endless bliss which is beyond the comprehension of human mind and description of words. (This bliss of bhagavAn is called brahmAnandam).

veevu il seeran - The lotus eyed KaNNan’s kalyANa guNas are also endless.

veevu il kAlam - Having attained Him, my vAchA kainkaryam (service of writing this poem) for the Lord of nityasooris is also endless, without restriction of time.

veevu il inbam miga ellai nigazhndanan mEviyE - How fortunate I am to experience that endless, intense bliss enjoyed by bhagavAn! (veevu il inbam miga).

 *AzhvAr compares his bliss to the bliss of bhagavAn or brahman. Anandavalli, taittireeya Upanishad, anuvAka 8- explains brahmAnandam as follows:-

*Hundred times the human bliss, is one bliss of the human fairies.

*Hundred times the bliss of the human fairies, is one bliss of the celestial fairies.

*Hundred times the bliss of the celestial fairies, is one bliss of the pitRus.

*Hundred times the bliss of the pitRus is one bliss of the dEvas born in heaven.

*Hundred times the bliss of the devas born in heaven, is one bliss of the Devas (known as) Karma-Devas, who became one by their deeds.

*Hundred times the bliss of the Karma - Devas, is one bliss of the highest devas, (The 33 Devas comprise of 8 vasus; 11 rudras; 12 adityas; Indra and Prajapati. They have the right to partake the oblations offered in the sacrificial rites)

*Hundred times the bliss of the highest Devas, is one bliss of Indra.

*Hundred times the bliss of Indra, is one bliss of Brihaspati (Indra's teacher).

*Hundred times the bliss of Brihaspati, is one bliss of Prajapati (the Lord of creatures, is the viraj, who has the three worlds for his body).

*Hundred times the bliss of PrajApati, is one bliss of Brahman.

At the end of each of the above verse, it is also said that a man well versed in vEdas and free from desires attains the same bliss.  Hence a man who knows these measures of bliss has nothing to fear.

In this pAsuram, AzhvAr declares that he is experiencing such limitless bliss of the Para-brahmam as a result of continuously contemplating on bhagavAn.  (3)

3170. mEvi ninRu tozhuvAr * vinai pOga mEvum pirAn *
tUviyam puLLuDaiyAn * aDalAzhi ammAn tannai **
nAviyalAl isai mAlaigaL Etti * naNNap peRREn *
AviyennAviyai * yAnaRiyEn seydavARRaiyE 4

3170. Nityasoori-nAtha’s unconditional grace on the nitya-samsAri – eternal resident of this samsAra.

 EmperumAn merges with those devotees who place the paramAtmA inside their heart and worship Him with unstinted affection. He does so to wipe out all their sufferings. (The Lord is called “pranatArthihara” – pranata- devotee, Arti – suffering, hara – destroy).   He is the one who has the pretty-winged GaruDa bird as His vehicle. (GaruDa is called “su-parna”, the one with beautiful wings). He always carries the sudarshana chakra so that His devotees do not fear.

I have the good fortune of singing in tune the praises of this sarvEshwaran with my tongue. I cannot believe how the paramAtmA inside my AtmA made this wonderful experience happen. (4)

3171. ARRa nalla vagai kATTum ammAnai * amarar tam
ERRai * ellAp poruLum virittAnai emmAn tannai **
mARRa mAlai punaindu Etti * nALum magizhveydinEn *
kARRin munnam kaDugi * vinai nOygaL kariyavE 5

3171. Step by step knowledge imparted by bhagavAn.

 ‘ARRa nalla vagai kATTum ammAn” – When the supreme Lord wishes to shower divine knowledge and love on the devotee, he does not do it in one go. He blesses step by step, at the apt time, so that the seeker transcends the progressive stages of parabhakti (knowledge and devotion), paragyAna (vision), and paramabhakti (communion) in a soft manner, according to his receiving capability.

The nityasoori-nAtha is the one who imparted all the divine knowledge in an orderly and elaborate manner to Arjuna through His geetOpadEsha. 

I shall be ever glad that I got the opportunity to praise the sarvEshwaran with the garland of my pAsurams which have the power to sweep away my sins and diseases, faster that the speed of wind. (5)

3172. kariyamEni misai * veLiya nIRu siRidE iDum *
periyakOlat taDangkaNNan * viNNOr perumAn tannai **
uriya sollAl isai mAlaigaL Etti * uLLap peRRERku *
ariyaduNDO enakku? * inRu toTTum ini enRumE 6

3172. The Lord of matchless beauty.

The Lord of nityasooris whose dark body is smeared with just enough camphor (karpoora) and who has wide eyes (larger than the number of seekers visiting him) is extra-ordinarily handsome. Going forward, nothing is impossible for me who is lucky to sing His praises with this garland of tiruvAymozhi pAsurams which apt words. (6)

3173. enRum onRAgi * ottArum mikkArgaLum * tantanakku
inRi ninRAnai * ellA ulagum uDaiyAn tannai **
kunRam onRAl mazhai kAtta pirAnaich * sol mAlaigaL *
nanRu sUTTum vidi eydinam * enna kuRai namakkE? 7

3173. BhagavAn is the one without a second (adviteeya).

Shreeman nArAyaNa maintains His absoluteness in every manifestation, be it as ParamapadanAtha or vyooha vAsudEva or as the vibhava avatAra purusha. By this flawless nature, He has the entire universe under His control. Since He is the sole refuge, it unfolds that there is no one equal to Him or above Him (ottArum mikkArgaLum tantanakku enRi ninRAnai).

As krishNa, He lifted the gOvardhana hill and held it up as a shelter to rescue the cowherds from the torrential rains caused by Indra. How fortunate that this amazing Lord chose to wear my garland of pAsurams with great fondness! I have nothing to complain! (7)

3174. namakkum pUvin misai nangkaikkum * inbanai * njAlattAr
tamakkum * vAnattavarkkum perumAnai ** taNtAmarai
sumakkum * pAdap perumAnaich sol mAlaigaL * sollumARu
amaikka vallERku * iniyAvar nigar agalvAnattE? 8

3174.The unsurpassed beauty of bhagavAn’s divine feet (Kamala pAdam)

 EmperumAn is the one who bestows joy on the bounded souls like us, as well as on his consort mahAlakshmi who resides on the lotus flower.  He has Lordship over the residents of the material realm (leelA vibhooti) as well as the spiritual realm (celestial world or nitya vibhooti). Who in the spiritual world can match me who has been firm in praising the Lord whose feet is borne by the lotus flower? *

*The Lord rests His feet on the lotus flower which is known for its rare beauty, fragrance, and softness. Since the Lord's feet is softer than the lotus flower, the lotus flower decided to hold the Lord’s feet in servitude. (8)

3175. tAnattum * eNtisaiyum * tavirAdu ninRAn tannai **
kUnaRsangkat taDakkaiyavanaik * kuDamADiyai
vAnakkOnaik * kavi solla vallERku * ini mARuNDE? 9

3175. Para, vyooha and vibhava avatAras of the Lord.

Shreeman nArAyaNa pervades all the svarga lOkas (bhuva:, suva:) and the higher lOkas (maha:, jana:, tapa:, satya), the bhooOkas (earth), and all the lower lOkas (atala, vitala, sutala, talAtala, rasAtala, pAtAla) without leaving any space (vyooha roopa).  This all-pervading Lord (sarvavyApi) holds a bright (nal), bent/warped (koon) conch (sangam) in his large hands (taDa kai). As krishna, He entertained everyone by dancing with pots (kuDa koottu indicating all His vibhava roopa). 

Who can compete with me who is adept in praising this omnipresent Lord enjoyed by the nityasooris in VaikuTham (para roopa)? (9)

3176.uNDum umizhndum kaDandum iDandum * kiDandum ninRum *
koNDa kOlattoDu vIRRirundum * maNangkUDiyum **
kaNDavARRAl tanadE * ulagena ninRAn tannai *
vaNtamizh nURka nORREn * aDiyArkku inbamAriyE 10

3176. The single master of everyone (Eka sEshi). ** This 11th pAsuram is considered as divya dEsa mangalAshAsanam of tiruvEnkaTam.

As vaTapatrasAyee, emperumAn swallowed all the worlds into his stomach during the deluge(uNdum). He then regurgitated them for the next cycle (umizhndum).  As trivikrama, He measured all the worlds to prove that he is the single owner of all the worlds (kaDandum. As varAha, He lifted the earth that was submerged in the deep ocean (iDandum). As Lord rAma, he lay on a bed made of kusha grass seeking permission from samudrarAja to cross the sea ( kiDandum ).  After completing His mission of killing rAvaNa, He stood victorious giving His darshan to the dEvas (ninRum).  Accepting the paTTAbhishEkam, He then sat majestically on the royal throne (koNDa kOlattODu vIRRirundum ) and ruled the earth gloriously for eleven thousand years such that bhoomA dEvi was happy (maNam kooDiyum).

It is clearly visible from all these exploits that He stands as the single master of all the worlds. (kaNDavARRai tanadE ulagena ninRAn tannai ). This tamizh prabandham composed by me shall shower abundant joy on the devotees reading it. ( vaN tamizh nooRka nORREn aDiyArkku inba mAriyE. (10)

*3177.  mAri mARAda taNNammalai * vEngkaDattu aNNalai *
vAri vARAda paimpUmpozhil sUzh * kurugUr nagar **
kAri mARan saTakOpan * sol Ayirattu ippattAl *
vEri mARAda pUmEl iruppAL * vinai tIrkkumE 11

3178. NammAzhvAr who was born in Kurugoornagar (AzhvAr tirunagari) surrounded by splendid water sources and flowering gardens, has sung this tiruvAymozhi on the Lord of the mesmerising, cool tiruvEnkaTa hills which never misses a rain.

For those who recite these ten out of the thousand pAsurams rendered by AzhvAr, all sins will be destroyed by Periya PirATTi (Lakshmi)*, the permanent resident of the lotus flower of undiminished honey.

 *Lakshmi is the mediatrix between the jeevAtmA and the paramAtmA. She has the patience to listen to the devotees and also tolerate their offences. It is through her purushakAram (recommendation) that the jeevAtmAs are freed from their sins.

Seeking her as the sole resort, SwAmi rAmAnuja addresses Lakshmi as anavadhika atishaya asankhyEya kalyANa guaNa gaNAn - padmAvanAlayA, bhagavatee, shree, dEvee, nityAnapAyinee, niravadhya, dEvadEvadivyamahishee, akhila jaganmAtara, asmatmAtara, asharaNyasharaNyA. (11)





BHAGAVAT SAHASRANAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI

TIRUVAYMOZHI 4.5

स्वजनकृतकृतार्थीकृतिः svajana-kRuta-kRutArthi-kRuta:

4.5.1

344

आपन्नानन्यबन्धवे नम: ।

Apanna-ananya-bandhavE nama: |

The sole protector (relative) of the distressed.

4.5.2

345

सरसिजनिलयावल्लभाय नम: ।

sarasija-nilayA-vallabhAya nama: |

The beloved of Lakshmi who abides in the lotus.

4.5.3

346

सान्द्रमोदाय नम: ।

sAndra-mOdAya nama: |

The one who grants intense bliss.

4.5.4

347

भक्ताघध्वंसशीलाय नम: ।

bhaktAgha-dhvamsa-sheelAya nama: |

The one skilled in slaying the enemies of His devotees.

4.5.5

348

तदुचितसमयाश्वासदानप्रवीणाय नम: ।

taduchita-samaya-AshvAsadAna-praveeNAya nama: |

The one who imparts knowledge in a soft manner at the appropriate time.

4.5.6

349

कर्पूरालेपशोभाय नम: ।

karpoorAlEpashObhAya nama: |

The one who glows with anointed camphor.

4.5.7

350

समाधिकरहिताय नम: । ।

samAdhika-rahitAya nama: | |

The one who has neither a peer nor a superior.

4.5.8

351

तोषकाय नम: ।

tOShakAya nama: |

The most pleasing one.

4.5.9

352

सर्वपूर्णाय नम: ।

sarvapoorNAya nama: |

The one who completely pervades everything.

4.5.10

353

कृष्णाय नम: ।

kRuShNAya nama: |

The master Lord KrishNa.


TIRUVAYMOZHI 4.6
PASURAMS 3178 TO 3188




NammAzhvAr sings this decad in the role of the friend of parAnkusha nAyaki, hereafter addressed as ‘tOzhi’.

The mothers were stubborn on satisfying the demigods to cure nAyaki’s (Azhvar’s) illness. The friend (tOzhi) intervenes cautioning the women about the ill effects of their therapy. She extols the divine nature of her friend and suggests the corrective treatment that would help her recover from the suffering of separation from emperumAn, and regain her normal state.

* 3178. tIrppArai yAm ini * engnganam nADudum annaimIr! *
OrppAl ivvoNNudal * uTRa nalnOy idu tERinOm **
pOrppAgu tAn seydu * anRu aivarai velvitta * mAyap pOrt
tErp pAganArkku * ivaL sindai tuzhAyt tisaikkinRadE 1

3178. The perturbed best friend (tOzhi) of parAnkusha nAyaki counsels the elderly women and mothers. 

tOzhi- annaimeer! Whatever remedies you are pursuing is not a cure for her illness. 

The womenfolk- Where do we (yAm) search for the person who will cure her and what is the treatment? (teerpArai yAm ini enkanam nADudum?)

 tOzhi- We conclude after pondering over for a while that this girl with a beautiful forehead is affected by a disease which is praiseworthy but no medicines for cure. One who is affected by it never wishes to get cured as the attainable (lord himself) becomes a lovable hurdle (nal nOy idu) as tirumangaiAzhvAr says kaDalvaNNar idu SeidAr kAppArArE – if emperumAn who is the medicine is an obstacle to her illness, then who can cure her? (tiruneDuNtAndakam 11). 

She has been deeply contemplating on Lord krishnA. This state is due to unbearable separation from him. 

Womenfolk- What is the reason for choosing him?

tOzhi- kaNNapirAn went as a messenger to bring peace among pAnDavas and kauravas to avoid war. When duryOdhana was determined to fight a war, kaNNan stood by the side of the humble and honourable pandavas. Resolving not to use weapons in the incredible unforgettable war (mAyapOr) the astounding supreme one stood alone as the protector and advisor of the pANDavas (pOr pAgu tAn seidu). He wielded the whip as he rode the chariot for arjuna, steering it according to his command exhibiting simplicity (tEr pAganArku).  Apart from being an excellent charioteer, he would tend to the horses with love and affection. He was instrumental for the pandavas to win this war creating a doubt of wonderment in them. 

Hence parAnkusha nAyaki is awed by the contrasting qualities of sulabhatvam and paratvam in this kaNNapirAn. She incessantly ponders over him desiring to spend her life with him (ivaL sindai tuzhAytisaikinRadE). How can your remedies cure her illness? (1)

3179. tisaikkinRadE ivaL nOy * idu mikka perundeyvam *
isaippinRi nIraNangkADum * iLandeyvam anRidu **
tisaippinRiyE * sangku chakkaram enRivaL kETka * nIr
isaikkiTRirAgil * nanREil peRum idu kANminE 2

3179. The tOzhi’s cause and cure of this disease is unimaginable.

tOzhi- It is pitiable to see that you are not able to diagnose the cause of her illness (tisaikinRadE ivaL nOy). This disease is not caused by any demi god. 

Womenfolk- Please tell us who is the cause of this illness?

tOzhi- This illness is caused by a God who is the unparalleled one with immeasurable kalyana gunas (mikka perum deivam) . It is he who has captivated her. parAnkusha nAyaki remains eternally drowned in his thoughts. This illness is not a consequence of being possessed by a demi god (aNgu ADum iLandeivam anRu idu) as guessed by you. The parihAram that you are performing to satisfy the demi gods will not cure her as it is not compatible with the one who has captivated her. 

Womenfolk- Then quickly give us the remedy to treat her. 

tOzhi- Wean away from your worthless presumptions without getting obsessed by them. Abide by my remedy that I suggest (tisaippu inRiyE). Whisper the words like shankam and chakram with a melodious musical note in her ears. Her ears are tuned to perceive these nAmas alone (shangu chakkaram enRu ivaL kETka) as she in love with the one who adorns these. Her thirst for that lord will get quenched (nanRE il perum). 

When you willingly allow people with devatAntara sambandam to cure her, why don’t you try my treatment? You will truly witness the positive result.

 A true incident in the life of parAshara bhaTTar.

Once a srivaishnava named Aychimagan, a great devotee of namperumAL(or azhagiya maNavALan) was in his final moments of life. He had lost his consciousness. Swami parAshara bhaTTar came to visit him. He went close to him and spoke so that he could hear, “ azhagiya maNavaLa perumALE sharaNam.” Aychimagan opened his eyes immediately and repeated what bhaTTar said. Consequently whenever he became conscious, he repeatedly said,” azhagiya maNavaLa perumALE sharaNam.” As the sense organs started relishing this name , he left the mortal body and reached paramapadam. (2)


3180. idu kANmin annaimIr! * ikkaTTuvichchi soRkoNDu * nIr
eduvAnum seydu * angkOr kaLLum iRaichchiyum tUvEnmin **
maduvAr tuzhAymuDi * mAyappirAn kazhal vAzhttinAl *
aduvE ivaL uTRa nOykkum * arumarundAgumE 3

3180. Restrain from performing acts that are contradictory to your svaroopam. 

tOzhi speaks firmly to the womenfolks- ammaimeergAL! Please avoid the remedies that you have tried until now. Please listen to me. Do not yield to these inferior remedies (eduvAnum seidu) suggested by the fortune teller. She has charmed you by her amiable words telling you to give forbidden foods like meat or alchohol to parAnkusha nAyaki (aNgu Or kaLLum iRainjiyum toovEnmin). 

The womenfolks- Then please suggest the right medicine for this illness. 

tOzhi- Dedicatedly praise the divine tiruvaDis of the unique emperumAn (mAyappirAn) who adorns the honey dripping tuLasi garland on his crown. He is the sulabhan who satisfies all our desires. This is the excellent medicine for her disease (aduvE ivaL uRRa nOykkum arumarundAgumE). (3) 

3181. marundAgum enRu angkOr * mAya valavai soRkoNDu * nIr
karunjchORum maTRaich senjchORum * kaLanizhaittu en payan? **
orungkAgavE ulagEzhum * vizhungki umizhndiTTa *
perundEvan pEr sollakiRkil * ivaLaip peRudirE 4

3181. tOzhi further advices not to believe the fortune teller’s (kaTTuvichchi) remedies.

tOzhi- annaimeer! Listen once again! You seem to have succumbed to the deceitful kaTTuvichchi who has attracted you by her flattering words giving you unworthy remedial measures for parAnkusha nAyaki. Do you know her whereabouts? (marundu Agum enRu aNgu Or mAyavalavai sol koNDu). 

tOzhi- Are you not the bhaktAs with a pure nature (sAtvic guna) aware of the importance and greatness of sAtvic prasadam? Don’t you refrain from having food which are cold or spicy (tAmsic and rAjasic food)? Hypnotised by the talks of the fortune teller you are prepared to offer rAjasic food(senchORum-meat)and tAmasic food (karunchORum-alcohol) to parAnkusha nAyaki as demanded by the demi gods residing at the crossroads. Is this treatment proving beneficial? (kaLan izhaittu en payan?) 

Womenfolk- Suggest your remedy please?

tOzhi- You should be loyal and subservient to one who is the supreme (paradEvatA- perundeivam). This sarvarakshagan will appear and come to your aid without any expectation or disparity whenever you request him but expects us to be loyal to him. He is easily worshippable (svArAdhakan). He is not like the demi gods who demand cheap offerings to fulfil our desires. He is sriman narayana, the sarvEshvaran who ingested the seven worlds during the deluge , protected them in his stomach and released them carefully during creation. 

If you recite the divine names of emperumAn, it will please my friend and revive her from this depressed state. This is the best medicine or else you are bound to lose her (pEr solla kiRkil ivaLai peRudirE). (4)

3182. ivaLaip peRum parisu * ivvaNangkADudal anRandO! *
kuvaLait taDangkaNNum * kOvaich sevvAyum payandanaL **
kavaLak kaDAkkaLiRaTTa pirAn * tirunAmattAl *
tavaLap poDik koNDu * nIr iTTiDumin taNiyumE 5

3182. The measures taken by the womenfolk to treat parAnkusha nAyaki only worsened her condition. 

The elderly women anxious over the condition of parAnkusha nAyaki adapt a crude method of pleasing the demi gods by dancing like a possessed person. 

The friend gets worried and speaks to them- Alas! My friend does not deserve this remedy. We are going to lose her. Her eyes which were large like the kuvaLai flower (fragrant water lily-kuvalai taDaNkaNNum) and her red lips resembling the ripe kOvai pazham (ivy gourd fruit) have turned pale losing their beauty. This is not due to separation from her Lord.

Womenfolk- Then who is the cause? Will we really lose her? How to we atone for our act?

tOzhi- You have performed two unfair actions which needs to be resolved. 

Recite the divine names of the most benevolent kaNNapirAn (aTTapirAn tirunAmattAl) to get rid of the effects of demi gods on her (devatAntara sambandam). He killed the mighty elephant kuvalayApeeDam who became mad after consuming intoxicated food with water oozing from its trunk. He is the lord who effortlessly removes our obstacles. Secondly to eliminate for bearing connection with those who are devotees of these demi gods, apply the sacred dust of the feet (tavaLam poDi) of the pure srivaishnavAs on the body of parAnkusha nAyaki. 

I guarantee that if you follow these remedial measures my friend will surely regain her consciousness and her lost complexion too. (5)

3183. taNiyum pozhudillai * nIr aNangkADudir annaimIr! *
piNiyum ozhiginRadillai * perugum iduvallAl **
maNiyin aNiniRa mAyan * tamaraDi nIRu koNDu *
aNiya muyalin * maTRillai kaNDIr ivvaNangkukkE 6

3183. The holy dust (pada rENu) from the feet of srivaishnavas alone is the remedy to her illness, saysAzhvAr. 

Swami desikan speaks highly about the pada rENu of bhAgavatAs in the first sloka of pAdukasahasram too. 

सन्तः श्रीरङ्ग पृथ्वीश चरण त्राण शेखराः| जयन्ति  भुवनत्राण पद  पङ्कज  रेणवः ||The dust from the holy feet of  bhAgavatas who carry the divine pAdukAs which protect the tiruvaDis of Lord Ranganatha are empowered to protect the worlds and dissolve sins. 

Inspite of being advised by the friend, some mothers continued their treatment trying to gratify the demigods considering her as a child. The tOzhi could not resist to address them. 

tOzhi- Oh! Dear mothers (annaimeer)! You are relentlessly trying to cure her, obsessed by the belief that she will be healed if the demi gods are satisfied. Instead her disease has only worsened her condition spreading like a huge flood. This is not the corrective measure as the apt time for her cure is yet to come (piNiyum ozhikinRadu illai). 

The mothers- What is the remedy now that we have caused more harm to her? 

tOzhi- Search for the true srivaishnavAs who are purely dedicated to the lord who have completely surrendered themselves following the tenets of sharanagati. They are extremely loyal to emperumAn with a gorgeous tirumEni more beautiful than a dark blue gemstone who performs amazing feats. Collect the divine dust from their feet (tamara Di neeRukoNDu) and try to apply it on parAnkusha nAyaki. This is the only source of medication to revive this girl with divine qualities as she is captivated by the beauty and simplicity of the lord and her conviction is akin to srivaishnavAs (maRRu illai kaNDeer iv aNaNgukkE).  (6)

3184. aNangkukku arumarundenRu * angkOr ADumkaLLumbarAy *
suNangkai eRindu * num tOL kulaikkappaDum annaimIr! **
uNangkal keDak * kazhudaiyutaDATTam kaNDu en payan? *
vaNangkIrgaL mAyappirAn * tamar vEdam vallAraiyE 7

3184. The anxious friend of parAnkusha nAyaki gives another remedy. 

tOzhi- Respected mothers! Confidently assuming that your treatment is the best for this girl with divine qualities (aNaNgukku), you have been adopting crude unacceptable methods to treat her illness. You are offering alchohol and goats to please the demi gods! You are engrossed in performing an act of clapping your handing dancing around her shaking your shoulders violently ( suNaNkai eRindu) as if possessed. Is this act befitting your svaroopam?

This behaviour is like one who enjoys watching the jaws of a donkey which chews away the paddy left to dry rather than driving it away. What is the gain when she is becoming frailer? (uNaNgal keDa kazhudai udaDu ATTam kaNDu en payan?)

Mothers- We accept what you say. What do we do now?

tOzhi- Look out for true bhAgavatas; vedic scholars who are srivaishnavas, staunch devotees of emperumAn who have realised that He is the essence of the vedas and the sarvEshvaran (tamar vEdam vallAraiyE) as prAchetas (vishnu puranam-1.14.23) says नताः स्म सर्ववचसां प्रतिष्ठा यत्र शाश्वती । तमाद्यन्तमशेषस्य जगतः परमं प्रभुम् ॥ {I prostrate Lord gOvinda who is the essence of all the shabdAs in vedas}. 

 Fall at the feet of such bhagavatAs and request them to offer the remedy to her illness. (7)

3185. vEdam vallArgaLaik koNDu * viNNOr perumAn tirup
pAdam paNindu * ivaL nOy idu tIrttuk koLLAdu pOy **
Edam paRaindu alla seydu * kaLLUDu kalAyttUy *
kItamuzha viTTu * nIr aNangkADudal kIzhmaiyE 8

3185. The tOzhi gives a wonderful remedy. 

 Surrender at the feet of the learned vaishnava vedic scholars considering them as the means (upAyam-vEdam vallArgaLai koNDu) to reach emperumAn (prApyam) the master of the nityasooris. This is the best cure to her illness. Instead of adopting this superior treatment being devotees of emperumAn, you have succumbed to the inferior devatAs. Attempting to treat her, you engage in futile conversations(Edam paRaindu), perform forbidden actions like prostrating the demi gods (alla seidu). Further tainting your true self, you offer meat and alcohol, sprinkle it all around, sing and dance in tune to musical instruments playing songs that are impermissible (geeta muzhu viTTu neer aNaNgu ADudal). These actions of yours are inferior and unacceptable. It will spoil your true self and tarnish the reputation of your descendants too. (8)

3186. kIzhmaiyinAl angkOr * kIzhmagan iTTa muzhavin kIzh *
nAzhmai pala solli * nIraNangkADum poy kANgilEn **
Ezhmaip piRappukkum sEmam * innOykkum IdE marundu *
Uzhmaiyil kaNNapirAn * kazhal vAzhttumin unnittE 9

3186. EmperumAn alone can cure her. 

tOzhi- You are enjoyably dancing to the instrument played by lowly persons. In order to please the demi gods you are showering false praises on them(nAzhmai) speaking intolerable unforbidden words. Oh mothers! I am ashamed to see your improper behaviour which creates anxiety in me. The remedy that you are adopting as if possessed is undesirable and meaningless. 

Mothers- Then suggest a cure for parAnkusha nAyaki as we are extremely concerned about her.

tOzhi- Instead of straying away from the corrective measure contemplate and glorify the divine tiruvaDis of kaNNapirAn (kannApirAn kazhal vAzhtumin) adopting a formal procedure. This is the foremost treatment for parAnkusha nAyaki which will cure her since kaNNan is the one who always protects us. Worshipping him will bring prosperity and goodness in our lives (Ezhmai piRapukkum sEmam). (9)

3187. unnittu maTRoru deyvam tozhAL * avanai allAl *
num ichchai solli * num tOL kulaikkappaDum annaimIr! **
mannappaDu maRai vANanai * vaNtuvarApadi
mannanai * Ettumin Ettudalum * tozhudADumE 10

3187. annaimeer! You have not recognized the true nature of my friend parAnkusha nAyaki. She will never think or prostrate to any God other than kaNNapirAn ( maRROru deivam tozhAl avania allAl). Ignorant of her nature you treated her as you pleased surrendering to these petty gods, engaging by shaking your shoulders as if possessed (num ichchai solli num tOLkulaikkapaDum). 

Sing the glories of the lord who is declared as the sarvEshvaran by the eternal sacred vedic texts. He stands majestically to be easily accessible to his devotees as the king in dwaraka (vaN duvArapati mannanai). Hearing his praises parAnkusha nAyaki is sure to regain consciousness, gain mental strength to dance joyously (Ettudalum tozhudu ADUdumE). (10)

3188.  tozhudADi tUmaNi vaNNanukku * ATseydu nOy tIrnda *
vazhuvAda tolpugazh * vaNkurugUrch saTakOpan ** sol
vazhuvAda AyirattuL * ivai pattu veRigaLum *
tozhudADip pADa vallAr * tukka sIlam ilargaLE 11
PHALASHRUTI

3188. As soon as parAnkusha nAyaki heard the name ‘van duvarApati mannan’, she gained consciousness and got rid of her illness. She performed Anjali to kaNNan who sports a complexion of a pure dark blue gem (too maNi vaNNanukku). She danced with joy free from the disease of viraha tApam separated from krishna. Kurugoor sadakOpan the master of AzhvAr tirunagari, a staunch devotee of emperumAn asserts with determination to every srivaishnavite to avoid devatAntara sambandham ungracious to his true self; abstain from mean methods of consuming alcohol, offering of animals and gain the grace of the bhAgavatas. Those who learn, sing, and dance to these blemish-free ten pAsurams of the thousand will remain free from sorrows never to experience the misery of separation from the lord (pADa vallAr dukkha seelam ilarkaLE). (11)




BHAGAVAT SAHASRANAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI



TIRUVAYMOZHI 4.6

स्नेहवैद्यः snEha-vaidya:

The cure for His lovers.

4.6.1

354

इच्छासारथ्ययुक्ताय नम: ।

ichChAsArathya-yuktAya nama: |

The one who on HIs own will, became the charioteer for Arjuna.

4.6.2

355

प्रहरणनवयुते नम: ।

praharaNanavayutE nama: |

The possessor of weapons like shank and chakra.

4.6.3

356

श्रीतुलस्याढ्यमौलये नम: ।

shreetulasy-ADhya-maulayE nama: |

The one who wears the tulasi wreath on his tresses.

4.6.3

357

स्तुत्याङ्घ्रियुक्ताय नम: ।

stutyAnghri-yuktAya nama: |

The one whose feet are worthy of praise.

4.6.4

358

नामसङ्कीर्तनप्रणयिभिषजॆ नम: ।

nAmasankeertana-praNayi-bhiShajE nama: |

The one whose divine names are chanted as the cure for His lovers.

4.6.5

359

पादधूलिप्रणयिभिषज‌ए नम: ।

pAdadhooli-praNayibhiShajayE nama: |

The one whose feet dust is the cure for His lovers.

4.6.6

360

स्वजनभजनतत्पादधूलिप्रणयिभिषजॆ नम: ।

svajana-bhajana-tatpAda—dhooly-praNayi-bhiShajE nama: |

The one whose devotees' feet dust is the cure for His lovers.

4.6.7

361

स्वजननम:प्रणियिभिषजे नम: ।

svajananama:praNayi-bhiShajE nama: |

The one whose devotees must be surrendered unto, as a cure for HIs lovers.

4.6.8,9

362

स्वजनमूलस्वाङ्घ्रिस्तुतिप्रणयिभिषजे नम: ।

svajanamoolasvAnghri-stuti-praNayi-bhiShajE nama: |

The one whose learned devotees must be surrendered unto, as a cure for His lovers

4.6.10

363

तदितरभजनत्यागपूर्वोपसत्तिप्रणयिभिषजे नम: ।

taditara-bhajana—tyAgapoorvopasatti-praNayibhiShajE nama: |

The one whose connection must be preffered after forsaking all other Gods, as the cure for lovers


TIRUVAYMOZHI 4.7
PASURAMS 3189 TO 3199





Pining grievously for the Lord, AzhvAr beseeches bhagavAn to come and see Him immediately. Reminding Him of His inherent virtuous qualities and also His indifference towards him, AzhvAr sings ten pAsurams uttering pitiful, heart melting words like ‘kOlamEni kANa vArAy’, ‘en kaN kANa vandeeyAyE’, pAviyEn kANavandE’, ‘vANOr kANamATTAy’, EzhayEn nOkkuvanE, nAn unnai kaNDu koNDE’, ‘vandiDakillAyE’, kaDavuginrEn engu kANban, kaNDu kazhuvavanE.

The guNa nAmam of this pAsuram is “:” sad-guNaugha-samyukta – The repository of abundant noble qualities.

3189.sIlam illAch siRiyanElum * seyvinaiyO peridAl *
gyAlam uNDAy! njAna mUrtti! * nArAyaNA! enRenRu **
kAlam tORum yAn irundu * kaitalai pUsaliTTAl *
kOla mEni kANa vArAy * kUviyum koLLAyE 1

3
189. nArAyaNa! I am a small person because I lack virtues (seelam illA siriyan). Yet, I am a big person because my sins are innumerable (sey vinayO periyadu).  Oh nArAyaNa in whom all beings abide! Oh, the Lord who has the power to ingest the massive worlds during the deluge inorder to preserve them ! (gyAlam uNDAy).  You are the all- knowledgeable Lord (gyAna moorti)!

Keeping my hand on my head, I am calling you with all such names since ages, eagerly waiting to see you. Yet, you are not giving me a chance to behold your enchanting tirumEni. Even if I wail, you are not paying heed to me. 

Jitante stotram,Part 2, Shlokam 5 is set in a similar emotion.

कृशं कृतघ्नं दुष्कर्मकारिणं  पापभाजनम् |
अपराध-सहस्राणाम् आकरम् करुणाकर||
krisham kritaghnam duShkarmakAriNam  pApabhAjanam | 
aparAdha-sahasrANAm Akaram karuNAkara ||

Oh, the ocean of mercy! I am emaciated, ungrateful, perpetrator of immoral deeds, accumulator of sins and a reservoir of thousands of offences. (1) 

3190. koLLamALA inba veLLam * kOdila tandiDum * en
vaLLalEyO! vaiyam koNDa * vAmanAvO! enRenRu **
naLLirAvum nanpagalum * nAn irundu OlamiTTAl *
kaLLa mAyA! unnai * en kaN kANa vandIyAyE 2

3190. en vaLLAlEyO! You are my magnanimous Lord who showers unlimited down-pours of bliss (Ananda) that does not diminish in the slightest, how much ever I enjoy. Oh! Oh! Even if I cry all day and night and call you affectionately with the words “vAmana, the Lord who accepted the water to re-capture all the worlds!”, You are not appearing before me such that my eyes can behold You, the mischievous wizard that you are! (2)

3191. IvilAda tIvinaigaL * ettanai seydanan kol? *
tAvi vaiyam koNDa endAy! * dAmOdarA! enRenRu **
kUvik kUvi nenjchurugik * kaNpani sOra ninRAl *
pAvi nI enRu onRu sollAy * pAviyEn kANa vandE 3

3191. It seems I have committed innumerable sins! Oh, swAmi who strode the entire universe to regain the worlds! Uttering the names trivikrama, dAmOdara, continuously, at all times, I stand with melted heart and tearful eyes.  Can you not come and see this sinner and accuse me saying, “Oh You are a sinner!”. AzhvAr is sure that just a glance from bhagavAn is enough to vanquish his sins.

SwAmi dEsikan requests dayA dEvi in dayAshatakam in a similar fashion.

अहं अस्मि अपराध चक्रवर्ती 
करुणॆ त्वं च गुणॆशु सार्वभौमी 
विदुशी स्थितिं ईदृशीम् स्वयम् 
मां व्रिषशैलॆश्वर पादसात् कुरु त्वम् ॥

aham asmi aparAdha chakravartee 
karuNE tvam cha guNEshu sArvabhoumee 
vidushee sthitim eedRuseem swayam 
mAm vrishasailEswara pAdasAt kuru tvam ||

Oh, dayA dEvi! I am the emperor of offences! And You are the empress of all auspicious qualities.  Since you have the befitting capacity to vanquish my sins, why don’t You capture me and offer me at the feet of vRushasailEshwara, the Lord of tiruvEnkaTa hills?  (3)

3192. kANa vandu enkaN mugappE * tAmaraik kaN piRazha *
ANi sempon mEni endAy! * ninRaruLAy enRenRu **
nANamillAch siRutagaiyEn * nAn ingku alaTRuvaden? *
pENi vAnOr kANa mATTAp * pIDuDai appanaiyE 4

3192. peedu uDaiya appanE! The mighty Lord! Your greatness is incomprehensible even by the celestials like BrahmA who eagerly try to scrutinise you with their great knowledge and rigorous penance (pENi kANamATTA). Oh my Lord whose body has the lustre of the best quality pure gold (Ani sempon mEni endAy)! Won’t You come and stand in front of me and bless me to have a glimpse of Your shimmering lotus eyes. I who lack wisdom is shamelessly repeating such requests without any use. (4)

3193. appanE! aDalAzhiyAnE! * AzhkaDalaik kaDainda
tuppanE! * un tOLgaL nAngum * kanDiDak kUDungkol? enRu **
eppozhudum kaNNanIr koNDu * Avi tuvarndu tuvarndu *
ippozhudE vandiDAy enRu * EzhaiyEn nOkkuvanE 5

3193. appanE ! Oh my dear father who is ever compassionate! Oh the Lord having the victorious disc in his hand, aDal AzhiyAnE! Oh the most capable one who churned the deep milky ocean for restoring the amRuta to the dEvas, Azh kaDalai kaDainda tuppanE! In the craving to see Your four shoulders/arms, my eyes are ever dripping with tears and my life is weakening little by little.  I am earnestly looking forward for You to come and see me immediately. (5)

3194. nOkki nOkki unnaik kANbAn * yAn enadAviyuLLE *
nAkku nILvannjAnam illai * nALtORum ennuDaiya **
AkkaiyuLLum AviyuLLum * alla puRattinuLLum *
nIkkam inRi engkum ninRAy! * ninnai aRindaRindE 6

3194. neekkam inRi engum ninrAy! Permeating everywhere without leaving any place, You reside inside my body, inside my AtmA, and in all my senses around the AtmA (neekkam inRi engum ninRAy). Though I have realised your omnipresence quite well, I find myself constantly yearning to see your divyamangala vigraham.  Out of ignorance, my heart is putting out its tongue, restlessly craving to have a glimpse of You. (6)

3195. aRindaRindu tERit tERi * yAn enadAviyuLLE *
niRainda njAna mUrttiyAyai * ninmalamAga vaittu **
piRandum settum ninRiDaRum * pEdaimai tIrndozhindEn *
naRuntuzhAyin kaNNiyammA! * nAn unnaik kaNDu koNDE 7

3195. naruntuzhAyin kaNNiyammA! Oh, my Lord wearing the fragrant (naru) tulasee (tuzhAy) garland (kaNNi)! I was blessed to have the ‘mAnasa sAkshAtkAram’ (mental vision) of Your form and gain clear wisdom that You are the only goal (prApyam), and the only means (prApakam) to attain You (arindu arindu, mayarvara madinalam). As a result, I was able to worship You as the embodiment of perfect knowledge, which is sure to remove my nescience of taking birth and dying in this samsAra again and again.  (Seeing you with my eyes is what I yearn for now). (7)

3196. kaNDu koNDen kaigaL Ara * nin tiruppAdangkaL mEl *
eNtisaiyum uLLa pUkkoNDu * Etti ugandugandu **
toNDarOngkaL pADiyADach * sUzhkaDal njAlattuLLE *
vaNtuzhAyin kaNNi vEndE! * vandiDakillAyE 8

3196.   vaNtuzhAyin kaNNivEndE! Oh, Master who always graces with the divine tulasee garland ! I desire to see You with my eyes as long as they want. I desire to offer with my hands the flowers collected from all eight directions on your divine feet (tirupAdam), as long as my hands want. I desire to praise You through sweet pAsurams that encourage devotees to sing and dance in joyful devotion. Won’t You come into this earth surrounded by oceans, and grant me my desire here? (8)

3197. iDakilEn OnRaTTakillEn * aimpulan vellakillEn *
kaDavanAgik kAlam tORum * pUppaRittu EttakillEn **
maDavannenjcham kAdal kUra * valvinaiyEn ayarppAy *
taDavukinREn engkuk kANban * chakkarattaNNalaiyE? 9

3197. chakkarattu annalayE! The master of the chakra! I have not given even little food in charity (onRu iDagilEn). I have not offered water to the thirsty (onRu aTTagillEn). (AzhvAr says that He has not done his karma yOga properly). 

I could not control my senses from straying around (aimpulan vellagillE). (AzhvAr thinks that he has not completed the gyAna yOgam or the ancient ashTAnga yOga properly).  

Neither have I been able to worship You regularly by plucking and offering flowers. (AzhvAr thinks that he has not been able to follow a regular schedule in his bhakti yOga too).

I, committer of serious sins, the ignorant one, have just an affectionate heart that overflows with love for the chakradhAri.  I am searching for Him. Where can I see Him? (AzhvAr says that he has just devotion or bhakti for Him and the desire to see Him, nothing else).

Bhagavat geetA 11.54 says

भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन |
ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप || 54|| 

bhaktyA tvananyayA shakya aham Evam vidhO arjuna |
gyAtum draShTum cha tatvEna pravEShTum cha parantapa:| ||

Lord KrishNa tells Arjuna that by devotion (bhakti) alone can one know Him, see Him or enter into union with Him.

SwAmi PiLLailOkAcharya explains how the actions of a prapanna are accepted by bhagavAn  - mumukshupaDi, sootra 271.

கர்மம் கைங்கர்யத்திலே புகும். ஜ்ஞானம் ஸ்வரூப ப்ரகாசத்திலே புகும். பக்தி ப்ராப்ய ருசியிலே புகும். ப்ரபத்தி ஸ்வரூப யாதாத்ம்ய-ஜ்ஞானத்திலே புகும்.

After a person does sharanAgati, all his actions or karmas are considered as bhagavat kainkaryam.

His knowledge or gyAna is considered as the realisation of his true self which is illuminated by bhagavAn.

His devotion or bhakti becomes the taste for attaining the goal.

His surrender or prapatti becomes the realisation of the nature of the supreme self as the ultimate giver of mOksha. (9)

3198. chakkarattaNNalE! enRu * tAzhndu kaNNIr tadumba *
pakkam nOkki ninRalandEn * pAviyEn kANginRilEn **
mikka njAna mUrttiyAya * vEda viLakkinai * en
takka njAnak kaNgaLAlE * kaNDu tazhuvuvanE 10

3198. chakkarattu annalE! Oh chakrapAni, the Lord having the blazing disc in your hands! I swooned with tear-filled eyes and anxiously looked around to have a glimpse of You. But the sinner that I am, this weakling did not get to see You. Since it is difficult to forget Him, let me embrace the Lord who is the embodiment of knowledge, and the one who is seen through the lamp called vEdas, by using my mind, the organ that has been given to me for the purpose of meditation. What else can I do if He does not show up? (10)

3199. tazhuvi ninRa kAdal tannAl * tAmaraik kaNNan tannai *
kuzhuvu mADat tenkurugUr * mARan saTakOpan ** sol
vazhuvilAda oNtamizhgaL * AyirattuL ippattum *
tazhuvap pADiyADa vallAr * vaikundam ERuvarE 11

3199. With unflinching love for the lotus eyed KaNNan, mAran shaThakOpan, the leader of the mansion city of tirunagari, has composed this flawless tiruvAymozhi in beautiful tamizh language. Those who sincerely sing and dance for these ten out of the thousand pAsurams shall enter tirunADu/vaikuNTham. (11)





BHAGAVAT SAHASRANAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI


TIRUVAYMOZHI 4.7

सद्गुणौघसंयुक्तः sad-guNaugha-samyukta:

The repository of abundant virtuous qualities

4.7.1

364

आपद्बन्धुत्वदीप्ताय नम:

Apad-bandhutva-deeptAya nama: |

The one who has the glory of being a protecting friend during danger.

4.7.2

365

निरवधिकमहानन्ददाय नम:

niravadhika-mahAnanda-dAya nama: |

The bestower of infinite bliss.

4.7.3

366

क्रान्तलोकाय नम:

krAnta-lokAya nama: |

The one who strode all the worlds (trivikrama).

4.7.4

367

देवतानां दुर्दर्शाय नम:

devatAnAM durdarshAya nama: |

The one who is imperceptible even to the celestials/dEvas.

4.7.5

368

अनुपधिपित्रे नम:

anupadhi-pitrE nama: |

The sincere father for all of us.

4.7.6

369

सर्वभूतान्तरस्थाय नम:

sarvabhootAntara-sthAya nama: |

The one omnipresent in the heart of every being.

4.7.7

370

पूर्णज्ञानैकमूर्तये नम:

poorNa-gyAnaika-moortayE nama: |

The Lord of complete knowledge.

4.7.8

371

धृतशुभतुलसये नम:

dhRuta-shubha-tulasayE nama: |

The one whose tulasee wreath constantly bestows grace.

4.7.9

372

चक्रनाथाय नम:

chakra-nAthAya nama: |

The Lord who controls the Sudarshana Chakra.

4.7.10

373

श्रुतीनां विश्रान्तिस्थानाय नम:

shruteenAM vishrAnti-sthAnAya nama: |

The one whose resting place is the vEdas.

TIRUVAIMOZHI  4.8
PASURAMS 3200 TO 3030




    AzhvAr's desperate calls to emperumAn was enough to move everyone to tears. Alas, it did not seem to evoke the same impact on emperumAn since He did not heed to AzhvAr's pleas, nor did He appear before him. AzhvAr concluded that emperumAn was unhappy with him and proclaimed that whatever displeased emperumAn would be of no use to him either. 'My Atma ,which is not desired by emperumAn, shall not be of any use to me either and so, I shall neglect it too', Azhvar says. 

    Our poorvAchAryas say that AzhvAr's state was exactly like SeetA PirATTi, when she was kept as a captive of rAvaNA in lankA. Sita says,' What use can these ornaments or flowers or garments be to me, when I am away from Raama languishing in a distant land?'

     The prayers to emperumAn always goes like this... " O madhusUdhanA! This is my humble plea! To perform our dharma, the fundamental requirement is the shareeram. The AtmA that is responsible for the shareeram, the comforts that is automatically sought and all those that eventually follow, namely, the family, children etc, should be only to engage in servitude to You. If this does not fructify, it is better not to have any of it. What I declare is the truth. If there were to be a trace of untruth,  may I face the same fate as the asurA madhu was dealt with."

        AzhvAr has set these pAsurams in nAyikA bhAvam, as parAnkusa nAyaki.  In each pAsuram,  parAnkusa nAyaki says, she will also disown all that emperumAn is unhappy with. 

        The guNa nAmam of this decad is  svajana-parihRuta-apEkshya: - The one who makes His lovelorn devotees self-less by disregarding them.

3200. ERALum iRaiyOnum *
tisaimuganum tirumagaLum *
kURALum tani uDamban *
kulangkulamA asurargaLai **
nIRAgumpaDiyAga *
nirumittup paDai toTTa *
mARALan kavarAda *
maNimAmai kuRaivilamE 1

3200. EmperumAn is most easily accessible and this is exemplified by the fact that He shared His tirumEni with Lord Shiva( iRaiyOn), who has the bull for his vAhanam (ErALum).(Shiva was given emperumAn's right side ); BrahmA ( thisaimugan - nAbhi) and periya pirATTi ( tirumagaL- vakshasthalam).

     EmperumAn is most valorous. This was in display when He vanquished the asuras in bunches( kulam kulamA) and routed them leaving no trace.( neeRu Agumpadi). On His mere sankalpam, He could employ His weapons to destroy the enemies. 

      If this emperumAn,  who is a sulabhan and a veeriyan, is not pleased with my complexion ( maNimAmai), I shall have no interest ( kuRaivu ilam)in it either.  (1) 

3201. maNimAmai kuRaivillA *
malarmAdar uRai mArban *
aNimAnat taDavaraittOL *
aDalAzhit taDakkaiyan **
paNimAnam pizhaiyAmE *
aDiyEnaip paNikoNDa *
maNimAyan kavarAda *
maDanenjchAl kuRaivilamE 2

3201. The beautiful complexioned (maNimAmai) periya pirATTi , who was born in the lotus flower  resides permanently on His broad, mountain-like strong chest. He has strong and firm, mountain-like shoulders.  He holds the fiery sudharshana chakram in His divine hand. 

     He has accepted me as His loyal servant and allowed me to perform various kainkaryams. He is hued blue as the precious sapphire gem. If this emperumAn,  with such attributes, is unhappy with my heart, I shall neglect my errant heart too ( mada nenju).     (2) 

3202. maDanenjchAl kuRaivillA *
magaL tAy seydoru pEychchi *
viDananjcha mulai suvaitta *
migunjAnach siRu kuzhavi **
paDanAgattaNaik kiDanda *
paruvaraittOL parampuruDan *
neDumAyan kavarAda *
niRaiyinAl kuRaivilamE 3

3022. EmperumAn sucked the milk and life out of the poisoned breasts of the demoness poothana, who came disguised as the tender hearted Mother YashOdha. 

     He is the infant with complete gyAnam( sarvagya sishu).

   He reclines on the hooded AdisEshan. 

   He is the omnipotent purushOthsman( nedu mAyan), with mountain-like shoulders. 

   He is one of endless and glorious feats and gunas.

    If my modesty( niRaivu) does not please Him and does not help in attaining Him, I have no use for it.      (3) 

3203. niRaiyinAl kuRaivillA *
neDumpaNaittOL maDappinnai *
poRaiyinAl mulaiyaNaivAn *
poruviDaiyEzh aDarttuganda **
kaRaiyinAr tuvaruDukkai *
kaDaiyAvin kazhikOlkai *
saRaiyinAr kavarAda *
taLirniRattAl kuRaivilamE 4

3023.  In order to embrace ( aNaivAn) the broad and well defined shouldered ( paNai thOL) nappinnai pirATTi who was endowed with flawless character  and was full of modesty ( madam), Krishna faced lots of hazards(poRaiyinAl) and harnessed ( aDarndhu)the seven rogue bulls, with delight( ugandhu)!

    He wore clothes made of tree bark( thuvar udukkai), stained with the fruits He ate and collected.

   He went around with the vessel made out of bamboo( kadaiyA) for milking cows.

   He was always armed with the staff( veesukOl) to rear the cattle.

     He wore a waistband with bells( saRai)* jingling.

   My complexion,  which is reddish ( thaLir niRam)as the tender, new leaves, is of no use to me, if it does not please this emperumAn!   

     **The cowherd boys wore bells on their waistband, the jingling of which signaled to the cattle to follow and not stray away from the rest of the herd.

   ** Another vyakyanam to 'saRai' is one who gives little or no importance to one's personal look, because of their more important duty of providing care( rakshaNathvam) to the needy. In this context, emperumAn,  Sri Krishna,  was engrossed in taking care of the cattle, giving scant attention to Himself.   (4)

3204. taLirniRattAl kuRaivillAt *
tanichchiRaiyil viLappuTRa *
kiLimozhiyAL kAraNamAk *
kiLar arakkan nagar eritta **
kaLimalart tuzhAy alangkal *
kamazhmuDiyan kaDal njAlattu *
aLimikkAn kavarAda *
aRivinAl kuRaivilamE 5

3024. SeetA pirATTi who had the reddish complexion of the tender leaves, possessing an unblemished character and voice as sweet as a parrot's. She was held captive by the arrogant rAvaNA. EmperumAn Sri Rama won rAvaNA and burnt the entire city of lanka to ashes.

    EmperumAn's tirumudi is decorated with flowers dripping with honey and with garlands made of thulasi. 

   He is compassionate to the people of the world which is surrounded by ocean. 

   If my intellect does not interest Him, I shall not nurture it either.   (5) 

3205. aRivinAl kuRaivillA *
agalnjAlattavar aRiya *
neRiyellam eDutturaitta *
niRainjAnattu oru mUrtti **
kuRiya mANuruvAgik *
koDungkOLAl nilam koNDa *
kiRiyammAn kavarAda *
kiLaroLiyAl kuRaivilamE 6

3025. My omnicient swAmi,  who is the source of knowledge ( niRai gyAnam) and exudes knowledge,  preached the essence of good living (karma,gyAnam etc.,) and how to lead a meaningful life, to the people of this extensive leelAvubhuthi. These were people who were not humble enough to own that they lacked in knowledge ( aRivinAl kuRaivillA).

     Taking the vAmana roopam( Kariya mAN uru) He decieved mahAbali and took possession of the Earth. It this emperumAn who adeptly  used various methods ( kiRi)to attain His goal, does not Iike my glowing charm ( kill oLi), I have no interest in it either!   (6) 

3206. kiLaroLiyAl kuRaivillA *
ariyuruvAyk kiLarndezhundu *
kiLaroLiya iraNiyaNadu *
agalmArbam kizhittuganda **
vaLaroLiya kanalAzhi *
valampuriyan maNinIla *
vaLaroLiyAn kavarAda *
varivaLaiyAl kuRaivilamE 7

3026. Displaying His glowing countenance  and with rage, Lord Narasimha appeared( kiLarndhu ezhundhu) and tore( kizhitha) the broad chest of the valorous hiraNyan with delight and great contentment.

     He wields the glowing, fiery sudharshana chakram and the right coiled conch. He is hued blue as the sapphire gem. My beautiful bangles( vari vaLai) are of no interest to me, if my emperumAn doesn't evince interest in them.       (7) 

3207. varivaLaiyAl kuRaivillAp *
perumuzhakkAl aDangkArai *
eriyazhalam pugavUdi *
irunilamun tuyar tavirtta **
terivariya sivan piraman *
amarar kOn paNindEttum *
viripugazhAn kavarAda *
mEgalaiyAl kuRaivilamE 8

3027. Long back, emperumAn blew the right coiled conch( vari vaLaiyAl oodhi), creating a thunderous sound ( vari azhalam), enough to make the enemies( adangAr) shudder in fear. He relieved this expansive world of its agony( thuyar), caused by the increasing adharmic activities of the people. Even Lord Shiva, BrahmA and Indra suplicated to this emperumAn to show their gratitude.

     If this emperumAn of such infinite glory( viri pugazhAn), does not desire my waistband( mEkalai), it is of least desire to me!    (8) 

3208. mEgalaiyAl kuRaivillA *
melivuTRa agalalkul *
pOgamagaL pugazht tandai *
viRal vANan puyam tuNittu **
nAgamisait tuyilvAn pOl *
ulagellAm nangoDungka *
yOgaNaivAn kavarAda *
uDambinAl kuRaivilamE 9

3028. EmperumAn chopped off the arms of the valorous ( viRal) asurA,  bANAsuran,  whose beautiful and charming(melivu  uRRu*) daughter looked elegant in her grand attire( mE kalai). She was endowed with chaste character ( kuRaivillA). 

     On completing this mission, emperumAn lay on the AdisEshan in yoga nidrA,  contemplating on various means to protect and provide for the people of this world. 

   If this emperumAn is not desirous of my shareeram, I have no desire to tend to it.  (9) 

3209. uDambinAl kuRaivillA *
uyir pirinda malait tuNDam *
kiDandana pOl tuNipalavA *
asurar kuzhAm tuNittuganda **
taDampunala saDaimuDiyan *
taniyoru kURu amarnduRaiyum *
uDambuDaiyAn kavarAda *
uyirinAl kuRaivilamE 10

3029. EmperumAn killed hoards of asuras ( asurar kuzhAm) with humongous bodies, which fell like huge chunks of mountains after losing their lives( uyir pirindha malaithuNdam).

    This emperumAn provided a part (kooR)of His tirumEni to Shiva who held the gushing river ganges( thaDampunal) in his locks. If this emperumAn who let Shiva occupy a part of Himself is  not desirous of my AtmA, what use do I have for it?    (10) 

3210.  uyirinAl kuRaivillA *
ulagEzh tannuL oDukki *
tayir veNNey uNDAnait *
taDangkurugUrch saTakOpan **
seyiril sollisai mAlai *
AyirattuL ippattAl *
vayiram sEr piRappaRuttu *
vaikundam naNNuvarE 11

3030. Kurugur sadagOpan has composed these thousand pAsurams, a garland of verses, set to faultless music ( sol, isai mAlai) on Sri Krishna who controls( oDukki) all the countless AtmAs( uyirinAl kuRaivillA) and the seven lOkas  during His avatAra kAlam.

     Devotees who recite these ten pAsurams shall extricate themselves from the stronghold of samsAram and attain vaikuNTham.  (11)


BHAGAVAT SAHASRANAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI


TIRUVAYMOZHI 4.8

स्वजनपरिहृतोपेक्ष्यः svajana-parihRuta-apEkshya:

The one who makes His lovelorn devotees self-less by disregarding them.

4.8.1

374

आश्रितपरिहरणीयस्वोपेक्ष्यसौन्दर्याय नम:

Ashrita-pariharaNeeya-svOpekShya-saundaryAya nama: |

The one who disregards devotees' beauty, inspiring them to relinquish it and become self-less.

4.8.2

375

आश्रितपरिहरणीयस्वोपेक्ष्यहृदयाय नम:

Ashrita-pariharaNeeya-svOpekShya-hRudayAya nama: |

The one who disregards devotees' heart, inspiring them to relinquish it and become self-less.

4.8.3

376

आश्रितपरिहरणीयस्वोपेक्ष्यपूर्णत्वाय नम:

Ashrita-pariharaNeeya-svOpekShya-poorNatvAya nama: |

The one who disregards devotees' wholesomeness, inspiring them to relinquish it and become self-less.

4.8.4

377

आश्रितपरिहरणीयस्वोपेक्ष्यकान्तये नम:

Ashrita-pariharaNeeya-svOpekShya-kAntayE nama: |

The one who disregards devotees' glow, inspiring them to relinquish it and become self-less.

4.8.5

378

आश्रितपरिहरणीयस्वानादृतज्ञानाय नम:

Ashrita-pariharaNeeya-svAnAdRuta-j~jAnAya nama: |

The one who disregards devotees' knowledge so that He relinquishes it.

4.8.6

379

आश्रितपरिहरणीयस्वानादृतप्रकाशाय नम:

Ashrita-pariharaNeeya-svAnAdRuta-prakASAya nama: |

The one who disregards devotees' fame so that He relinquishes it.

4.8.7

380

आश्रितपरिहरणीयस्वानादृतवलयाय नम:

Ashrita-pariharaNeeya-svAnAdRuta-valayAya nama: |

The one who disregards devotees' bangle so that she relinquishes it.

4.8.8

381

आश्रितपरिहरणीयस्वोपेक्ष्यरशनाय नम:

Ashrita-pariharaNeeya-svOpekShya-rashanAya nama: |

The one who disregards devotees' waist band so that He relinquishes it and becomes selfless.

4.8.9

382

आश्रितपरिहरणीयस्वानादृतवर्ष्मणे नम:

Ashrita-pariharaNeeya-svAnAdRuta-varShmaNe nama: |

The one who disregards devotees' body so that He relinquishes it.

4.8.10

383

आश्रितपरिहरणीयस्वोपेक्षितात्मस्वरूपाय नम:

Ashrita-pariharaNeeya-svOpekShita-AtmasvaroopAya nama: |

The one who disregards devotees' body so that He relinquishes it.



TIRUVAYMOZHI 4.9
PASURAMS  3211 TO 3221




AzhvAr, after rejecting all worldly pleasures, after experiencing great pain and suffering, after sighting the pitiable state of aisvarya and kaivalyArthis decides to leave samsAram and march towards the heavenly abode of paramapadham, thus requesting for his end. EmperumAn also decides to fulfil his wish and exhibits his tirumEni as worshipped in shreevaikunTham.

AzhvAr feels that staying amidst people who do not know the worthiness of emperumAn itself is more a torture than the suffering of being away from emperumAn. AzhvAr concludes the decad with gratitude to emperumAn who is present with srimahAlakshmi in paramapadham.

The guNa nAmam for this decad is “iShTArthE roopa:” - The one who manifests in a form suitable to fulfil the desires of devotees.

3211. naNNAdAr muRuvalippa *
nalluTRAr karaindEngka *
eNNArAt tuyar viLaikkum *
ivai enna ulagiyaRkai? **
kaNNALA! kaDal kaDaindAy! *
unakazhaRkE varum parisu *
taNNAvAdu aDiyEnaip *
paNikaNDAy sAmARE 1

3211. Krishna! Let me surrender at your divine feet! 

As said in vishnu purANam 1.19.31 "sarva bhuthAtmakE" - Lord nArAyaNa who owns all AtmAs as his body, has no hatred or love towards any jeevAtmA. The same expression is depicted in this verse.

AzhvAr unable to stay along with samsAris (who don’t have the desire to approach sArveswaran) requests emperumAn to let him die soon. As all joy and sorrow are worldly pleasures and AzhvAr questions the Lord as to why He created the world with joy, sorrow, enmity, love, pain that is not within his purview.

AzhvAr pleads the Lord to speak (paNi kaNDAy) to the world and let them realise that He will free them from all sins as he had already declared in the GeetA (aham tvAm sarva pApEbhyO mOkshayishyAmi). He also urges emperumAn to free him from the materialistic world and first let him die (sAm ARa paNi kaNDAy) and attain His lotus feet without any delay. (taNNAvAdu). (1)

3212. sAmARum keDumARum *
tamaruTRAr talait talaippeydu *
EmARik kiDandu alaTRum *
ivai enna ulagiyaRkai? **
AmARu onRaRiyEn nAn *
aravaNaiyAy! ammAnE! *
kUmARE virai kaNDAy *
aDiyEnaik kuRikkoNDE 2

3212. ammAney! Do take me at the earliest!

 In this verse, AzhvAr pleads the Lord to accept him at His lotus feet as he could not tolerate the actions of the chEtanas.

AzhvAr requests the lord who reclines on the bed of anantAzhvAn at tirupArkaDali in an amicable form to his devotees, to speed up and take him towards His lotus feet.

AzhvAr considers that not attaining bhagavan is death and the act of ‘not realizing that there is no existence without Him’ is loss. (TiruvAymozhi 2.3.7 "ninnalAl ilEn kAN"). Heaven is being in the company of Him and hell is the separation from Him.

AzhvAr says that one should be detachedly (thalai thalai peydhu) attached to the kith and kin acquired by birth and should only consider the devotees of emperumAn as their relatives.

Oh! What is this attitude. Crying out loud when one loses their wealth and bodily relatives, AzhvAr cries aloud saying that he does not know the means to share the bliss of acquiring devotion on the lord who showers motherly affection(ammAnE) on all His bhagavadAs.

AzhvAr says he is feeling sad to see the sufferings on earth - "ivai enna ulagiyaRkai" and urges emperumAn (who is easily approachable) to quickly take his life as he cannot digest/tolerate to witness the activities of the worldly beings. AzhvAr feels that he is not deserving to go through the human sufferings.  (2)

3213. koNDATTum kulampunaivum *
tamaRuTRAr vizhunidiyum *
vaNDAr pUngkuzhalALum *
manai ozhiya uyir mAydal **
kaNDATREn ulagiyaRkai *
kaDalvaNNA! aDiyEnai *
paNDE pOl karudAdu *
un aDikkEkUyp paNikoLLE 3

3213.Call me and make me your slave!

AzhvAr extends his thought of considering all material wealth as a loss and a myth (which would perish soon) in this verse too. He says only those who have relationship with emperumAn are immortal and wealthy. For him everything is associated with emperumAn.(beautiful girls, wealth, children, parents).

AzhvAr realizes that as stated in tiruviruttam earlier "poyn ninRa gyAnam" which meant that he is only looking at his sufferings in this samsAram. But now he says that he is deeply involved in Bhagavat vishayam and maturely states that he is not only concerned about his sufferings but is also concerned about the sufferings of others dwelling in this world. (aDiyEnai paNDE pOl karudhAdhu)

He says, “Like a lizard which repeats the same sound, I am begging for mOksham from time immemorial. EmperumAn should generously (as always) grant my wish of attaining His divine feet and give some food (to serve) and engage me in kainkaryam without any hesitation." AzhvAr pleads emperumAn to invite him to settle in His heavenly abode as he cannot tolerate this low stature of associating with humans. (3)

3214. koLLenRu kiLarndezhunda *
perunjchelvam neruppAga *
koLLenRu tamammUDum *
ivai enna ulagiyaRkai? **
vaLLalE! maNivaNNA! *
unakazhaRkE varum parisu *
vaLLal seydu aDiyEnai *
unadaruLAl vAngkAyE 4

3214.Oh lord the magnanimous omnipotent! Accept me by your divine favour and love.

AzhvAr feels that wealth ruins; If one possesses abundant wealth, jealousy follows, and the wealth thus owned itself triggers destruction.

He feels sad of the happenings of the worldly events and states that emperumAn is vallal (magnanimous) as He sat on his heart and made AzhvAr's mind realise His magnanimity.

Oh manivaNNa! AzhvAr shouts "You removed your outer shell and made me quench my thirst of devotion by admiring at your divine form and shedding my desire for material realm.You showed me the path to paramapadam,the ultimate abode.Should you also not make me surrender at your lotus feet(una kazhal)clearing all worldly distress and emotions?Should you not bless me to reap the benefit as you imposed on me the unparalleled devotion?"

AzhvAr concludes this verse with "vAngAyE ....He insists that nothing can function on its own in this world and everything can happen only at His (who has a blue-gem like form) sankalpAm and mercy. AzhvAr claims to retain himself at His lotus feet, ever serving (kainkaryam) at his fullest. (4)

3215. vAngku nIr malarulagil *
niRpanavum tirivanavum *
Angku uyirgaL piRappiRappup *
piNi mUppAl tagarppuNNum **
Ingku idan mEl vennaragam *
ivai enna ulagiyaRkai? *
vAngku enai nI maNivaNNA! *
aDiyEnai maRukkElE 5

3215.ManivaNNA!  Accept me without refusing!

AzhvAr repeatedly requests emperumAn to save him from rebirth.

AzhvAr says that the curved (vAngu Nir malar ulagil) earth which is created by BrahmA from the navel of emperumAn is filled with oceanic water.

AzhvAr is worried of the AtmAs that are sticking on to the prANa (both immovable and movable objects) and are made to undergo immense suffering by means of recurring births, deaths, diseases, cruel hell etc, and of the conditions prevailing in this world.

He solicits emperumAn not to confuse him but to mercifully accept him and fetch him a role (the divine kainkaryam) in the supreme abode of ShreevaikunTham.(5)

3216. maRukkivalvalaippaDuttik *
kumaittiTTuk konRuNbar *
aRapporuLai aRindOrAr *
ivai enna ulagiyaRkai? **
veRittuLava muDiyAnE! *
vinaiyEnai unakkaDimai
aRakkoNDAy! * ini
ennAramudE! * kUyaruLAyE 6

3216.AravamudhEy! Accept me and call!

AzhvAr fearing deeply upon the mistakes committed by the SamsAris prays to lord to accept him at the earliest.

AzhvAr feels sad for the worldly happenings. He says the humans on earth are unwary of not realizing Bhagavan. He feels that that they (OrAr) do not realise what their first goal is (dharma- aRa porulai aRindhu),do not know to distinguish between the good and the bad; they can't be without troubling others; they go mad after wealth and so on.

ArAvamudEy! "The one who is like a nectar, the one who wears a divine crown which has the fragrance of tulsi, I have decided to give up the thought of those who are not interested in reaching paramapadam and who cannot realise the truth that AtmA and the body are different. Oh lord! You declared to me your divine form and your enjoyable nature clearly and relieved me from the company of the SamsAris. You have to drive me out from this world and place me in the divine abode. (6)

3217. AyE! ivvulagattu *
niRpanavum tirivanavum *
nIyE maTRoru poruLum *
inRi nI ninRamaiyAl **
nOyE mUppiRappiRappup *
piNiyE enRivai ozhiya *
kUyE koL aDiyEnaik *
koDuvulagam kATTElE 7

3217.Oh Krishna! Never ever show the world to me again.

This verse is an extension of the previous pAsuram.

AzhvAr requests emperumAn to cover the mystery world from his sight and take him out soon.

AzhvAr states that it is evident that emperumAn is the mother (AyE) and the prakAri – foundation (niyE) of all entities in this universe and all bodies revolve around His will.

He says Oh lord! "Let me escape the universal pleasures based on the sensory organs (kodu ulagam), hide me from the worldly bond and let me get rid of the mental and physical diseases(nOy). Earlier I was worried about others. But now instead of thinking that I will come on my own, please ensure that I stay unaffected from such worldly actions and place me at your lotus feet and unite with you". (7)

3218. kATTi nI karandu umizhum *
nilam nIr tI visumbu kAl *
ITTi nI vaittu amaitta *
imaiyOr vAzh tanimuTTai **
kOTTaiyinil kazhittu * enai un
kozhunjchOdi uyarattu *
kUTTariya tiruvaDikkaL *
enjnjAnRu kUTTudiyE? 8

3218.KaNNA! When will you accept me at your divine feet?

AzhvAr asks emperumAn when He will take him to the sparkling (with devotion) heavenly abode.

AzhvAr asks the lord, "you are the magician who gathered (Itti) all the panchabhootas starting from Prithvi and created them (pancheekaranam) in different proportions through brahmA, as layers to the world and placed it (nI vaiththu amaiththa) uniquely ; you are the protector who safely placed the world in your stomach during pralayam and spat it out. As you have said in Sri bhagavat geetA 7.14 "duratyayA" (difficult to cross over) you are strange to reach. The entry and exit points are difficult to reach. I am struck in this world and want to come out of this world and want to surrender at your lotus feet and reach your sacred abode as early as possible and serve you ever. Hence Oh lord! please take me to the radiant ShreevaikuNTham (which is an abode of absolute peace) which is pure and secure and unentered by material forces. (8)

3219. kUTTudi nin kuraikazhalgaL * imaiyOrum
tozhA vagai seydu *
ATTudi nI aravaNaiyAy! *
aDiyEnum aqdaRivan **
vETkai ellAm viDuttu * ennai un
tiruvaDiyE sumanduzhala *
kUTTariya tiruvaDikkaL *
kUTTinai nAn kaNDEnE 9

3219.KaNNA!It is certain that I will surrender at your tiruvaDi!

AzhvAr says that emperumAn accepts (kUttudhi nin kurai kazhalgaL) everyone without any discrimination but the only quality desired is bakti and sharaNAgati.

He claims that he knows emperumAn very well through ithihAsams and purANams and is now detached from all worldly pleasures and holding on to His tiruvaDi.

AzhvAr points out the sowlabhya guNa of emperumAn who chose to recline on (aravaNaiyAy) Adisesha, a reptile who is less knowledgeable than humans. He says that He lets anyone associate with him irrespective of their intelligence. The mAhAviswAsam is the only required factor to reside close to Him.

AzhvAr strongly admits (out of his own experience) that emperumAn has accepted him at His feet only out of His own desire and not out of AzhvAr's effort. (9)

3220. kaNDu kETTu uTRu mOndu
uNDu uzhalum * aingkaruvi
kaNDa inbam * terivariya
aLavillAch chiTRinbam **
oNtoDiyAL tirumagaLum *
nIyumE nilA niRpa *
kaNDa sadir kaNDozhindEn *
aDaindEn un tiruvaDiyE 10

3220.KaNNa! I gave up worldly pleasures and attained your lotus feet!

AzhvAr declares that He has given up two pleasures inorder to attain Him.

The first pleasure he relinquished is the goal of Aishwarya in which one joys the world through his five senses namely sight (kaNDu), sound (kETTu), touch (uRRu), smell (mOndu)and taste (uNDu).

The second pleasure he relinquished is the goal of kaivalya in which one enjoys abundant self-enjoyment or AtmasAkshAtkAram. (aLavillA chiru inbam)

He confesses that nothing can match the ultimate goal which is the joy derived by enjoying emperumAn with His divine consort Sri Mahalakshmi ((nIyumE nilA niRpa,oN thodiyAl) who wears a great bangle in her forearm)) in the divine world of paramapadham where He is served by nithya sUris continuously.

AzhvAr feels that togetherness with emperumAn is inimitable compared to other earthly benefits (chiRRinbam) which are worthless to talk of and he is ready to give up aiSvarya and kaivalya for the sake of attaining it.(10)

3221.  tiruvaDiyai nAraNanai *
kEsavanaip paranjchuDarai *
tiruvaDi sErvadu karudich *
sezhungkurugUrch saTakOpan **
tiruvaDimEl uraitta tamizh *
AyirattuL ippattum *
tiruvaDiyE aDaivikkum *
tiruvaDi sErndu onRuminE 11

3221.Surrender at the feet of NArAyanA!

AzhvAr concludes this decad with a PALASRUTHI.

He assures that those who recite and practice these ten out of the thousand tamil pAsurams mercifully sung by NammAzhvar

of tirukurugUr (birth-place and the town which inspired this choice of AzhvAr ) in the context of detaching from the material world and reaching the heavenly abode of paramapadham and the means to attain His tiruvaDi.

AzhvAr says He is sarvaseshi (antAryami within each soul) and is the lord for everyone and all should serve Him ever, similar to iLaiya perumAL who willingly served Shree rAma throughout his exile. AzhvAr ensures that emperumAn would eliminate all hurdles of his baktas just as he killed the demon - horse kesi and would put an end to all his enemies through His unparalleled radiant incarnation as a down to earth cowherd boy Krishna.

AzhvAr finally pleads everyone to shed their aishvAryam and kaivAlya gunAs and serve His feet eternally focusing only on parama bakti and assures that this decad will lead and place us at the desired destination. (11)

BHAGAVAT SAHASRANAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI

TIRUVAYMOZHI 4.9

इष्टार्थरूपः iShTArthE roopa:

The one who manifests in a form suitable to fulfil the desires of devotees.

 

4.9.1

384

कारुण्यादब्धिमाथिने नमः ।

kAruNyAd-abdhimAthine nama: |

The one who churned the ocean out of His compassion.

4.9.2

385

तदुपरिशयिताय नमः

tad-upari-shayitAya nama: |

The one who lay down on it (to hear the appeals).

4.9.3

386

तत्समानाङ्गवर्णाय नमः ।

tat-samAnAnga-varNAya nama: ||

The one whose body has the color of the ocean.

4.9.4

387

स्वदाने ख्यातौदार्याय नमः

svadAnE khyAtaudAryAya nama: |

The one well-known for giving Himself generously.

4.9.5

388

रुचिरमणिरुचये नमः

ruchira-maNiruchayE nama: |

The attractive one like a blue gem.

4.9.6

389

वेषतोऽतीव भोग्याय नमः

vEShato&teeva bhOgyAya nama: |

The one whose attire is extremely enjoyable.

4.9.7

390

आत्मत्वेनानुभाव्याय नमः

AtmatvEnAnubhAvyAya nama: |

The one enjoyed by the soul (AtmA).

4.9.8

391

दुरधिगमपदाय नमः

duradhigamapadAya nama: |

The one whose feet is difficult to attain or scrutinise.

4.9.9

392

बन्धमोक्षस्वतन्त्राय नमः

bandha-mokSha-svatantrAya nama: |

The free-willed one who decides our bondage and liberation.

4.9.10

393

स्वान्यप्रेमोपरोधिने नमः

svAnya-prEmOparOdhinE nama: |

The possessive one who stops our love for others.


TIRUVAYMOZHI 4.10.
PASURAMS 3222 TO 3232

TIRUKURUGOOR (AZHVAR TIRUNAGARI) MANGALASHASANAM




NammAzhvar sings this decad on his native place, AzhvAr tirunagari (tirukurugoor) divyadEsam. In the short life of 35 years, He established shreevaishNavam through His four prabandhams and preached that shreeman nArAyaNa is the prime cause of the universe and He alone should be the goal to be attained.

Aptly so, the moolavar of tirukurugoor is called AdipirAn or AdinAthan meaning ‘The primeval Lord’. The utsavar ‘polindu irunda pirAn’ is also praised in a few pAsurams. The paratvam of the Lord in archAvatAram is explained here.

Quoting references from purANas, AzhvAr conjures the worshippers of other dEvatas to accept Shreeman nArAyaNa (AdipirAn) as their supreme Lord and give up the worship of all other dEvatas (dEvatAntara sambandham varjanam). 

The guNa nAmam of this decad is “sarva-amara-uchcha:” – The one who is above all other Gods.

3222. onRum dEvum ulagum uyirum maRRum * yAdum illA
anRu * nAnmugan tannoDu * dEvar ulagODu uyir paDaittAn **
kunRam pOlmaNi mADa nIDu * tirukkurugUr adanuL *
ninRa Adip pirAn niRka * maRRait deyvam nADudirE 1

3222. The mahOpanishad says:

एकॊ वै नारायण आसीत्, न ब्रह्म, न ईशान:
ekO vai nArAyana Aseet, na brahma, na eeshAna:|

Before creation, there was only nArAyaNa, neither brahmA nor Shiva.

AzhvAr advises the followers of other deities: 

In the after math of the super-colossal deluge called mahApraLaya (onRu illA anRu), there was nothing, neither Gods, their worlds, living beings nor any entity whatsoever. At that time, there was only Lord nArAyaNa who again created BrahmA and all the other dEvas, the different lOkas and all the jeevas.  This causal Lord stands like a gem hill as AdipirAn perumAL in tirukurugoor divyadEsam having tall mansions galore.  When He is there to protect You, why do you seek other dEvatas? maRRai deivam nADuveer E! 

As the saying goes:

वासुदॆवं परित्यज्य यॊन्यं दॆवमुपासतॆ । 
तृषितॊ जाह्नवीतीरॆ कूपं खनति दुर्मति: ॥ 

vAsudEvaM parityajya yOnyaM dEvamupAsatE | 
tRuShitO jAhnaveeteerE koopaM khanati durmati: ||

One who ignores vAsudEva and worships other dEvatas is like the ignorant, thirsty man who digs a well in the banks of the river gangA in search of water. (1)

3223. nADi nIr vaNangkum deyvamum * ummaiyum mun paDaittAn *
vIDil sIrp pugazh Adip pirAn * avan mEvi uRai kOyil **
mADa mALigai sUzhndazhagAya * tirukkurugUr adanaip *
pADiyADip paravich senminkaL * pallulagIr! parandE 2

3223. ShvEtAshvatara Upanishad says:

यॊ ब्रह्माणं विदधाति पूर्वम्
yO brahmANam vidadhAti poorvam.

BhagavAn first created brahmA. 

AzhvAr addresses people of different faiths:

Listen Oh people of the world! It is shreeman nArayaNa who created you as well as the dEvatas that you seek and worship. (The dEvatas are kAryabhootas – entities of action or effects of a cause just like the normal chEtanas. Whereas, bhagavAn is kAryabhoota  - entity of cause or the primordial cause of everything).

This supreme Lord who has undiminishing wealth and auspicious qualities (Vishnu purANam 6.5.84 -samasta kalyANa guNAtmakOshau) has manifested with all fondness for Your benefit as AdinAthan perumAl inside the divyadEsam tirukurugoor, a city surrounded by beautiful palaces and mansions. Please sing, dance, and praise him everywhere you go (as if it is a periya tirunAL, great festival)! 

ChAndOgaya Upanishad says:

कारणम् तु ध्यॆय:
kAraNam tu dhyEya:

That which is the cause must be meditated upon. (2)

3224. paranda deyvamum pallulagum paDaittu * anRuDanE vizhungki *
karandumizhndu kaDandiDandadu kaNDum * teLiyakillIr **
sirangkaLAl amarar vaNangkum * tirukkurugUr adanuL *
paran tiRamanRip pallulagIr! * deyvam maRRillai pEsuminE 3

3224. KathOpanishad says:

नेह नानास्ति किंचन |

nEha nAnAsti kinchana ||

There is no independent being, all are dependent on the paramAtmA.

It is well established that BhagavAn VishNu, out of His sankalpam, creates many classes of dEvatas (parranda deivamum) and the multitude of universes (pal ulagum).  Not stopping with that, He arrives during dissolution, swallows all His creations, and enwombs them for the purpose of preserving them carefully. He again expels them for the next creation, with a view to emancipate them. He is the one who incarnates as vAmana and regains His worlds by striding them (kaDandu). He again saves bhoomA dEvi when she gets caught in the deep ocean (iDandu). 

Oh, residents of different worlds! Even after reading and understanding about all His benevolent manifestations from our authentic scriptures like vEdas, itihAsas and purANas, you are not convinced. Certainly, there is no other God other than the Lord AdipirAn residing inside tirukurugoor because He is the Lord prostrated by the immortal dEvas. Can the validity of this truth be challenged? (3)

3225. pEsa ninRa sivanukkum piraman tanakkum * piRarkkum
nAyagan avanE * kabAla nan mOkkattuk kaNDu koNmin **
tEsa mAmadiL sUzhndazhagAya * tirukkurugUr adanuL *
Isan pAlOr avam paRaidal * ennAvadu ilingkiyarkkE? 4

3225. Saama vEda says:

ब्रह्मण:पुत्राय ज्यॆष्टाय श्रॆष्ठाय |
brahamaNa: putrAya jyEShThaya shrEShThAya

Rudra is the first and best son of BrahmA.

MahAbhArata, mOksha parvam 179.4:

तवान्तरात्मा मम च यॆ च अन्यॆ दॆहिसञ्जिता: |
tavAntarAtmA mama cha yE cha anyE dEhisangyitA: ||

BrahmA says to Shiva: He is the indwelling soul inside You and me, and those who are liberated from the body.

Shreeman nArAyaNa is the God for Lord Rudra who is reverred by many as the supreme Lord. He alone is the God for BrahmA and also for all the Gods that he created.  Don’t you all know the story of “kapAlamOksha” (kapAlam nal mOkkam), wherein Lord nArAyaNa helped Shiva to get liberated from BrahmA’s skull that clung to his hand.  That said and known, of what benefit are the arguments made by the followers of linga purANam (ilingayAr) against this all-radiant Lord eeshan residing in tirukurugoor, the beautiful mansion city.

KAPALA MOKSHA STORY:
kapAlam nal mOkkattu kaNDu koNmin!

Once, Shiva who had five heads plucked off one of BrahmA’s five heads in jealousy. BrahmA cursed Shiva that the head would stick onto his hand until it gets filled up. With the skull stuck in his hand, Shiva wandered about from one sacred place to the other like a mendicant, pleading the Gods to relieve him from the Brahma Hatya dOsha,  but in vain. Finally, he arrived at BadarikAshrama and begged Lord Shreeman nArAyana. The Lord scraped a small piece of the skin from His chest after which His blood oozed out and filled the skull held by Shiva. Thus He was relieved of his curse. 

Matsya PurANam : Shiva tells pArvati:

तत्र नारायण:श्रीमान् मया भिक्षाम् प्रयाचित: । tatra nArAyaNa: shreemAn mayA bhikshAm prayAchita:|

I begged nArAyaNa who was with shree (mahAlakshmi). 

विष्णु प्रसादात् सुश्रॊणि कपालम् सहस्रदा । 

स्पुटितं बहुदाया तम् स्वप्न लब्धं धनं यथा ||

viShNu prasAdAt sushrONi kapAlam sahasradA |
spuTitaM bahudAyA tam svapna labdhaM dhanaM yathA ||

Due to vishNu’s grace, Oh my benevolent wife, the skull burst into a thousand pieces and vanished like the wealth acquired in a dream. (4)

* 3226. ilingkattiTTa purANattIrum * samaNarum sAkkiyarum *
valindu vAdu seyvIrgaLum * maRRu nundeyvamumAgi ninRAn **
malindu sennel kavari vIsum * tirukkurugUr adanuL *
polindu ninRa pirAn kanDIr * onRum poy illai pORRuminE 5

3226. It is to be known that the preachers of kudRushThi smRutis (texts that mis-interpret the vEdas – the tAmasa purANams, linga purANam),  and the bAhya smRutis  ( texts that reject the vEdas - the samana, the bauddha, the sAkkiya and the vaisEsika philosophers) are all empowered by the sarvEshvaran shreeman nArAyaNa who is the in dweller of their souls as well - “sarvAntarAtmA”. . 

(Even if the epistemology of “pratyaksha” – “the test of direct observation” is applied, the statement is proved because) the Lord is standing as “pratyaksha deivam” before us as “polindu ninRa pirAn” in tirukurugoor divya dEsam surrounded by abundant fresh paddy crops that sway like a fan (chAmaram). There is not an iota of doubt that He is the sarvEshvara. Hence, set yourselves to sing His praises! (5)

3227. pORRi maRROr deyvam * pENap puRattiTTu * ummai innE
tERRi vaittadu * ellIrum vIDu peRRAl ulagillai enRE **
sERRil sennel kamalam Ongku * tirukkurugUr adanuL *
ARRa vallavan mAyam kanDIr * adu aRintaRintODuminE 6

3227. If bhagavAn is the antarAtmA of all beings, then why is it that they were born in the family of devotees of other dEvatas or what is the need for the other dEvatas?

AzhvAr’s pAsuram answers this:

You are endowed with devotion and servitude to other dEvatas because you are caught in the mAya (illusion) of the world. You have attained these dEvatas based on your puNya and pApas (mAyam kaNDeer). Now that you know that the mAyA or sins are keeping you behind (adu arindu), you should speed up and surrender at the tiruvaDis of this amazing and captivating Lord residing in tirukurugoor, a place filled with lotuses and paddy crops shooting from muddy soil (arindu ODumin). (Just as the crop grows from muddy soil, you too shall be liberated from the association of illusion at the appropriate time). (6)

Lord krishNa says in Bhagavat geetA 7.14: 

दैवी ह्येषा गुणमयी मम माया दुरत्यया |

मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते |

daivee hyEShA guNamayee mama mAyA durattayA |

mAmEva yE prapadyantE mAyAm etAm taranti tE ||

My divine mAyA which is triguNa is very difficult to overcome. Only by surrendering to me can one swim across it. (6)

3228. ODi ODip pala piRappum piRandu * maRROr deyvam
pADi ADip paNindu * palpaDikAl * vazhiyERik kanDIr **
kUDi vAnavar Etta ninRa * tirukkurugUr adanuL *
ADu puTkoDi Adi mUrttikku * aDimai puguvaduvE 7

3228. Matsya purANam, Volume 1, Chapter 68.41

 मोक्षमिच्छेद् जनार्दनात्॥ ४१॥

mokShamichChEd janArdanAt|| 41||

Seek janArdhana for liberation.

Taking birth in various wombs repeatedly in this samsAra (driven by desires), you are conditioned to seek, worship, sing, and dance for various other dEvatas (anya dEvatas), following the ritualistic traditions of your family lineage. (With every new birth, you are going to get the same results that you were getting before). 

Now, please engage yourself in the service of the Lord of tirukurugoor, the primordial Lord having the garuDa flag asway, who is the master prostrated by all those dEvatAntaras. 

MahAbhArata, mOksha dharma parva

ब्रह्माणं शितिकण्ठंच याश्च अन्या दॆवता: स्मृता: ।

प्रतिबुद्धा न सॆवन्तॆ यस्मात् परिमितं फलम् ॥

brahmANaM shitIkaNThaMcha yAshcha anyA dEvatA: smRutA: |

pratibuddhA na sEvantE yasmAt parimitaM phalam ||

The enlightened ones do not worship BrahmA, Shiva and other dEvatas because their fruits are limited. (7) 

3229. pukkaDimaiyinAl tannaik kaNDa * mArkkaNDEyan avanai *
nakka pirAnum anRu uyyak koNDadu * nArAyaNan aruLE **
kokkalar taDantAzhai vElit * tirukkurugUr adanuL *
mikka Adip pirAn niRka * maRRait deyvam viLambudirE 8

3229.  People think that mArkaNDEya maharishi got the boon of living as a sixteen year youth,  as a result of meditation on Lord Shiva (nakka pirAn, nagna means the one who doesn’t wear clothes, digambara - He wears the directions and space as his clothes).  They know not the secret that Lord Shiva obtained that power by praying to Lord nArAyaNa at that moment.  

Moreover, during the deluge, when the whole universe was flooded, mArkaNDEya bowed down and wished to see bhagavAn. At that time, he couldn’t see any God but the compassionate Lord krishNa floating in the waters of the pralaya. It was the primordial Lord’s mercy that saved Him.

That great benefactor is standing as AdipirAn in tirukurugoor that is fenced with tall white flowered plants with long leaves, looking like a row of cranes. Ignoring this supreme Lord, which dEvatas are you worshipping with so much interest?

Shreemad bhAgavatam, Canto 12, Chapter 8 supports this pAsuram:

ऎवं तप: स्वाध्यायपरॊ वर्षाणामयुतायुतम् |
आराधयन् हृषीकॆशं जिग्यॆ मृत्युं सुदुर्जयम् ||

EvaM tapa: svAdhyAyaparO varShANAmayutAyutam |
ArAdhayan hRuSheekEshaM jigyE mRutyum sudurjayam. ||

Remaining devoted to all austerities and worshipping hRisheekEsha for a crore of years, He conquered death which is most difficult to overcome. (8)

3230. viLambum ARu samayamum * avaiyAgiya maRRum tan pAl *
aLandu kAnDaRkariyanAgiya * Adip pirAn amarum **
vaLangkoL taNpaNai sUzhndazhagAya * tirukkurugUr adanai *
uLangkoL njAnattu vaimmin * ummai uyyak koNDu pOguRilE 9

3230. Those who do not accept the vEda and vEda shAstras are called bAhyas. Their philosophies are referred as bAhya smRutis (six of them – sAkhya, ulookya, akshapAta, kshapana, kapila, patanjali). There are others who accept the vEdas but mis-interpret the knowledge contained therein. They are referred as kudRuShTis.  Their philosophies are referred as kudRushTi smRutis. They argue that God has no form and no quality. 

Both these philosophers speak a lot but have no authentic or ancient basis for their argument.  Is it possible for them to analyse the incomprehensible, and immutable Lord nArAyaNa?

Listen! If you wish to be emancipated, please condition your mind to meditate on Lord AdipirAn who abides in tirukurugoor, the place abounding with cool water sources.  (9)

3231. uRuvadAvadu ettEvum * evvulagangkaLum maRRum tan pAl *
maRuvil mUrttiyODottu * ittanaiyum ninRa vaNNam niRkavE **
seRuvil sennel karumboDOngku * tirukkurugUr adanuL *
kuRiya mANuruvAgiya * nIL kuDak kUttanukku ATseyvadE 10

3231. The Lord who is the abode for all the dEvas, all the worlds, all the chEtanas and the achEtanas has manifested with all His opulence as AdipirAn moorti which is equivalent to His matchless, transcendental form (maru il moorti). 

The best goal is to engage yourself in the servitude of this little vAmana, this great pot dancer KrishNa abiding in tirukurugoor filled with agricultural lands replete with tall paddy and sugarcane crops. (10)

3232.  ATseyda Azhip pirAnaich sErndavan * vaNkurugUr nagarAn *
nATkamazh magizh mAlai mArbinan * mARan saDakOpan **
vETkaiyAl sonna pADal * AyirattuL ippattum vallAr *
mITchiyinRi vaikunda mAnagar * maRRadu kaiyaduvE 11

3232. ShaTakOpan, the leader of vaN kurugoor city, the progeny of the kula of mArans, the one adorned with the ever-fragrant vakula garland, and the ardent devotee of AdipirAn has endeavored on the most noble kainkaryam of reforming people through this tiruvAymozhi. 

Those who recite these ten pAsurams out of the thousand, shall be entitled to enter the realm of no return, the supreme abode of ShreevaikuNTham, where one has free will. (11)

BHAGAVAT SAHASRANAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI

TIRUVAYMOZHI 4.10

सर्वामरोच्चः sarva-amara-uchcha:

The Lord who is above all immortal Gods.

4.10.1

394

कल्पान्तॆअपि स्थिताय नम:

kalpAntE-api sthitAya nama: |

The one who exists even at the end of the kalpa (4.32 billion years).

4.10.2

395

सकलसुरगणस्रष्ट्रे नम:

sakala-suragaNa-sraShTrE nama: |

The one who creates all classes of Gods again.

4.10.3

396

जनानां रक्षाद्यापादकाय नम:

janAnAM rakShAdyApAdakAya nama: |

The one who saves everyone from destruction.

4.10.4

397

शिवविधिभरणाय नम:

shivavidhi-bharaNAya nama: |

The bearer of Gods like Shiva.

4.10.5

398

सर्वदेवात्मने नम:

sarvadEvAtmanE nama: |

The indweller of all Gods.

4.10.6

399

तत्तत्कर्मानुरूपफलवितरणाय नम:

tattat-karmAnuroopa-phalavitaraNAya nama: |

The one who grants results according to each one's actions.

4.10.7

400

वैनतेयध्वजाय नम:

vainatEya-dhvajAya nama: |

The one who has the triumphant GaruDa in His flag.

4.10.8

401

मार्कण्डेयावनाय नम:

mArkaNDeyAvanAya nama: |

The one who saved mArkaNDEya from death.

4.10.9

402

अपरिच्छिन्नाय नम:

aparichChinnAya nama: |

The one beyond the scope of ascertainment.

4.10.10

403

चिदचिद्वर्गेष्वप्यजहत्स्वभावाय नम:

chidachid-vargEShvapy-ajahat-svabhAvAya nama: |

The one whose inherent nature is not lost even after pervading all sentient and insentient beings.


AZHVAR EMPERUMANAR DESIKAN TIRUVADIGALE SHARANAM.








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